The Trinity: An Introduction (Short Studies in Systematic Theology)

The Trinity: An Introduction by Scott R. Swain is the second book in Crossway’s Short Studies in Systematic Theology series. The first was Graham A. Cole’s Faithful Theology: an Introduction. According to series editors, Cole himself and Oren R. Martin, “each volume (1) introduces the doctrine, (2) sets it in context, (3) develops it from Scripture, (4) draws the various threads together, and (5) brings it to bear on the Christian life.” Unfortunately, The Trinity does not accomplish the first two items in the editors’ list. In my opinion, one cannot understand Trinitarianism, the Christian doctrine of God, without understanding its historical development and creedal/confessional definition. Swain justifies this in terms of space limitations: “The book’s limitations in space and focus mean that it will not give extensive attention to the doctrine’s historical development, polemical uses, or more sophisticated dogmatic elaborations.” Given that this text is explicitly introductory, Swain’s choice to skip those topics—not to mention his editors’ decision to allow it—is difficult to understand. Fortunately, what The Trinity focuses on is very helpful. Swain focuses on “the basic grammar of scriptural Trinitarianism.” He writes: “If Scripture provides the primary discourse of Trinitarian doctrine, theology is that discipline concerned with understanding and communicating Scripture’s basic grammar so that Christians may become fluent, well-formed readers and speakers of scriptural teaching.” This approach is helpful because the doctrinal definition of Trinitarianism employs terms that are not found in Scripture, terms that clarify what Scripture means and demonstrate is internal coherence. One must understand the interplay of these texts—along with the worship patterns of the early church—in order to understand why Christian theologians employed philosophical terms to define the doctrine. Only by doing so could they show the meaning and coherence of those biblical texts. Here is the book’s table of contents: 1. The Bible and the Trinity: The Basic Grammar 2. The Bible and the Trinity: Three Types of Texts 3. The Simplicity of God 4. God the Father 5. God the Son 6. God the Holy Spirit 7. The Shape of God’s Triune Work 8. The End of God’s Triune Work Although The Trinity describes itself as an introduction, readers need to have at least a passing familiarity with the doctrine and its basic terms before they read the book, or they might feel a bit lost in it. My guess is that the Short Studies in Systematic Theology is directed at Bible college students and seminarians, who are the most likely to consume introductory books on systematic theology. I believe pastors and theologically proficient church leaders and members can also benefit from the book. It will enrich their understanding of why sound biblical theology results in Trinitarianism, and it will help them connect what sometimes seems like an abstract doctrine to the Bible’s core concern, namely, God’s salvation of lost humanity.

This is probably not the book to give a Christians as their first read since there is a fair bit of technical language (though the glossary helps). But as a primer and perhaps a refresher for the pastor or student, this is a great text that lays out key issues carefully and methodically. Especially important are the discussions of divine simplicity and eternal relations of origin that Swain applies to debates about the Son’s so-called Eternal Functional Subordination (EFS/ERAS). One area I hoped for more was on Christology and the atonement, particularly the dual natures of Christ and penal substitution. That’s where most Christians have questions (“how come Jesus doesn’t know the day or the hour?” “Was the Trinity ruptured at the cross?”). But Swain keeps the book focused on the Trinity proper, no doubt to keep it in the *Short* Studies in Systematic Theology series. This was probably wise because the short length is a real strength.

Scott Swain provides a generally helpful introduction to the Trinity. Swain provides references from Scripture for the Trinity. He also equates the doctrine with Christian teaching on salvation, baptism, and the Lord's Supper. Swain locates one reference for the Trinity in the baptism of Jesus in which God the Father declares that He is "well pleased" with the Son, and the Holy Spirit descends on Christ "like a dove" (Matthew 3:13-17). Another reference to the Trinity is Christ's command to baptize the nations "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19)." Finally, there is the Christian benediction (which traditionally ends church services) to depart with "The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit (2 Corinthians 13: 14)." Swain distinguishes between aspects of the Trinity that "remain within God" and "actions whose effects occur outside of God." What remains within God are relationships within God, such as "the Father's eternal begetting of the Son, and the Father and Son's eternal breathing forth of the Spirit." Effects of God's actions occurring outside God include "creation, providence, [and] redemption." God gives humanity blessings in the "the Word" (or the message of salvation in the Bible) and baptism and the Lord's Supper. "The saving blessings purposed by the Father and purchased by the Son are communicated to us by the presence of the Spirit (2 Cor. 13:14; Eph 1:3-14)." All in all, this book is a helpful introduction to the Trinity for Christians or interested non-Christians.

