Eternal functional subordination (EFS) or Eternal subordination of the Son (ESS) is a Trinitarian doctrine which proposes a hierarchy within the trinity, where though the Son is ontologically equal to the Father, he is subordinate in role, obeying the Father in eternity. Advocates of eternal subordination generally see this as a model for human relationships. Eternal Subordination is contrasted with the view held by Augustine, where the obedience of the Son to the Father is only by virtue of His human nature. Two prominent modern advocates of the doctrine are Wayne Grudem and Bruce Ware, though they often use the monicker "eternal relations of authority and submission" to further nuance their view. [1] [2] [3] [4] [5]
Although the doctrine of eternal functional subordination has been used to justify complementarian views, it has gained criticism from both complementarian and egalitarian theologians. [6] [7] [8]
Wayne Grudem argued that the doctrine has been affirmed by many theologians within the last few centuries, including Carl F. H. Henry, Jonathan Edwards, Charles Ryrie, Charles Hodge and others. However, his interpretation of some of these theologians has been challenged. [9] [3]
The doctrine of eternal functional subordination has been criticized by theologians such as Glenn Butner, Matthew Barrett, Michael Bird, R. Scott Clark and Kevin Giles. [6] [10] [11] [8] [12]
Wayne Grudem holds that the Son eternally submits to the Father, arguing that authority is not an attribute of God but of relationship. Grudem however denies that the doctrine of eternal subordination implies three wills in God, instead saying that God has one will but three distinctive expressions of that will. [13] [14] However, its critics have argued that Wayne Grudem's view of the divine will is contradictory. [15]
Christian terminology and theological views of marriage vary by time period, by country, and by the different Christian denominations.
The Trinity is the Christian doctrine concerning the nature of God, which defines one God existing in three, coeternal, consubstantial divine persons: God the Father, God the Son and God the Holy Spirit, three distinct persons (hypostases) sharing one essence/substance/nature (homoousion).
Nontrinitarianism is a form of Christianity that rejects the orthodox Christian theology of the Trinity—the belief that God is three distinct hypostases or persons who are coeternal, coequal, and indivisibly united in one being, or essence. Certain religious groups that emerged during the Protestant Reformation have historically been known as antitrinitarian.
Wayne A. Grudem is an American New Testament scholar, theologian, seminary professor, and author. He is a professor of theology and biblical studies at Phoenix Seminary in Phoenix, Arizona.
Eternal security, also known as "once saved, always saved" is the belief providing Christian believers with absolute assurance of their final salvation. Its development, particularly within Protestantism, has given rise to diverse interpretations, especially in relation with the defining aspects of theological determinism, libertarian free will and the significance of personal perseverance.
The attributes of God are specific characteristics of God discussed in Christian theology.
Complementarianism is a theological view in some denominations of Christianity, Rabbinic Judaism, and Islam, that men and women have different but complementary roles and responsibilities in marriage, family, and religious life. Some Christians interpret the Bible as prescribing a complementary view of gender, and therefore adhere to gender-specific roles that preclude women from specific functions of ministry within the community. Though women may be precluded from certain roles and ministries, they still hold foundational equality in value and dignity. The phrase used to describe this is "ontologically equal, functionally different."
Subordinationism is a Trinitarian doctrine wherein the Son is subordinate to the Father, not only in submission and role, but with actual ontological subordination to varying degrees. It posits a hierarchical ranking of the persons of the Social Trinity, implying ontological subordination of the persons of the Son and the Holy Spirit. It was condemned as heretical in the Second Council of Constantinople.
Social trinitarianism is a Christian interpretation of the Trinity as consisting of three persons in a loving relationship, which reflects a model for human relationships. The teaching emphasizes that God is an inherently social being. Human unity approaches conformity to the image of God's unity through self-giving, empathy, adoration for one another, etc. Such love is a fitting ethical likeness to God, but is in stark contrast to God's unity of being. Those who are often associated with this term include Jürgen Moltmann, Miroslav Volf, Elizabeth Johnson, Leonardo Boff, John Zizioulas, William Lane Craig and Catherine LaCugna.
