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Father, Son, and Holy Spirit: Relationships, Roles, and Relevance
God cares that we know who he is, and he longs for us to understand him better. Through his Word he revealed his triune nature, though many avoid in-depth study of this doctrine because it is so deep and mysterious. But God's revelation of himself to us as Father, Son, and Holy Spirit affects how he relates to us, how he made us, and who he is eternally. The doctrine of the Trinity is essential to our understanding of him and of our faith. The focus of this study is to examine the ways in which the three Persons of the Trinity relate to one another, how they relate to us, and what difference this makes to our lives. To understand just how God is both One and Three is to delve into some of Scripture's most glorious truths and to experience the joy of beholding the wonder of our triune God. This is a practical study for you and your home, church, and ministry.
176 pages, Paperback
First published January 21, 2005
34 people are currently reading
378 people want to read
About the author
Bruce A. Ware
34 books52 followersBruce A. Ware (PhD, Fuller Theological Seminary) is professor of Christian theology at The Southern Baptist Theological Seminary. He has written numerous journal articles, book chapters, book reviews, and has authored God's Lesser Glory, God's Greater Glory, and Father, Son, and Holy Spirit.
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January 25, 2020
Ware, Bruce. Father, Son, and Holy Spirit: Relationship, Roles, and Relevance. Crossway, 2005.
Thesis: “examine the ways in which the Father, Son, and Holy Spirit relate to one another, how they relate to us, and what difference this makes in our lives (Ware 14-15 emphasis original).
Ware begins with 10 principles for the Trinity and how it is relevant (15ff).
Ware’s Argument
The key to the Trinity, according to Ware, is the “authority-submission structure” (21). In this structure
“the three Persons understand the rightful place each has. The Father possesses the place of supreme authority, and the Son is the eternal Son of the eternal Father. As such, the Son submits to the Father just as the Father, as eternal Father of the eternal Son, exercises authority over the Son. And the Spirit submits to both the Father and the Son.”
This is bad.
“We can only distinguish the Father by his roles” (45). He then lists three or four roles of the Father. Most of them are unobjectionable, even if they don’t prove his point.
Ware wastes no time in applying the Trinitarian authority-submission structure to male-female relations: “Clearly, every married man is in this category” (59). While it is true that “husbands should imitate their heavenly Father,” I can’t help but wonder if Ware is reading this paradigm backwards from earth to heaven.
Beholding the Wonder of the Son
True to his thesis--and I do give Ware credit for having a focused thesis--how do we distinguish the Son? We distinguish him by his role (69). This is not what the Church has confessed. We distinguish the Son by his eternal generation from the Father.
Ware begins with the correct proposition that it is the eternal Son of the eternal Father. From this he draws the inference that it is the eternally subordinate Son (72). He does note that the early church used the word “order” or taxis, but they did not make it a structuring principle.
Ware has several pages of discussion of the Son’s submission in his economy, but no one questions that so I will pass by it.
He is correct, quoting Augustine, that the differences in the person reflect differences in relations. What Augustine did not say, and most certainly did not mean, is that differences in relations entail an authority-submission structure. For Augustine the relations depended on the Filioque. Given absolute divine simplicity, the only way we can distinguish the persons is through relations of origin. That’s it.
He faults egalitarians for not having anything to ground the eternal relation between Father and Son. And what is so desperately needed: authority-submission. He writes, “There is no reason that the Father should send the Son” (82). He hasn’t considered the pactum salutis.
He comes close to full Arian in saying that the “Father” and “Son” have to connote exactly that. This is completely opposite of what the church has taught. Basil and Augustine settled on the term “person” because they didn’t know what else to say. Reading human concepts back into God is polytheism. Per Father and Son we note “eternal generation” as something only non-physical. We can’t say anything more.
Ware realizes that the Spirit’s casting Jesus into the wilderness comes close to refuting his position. He counters by saying Jesus sends the Spirit. The only problem is that Jesus does so in his Incarnation (depending on how you want to gloss the Upper Room and Pentecost). In any case, Ware hasn’t proven that “send” = “eternal authority over.” He just asserts it.
At every point he sees “sending” as implying “being in authority over/being in submission to, etc.” Why must it be this way? None of these passages remotely suggest eternal submission. Even worse, as he correctly notes the Father and Son are co-senders of the Spirit, he then goes on to say that the Father is the ultimate sender (i.e., ultimate authority), which means the Son is the penultimate authority, which leaves the Spirit in a rather awkward place (97ff). It gets worse. This means the Spirit is twice removed from the Father in terms of eternal submission. Ware has come right to the edge (if he hasn’t already crossed over) to Plotinus and Gnosticism (yes, I realize that Plotinus opposed Gnosticism).
Beholding the Wonder of the Holy Spirit
(Let’s get this over with.)
The structure of this chapter is similar to the previous two. The only thing that distinguishes the Spirit is that he is his role. Unlike the Son, he is in Submission (gradation?) to two divine persons.
Things he gets right
Ware is attuned to the Trinitarian ordo, especially as it relates to worship (Eph. 1:3-14), even if he frames it in typically bad concepts (Ware 19). He understands that the persons of the Trinity are related to each other in a specific order, rather than just popping in and out of infinity. This applies especially well to our prayer life (151). In Christ we have access in one Spirit to the Father. What Ware doesn’t realize is that this is an epistemological grammar, not an ontological one.
Ware correctly notes that Jesus does his miracles by the power of the Holy Spirit (Matt. 12:28). There is a tendency to see Jesus simply zapping miracles left and right because he is God. That’s not actually how we see it in the text.
