The Renewal of Trinitarian Theology: Themes, Patterns and Explorations

Written by Roderick T. Leupp Reviewed By Jason S. Sexton

This book considers the resurgence of Trinitarian theology. Leupp taught Theology and Christian Ethics at Asia-Pacific Nazarene Theological Seminary, the Philippines (Metro Manila) from 1992 to 2000, then became pastor of the Wann, Oklahoma United Methodist Church. No novice to Trinitarian studies, Leupp is capable of delivering this work surveying contours in Trinitarian theology. (Cf. his earlier works: Knowing the Name of God[Downers Grove: IVP, 1996] and review of LaCugna, God for Us, JETS 39 [1996]: 317–18.)

Connecting the Trinity with human existence is what this book is about. Leupp sets forth Trinitarian doctrine not as an intellectual problem, but as “the church’s life-giving hope” (cf. the endorsement by Paul Metzger). As “the summit and apex of all Christian theology,” the Trinity has many paths whereby its peak may be ascended, each calling for “purposeful resolve of action” (pp. 16–18). Leupp’s Trinity is one that befits a context, relating to features and formulations carrying relevant apologetic value that serve as “the final test” for the “common Christian confessor” and “curious onlookers” (p. 48). This also goes for the development and construction of Trinitarian theology in history and today, with psychological and social analogies having relevance, though the latter have “greater urgency” in today’s fractious living (p. 26). Nevertheless, Leupp does not abandon Augustine’s psychological analogy. It too has great relevancy, especially for Christian (i.e., “Trinitarian”) ethics, though not to the exclusion of the social model, as the hospital scenario shows (p. 192). Leupp sees the social analogy filling out the psychological analogy (p. 106), while more metaphors can be of further use (pp. 106–9).

Leupp’s engaging writing style and ability to create word pictures simplifies complex theology for average readers. Cultural illustrations range from the relationship between artists and theologians (p. 22) to scenarios of historic tours and museum experiences (pp. 24, 48), from baseball (pp. 24, 62, 148, 181) to music and poetry (pp. 60, 87–88, 92), from film and animation (pp. 52, 80) to restaurant scenes (pp. 71, 154), from the ocean (pp. 65, 126) to work as “giving” (p. 194). His illustrations are occasionally problematic (e.g., the economic Trinity is likened to diseases and the ugliness of Atlantic immigrant crossings, p. 62), though removed as quickly as given before sustainable objections arise. Consequently, Leupp steers clear of heresy at delicate points after giving illustrations (e.g., pp. 55, 65, 76), since he deems metaphors and everything else existing for the sake of the Trinity and not vice versa (p. 10). His carefully prodding organic analogies are not intended to describe the Trinity per se as much as they seek usefulness for stretching the mind to understand something of how the doctrine of the Trinity might work. He admits candidly that “not all word pictures are acceptable to trinitarian orthodoxy,” yet even here presents one of the Manhattan skyline (p. 20) in order to show that “the mental rigors of trinitarian theology never forget that theology sings as well as cogitates, and prays as well as deduces” (p. 21).

Illustrations abound in chapters one through three yet are minimized from chapter four on as Leupp becomes more descriptive than illustrative. No major shift exists between sections, though perhaps the various proposals he considers in chapters four through seven require a more direct style of writing. Chapters one and two survey the Trinitarian landscape and emphasize “perichoresis” and its relevancy for the human situation. Moltmann has a large role in chapters three and four, which deal with God’s suffering and identifying with humanity’s spirituality. Chapter five continues the emphasis on the social Trinity and its significance for the redeemed community’s life and worship, noting that “any relevant ecclesiology” grounded in God’s reality “must be triunely figured, constructed and realized” (p. 127). Chapters six and seven move the doctrine of the Trinity into the arena of Christian ethics which is said to be “a theological task” (p. 146).

Leupp spars with Molnar, sarcastically regarding him as “blessed by the humility” attending deep study the Trinity (p. 63). Yet he finds great import in the approach from another Barthian, T. F. Torrance, who mirrors Calvin and especially Gregory Nazianzus, who shows forth “everything good trinitarian theology is called to be” (pp. 64–65).

While well written, this book’s scholarship is questionable. Over forty-five references and quotes come from citations in other authors’ works, limiting primary source interaction. References to church fathers may show how other writers read the fathers, which is not what Leupp hopes to present in handling the history of Trinitarian thought and therefore limiting his argumentation. It is also difficult sometimes to identify what Leupp is driving at in the big-picture of the book. Leupp seems to lean toward mystical views of the “hidden Trinity” at points (pp. 175–78), though denies this in the introduction (p. 9). His Arminianism comes clear on his understanding of the Spirit’s work in reason (p. 173). One also wonders if major leaps in the book from God’s communion to ecclesial communion (p. 133) or from perichoresis to human ethics have clear justification. Whatever ground exists, Leupp does a scant job showing it.

Criticisms aside, the book’s content and readability make it a handy contribution to the field of contemporary Trinitarian theology. Additionally, part of its meaningfulness results from a trial the Triune God of love has taken Leupp through in the tragic accident of his daughter Rebecca (pp. 86–87, 196) wherein the Trinity could no longer remain academic for him. While this has certainly shaped his views (esp. in chap. 3), the reader is enriched by Leupp’s experience of the Triune God’s gracious presence in all of life’s events. Someone seeking a more thorough introduction to the landscape of Trinitarian theology can find better options with Stanley J. Grenz, Rediscovering the Triune God (Minneapolis: Fortress, 2004) or Veli-Matti Kärkkäinen, The Trinity: Global Perspectives (Louisville: Westminster John Knox, 2007). Nevertheless, this book is a helpful, accessible introduction to the importance of Trinitarian theology today and to some of the key concepts operative within the discussion, as well as to a handful of the important players.


Jason S. Sexton

Jason Sexton is a licensed minister with the Evangelical Free Church of America and PhD candidate in Systematic Theology at The University of St. Andrews, Scotland.

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