Every Sunday, I will share a quote from something I’ve been reading. The hope is for you, dear reader, to share your thoughts on the quote and related issues and perhaps pick up some reading material along the way!
Sarah the Matriarch as Equal to Abraham
I’ve been reading through Richard Davidson’s tome, Flame of Yahweh: Sexuality in the Old Testament, a huge study of, well, sexuality in the Old Testament. One portion focuses on the narratives in the Pentateuch and the women discussed therein. Sarah, Abraham’s wife, is shown to be the equal of Abraham, argues Davidson:
Details of Sarah’s life in the Genesis narratives reveal the high valuation of this matriarch, as she and her husband are portrayed as equal partners… given their social context, Sarah and Abraham are amazingly equal… (226, 227)
Davidson’s argument lists a number of reasons to believe this is the case. Here I will quote just a couple:
Sarah is regarded as just as critical to the divine covenant as Abraham himself… ([Genesis] 17:18-19; 21:12)… Sarah’s name is changed from Sarai, just as Abraham’s is from Abram… (17:16)… (227)
These are among the total of 10 main reasons Davidson cites to demonstrate that Sarah was “no wallflower.” The high valuation of women in the Old Testament is something Davidson demonstrates, in my opinion.
Sunday Quote– If you want to read more Sunday Quotes and join the discussion, check them out! (Scroll down for more)
Richard M. Davidson, Flame of Yahweh (Peabody, MA: Hendrickson Publishers, 2007).
[Please see note at end of this post for some qualifications added 2/1/15.]
Even though [God the Son] is in all ways equal to the Father and in no way inferior to the Father, he is nevertheless utterly subordinate to the Father… Christ’s relation as Son to his Father is therefore characterized by his subordination to the headship of the Father. (John Kleinig, 222-223 cited below)
In opposition to the above:
The subordination of Jesus Christ is this: it is his freely chosen submission ‘for us and for our salvation.’ The person of the Son is truly subordinate only for ‘economic’ reasons, and only insofar as these reasons entail being subordinate (and even thus far only contingently)–even while his full divinity, equality, and communion with the Father and Holy Spirit continues unabated, world without end. (Thomas McCall and Keith Yandell, 358, cited below)
The doctrine of the Trinity is a subject of enormous theological debate. One of the major debates of our time is social trinitarianism as opposed to substance views of the Trinity or other classical positions. However, another important area to explore is the nature of Christ’s submission to the Father. Paul writes in 1 Corinthians 15:28 “When he [God the Father] has done this [put all things under Christ’s feet], then the Son himself will be made subject to him who put everything under him, so that God may be all in all.” Some have argued that this means that Jesus Christ is eternally into the future, and even from eternity past, subordinate to God the Father (see Wayne Grudem and Bruce Ware for two examples of scholars who hold to this view–in fairness to John Kleinig, cited above, I do not include him as one of those who assert these positions because his view of the Trinity was not fully developed in the material from him to which I have access). We shall refer to this position as “necessary role subordination,” following McCall and Yandell.
What does such a position entail about the Trinity? First, if the functional subordination of the Son (and, very often, the Spirit is also said to be subordinate) is indeed necessary, then “it is necessarily true that the Father is authoritative over the Son, and the Son subordinate to the Father” (McCall and Yandell, 354). Why? Because the modal implications of this necessary subordination entails that the Father has, as an essential property, “being authoritative over the Son” (Ibid). Now, this in turn entails that the Father has an essential property the Son (and perhaps the Spirit) do not have. Then, by simple evaluation of the law of identity, the Father has different being than the Son and Spirit. Indeed, the Son would then be “heteroousios rather than homoousios.”