His stuff on the image of God is fairly good. We are God’s representatives. His problem is that he immediately reduces it to roles of authority-submission in the human sphere (133).
Things Iffy
He speaks of a “unity of differentiation” (20). I think I know what he is getting at, but I shouldn’t have to guess in a popular work on the Trinity.
It’s dangerous to speak of the Trinity as a “community” of “society.” Yes, there are multiple persons, but there is only one will. It doesn’t make sense to speak of a society of one essence and will.
Things Wrong
>>Ware seeks to distinguish the Persons at the level of function. The historic church distinguished them by modes of origination.
>>Ware says Bishop Athanasius was the hero of Nicea with his defense of homoousios (37). Athanasius in real life was not bishop at that early date. He might not even have been at Nicea. He did not use homoousios as a construct until later. Later on, Ware says that the three Cappadocians, Gregory of Nyssa, Gregory of Nazianzus, and Basil of Caesarea, were “heroes” at the Council of 381. Strictly speaking, this is inaccurate. Gregory of Nazianzus presided over the beginning of the Council, but left when the Council wouldn’t call the Holy Spirit “God.” Basil of Caesarea, while soon gaining legendary status, died two years before the Council. How did Crossway not catch this?
Rebuttal
But “Son” doesn’t always mean “lesser in authority.” Jesus is called “The Son of Man.” Does that mean Jesus is inferior to the idea of men? Jesus is called the Son of David. Does that mean he is inferior to David?
Let’s go back to the order of the Trinity: From the Father through the Son in the Holy Spirit. According to the gradationist model, with each term there is a diminution of authority. Logically, then, the Holy Spirit should be the bottom-rung. But if that is the case, then why is the Holy Spirit “casting Jesus” (εκβαλλω) into the wilderness (Mark 1:12)?
Ware says that the hierarchical structure of authority is part of the essence of the Trinity (Ware 2005, 21), that it “marks the very nature of God.” Millard Erickson points out the problem with this line of reasoning: if authority over the Son is an essential attribute, then the subordination of the Son is essential. This means they are neither homoousion in essence or in relation.
Thesis: “examine the ways in which the Father, Son, and Holy Spirit relate to one another, how they relate to us, and what difference this makes in our lives (Ware 14-15 emphasis original).
Ware begins with 10 principles for the Trinity and how it is relevant (15ff).
Ware’s Argument
The key to the Trinity, according to Ware, is the “authority-submission structure” (21). In this structure
“the three Persons understand the rightful place each has. The Father possesses the place of supreme authority, and the Son is the eternal Son of the eternal Father. As such, the Son submits to the Father just as the Father, as eternal Father of the eternal Son, exercises authority over the Son. And the Spirit submits to both the Father and the Son.”
This is bad.
“We can only distinguish the Father by his roles” (45). He then lists three or four roles of the Father. Most of them are unobjectionable, even if they don’t prove his point.
Ware wastes no time in applying the Trinitarian authority-submission structure to male-female relations: “Clearly, every married man is in this category” (59). While it is true that “husbands should imitate their heavenly Father,” I can’t help but wonder if Ware is reading this paradigm backwards from earth to heaven.
Beholding the Wonder of the Son
True to his thesis--and I do give Ware credit for having a focused thesis--how do we distinguish the Son? We distinguish him by his role (69). This is not what the Church has confessed. We distinguish the Son by his eternal generation from the Father.
Ware begins with the correct proposition that it is the eternal Son of the eternal Father. From this he draws the inference that it is the eternally subordinate Son (72). He does note that the early church used the word “order” or taxis, but they did not make it a structuring principle.
Ware has several pages of discussion of the Son’s submission in his economy, but no one questions that so I will pass by it.
He is correct, quoting Augustine, that the differences in the person reflect differences in relations. What Augustine did not say, and most certainly did not mean, is that differences in relations entail an authority-submission structure. For Augustine the relations depended on the Filioque. Given absolute divine simplicity, the only way we can distinguish the persons is through relations of origin. That’s it.
He faults egalitarians for not having anything to ground the eternal relation between Father and Son. And what is so desperately needed: authority-submission. He writes, “There is no reason that the Father should send the Son” (82). He hasn’t considered the pactum salutis.
He comes close to full Arian in saying that the “Father” and “Son” have to connote exactly that. This is completely opposite of what the church has taught. Basil and Augustine settled on the term “person” because they didn’t know what else to say. Reading human concepts back into God is polytheism. Per Father and Son we note “eternal generation” as something only non-physical. We can’t say anything more.
Ware realizes that the Spirit’s casting Jesus into the wilderness comes close to refuting his position. He counters by saying Jesus sends the Spirit. The only problem is that Jesus does so in his Incarnation (depending on how you want to gloss the Upper Room and Pentecost). In any case, Ware hasn’t proven that “send” = “eternal authority over.” He just asserts it.
At every point he sees “sending” as implying “being in authority over/being in submission to, etc.” Why must it be this way? None of these passages remotely suggest eternal submission. Even worse, as he correctly notes the Father and Son are co-senders of the Spirit, he then goes on to say that the Father is the ultimate sender (i.e., ultimate authority), which means the Son is the penultimate authority, which leaves the Spirit in a rather awkward place (97ff). It gets worse. This means the Spirit is twice removed from the Father in terms of eternal submission. Ware has come right to the edge (if he hasn’t already crossed over) to Plotinus and Gnosticism (yes, I realize that Plotinus opposed Gnosticism).
Beholding the Wonder of the Holy Spirit
(Let’s get this over with.)
The structure of this chapter is similar to the previous two. The only thing that distinguishes the Spirit is that he is his role. Unlike the Son, he is in Submission (gradation?) to two divine persons.
