Kathryn Tanner’s Christ the Key, Trinity and Politics
My earlier posts on Tanner’s new book can be found here. This final post looks at the relationship between Trinity and Politics. What got me thinking about this was a statement by a friend. This person was asked how he is able to balance his commitment to the poor and his position as a professor (not at Notre Dame). He gave an example: he was asked to teach a course on the Trinity but said no since this did not fit with his focus on shaping his students towards serving the poor and their liberation. This answer raised two basic questions in my mind: 1) for someone who is principally focused on the liberation of the poor, is it contrary to this focus to take time and teach topics like the Trinity (if one is competent to do so)? 2) Is the Trinity really so apolitical?
The first question is particularly complex and personal. Clearly the doctrine of the Trinity cannot be sealed off from a concern for liberation without creating a schizophrenia in our faith as we confess that God is triune and makes an option for the poor (or that we relate to God as triune and to humanity with our option for the poor). As Tanner argues in the introduction to Jesus, Humanity, and the Trinity, it is a task of systematic theology to show how different elements fit together coherently within a conception of the whole of the Christian life and faith. This leads directly to the second question. A common contemporary way of bringing together the Trinity and politics is to appeal to the Trinity as a model for communitarian life. I summarized Tanner’s critique of this in my second synopsis post (ch.5). Tanner insists that we image the 2nd person of the Trinity primarily and the whole Trinity only in that we image the Word’s relation to the other persons of the Trinity (Christ the Key, 141). Through the humanity of Jesus, our lives are remade into the image of the Trinity in that we are united to the Word by the presence of the Holy Spirit (235).
But what does this have to do with politics? Tanner’s primary answer is that our trinitarian form of life toward others is shown in the way Jesus treated others (in his trinitarian form of life as hypostatically united to the Word) (236-237). I find Tanner’s analysis compelling. We enter the Trinity and image the Trinity through the second person of the Trinity and, properly understood, this cannot be cut off from political and concrete action. Yet I would push Tanner on two further points. First, she emphasizes that the Son and Spirit are sent and interdependently work to unite us to God. A different but equally valid image is that they are sent to bring about God’s Kingdom. Thus I think we could connect our trinitarian form of life more explicitly to this Kingdom than Tanner tends to do. Second, certain formal principles can be gathered from the divine life and applied to human communion even if one rejects the overall appeal to the Trinity as a model for communitarian life. For example, the Trinity shows the positivity of otherness. Creaturely otherness (vis-a-vis each other and God) is grounded in the eternal otherness within God. The good of otherness, of course, needs to be complemented by more concrete principles (such as Tanner’s focus on the concrete life of Jesus) but it contributes something nonetheless.