Christian egalitarianism, also known as biblical equality, is egalitarianism based in Christianity. Christian egalitarians believe that the Bible advocates for gender equality and equal responsibilities for the family unit and the ability for women to exercise spiritual authority as clergy. In contrast to Christian complementarianists and Christian patriarchists, proponents of Christian egalitarianism argue that Bible verses often used to justify patriarchal domination in gender roles are misinterpreted. Egalitarians believe in a form of mutual submission in which all people submit to each other in relationships and institutions as a code of conduct without a need for hierarchical authority.
Women have played important roles in Christianity especially in marriage and in formal ministry positions within certain Christian denominations, and parachurch organizations. In 2016, it was estimated that 52–53 percent of the world's Christian population aged 20 years and over was female, with this figure falling to 51.6 percent in 2020. The Pew Research Center studied the effects of gender on religiosity throughout the world, finding that Christian women in 53 countries are generally more religious than Christian men, while Christians of both genders in African countries are equally likely to regularly attend services.
Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith, excluding good works and perseverance, holding to eternal security. Free grace advocates believe that good works are not necessary to merit, to maintain or to prove salvation, but rather are part of discipleship and the basis for receiving eternal rewards. This soteriological view distinguishes between salvation and discipleship – the call to believe in Christ as Savior and to receive the gift of eternal life, and the call to follow Christ and become an obedient disciple, respectively. Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance. Thus, Free Grace theology allows for the salvation of an individual despite moral failings, although the disobedient Christian will face divine discipline. Norman Geisler has divided this view into a moderate form and a more radical form. The moderate form being associated with Charles Ryrie and the strong form with Zane Hodges.
Debate exists as to whether the earliest Church Fathers in Christian history believed in the doctrine of the Trinity – the Christian doctrine that God the Father, the Son and the Holy Spirit are three distinct persons sharing one homoousion (essence).
The pre-existence of Christ asserts the existence of Christ prior to his incarnation as Jesus. One of the relevant Bible passages is John 1 where, in the Trinitarian interpretation, Christ is identified with a pre-existent divine hypostasis called the Logos. There are nontrinitarian views that question the aspect of personal pre-existence, the aspect of divinity, or both.
Biblical patriarchy, also known as Christian patriarchy, is a set of beliefs in Evangelical Protestant Christianity concerning gender relations and their manifestations in institutions, including marriage, the family, and the home. It sees the father as the head of the home, responsible for the conduct of his family. Notable people associated with biblical patriarchy include Douglas Wilson, R. C. Sproul, Jr., Voddie Baucham, the Duggar family, Dale Partridge, and Douglas Phillips.
For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third divine person of the Trinity, a triune god manifested as God the Father, God the Son, and God the Holy Spirit, each being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim, Ruach YHWH, and the Ruach Hakodesh. In the New Testament the Holy Spirit is identified with the Spirit of Christ, the Spirit of Truth, and the Paraclete (helper).
The position of the Eastern Orthodox Church regarding the Filioque controversy is defined by their interpretation of the Bible, and the teachings of the Church Fathers, creeds and definitions of the seven Ecumenical Councils, as well as the decisions of several particular councils of the Eastern Orthodox Church.
Kevin N. Giles is an Australian evangelical Anglican priest and theologian who was in parish ministry for over 40 years. He and his family live in Melbourne, Australia. Giles studied at Moore Theological College in Sydney, Durham University, England and Tubingen University, Germany. He has a Doctor of Theology degree from the Australian College of Theology.
The eternal generation of the Son is a Trinitarian doctrine, which is defined as a necessary and eternal act of God the Father, in which he generates God the Son through communicating the whole divine essence to the Son. Generation is not defined as an act of the will, but is by necessity of nature. To avoid anthropomorphistic understandings of the doctrine, theologians have defined it as timeless, non-bodily, incomprehensible and not as a communication without but within the Godhead. The view is affirmed by the Roman Catholic Church, Eastern Orthodoxy and Protestantism as is evident in the Westminster Confession the London Baptist Confession and by Lutheran confessions among others.
The Eternal procession of the Holy Spirit is a theological concept in trinitarianism that describes the relationship of the Holy Spirit within the Holy Trinity. The doctrine of the eternal procession of the Holy Spirit is related to the doctrine of the eternal generation of the Son; however, in Christian theology procession is viewed as being mysteriously different from generation in order to distinguish the Holy Spirit from the Son.