Things he gets right
Ware is attuned to the Trinitarian ordo, especially as it relates to worship (Eph. 1:3-14), even if he frames it in typically bad concepts (Ware 19). He understands that the persons of the Trinity are related to each other in a specific order, rather than just popping in and out of infinity. This applies especially well to our prayer life (151). In Christ we have access in one Spirit to the Father. What Ware doesn’t realize is that this is an epistemological grammar, not an ontological one.
Ware correctly notes that Jesus does his miracles by the power of the Holy Spirit (Matt. 12:28). There is a tendency to see Jesus simply zapping miracles left and right because he is God. That’s not actually how we see it in the text.
His stuff on the image of God is fairly good. We are God’s representatives. His problem is that he immediately reduces it to roles of authority-submission in the human sphere (133).
Things Iffy
He speaks of a “unity of differentiation” (20). I think I know what he is getting at, but I shouldn’t have to guess in a popular work on the Trinity.
It’s dangerous to speak of the Trinity as a “community” of “society.” Yes, there are multiple persons, but there is only one will. It doesn’t make sense to speak of a society of one essence and will.
Things Wrong
>>Ware seeks to distinguish the Persons at the level of function. The historic church distinguished them by modes of origination.
>>Ware says Bishop Athanasius was the hero of Nicea with his defense of homoousios (37). Athanasius in real life was not bishop at that early date. He might not even have been at Nicea. He did not use homoousios as a construct until later. Later on, Ware says that the three Cappadocians, Gregory of Nyssa, Gregory of Nazianzus, and Basil of Caesarea, were “heroes” at the Council of 381. Strictly speaking, this is inaccurate. Gregory of Nazianzus presided over the beginning of the Council, but left when the Council wouldn’t call the Holy Spirit “God.” Basil of Caesarea, while soon gaining legendary status, died two years before the Council. How did Crossway not catch this?
Rebuttal
But “Son” doesn’t always mean “lesser in authority.” Jesus is called “The Son of Man.” Does that mean Jesus is inferior to the idea of men? Jesus is called the Son of David. Does that mean he is inferior to David?
Let’s go back to the order of the Trinity: From the Father through the Son in the Holy Spirit. According to the gradationist model, with each term there is a diminution of authority. Logically, then, the Holy Spirit should be the bottom-rung. But if that is the case, then why is the Holy Spirit “casting Jesus” (εκβαλλω) into the wilderness (Mark 1:12)?
Ware says that the hierarchical structure of authority is part of the essence of the Trinity (Ware 2005, 21), that it “marks the very nature of God.” Millard Erickson points out the problem with this line of reasoning: if authority over the Son is an essential attribute, then the subordination of the Son is essential. This means they are neither homoousion in essence or in relation.
December 16, 2017
How does one study the Trinity and have their biggest takeaway be authority and submission? The love of the Trinity was an afterthought. This was more a justification for male headship/dominance and female submission, then a study of the Trinity.
If you’re interested in learning about the Trinity, skip this book and instead read “Delighting in the Trinity” by Michael Reeves.
If you’re interested in learning about the Trinity, skip this book and instead read “Delighting in the Trinity” by Michael Reeves.
May 14, 2013
Heart warming and practical, this was a really accessible read on the Trinity. Also appreciated the clarity on the different roles the persons in the Trinity play.
December 22, 2025
The first four chapters of this book (only six chapters) were excellent. Ware believes in the eternal subordination of the Son and Spirit to the Father, and I agree with this. So his explanation of the Godhead I find to be more accurate in this regard than James White and the majority of Trinitarians. Otherwise, his explanation of the Trinity in general was very good, logical, and as simple as one can make it in my opinion. He also did an excellent job of showing how the relationships and roles of the Father, Son, and the Holy Spirit demonstrates what willing submission within human relationships is based on and should look like. He has some very good application from examining the roles in the Godhead. The last two chapters were okay but not amazing.
Read
May 28, 2019Read long, long ago.
June 23, 2018
Great Trinitarian theology but what makes this book worth the read is it’s application. Beholding the wonder of the Triune God is the only way to understand its meaningful application to God’s structure of the home, church and all other areas of life. Good read!
December 6, 2023
Here are some notes and comments, rather than a book review. A few years ago among Evangelicals (~8 years?) there was a great debate and discussion regarding the intra-Trinitarian relationships between the persons of the Trinity and how those relationships impact the distinction and roles of men and women. It impacted the debate between Evangelical complementarians and Evangelical egalitarians [not to mention "Evangelical" Feminists]. Part of the debate included the issue of whether the Son's functional subordination was only since the incarnation, or went further back before the incarnation, and even sans [i.e. apart from] creation "before" the world was created. Ware's book is an introduction to the concept of EFS [Eternal Functional Subordination of the Son and Spirit]. Or what some term as ERAS [Eternal Relations of Authority and Submission]. Some Evangelicals reject ERAS and others affirm it. I'm not dogmatic, but I lean towards affirming it. It's my default position, and I found Ware's book an excellent introduction to, and defense of, ERAS.
In an endnote of the book [#3 for ch. 5] Bruce Ware (the author) confesses his rejection of the historic doctrine of the Eternal Generation [also known as Filiation] of the Son and the Eternal Procession [or Spiration] of the Holy Spirit. I found it ironic that many of those who disagree with him on ERAS affirm both eternal generation and procession, while Ware who affirms ERAS rejects generation and procession sans creation. What makes it even more ironic is that it seems to me that the best foundation/grounding for affirming ERAS is in affirming eternal generation and procession. And that eternal generation and procession seems to naturally lend itself to an affirmation of ERAS. They naturally fit hand in hand, and historically speaking did go together among the earliest of the church fathers of the first few centuries of the Christian era.