The Trinity: An Introduction (hereafter, TTAI) is part of Crossway’s “Short Studies in Systematic Theology” series. The purpose of this series, according to Crossway, is to “connect the resurgence of biblical theology at the academic level with everyday believers.” Swain’s purpose for the book is stated in terms of what I see as a specific intent and an overarching design. In the Introduction, he outlines the first of these as a cultivation of “greater fluency in following the basic ‘grammar’ of Scripture’s Trinitarian discourse.” The purpose of this fluency is threefold: (1) distinguish “the true and living God from idols”; (2) “shape our capacities for receiving and responding to the blessed Trinity as he presents himself to us in his word…”; (3) “promote fellowship with the triune God, the sovereign good of systematic theology”. With respect to the second overarching design of TTAI, Swain’s desire is to serve students, pastors, and interested laypersons. His hope is that, for these targeted readers, they might “enter more fully into the praise of the triune name into which we are baptized”(20). Specifically, his exhortation to the reader in this regard is that her praise and apprehension of the Holy Trinity be not that of a spectator, but that her exercise of praise and apprehension be more “self-involving”. TTAI remains faithful to these stated goals. The reader is led into both a place of contemplation and praise of the Holy Trinity. It does so, importantly (given the targeted audience of the book), by striking a great balance between brevity and detail. In fact, given his success in this regard, I suspect many readers will be inspired into a deeper pursuit of the Holy Trinity—both in praise and contemplation. To wit, TTAI provides a very helpful “pattern of speech” that facilitates a handy way to grasp the proper distinctions to be made between that which is proper to the three persons of the Trinity, and that which is proper to the divine essence or substance of the Trinity. Specifically, he introduces the reader to “proper predications” and “common predications”(34). Such crucial distinctions give the reader tools to obtain greater understanding and, consequently, engage in greater praise. Generally, TTAI meshes quite well with writings on the Trinity by authors such as Fred Sanders, Stephen Holmes, Brandon Smith, Luke Stamps, Matthew Barrett and others. Broadly, this is for several reasons. First, in step with his Protestant roots, the truth of the Holy Trinity is said to be adumbrated in the Old Testament and present in the New Testament. Swain states, for example: “Christians praise the triune God because that is how God presents himself to us in Holy Scripture: as one God in three persons, the Father, the Son, and the Holy Spirit”(20). Secondly, there is a recognition and embrace of the contributions of Patristic and Medieval influences on the doctrine. Swain encourages the reader, for example, to take the Trinitarian creeds of the early church “…on [her] own lips”, and then “gladly join the church’s chorus of Trinitarian praise”(27). In his “Further Reading” section, he even recommends books on the Trinitarian theology of Thomas Aquinas and Gregory Nazianzus. Such influences push back against a subjective and isolated Biblicist approach to the doctrine of the Trinity that persists within some Protestant circles. This push back is measured, though. TTAI emphasizes, for example, that these influences didn’t improve “a latent or undeveloped biblical Trinitarianism”(26-27). Although TTAI is a good introduction to a very specific model of the doctrine of the Trinity, there are some missed opportunities. For example, the uninitiated reader might come away from TTAI with the idea that the model of the Trinity outlined in its pages is THE doctrine of the Trinity. There is no mention of the constellation of views on the doctrine that exist and have existed for nearly two thousand years (though certainly all share many commonalities). Swain does make clear that TTAI will not focus on the history of the doctrine. But surely just a brief mention that historically there exists some flexibility on the doctrine would be helpful to the reader as she continues to seek understanding and wrestle with this doctrine. Granted, TTAI does briefly mention one difference—the Filioque controversy. The reader would have also benefited from clearly defined uses of the word “God”. Throughout TTAI, the Trinity is “God”, the Father is “God”, the Son is “God”, and the Holy Spirit is “God”. How do these predications of “God” fit within Swain’s “proper predications” and “common predications” concept? Are these uses of “God” meant to be taken the same way? If not, how are they different? Elsewhere he calls the persons “modes of existence”—presumably, for him, of the one God, the Trinity. Does his use of “God” for the three persons mean “a divine mode of existence”? Does Scripture use the word “God” this way? Certainly, the targeted reader will want to make sense of this God-talk with respect to the Bible. Related to this, Swain often speaks of the Trinity as a “he” while also speaking of the Father, Son, and Holy Spirit each as “he’s”. That’s four “he’s”—one for each person and the divine nature. Is the divine nature a person and/or a “he”? Is the “Trinity” a person and/or a “he”? How does “he” the Trinity differ from the “he’s” of the Father, the Son, and the Holy Spirit? For that matter, what does it mean for each of these to be a “he” on Swain’s model? Finally, there are two features of today’s Trinitarian theological landscape that should, in my opinion, be part of any introduction to the Trinity. They are not present in TTAI and so are two additional missed opportunities to edify the reader. The first is the rise, influence, and contributions of Analytic Theology to the doctrine of the Trinity. For example, on page 60, Swain asserts that “…the grammar of divine simplicity requires us to affirm that each divine person is identical with the one God in all his fullness.” This is an identity statement and is loaded with entailments. What type of identity is Swain asserting here? If the persons have no properties of their own or “formal distinctions” and are only “relations of opposition” or “modes of existence”, then a strict identity statement could derail his entire model of the Trinity. At least a mention of these issues and the relevance of Analytic Theology to their possible resolution would be worthwhile. TTAI could simply point the reader to additional resources on the topic. The second feature of today’s Trinitarian landscape is the rise of Biblical Unitarianism. Its influence on Trinitarian discourse, especially on social media, is significant. TTAI would have served the reader well to occasionally deal with Biblical Unitarianism interpretations at opportune moments throughout the book. It is quite likely that many of the targeted readers of TTAI have already encountered them. In spite of these missed opportunities, TTAI is a recommended read for anyone challenged by the doctrine and seeking some clarity and assurance. Swain introduces the reader to complex but necessary topics--such as simplicity. Yet he also demonstrates the centrality of Scripture to the doctrine. The highlight of the book for me is that the Father, the Son, and the Holy Spirit each get their own chapter. A feature that flows out of the centrality of Matthew 28:19 to Swain’s approach: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”.

