Scott Benolkin

HTS3141, 12 February 2013

In presenting the Trinitarian theologies of Karl Barth (6775) and John Zizioulas (88
99), Krkkinen intends to convey both the essence of their perspectives and their influence on
contemporary Trinitarian theologians.In the case of Barths theology, the centrality of the
Trinity, defined in terms of the unique revelation of God, has helped restore the Trinity to
prominence as a topic with . . . explanatory and interpretive use for the whole of theology
(67, quoting Robert W. Jenson).More recently, Zizioulass insistence on personhood in
communion as a fundamental ontological category has been enthusiastically adopted by all
theologians (96), even if his characteristically Eastern insistence on the Father as sole,
asymmetric source (aitia) of the Trinity (94) has not.The juxtaposition of Barth and
Zizioulas brings each into helpful relief, both as exponents of Western and Eastern thought,
respectively, and in the differing conceptsrespectively, revelation and communionin which
they ground their reflections on the Trinity.Such guideposts, especially ones so prominent in
theological discourse, will help me begin to compare, contrast, and generally try on for myself
different understandings of the Trinity.
Much of the discussion in these readings centered on contrasting views of concepts at
least nominally corresponding to terminology from the ecumenical councils.Most notably,
person or personhood is fundamental to Zizioulas in describing the three hypostases in their
ekstasis (93), but is often avoided by Barth except to refer to the one God (71).For me, this
raises the question of the extent to which development in the study and history of the symbols
(and early theologians) of the church might inform debates about Trinitarian personhood, a
concept rooted not in clear exegesis so much as the life and history of the church.On the other
hand, to avoid theologizing solely from above, it is perhaps even more important to grasp how
each view relates to salvation, whether as Barths eternal . . . covenant of grace revealed in the
Word (72) or Zizioulass participation . . . in the . . . personal existence of God (93).