Ware made an interesting point regarding the controversial and unhistorical position of Inclusivism with regard to the salvation of non-Christians. Given the Holy Spirit's joyous role in glorifying Jesus [John 16:14], the view of inclusivism seems to bypass the Gospel [or good news] ABOUT Jesus in its affirmation that the Holy Spirit can [or even often does] save non-Christians irrespective of their belief in the Gospel through basic General Revelation [and in the absence of the knowledge and/or acceptance of the specific Special Revelation found only in the Gospel]. And so, inclusivism seems to contradict the Holy Spirit's role in glorifying and magnifying Jesus, despite it's claim to magnify the graciousness of the Holy Spirit.
On page 37 Ware claims that St. Athanasius attended the Council of Nicaea as a bishop. That's an error. As I understand it, Athanasius did attend the Council, but was only a deacon to his mentor whom he assisted during the proceedings, the bishop Alexander of Alexandria. Though, being a great theologian in his own right, Athanasius was the obvious "heir apparent" and future successor of Alexander.
I'm also currently reading R.J. Rushdoony's book The One and the Many: Studies in the Philosophy of Order and Ultimacy and it too addresses the societal implications of the Trinity. Because Rushdoony rejected ERAS, as I've been reading his book, I've repeatedly sensed that his ideal conception of society leans slightly too much egalitarian. On the other hand, while reading Ware's book which affirms ERAS, I got the impression that his ideal conception of society leans slightly too authoritarian. Ware didn't address enough how sinful leaders affect governments and institutions toward evil such that there needs to be checks and balances and limitation of powers [something which Rushdoony rightly harps on in his book]. Ware didn't distinguish between relationships in communities that are a mixture of Christians and non-Christians, and those that are specifically Christian. So, while churches are necessarily Christian in orientation, governments aren't necessarily so. Though, Ware did address how husbands can sometimes abuse their authority as head of the household. He should have done the same thing with society in general. But he didn't because, unlike Rushdoony, Ware doesn't think globally and in terms of all of human history, society and activity which includes a lot of atrocities due to abuse of power.
As a continuationist myself I think there is a role for spiritually gifted women in supernatural ministry. Something which Ware (who I believe is a cessationist) doesn't delve into because of his understanding of the Holy Spirit's limited operation in the world today. The role of women in ministry is a controversial topic among Christians and the spectrum of views ranges from one extreme of Biblical Patriarchy, after that to Complementarianism, next to Egalitarianism next to the extreme of Christian Feminism. My tentative view is articulated by Sam Storms in his view that while all elders are also pastors, not all pastors are elders. Yet only men can be elders. In which case, there is conceptual room for and therefore actual ministry space for female "pastors" who aren't elders. That combined with something like Biblical Patriarchy or Complementarianism is my provisional position. Ware can't conceive of something like this because of his cessationist view that the charismatic gifts of the Holy Spirit have ceased. Yet, in the Bible we do sometimes find (usually during trying times when the men are weak and skirting their responsibilities to lead) women rising up to "lead" the people. There are even female prophetesses in both Testaments. In the Old Testament Deborah was both a prophetess and a judge of Israel. Other prophetesses include Miriam (Moses' sister), Huldah, and Noadiah. In the New Testament Anna was a prophetess and Philip the Evangelist's four daughters prophesied. The Apostle Paul himself acknowledged that women could prophesy in 1 Cor. 11. Just as Acts 2:17-18 states that with the outpouring of the Holy Spirit upon Christian believers, God would [quote]:
17 "'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;
18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy.
So, as much as I affirm biblical patriarchy [of which Ware seems to as well], there is the balancing Biblical fact that Holy Spirit filled females can contribute to worship and ministry.
In an endnote of the book [#3 for ch. 5] Bruce Ware (the author) confesses his rejection of the historic doctrine of the Eternal Generation [also known as Filiation] of the Son and the Eternal Procession [or Spiration] of the Holy Spirit. I found it ironic that many of those who disagree with him on ERAS affirm both eternal generation and procession, while Ware who affirms ERAS rejects generation and procession sans creation. What makes it even more ironic is that it seems to me that the best foundation/grounding for affirming ERAS is in affirming eternal generation and procession. And that eternal generation and procession seems to naturally lend itself to an affirmation of ERAS. They naturally fit hand in hand, and historically speaking did go together among the earliest of the church fathers of the first few centuries of the Christian era.
Ware made an interesting point regarding the controversial and unhistorical position of Inclusivism with regard to the salvation of non-Christians. Given the Holy Spirit's joyous role in glorifying Jesus [John 16:14], the view of inclusivism seems to bypass the Gospel [or good news] ABOUT Jesus in its affirmation that the Holy Spirit can [or even often does] save non-Christians irrespective of their belief in the Gospel through basic General Revelation [and in the absence of the knowledge and/or acceptance of the specific Special Revelation found only in the Gospel]. And so, inclusivism seems to contradict the Holy Spirit's role in glorifying and magnifying Jesus, despite it's claim to magnify the graciousness of the Holy Spirit.
On page 37 Ware claims that St. Athanasius attended the Council of Nicaea as a bishop. That's an error. As I understand it, Athanasius did attend the Council, but was only a deacon to his mentor whom he assisted during the proceedings, the bishop Alexander of Alexandria. Though, being a great theologian in his own right, Athanasius was the obvious "heir apparent" and future successor of Alexander.