This book by Dr. Swain is a valuable resource to students and pastors alike. I have had the privilege and joy of sitting in class under Dr. Swain, and each chapter of this book made me feel like I was back in one of his lectures (which were certainly one of the highlights of being in seminary). All throughout the tone is joyful and doxological. Although succinct this book is also rich and deep. It looks at the breadth of the doctrine of the Trinity but zooms in on key aspects as well. Swain teaches us the grammar of Trinitarian studies with a precision and clarity that leaves us with an appetite to learn more.

The Trinity: An Introduction by Scott R. Swain is the second book in Crossway’s Short Studies in Systematic Theology series. The first was Graham A. Cole’s Faithful Theology: an Introduction. According to series editors, Cole himself and Oren R. Martin, “each volume (1) introduces the doctrine, (2) sets it in context, (3) develops it from Scripture, (4) draws the various threads together, and (5) brings it to bear on the Christian life.” Unfortunately, The Trinity does not accomplish the first two items in the editors’ list. In my opinion, one cannot understand Trinitarianism, the Christian doctrine of God, without understanding its historical development and creedal/confessional definition. Swain justifies this in terms of space limitations: “The book’s limitations in space and focus mean that it will not give extensive attention to the doctrine’s historical development, polemical uses, or more sophisticated dogmatic elaborations.” Given that this text is explicitly introductory, Swain’s choice to skip those topics—not to mention his editors’ decision to allow it—is difficult to understand. Fortunately, what The Trinity focuses on is very helpful. Swain focuses on “the basic grammar of scriptural Trinitarianism.” He writes: “If Scripture provides the primary discourse of Trinitarian doctrine, theology is that discipline concerned with understanding and communicating Scripture’s basic grammar so that Christians may become fluent, well-formed readers and speakers of scriptural teaching.” This approach is helpful because the doctrinal definition of Trinitarianism employs terms that are not found in Scripture, terms that clarify what Scripture means and demonstrate is internal coherence. One must understand the interplay of these texts—along with the worship patterns of the early church—in order to understand why Christian theologians employed philosophical terms to define the doctrine. Only by doing so could they show the meaning and coherence of those biblical texts. Here is the book’s table of contents: 1. The Bible and the Trinity: The Basic Grammar 2. The Bible and the Trinity: Three Types of Texts 3. The Simplicity of God 4. God the Father 5. God the Son 6. God the Holy Spirit 7. The Shape of God’s Triune Work 8. The End of God’s Triune Work Although The Trinity describes itself as an introduction, readers need to have at least a passing familiarity with the doctrine and its basic terms before they read the book, or they might feel a bit lost in it. My guess is that the Short Studies in Systematic Theology is directed at Bible college students and seminarians, who are the most likely to consume introductory books on systematic theology. I believe pastors and theologically proficient church leaders and members can also benefit from the book. It will enrich their understanding of why sound biblical theology results in Trinitarianism, and it will help them connect what sometimes seems like an abstract doctrine to the Bible’s core concern, namely, God’s salvation of lost humanity.

