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A holistic view of salvation history is aware of the fact that our history begins with oneness with God. This communion is then sundered by the lie that a higher degree of godliness is to be achieved through distrust in God and taking one’s godliness upon oneself in the mode of self-effort.


The initiative to disobey God is not just one of disobedience which means it is not only an issue of legality. It happens because a seed of distrust in Father has been sown in the heart which bears fruit in going searching for Godliness within the self – in separation from God. A good example of this might be ‘keeping close to Jesus’ or a more brazen patterns of seeking godliness via the law.

Separation from God is the cause of perverse views of God, degraded views of the self, inhumanity to others, and sin and death through disconnection from Life. Thus, Jesus comes among us as Life itself to undo separation and bring us in His own person into oneness with the trinity.


But this oneness that is trinitarian is no abstraction. It is who they are as distinct persons, yet one God. Keep this in mind because it is this triune God who has reached out in Christ to draw us into Godself. We have been drawn into the perichoretic relationship with the trinity to participate in God in a similar state of being that God is in Godself. This is to say that we have been made one with God by the nature of God in the person of Christ.

Separation undone is the essence of our sonship.

Athanasius set forth the truth about the trinity and the incarnation. “The Athanasian Creed was held in high esteem in the Middle Ages and was well regarded by both sides following the Reformation.


Thomas Weinandy et al, notes that “A striking feature [of the creed] is the carefully balanced handling of Trinity and unity, of threeness and oneness.

“The distinctness of the persons receives significant emphasis but is matched by attention to the oneness of the Godhead and the attributes that pertain to it… [It] upholds the distinction of the persons and the entire divinity of each and, at the same time, the oneness of God. The Trinitarian section ends where it began, by holding in balance Trinity and unity: “Thus in all things, as has been stated above, both Trinity in unity and unity in Trinity must be worshipped.” (1)


The relevance of this is that we are made one with God, drawn into God in Christ, yet nurtured to grow uniquely as ourselves, rooted in the being of the trinity.

We worship God as trinity because this is who God is. Also, because God’s nature is what incorporates us in oneness with Himself. Hidden in Christ we become more of who we are as sons and never less - as one undoubtedly does in the miasma of the knowledge of good and evil and the prison of the law.


The notion of ‘steps to Christ’ is an inversion of the new and living way. IN the Christ of God, the trinity has taken steps to you so that in Jesus you have become one with God and begun the healing of the self and growth into sonship.

Christ our life is the one way that we can be fully alive as imparters of infinite life.

(1) Athanasius and His Legacy: Trinitarian-Incarnational Soteriology and Its Reception. Thomas G. Weinandy, Daniel A. KeatingPage 80