I'm also currently reading R.J. Rushdoony's book The One and the Many: Studies in the Philosophy of Order and Ultimacy and it too addresses the societal implications of the Trinity. Because Rushdoony rejected ERAS, as I've been reading his book, I've repeatedly sensed that his ideal conception of society leans slightly too much egalitarian. On the other hand, while reading Ware's book which affirms ERAS, I got the impression that his ideal conception of society leans slightly too authoritarian. Ware didn't address enough how sinful leaders affect governments and institutions toward evil such that there needs to be checks and balances and limitation of powers [something which Rushdoony rightly harps on in his book]. Ware didn't distinguish between relationships in communities that are a mixture of Christians and non-Christians, and those that are specifically Christian. So, while churches are necessarily Christian in orientation, governments aren't necessarily so. Though, Ware did address how husbands can sometimes abuse their authority as head of the household. He should have done the same thing with society in general. But he didn't because, unlike Rushdoony, Ware doesn't think globally and in terms of all of human history, society and activity which includes a lot of atrocities due to abuse of power.
As a continuationist myself I think there is a role for spiritually gifted women in supernatural ministry. Something which Ware (who I believe is a cessationist) doesn't delve into because of his understanding of the Holy Spirit's limited operation in the world today. The role of women in ministry is a controversial topic among Christians and the spectrum of views ranges from one extreme of Biblical Patriarchy, after that to Complementarianism, next to Egalitarianism next to the extreme of Christian Feminism. My tentative view is articulated by Sam Storms in his view that while all elders are also pastors, not all pastors are elders. Yet only men can be elders. In which case, there is conceptual room for and therefore actual ministry space for female "pastors" who aren't elders. That combined with something like Biblical Patriarchy or Complementarianism is my provisional position. Ware can't conceive of something like this because of his cessationist view that the charismatic gifts of the Holy Spirit have ceased. Yet, in the Bible we do sometimes find (usually during trying times when the men are weak and skirting their responsibilities to lead) women rising up to "lead" the people. There are even female prophetesses in both Testaments. In the Old Testament Deborah was both a prophetess and a judge of Israel. Other prophetesses include Miriam (Moses' sister), Huldah, and Noadiah. In the New Testament Anna was a prophetess and Philip the Evangelist's four daughters prophesied. The Apostle Paul himself acknowledged that women could prophesy in 1 Cor. 11. Just as Acts 2:17-18 states that with the outpouring of the Holy Spirit upon Christian believers, God would [quote]:
17 "'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;
18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy.
So, as much as I affirm biblical patriarchy [of which Ware seems to as well], there is the balancing Biblical fact that Holy Spirit filled females can contribute to worship and ministry.
March 26, 2016
Ware attempts to tackle the subject of subordinationism within the Trinity. His position is that Christ is eternally generated (whatever that means) and thereby eternally subordinate. He writes at the popular level and almost seems entirely unaware that there are opposing views to what he is proposing. As such, he doesn't address any arguments against his position (a couple general references to egalitarian differences hardly qualifies). Often he simply states his position as fact without any real grounding.
Ware, though on the other end of the spectrum from Giles, presents his case at the same level of simplicity. I found Erickson's work on the subject supremely better. Ware, like Giles, is just not qualified to write a book on this subject in my opinion.
Ware, though on the other end of the spectrum from Giles, presents his case at the same level of simplicity. I found Erickson's work on the subject supremely better. Ware, like Giles, is just not qualified to write a book on this subject in my opinion.
August 25, 2016
Widely accepted yet often neglected is the doctrine of the Trinity – one God in three distinct persons. Ware begins with an overview and then systematically addresses each member in turn. Although it can read a bit too academic in places, there is great value in thinking about the nature and roles within the Trinity. Especially helpful is Ware’s discussion of how these Trinitarian roles are to be reflected and practiced in our own relationships. Highly recommended.
September 12, 2021
The Trinity is an aspect of Biblical faith that I too often have not paid attention to. The Holy Spirit especially is the part if the trinity that I've not paid enough attention to. So THANKFULLY I finally got around to reading this book that's been sitting on my shelf for years now.
I learned so much. About the concept of the Trinity and how to at least start properly comprehending it as it exists. About how the 3 Entities within the Trinity differ from each other, as well as how they relate to each other. Especially the Holy Spirit. About how we as believers should always have on "Trinitarian glasses" when reading scripture, to add depth to texts we may already be familiar with. And about how to relate this theology to our daily lives with God (prayer, worship), our churches, our family members, and even our bosses.
Ware keeps to format of the book nice and simple, with only 6 chapters, that make following along really easy. And we writes in a very readable way for a lay person like me. Approaching the Trinity in a book like this is a daunting task, one I don't envy. In addition to being just plain difficult to understand/explain, the material is also very counter cultural. I think Ware, and those who helped him, did a great job.
A couple key thoughts.
- Just because one is submissive does not mean they are inferior. Both the Son and Holy Spirit submit, and they are not any less God than the Father is.
- and when praying, keep in mind to pray TO THE FATHER, THROUGH THE SON, BY THE HOLY SPIRIT. The Holy Spirit stirs our prayers which go to the Father, whom we have access to thanks to the Son.
I learned so much. About the concept of the Trinity and how to at least start properly comprehending it as it exists. About how the 3 Entities within the Trinity differ from each other, as well as how they relate to each other. Especially the Holy Spirit. About how we as believers should always have on "Trinitarian glasses" when reading scripture, to add depth to texts we may already be familiar with. And about how to relate this theology to our daily lives with God (prayer, worship), our churches, our family members, and even our bosses.
Ware keeps to format of the book nice and simple, with only 6 chapters, that make following along really easy. And we writes in a very readable way for a lay person like me. Approaching the Trinity in a book like this is a daunting task, one I don't envy. In addition to being just plain difficult to understand/explain, the material is also very counter cultural. I think Ware, and those who helped him, did a great job.