This is probably not the book to give a Christians as their first read since there is a fair bit of technical language (though the glossary helps). But as a primer and perhaps a refresher for the pastor or student, this is a great text that lays out key issues carefully and methodically. Especially important are the discussions of divine simplicity and eternal relations of origin that Swain applies to debates about the Son’s so-called Eternal Functional Subordination (EFS/ERAS). One area I hoped for more was on Christology and the atonement, particularly the dual natures of Christ and penal substitution. That’s where most Christians have questions (“how come Jesus doesn’t know the day or the hour?” “Was the Trinity ruptured at the cross?”). But Swain keeps the book focused on the Trinity proper, no doubt to keep it in the *Short* Studies in Systematic Theology series. This was probably wise because the short length is a real strength.

Scott Swain provides a generally helpful introduction to the Trinity. Swain provides references from Scripture for the Trinity. He also equates the doctrine with Christian teaching on salvation, baptism, and the Lord's Supper. Swain locates one reference for the Trinity in the baptism of Jesus in which God the Father declares that He is "well pleased" with the Son, and the Holy Spirit descends on Christ "like a dove" (Matthew 3:13-17). Another reference to the Trinity is Christ's command to baptize the nations "in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19)." Finally, there is the Christian benediction (which traditionally ends church services) to depart with "The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit (2 Corinthians 13: 14)." Swain distinguishes between aspects of the Trinity that "remain within God" and "actions whose effects occur outside of God." What remains within God are relationships within God, such as "the Father's eternal begetting of the Son, and the Father and Son's eternal breathing forth of the Spirit." Effects of God's actions occurring outside God include "creation, providence, [and] redemption." God gives humanity blessings in the "the Word" (or the message of salvation in the Bible) and baptism and the Lord's Supper. "The saving blessings purposed by the Father and purchased by the Son are communicated to us by the presence of the Spirit (2 Cor. 13:14; Eph 1:3-14)." All in all, this book is a helpful introduction to the Trinity for Christians or interested non-Christians.