The error can be understood by viewing the Trinity within the substance based metaphysics from which the doctrine has been classically analyzed. As William Alston notes in his study of substance metaphysics and the Trinity, the formulation of the Trinity has been placed squarely within a substance metaphysics, and this provides a grounds for viewing the Trinity as three persons in one being (Alston, 183ff, cited below). Tying this into the laws of identity, one finds that in order for the Trinity of persons to be one being, none of them can lack essential properties of the others. But, as noted, once one asserts that the Son (and/or the Spirit) are necessarily subordinate to the Father, one has separated their essential properties and therefore confounded the Triune nature of God.
The Biblical arguments for such a position are fairly weak. For example, Ware and Grudem (and Kleinig, who does make this argument) argue that 1 Cor. 15:25ff entails the eternal subordination of the Son. But these verses explicitly state that “God may be in all in all.” It does not state “God the Father alone may be all in all” (I owe this point to McCall and Yandell, 342-344).
It may be that these theologians are not drawing this necessary role subordination from Scripture so much as allowing their other theological dispositions to color their trinitarianism. Grudem, Ware, and Kleinig are all explicit complementarians–that is, they restrict women from the ministry. Now please understand I absolutely do not think that complementarianism entails this position on the Trinity. However, I am asserting that complementarianism can color one’s perception of the doctrine of God.
Why think that the correlation between those who hold to necessary role subordination and complementarianism is interesting? First, because necessary role subordination, if true, would give some philosophical bolster to complementarianism; second, because at least one complementarian makes the connection himself.
Regarding the first point, complementarianism has been struggling with a major philosophical challenge presented by Rebecca Groothuis (among others). Namely, the problem of how to ground the subordination of women. Groothuis argues, essentially, as follows: If the permanent, comprehensive, and ontologically grounded subordination of women is justified, then women are inferior persons; Women are not inferior persons; Therefore, women’s subordination is not justified (Groothuis, cited below, 317). Now I’ve defended this argument elsewhere, and I think that some complementarians actually agree with the general argument. Instead of rejecting complementarianism, however, they choose to model their doctrine of the Trinity in order to try to preserve their position. How? By grounding subordination analogously in the submission of God the Son to God the Father. Here, Kleinig is an explicit example of this position. Following the quote at the beginning of this post, he writes, “Those who serve in [the pastoral ministry] pass on what they have received from God the Father through Christ… The exercise of the public ministry depends on this pattern of subordination within the church…” (Kleinig, 223). Now, the subordination of Christ, it is claimed, “has nothing to do with the dominance and power of the Father. It involves and expresses the harmony of the Son with the Father and his love for the Father” (Ibid). Thus, according to Kleinig, the model for women and men in the church is grounded in the Trinity, and because, according to him, the Son is subordinate to the Father yet remains equal, so too should women be subordinate to men and yet remain equal.
Does this complementarian view entail necessary role subordination? It seems so. For what is woman’s role subordinate upon? It seems it must be because of her being (for an argument to that end, see my post linked above and here). Yet her being is, of course, her essential nature. It is necessarily the case, therefore, that she is subordinate.
Finally, it is interesting to note that even were the egalitarian to grant to Ware, Grudem, and Kleinig their points about the Son’s subordination to the Father, it would not follow that the Trinity is an adequate model for women in the church. Why not? Kleinig essentially says it himself, “Now this call to subordination in the divinely instituted order of the church is based on the willing subordination of the Son to the Father” (Kleinig 223, emphasis mine). Well that’s exactly the point egalitarians make! Egalitarians argue that the roles of subordination in the church are taken willingly by those who serve at various levels. The laity has not been called to the ministry, and therefore willingly cede the authority of the office of the ministry to their ministers. It is a bit stunning to see Kleinig make this remark, for it also undermines his own case. Women, unlike Christ, are not [all] willingly subordinate. Rather, some very much would like to be ordained. Thus, if Christ’s subordination is grounded in his “willing subordination” then it seems that Kleinig’s case has completely evaporated. So too, of course, has the case of other complementarians who make this argument.