A couple key thoughts.
- Just because one is submissive does not mean they are inferior. Both the Son and Holy Spirit submit, and they are not any less God than the Father is.
- and when praying, keep in mind to pray TO THE FATHER, THROUGH THE SON, BY THE HOLY SPIRIT. The Holy Spirit stirs our prayers which go to the Father, whom we have access to thanks to the Son.
April 24, 2020
A difficult enough subject to tackle at any level and for the most part, Mr. Ware manages to present his viewpoint well in layman's terms. I can't say that I agreed with or understood the whole male headship/dominance and female submission which apparently extends into our human relationships. That said, I found it a book, in my opinion worth reading if only to jump start my "little gray cells" and get me thinking.
November 22, 2018
This was a great book on the Trinity. It was concise yet thorough. It’s strongest aspect was that it focuses on how the lofty truths of the Trinity should change how we live during our earthly existence. This book is for the seminarian or the lay person in the pews.
December 28, 2017
A great (and small, considering the subject) treatment of the topic of the Trinity. Ware is a beast.
January 30, 2020
Best book on the Trinity available.
June 22, 2021
This is an excellent primer for understanding the persons and roles within the Godhead of the Trinity and how it impacts out ministries, worship, and life.
August 4, 2021
Terrible
Read
September 20, 2021The focus of the book: "To examine especially the ways in which the Father, Son, and Holy Spirit relate to one another, how they relate to us, and what difference this makes in our lives" (14-15).
Ware certainly makes good on this promise. He gives "Ten Reasons to Focus on the Wonder of the Trinity" (15-21)
1. The doctrine of the Trinity is one of the most important distinguishing doctrines of the Christian faith and therefore is deserving of our careful study, passionate embrace, and thoughtful application…
2. The doctrine of the Trinity is both central and necessary for the Christian faith to be what it is. Remove the Trinity, and the whole Christian faith disintegrates…
3. Worship of the true and living God consciously acknowledges the relationship and roles of Father, Son, and Holy Spirit…
4. The Christian’s life of prayer must rightly acknowledge the roles of Father, Son, and Spirit as we pray to the Father, through the Son, in the power of the Spirit…
5. The Christian’s growth in Christlikeness or sanctification is rightly understood and enriched when seen as the work of the triune God…
6. The triune relationships of the Father, Son, and Holy Spirit cause us to marvel at the unity of the triune God…
7. The triune relationships of the Father, Son, and Holy Spirit cause us to marvel at the diversity within the triune God…
8. The triune relationships of the Father, Son, and Holy Spirit cause us to wonder at the social relationality of the triune God…
9. The triune relationships of the Father, Son, and Holy Spirit cause us to marvel at the authority-submission structure that exists eternally in the three Persons in the Godhead, each whom is equally and fully God…
10. The doctrine of the Trinity – one God existing in three Persons in the ways we have described – provides one of the most important and neglected patterns for how human life and human relationships are to be conducted.
You will notice under #9 that he clearly sides with the Eternal Functional Subordination of the Son to the Father position. This is an intermural debate that has two sides concerned to guard against sliding into denying foundational truths about the Trinity (That the Persons of the Trinity share one essence or that the Persons of the Trinity are in fact distinct). Mixed into those concerns are individuals who are on both sides of the complementarian and egalitarian debate who are also on both sides of the debate over the relationships between the Persons of God in time vs. eternally.
If you are firmly settled against the EFS position, you will feel uncomfortable with various portions of this book. However, keeping in mind his orthodox definition of the Trinity will help you profit from the rich application that he gives in this book even if you would not make those applications from the eternal relationships of the Trinity, but rather their revealed relationships interacting with creation through the incarnation. This assumes you are also convinced that Scripture teaches various roles for men and women whether or not those roles are a reflection of the eternal relationships within the Trinity.
"The doctrine of the Trinity affirms that God's whole and undivided essence belongs equally, eternally, simultaneously, and fully to each of the three distinct Persons of the Godhead." (41).
Even if you disagree with his position in this intramural debate, you will profit from the practical exhortations and it will help you understand the other side better as you sort through the issues.
Ware certainly makes good on this promise. He gives "Ten Reasons to Focus on the Wonder of the Trinity" (15-21)
1. The doctrine of the Trinity is one of the most important distinguishing doctrines of the Christian faith and therefore is deserving of our careful study, passionate embrace, and thoughtful application…
2. The doctrine of the Trinity is both central and necessary for the Christian faith to be what it is. Remove the Trinity, and the whole Christian faith disintegrates…
3. Worship of the true and living God consciously acknowledges the relationship and roles of Father, Son, and Holy Spirit…
4. The Christian’s life of prayer must rightly acknowledge the roles of Father, Son, and Spirit as we pray to the Father, through the Son, in the power of the Spirit…
5. The Christian’s growth in Christlikeness or sanctification is rightly understood and enriched when seen as the work of the triune God…
6. The triune relationships of the Father, Son, and Holy Spirit cause us to marvel at the unity of the triune God…
7. The triune relationships of the Father, Son, and Holy Spirit cause us to marvel at the diversity within the triune God…
8. The triune relationships of the Father, Son, and Holy Spirit cause us to wonder at the social relationality of the triune God…
9. The triune relationships of the Father, Son, and Holy Spirit cause us to marvel at the authority-submission structure that exists eternally in the three Persons in the Godhead, each whom is equally and fully God…
10. The doctrine of the Trinity – one God existing in three Persons in the ways we have described – provides one of the most important and neglected patterns for how human life and human relationships are to be conducted.
