Whitfield, Keith S. Editor. Trinitarian Theology: Theological Models and Doctrinal Application. Brentwood, TN: B&H Academic, 2019.
Editor’s Bio
In the publication year of this book, Keith Whitfield was associate professor of Christian theology and vice president for academic administration at Southeastern Baptist Theological Seminary in Wake Forest, NC, where he also served as Provost and dean of graduate studies. Currently, Whitfield has been the Senior Pastor at Temple Church in New Bern, NC, since September 2024. Additionally, Whitfield is adjunct faculty at Bethel University in St. Paul, MN. He has published books on Trinitarian theology, theological method, Islam, spirituality, and Christian life. The reviewed book by Whitfield, Trinitarian Theology, was a product of a panel discussion on trinitarian theology, theological method, and its application to human life and relationships, held in 2015 during the Southern Baptist Professor Fellowship annual meeting.
Aim and Method
Whitfield aims to survey and assist Southern Baptists in navigating the extensive theological landscape of trinitarian approaches within their denomination. Through this project, contributors shared their perspectives on the differences and similarities in how Trinitarian theology relates to human life and relationships. Whitfield reminds readers that the discussion stays within the bounds of the Baptist Faith and Message 2000. Although it is a confessional framework, Whitfield acknowledges the breadth of the BF&M’s theological foundations and advocates a cooperative model despite varying theological methods.
The book is divided into six chapters, with an introduction and conclusion by Whitfield. The first three chapters focus on the contributors’ essays and arguments, while the last three contain their responses to one another. The initial chapters are arranged as follows: first, Bruce Ware; second, Malcolm Yarnell; and third, Matthew Emerson and Luke Stamps. Correspondingly, the fourth chapter features Ware’s response to Yarnell, Emerson, and Stamps; the fifth presents Yarnell’s response to Ware, Emerson, and Stamps; and the sixth includes Emerson and Stamps’ responses to Ware and Yarnell.
Contributors, Content, and Critical Responses
First, Bruce Ware is a Professor of Theology and Chair of the Department of Christian Theology at the Southern Baptist Theological Seminary in Louisville, KY. Ware is a proponent of the eternal functional subordination or eternal relations of authority and submission (EFS/ERAS). In his chapter, he develops and defends this teaching through scriptural references and theological clarifications, and he cites other theologians throughout the history of the church. Ware concludes that there is a prevailing pattern of authority and submission structure within the eternal relations of origin. But, as Ware also clarifies, there is no compromise on the ontological eternality and equality of the Son with the Father. EFS/ERAS is found in functionality or how the Trinity relates in the created order, which reflects immanently. He states, “The eternal triune God is the same immanently as he is economically in this respect” (61). This statement resembles Karl Rahner’s famous trinitarian axiom.
Second, Malcolm Yarnell is a Research Professor of Theology at the Southwestern Baptist Theological Seminary in Fort Worth, TX. His published works include theological method, trinitarian theology, Pneumatology, historical theology, and, more recently, Systematic Theology. Yarnell’s aim in his chapter is to establish a theological method beginning from theology proper, God himself, before applying it to theological anthropology. He rightly observes that many scholars and theologians, when it comes to human life and relationships, would apply anthropological models to the doctrine of God. Thus, Yarnell argues for a trinitarian method for theological anthropology, i.e., from God to humanity. He prefers John Calvin’s epistemological dialectical approach to knowing God and self over Augustine’s psychological approach to the Trinity. Therefore, Yarnell argues that “theological anthropology must begin with trinitarian theology and not vice versa” (82).
Third, Matthew Emerson and Luke Stamps are co-Executive Directors of the David S. Dockery and Timothy F. George Center for Baptist Renewal. Emerson is a co-Provost, Dean of Theology, Arts and Humanities, and Professor of Religion at Oklahoma Baptist University. Stamps is Professor of Christian Studies and Director of the Master’s Program at Anderson University. Emerson and Stamps argue for a “canonical, confessional, and dogmatic theological method” alongside the Church’s traditional consensus with dogmatic reasoning (98). Moreover, they say that when it comes to trinitarian theology, one must recognize Nicene-Constantinopolitan Creed trinitarian grammar primarily. In almost every section of this trinitarian grammar, they explain the concepts briefly, then present how EFS/ERAS contrasts and departs from this creedal and classical trinitarian theology.
It seems that Ware, Emerson, and Stamps agree with Yarnell’s method and perceive his chapter as a middle ground between them. Most of Ware’s response answers the criticisms made by Emerson and Stamps in their chapter. Likewise, Emerson and Stamps’ response primarily addresses their disagreement with Ware’s thesis, definition of theological terms, and theological method. However, there are parts in Yarnell’s chapter that Emerson and Stamps feel the need for more boldness and consistency. Lastly, in Yarnell’s response to the other contributors, he also questions Ware’s methodology and even his presentation of divine ontology. Overall, it appears that EFS/ERAS and its implications for human life and relationships have shaped each contributor’s responses in the last three chapters.
Conclusion
This project is worth reading even if the reader is not a Southern Baptist, as it offers theological methods for trinitarian theology. However, it is also a challenge for those coming from outside the Southern Baptist background. There are subjects and topics that one has to be familiar with to grasp the fullness of the argument. For example, the content of BF&M 2000, the SBC’s cooperative model, and so on. Nevertheless, aside from the valuable contributions in the initial chapters, the true gem of this project is the latter chapters. The critical responses help clarify, respond to, and understand the other contributor’s perspectives. As a reader, there were times when it would make one feel that they agreed entirely with the author’s argument, only to have a reservation later due to the critical response given by another author. This project is indeed cultivating readers to be critical thinkers, rather than merely absorbing the information provided to them.
Overall, the book offers a glimpse of what it is to have a panel of theologians discussing a valuable theme for the life of the denomination and, by extension, the church. However, it could have been more helpful if there had been a specific topic from the very beginning addressing an issue such as the EFS/ERAS debate. Some of the information in the initial chapters is overwhelming and somewhat uneasy to follow, as it lacks connection to the other two initial chapters. One needs to wait until the latter chapters before it makes more sense.
John&Paul's Reflections 