Do I think that those who make these arguments are heterodox? I wanted to explicate that I think that Ware, Kleinig, and Grudem are more likely victims of misuse of philosophical theology and their own presuppositions than they are actually trying to claim that the Trinity is not of one being. Certainly, I think, were they to examine their position on the subject, they would distance themselves from such a claim. Instead, as I’ve pressed, I think they’ve allowed their presuppositions–that women cannot be pastors and that they must ground this in the Trinity–to cause philosophical confusion on the topic. Kleinig, for example, almost so much as admits this point when he favorably cites Willliam Oddie, making the claim “that the ordination of women would involve a radical changing in the teaching of the church about the fatherhood of God” (224). It seems that it is not so much egalitarians who are guilty of misconstruing the Trinity, but rather over-eager complementarians who are shaping the Trinity to match their own preconceived notions of subordination and roles. Perhaps it should serve as a warning to take more care when doing philosophical theology and systematics. In any case, I sincerely hope these Christian brothers do not reject the doctrine of the Trinity as one being.
The theological implications of this discussion can now be brought to light. Some complementarians, in their eagerness to support their philosophically vacuous position, have read eternal subordination into the doctrine of the Trinity. I agree that complementarians are correct to worry about the implications of women’s ordination for the doctrine of the Trinity, but I disagree with their conclusions. In their zeal to exclude women from the ministry, they have undermined the doctrine of God. By confusing the willing, economic, salvific role of Christ submitting to the Father in a contingent manner with the eternal, ontological “subordination” of women, complementarians have mounted an attack on the Godhead. Indeed, as has been shown above, their position entails the that the Trinity is not “of one being.” Thus, it is a position that must be rejected. Again, I do not think that all or even most complementarians hold this position in relation to the Trinity, but those who do must consider the theological implications of their position: it entails that God the Son lacks at least one essential property of God the Father and therefore is of a different being; it fails to adequately account for the Scripture related to the Trinity; and finally, it doesn’t even make their case because the subordination is grounded in Christ’s willingness to do so.
In light of these major problems, it seems complementarianism, when tied to necessary role subordination, must be rejected. Should it be rejected outright, even with such ties severed? I certainly think so. Complementarianism is philosophically tenuous and can’t account for all the Scriptural evidence (see Philip Payne’s book, reviewed here). It is time to stop allowing preconceptions to shape all doctrine. Rather than reforming God in the image of complementarianism, we should allow God to shape our image of humanity. God is coequal, with no essential properties split among His being. Similarly, human kind is equal, sharing the image of God. Man and woman: one in Christ.
[It has come to my attention that there is a newer edition of Kleinig’s essay which was published in the 2009 version of the book from which I quoted. A message sent to me on the topic informed me that Kleinig’s essay is substantially different–to the extent that the first four quotes I present from him are not present in the newer edition, which is also a page shorter. I am pleased to note that perhaps this means Kleinig has dropped his original view, which seemed to entail necessary role subordination. Regardless, my points would still stand for any who do hold such a position.]
[NOTE: I complementarians do not necessarily have to hold to eternal subordination; nor do those who argue for eternal subordination have to be complementarian. One can be an egalitarian with gender roles but argue for the Son’s subordination and vice versa.]
William Alston, “Substance and the Trinity” in The Trinity ed. Stephen Davis et al. (New York, NY: 1999), 179-201.
Rebecca Groothuis, “‘Equal in Being, Unequal in Role’: Exploring the Logic of Woman’s Subordination” in Discovering Biblical Equalityed. Ronald Pierce and Rebecca Groothuis, 301-333 (Downers Grove, IL: InterVarsity Academic, 2005).
John Kleinig, “The Ordination of Women and the Doctrine of the Holy Trinity” in Women Pastors? The Ordination of Women in Biblical Lutheran Perspective (St. Louis, MO: Concordia, 2008), p. 217-225.
Thomas McCall and Keith Yandell, “On Trinitarian Subordinationism”Philosophia Christi 11-2, 2009, p. 339-358.
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