You will notice under #9 that he clearly sides with the Eternal Functional Subordination of the Son to the Father position. This is an intermural debate that has two sides concerned to guard against sliding into denying foundational truths about the Trinity (That the Persons of the Trinity share one essence or that the Persons of the Trinity are in fact distinct). Mixed into those concerns are individuals who are on both sides of the complementarian and egalitarian debate who are also on both sides of the debate over the relationships between the Persons of God in time vs. eternally.
If you are firmly settled against the EFS position, you will feel uncomfortable with various portions of this book. However, keeping in mind his orthodox definition of the Trinity will help you profit from the rich application that he gives in this book even if you would not make those applications from the eternal relationships of the Trinity, but rather their revealed relationships interacting with creation through the incarnation. This assumes you are also convinced that Scripture teaches various roles for men and women whether or not those roles are a reflection of the eternal relationships within the Trinity.
"The doctrine of the Trinity affirms that God's whole and undivided essence belongs equally, eternally, simultaneously, and fully to each of the three distinct Persons of the Godhead." (41).
Even if you disagree with his position in this intramural debate, you will profit from the practical exhortations and it will help you understand the other side better as you sort through the issues.
February 22, 2017
A book on the Trinity that consciously tries apply the doctrine to our practice. The last chapter is worth the price of the book.
February 13, 2018
EDIT: Please see comment(s) below to understand why I once gave this book a glowing review but have revised my "rating" to one star.
Ware provides a concise and insightful look into the Trinity. He breaks down the history of the belief's development, describes each member, uses biblical exegesis to anchor each of his points, and provides several helpful applications of this doctrine. I found his commentary on prayer (praying TO the Father, THROUGH the Son, and BY the Holy Spirit) and relationships between individuals, within marriages, and for the church as a whole invaluable. His discussion of authority and submission within the Trinity, and how this is a model for human relationships within families, marriages, and churches was fascinating. It was presented as a counter argument to the egalitarian movement, including some aspects of feminism. My only criticism is that some of the rhetoric Ware uses as he summarizes a section or chapter is better spoken than written because the passion is more easily expressed, but this is forgivable since the book was developed from a series of oral presentations. I highly recommend Father, Son, and Holy Spirit to all ministers, Christians, and anyone who wants to better understand the Biblical doctrine of the Trinity.
Ware provides a concise and insightful look into the Trinity. He breaks down the history of the belief's development, describes each member, uses biblical exegesis to anchor each of his points, and provides several helpful applications of this doctrine. I found his commentary on prayer (praying TO the Father, THROUGH the Son, and BY the Holy Spirit) and relationships between individuals, within marriages, and for the church as a whole invaluable. His discussion of authority and submission within the Trinity, and how this is a model for human relationships within families, marriages, and churches was fascinating. It was presented as a counter argument to the egalitarian movement, including some aspects of feminism. My only criticism is that some of the rhetoric Ware uses as he summarizes a section or chapter is better spoken than written because the passion is more easily expressed, but this is forgivable since the book was developed from a series of oral presentations. I highly recommend Father, Son, and Holy Spirit to all ministers, Christians, and anyone who wants to better understand the Biblical doctrine of the Trinity.
January 3, 2014
This was the clearest presentation of the Trinity I have ever read.
I got the sit under Bruce Ware's instruction at a pastor and wives' retreat in Durango, CO a number of years ago. What a treat! (Dallas Holm and his wife were the musical guests, which only added to the experience.)
The focus that this book took in presenting the doctrine of the Trinity was what intrigued me most. As noted in the subtitle, this book addresses the "relationships, roles and relevance" of the different persons in the Godhead.
At the time of publication, Bruce Ware was Senior Associate Dean and Professor of Christian Theology at the Southern Baptist Theological Seminary in Louisville, KY. He holds the PhD from Fuller Theological Seminary and is the author of three other Crossway books: "God's of Lesser Glory," "God's Greater Glory," "and "Their God is Too Small." I know those volumes as well but have not read them as of yet, mainly because I left the pastorate in NM where polytheism was rampant.
I got the sit under Bruce Ware's instruction at a pastor and wives' retreat in Durango, CO a number of years ago. What a treat! (Dallas Holm and his wife were the musical guests, which only added to the experience.)
The focus that this book took in presenting the doctrine of the Trinity was what intrigued me most. As noted in the subtitle, this book addresses the "relationships, roles and relevance" of the different persons in the Godhead.
At the time of publication, Bruce Ware was Senior Associate Dean and Professor of Christian Theology at the Southern Baptist Theological Seminary in Louisville, KY. He holds the PhD from Fuller Theological Seminary and is the author of three other Crossway books: "God's of Lesser Glory," "God's Greater Glory," "and "Their God is Too Small." I know those volumes as well but have not read them as of yet, mainly because I left the pastorate in NM where polytheism was rampant.
April 24, 2013
This book was given to me as a gift, but having read Dr. Ware's book, "God's Lesser Glory," I anticipated that it would feed my soul and engage my mind. I have not been disappointed. This book is a wonderful treatment of the subject of the Trinity. As the title suggests, the books addresses the roles of Father, Son, and Spirit and the relationship that exists between them.
Dr. Ware's main purpose in the book is to demonstrate that the distinction between the persons in the Trinity is not a distinction of essence. That cannot be because they each share the same essence (i.e, they are all three equally God). The distinctions between the three persons of the Trinity are to be found in their roles and relationships.
Buy this book and enjoy.
Dr. Ware's main purpose in the book is to demonstrate that the distinction between the persons in the Trinity is not a distinction of essence. That cannot be because they each share the same essence (i.e, they are all three equally God). The distinctions between the three persons of the Trinity are to be found in their roles and relationships.