The Trinity: An Introduction (hereafter, TTAI) is part of Crossway’s “Short Studies in Systematic Theology” series. The purpose of this series, according to Crossway, is to “connect the resurgence of biblical theology at the academic level with everyday believers.” Swain’s purpose for the book is stated in terms of what I see as a specific intent and an overarching design. In the Introduction, he outlines the first of these as a cultivation of “greater fluency in following the basic ‘grammar’ of Scripture’s Trinitarian discourse.” The purpose of this fluency is threefold: (1) distinguish “the true and living God from idols”; (2) “shape our capacities for receiving and responding to the blessed Trinity as he presents himself to us in his word…”; (3) “promote fellowship with the triune God, the sovereign good of systematic theology”. With respect to the second overarching design of TTAI, Swain’s desire is to serve students, pastors, and interested laypersons. His hope is that, for these targeted readers, they might “enter more fully into the praise of the triune name into which we are baptized”(20). Specifically, his exhortation to the reader in this regard is that her praise and apprehension of the Holy Trinity be not that of a spectator, but that her exercise of praise and apprehension be more “self-involving”. TTAI remains faithful to these stated goals. The reader is led into both a place of contemplation and praise of the Holy Trinity. It does so, importantly (given the targeted audience of the book), by striking a great balance between brevity and detail. In fact, given his success in this regard, I suspect many readers will be inspired into a deeper pursuit of the Holy Trinity—both in praise and contemplation. To wit, TTAI provides a very helpful “pattern of speech” that facilitates a handy way to grasp the proper distinctions to be made between that which is proper to the three persons of the Trinity, and that which is proper to the divine essence or substance of the Trinity. Specifically, he introduces the reader to “proper predications” and “common predications”(34). Such crucial distinctions give the reader tools to obtain greater understanding and, consequently, engage in greater praise. Generally, TTAI meshes quite well with writings on the Trinity by authors such as Fred Sanders, Stephen Holmes, Brandon Smith, Luke Stamps, Matthew Barrett and others. Broadly, this is for several reasons. First, in step with his Protestant roots, the truth of the Holy Trinity is said to be adumbrated in the Old Testament and present in the New Testament. Swain states, for example: “Christians praise the triune God because that is how God presents himself to us in Holy Scripture: as one God in three persons, the Father, the Son, and the Holy Spirit”(20). Secondly, there is a recognition and embrace of the contributions of Patristic and Medieval influences on the doctrine. Swain encourages the reader, for example, to take the Trinitarian creeds of the early church “…on [her] own lips”, and then “gladly join the church’s chorus of Trinitarian praise”(27). In his “Further Reading” section, he even recommends books on the Trinitarian theology of Thomas Aquinas and Gregory Nazianzus. Such influences push back against a subjective and isolated Biblicist approach to the doctrine of the Trinity that persists within some Protestant circles. This push back is measured, though. TTAI emphasizes, for example, that these influences didn’t improve “a latent or undeveloped biblical Trinitarianism”(26-27). Although TTAI is a good introduction to a very specific model of the doctrine of the Trinity, there are some missed opportunities. For example, the uninitiated reader might come away from TTAI with the idea that the model of the Trinity outlined in its pages is THE doctrine of the Trinity. There is no mention of the constellation of views on the doctrine that exist and have existed for nearly two thousand years (though certainly all share many commonalities). Swain does make clear that TTAI will not focus on the history of the doctrine. But surely just a brief mention that historically there exists some flexibility on the doctrine would be helpful to the reader as she continues to seek understanding and wrestle with this doctrine. Granted, TTAI does briefly mention one difference—the Filioque controversy. The reader would have also benefited from clearly defined uses of the word “God”. Throughout TTAI, the Trinity is “God”, the Father is “God”, the Son is “God”, and the Holy Spirit is “God”. How do these predications of “God” fit within Swain’s “proper predications” and “common predications” concept? Are these uses of “God” meant to be taken the same way? If not, how are they different? Elsewhere he calls the persons “modes of existence”—presumably, for him, of the one God, the Trinity. Does his use of “God” for the three persons mean “a divine mode of existence”? Does Scripture use the word “God” this way? Certainly, the targeted reader will want to make sense of this God-talk with respect to the Bible. Related to this, Swain often speaks of the Trinity as a “he” while also speaking of the Father, Son, and Holy Spirit each as “he’s”. That’s four “he’s”—one for each person and the divine nature. Is the divine nature a person and/or a “he”? Is the “Trinity” a person and/or a “he”? How does “he” the Trinity differ from the “he’s” of the Father, the Son, and the Holy Spirit? For that matter, what does it mean for each of these to be a “he” on Swain’s model? Finally, there are two features of today’s Trinitarian theological landscape that should, in my opinion, be part of any introduction to the Trinity. They are not present in TTAI and so are two additional missed opportunities to edify the reader. The first is the rise, influence, and contributions of Analytic Theology to the doctrine of the Trinity. For example, on page 60, Swain asserts that “…the grammar of divine simplicity requires us to affirm that each divine person is identical with the one God in all his fullness.” This is an identity statement and is loaded with entailments. What type of identity is Swain asserting here? If the persons have no properties of their own or “formal distinctions” and are only “relations of opposition” or “modes of existence”, then a strict identity statement could derail his entire model of the Trinity. At least a mention of these issues and the relevance of Analytic Theology to their possible resolution would be worthwhile. TTAI could simply point the reader to additional resources on the topic. The second feature of today’s Trinitarian landscape is the rise of Biblical Unitarianism. Its influence on Trinitarian discourse, especially on social media, is significant. TTAI would have served the reader well to occasionally deal with Biblical Unitarianism interpretations at opportune moments throughout the book. It is quite likely that many of the targeted readers of TTAI have already encountered them. In spite of these missed opportunities, TTAI is a recommended read for anyone challenged by the doctrine and seeking some clarity and assurance. Swain introduces the reader to complex but necessary topics--such as simplicity. Yet he also demonstrates the centrality of Scripture to the doctrine. The highlight of the book for me is that the Father, the Son, and the Holy Spirit each get their own chapter. A feature that flows out of the centrality of Matthew 28:19 to Swain’s approach: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”.

This book by Dr. Swain is a valuable resource to students and pastors alike. I have had the privilege and joy of sitting in class under Dr. Swain, and each chapter of this book made me feel like I was back in one of his lectures (which were certainly one of the highlights of being in seminary). All throughout the tone is joyful and doxological. Although succinct this book is also rich and deep. It looks at the breadth of the doctrine of the Trinity but zooms in on key aspects as well. Swain teaches us the grammar of Trinitarian studies with a precision and clarity that leaves us with an appetite to learn more.