Buy this book and enjoy.
January 9, 2014
A well referenced, convincing, theologically solid book on the trinity. For those who desire to know more about the nature of this sometimes difficult doctrine, this is excellent. A couple things that stood out to me: the Spirit is mentioned WAY more than I thought, and I've read the Bible a lot. Often, we can gloss over the passages that mention the "Spirit of God" and don't assign that to the person of the Holy Spirit. Also, it brought back my focus on who we are to pray to, and that is the Father only. Not Jesus, not the Holy Spirit, and not Mary or any of the "Saints". It made clear to me that I hadn't taken the proper time to meditate on this subject, and exposed it definitively.
August 20, 2014
I find it difficult, in general, to review books such as this, especially when I do not devote as much time as I should have to reading it.
That being said, I thought that this book was well-structured and consistent up until the final chapter. (Each chapter had a consistent, logical structure.)
This book is also well-grounded in Scripture, a definitely plus.
That last chapter is what took it from a four star rating to a three. While I can see the relevance of the trinity to marriage and discussion of that, the intense, albeit brief, focus on the role of women in the church is only half-heartedly connected to the trinity. Being an intelligent, female reader, I took option to this.
Other than the above, I thought this book was decent, average.
That being said, I thought that this book was well-structured and consistent up until the final chapter. (Each chapter had a consistent, logical structure.)
This book is also well-grounded in Scripture, a definitely plus.
That last chapter is what took it from a four star rating to a three. While I can see the relevance of the trinity to marriage and discussion of that, the intense, albeit brief, focus on the role of women in the church is only half-heartedly connected to the trinity. Being an intelligent, female reader, I took option to this.
Other than the above, I thought this book was decent, average.
September 21, 2010
I really appreciated the pastoral approach that Ware took in this book to show that the Trinity is not just a doctrine which needs to be expounded correctly, but a theology that has sometimes simple, yet profound application for our Christian lives.
Although not completely comprehensive (what book on the Trinity ever is?), this book creates a thirst for more - more of God, more of the Scriptures, and more of the specific doctrine of the Trinity and it's application for our lives.
I highly recommend this book for teens and above as an exciting, invigorating, and inviting look at just how far the trinitarian rabbit hole goes.
Although not completely comprehensive (what book on the Trinity ever is?), this book creates a thirst for more - more of God, more of the Scriptures, and more of the specific doctrine of the Trinity and it's application for our lives.
I highly recommend this book for teens and above as an exciting, invigorating, and inviting look at just how far the trinitarian rabbit hole goes.
November 13, 2013
I enjoyed this book, but not for the reasons I expected. Attempting to comprehend the Trinity is simply mind-blowing, and this book both answers some questions & invokes new ones. However, my favorite part of this book was actually the application of the authority/submission structure of the Trinity in marriage. The author painted a really interesting picture of what it looks like for a husband to be the God-honoring authority of the household without being dominating and what it looks like for a wife to bring glory to God through chosen, respectful submission to her husband. Consider heart-felt longings stirred. Nicely done.
October 1, 2015
Overall this is a great, short book on the Trinity. It is written so that the layperson can grasp the concepts well, but still provides good detail. The focus is primarily on how each Person of the Trinity relates to each other. Even though I am SBC as well and agree mostly with the last chapter on the relevance of the Trinity to gender roles and submission to authority, I believe that the reader would have been better served with other examples of the relevance of the Trinity. It seemed that for such a short book that a disproportionate amount of the book was devoted to this (granted it was and always will be a hot topic). Still I would recommend this book!
November 26, 2014
This book didn't go as deep theologically as I expected, but it was much more practical than I expected. Bruce Ware expounds on various intra-Trinitarian roles and relationships, and spends a great deal of time drawing out implications for our lives and relationships.
He spends some time showing how the submission of the Son to the Father, and the submission of the Holy Spirit to both Father and Son model the beautiful submission that His image bearers should emulate. I was not expecting this book to address biblical submission and gender roles; it was a pleasant surprise.
He spends some time showing how the submission of the Son to the Father, and the submission of the Holy Spirit to both Father and Son model the beautiful submission that His image bearers should emulate. I was not expecting this book to address biblical submission and gender roles; it was a pleasant surprise.
October 26, 2012
This is a short, essential book that all Christians should read. Bruce does an excellent job of articulating an orthodox position on the Trinity while addressing issues in the modern church. Bruce also pays careful attention to the implications the nature and character of Trinity has on human relationships -- including marriage, family, and the church. His writing here is concise, easy to understand, non-technical language that every member of the church should be able to appreciate. Highly recommended.
November 8, 2012
This was required reading for a theology class. I was pleasantly surprised at how well-written and easy to read this book is. Ware does an excellent job at explaining how the Bible defines the unified, trinitarian relationship between God, Christ, and the Holy Spirit. It also elaborates on how this relationship is meant to reflect on human relationships between husbands and wives, parents and children, etc.
Recommended for curious people and those seeking to grasp a better understanding of Christian theology and beliefs without becoming bored.
Recommended for curious people and those seeking to grasp a better understanding of Christian theology and beliefs without becoming bored.
November 29, 2012
I really like reading Ware... not sure why... perhaps the pastoral warmth that he exudes. This volume is helpful - but overall I do take issue with his understanding of the Trinity... ultimately too Western and his argument has gender roles in the background and while he may reject "subordinationism" formally, the book surely does smell of it... perhaps it was too small a volume to engage those aspects which he addressed. Good - not bad though overall. Cf Who's Tampering with the Trinity?: An Assessment of the Subordination Debate by Millard Erickson
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