Something strange is happening in the Fundamentalist world. For a few decades now, Wayne Grudem and a few others have been teaching that God the Son is eternally subordinate to God the Father.The argument is as such:
Because
a) The Father begets the Son, and
b) The Son economically submits to the will of the Father
Therefore,
c) The Son is immanently (eternally) subordinate/submissive to the Father
The position is termed "eternal functional subordination," or "EFS" for short, and for a time, it was coupled with the position that the Son did not exist from eternity. Its advocates also attempt to maintain that while despite such subordination, the Son is not less than the Father.
The position becomes even more convoluted because EFS advocates then take this bewildering attempt at Trinitarian theology and try to apply it to human gender relations. It has become a long and mind-boggling way of arguing that women should submit to men while also trying to maintain that women are not inherently inferior to men.
The major disconnect is that subordination is inherently inferiority. To say that the Son is eternally subordinated to the Father is to say that the Son is immanently less than the Father. It is true that the Father takes precedence in the order of being (that is to say, the Son and Holy Spirit are begotten and precede, respectively, from the Father). This so-called "monarchy of the Father," (spelled out by the ELCA and Greek Orthodox Archdiocese of America in this document; cf. para. 4) though, does not relate to obedience and submission. To suggest otherwise is to suggest that somehow the Persons of the Trinity have different eternal intentions or goals that the Son must relinquish to obey the Father. Or, using the terminology of the Athanasian Creed, would be to suggest that the members of the Trinity are not co-equal in majesty and glory.
(And, while we're at it, to say that women must submit to men is to say that women are inherently inferior to men. Of course, the claim is always just under the surface of Fundamentalist complementarian writing, but they refuse to acknowledge it. The Son is eternally begotten by the Father, and is consubstantial/of one being with the Father. In a lesser way, according to Genesis 2, Eve is made after Adam from a part of Adam's body; she is made of the same stuff. In Genesis 2 -- and notably, not in Genesis 1 -- Adam takes precedence in the order of Creation, but there is no reason to believe that Eve is therefore inferior to or must be submissive to Adam. Substance matters far more than order.)
For whatever reason, this debate exploded onto the scene during the summer of 2016. I won't go into the full details of the debate (there's simply not enough time), but you can read some of the main arguments as summarized by Scot McKnight here, as well as a longer rebuttal published on "Mortification of Spin" here and a snarky post "guest written" by John Calvin. patron of so many EFS advocates, here.
Interestingly, both complementarians and egalitarians sided against the EFS advocates. This is a minority position, even within the Fundamentalist/Complemenatrian/Pseudo-Calvinist camp.
The debate spread to the Evangelical Theological Society's annual meeting, where Bruce Ware (one of the EFS advocates changed his position to admit that the Son is eternally begotten after all. (Here's Southern Baptist Theological Seminary's article on the matter.)
There are a number of reasons to completely discount this position. I won't go into them in detail (again, there really isn't time -- these are debates that have already raged and lasted for decades leading up to Nicea and later Chalcedon), but I will offer a brief summary:
1) The Creeds -- As to the position that the son is not eternally begotten (now, thankfully, cast aside), it is one of the key elements of the Nicene Creed. To confess otherwise is to venture into the Arian heresy. As to EFS, in general: the Nicene Creed confesses that Father and Son are consubstantial. There is no lesser deity in the Trinity. The Athanasian Creed spells it out further:
But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one, the Glory equal, the Majesty co-eternal....The Athanasian Creed goes explains that the Son is only subordinate in the Incarnation -- that is, economically. EFS, then, is right out.
....And in this Trinity none is afore, or none other; none is greater, or less than another; but the whole three Persons are co-eternal together and co-equal.
2) The Trouble with the Trinity -- Discussing the Trinity is remarkably difficult. There's a reason that councils were convened and otherwise noble theologians were deemed heretics. It's easy to get on the wrong track; as when traveling a great distance, changing your bearing by a few degrees can put you off course by hundreds of miles. Turn too far in one direction, accidentally end up becoming a tritheist or a unitarian. In over-emphasizing the distinction between the Father and Son (and, let's be honest, ignoring the Holy Spirit through and through), the EFS advocates start down the shockingly short path to tritheism. If the Son is subordinate, and therefore lesser, then what we end up with is a set of three gods rather than one God who exists in trinity.
3) "God is not 'man' said in a loud voice." -- The basis for EFS is the assumption that because human sons should submit to human fathers, therefore the Son submits to the Father. Despite all of Fundamentalist rhetoric about God's holiness, that God is so much further above humanity (rhetoric that, while taken in weird directions, is at least rooted in sound theological thinking), how strange it is then that EFS advocates are attempting to take a model for human relationships and read it into the inner workings of the Holy Trinity, that blessed mystery which exists beyond human understanding.
So...why does this matter? Why spend time giving a crap about an esoteric point of theology within the Fundamentalist world? By and large, the Mainline and Progressives have ignored this debate. A few have pointed to it as an entertaining side show, but few bloggers have actually weighed in -- as though Mainline and Progressive Christians don't really care.
A few things.
First, and this one is personal: Fundamentalists, including EFS advocates, spend so much time calling progressives heretics, claiming that we are not truly Christians for our openness to the findings of modern science, for the ordination of women and an egalitarian understanding of Church and family, for a willingness to discuss, let alone affirm, the role of LGBT+ persons in the Church. And yet when Grudem, Ware, and others leaders in the Fundamentalist world accept an outright heretical opinion, Albert Mohler does mental gymnastics to explain why they are not heretics. Mohler is one of the men who led the crusade against moderates in the SBC. At SBTS, he is venerated as the patron saint of Baptist fidelity, the champion of orthodoxy, and yet he is unwilling to turn his inquisition upon his friends. Rampant hypocrisy matters, and we should be prepared to call it out while defending our position in the Church.
Second, and as importantly, orthodoxy matters. I'll write more about this in a coming post (this one has already turned out much longer than I expected), but let me offer a quick summary. Progressives have been far too quick to say that the only thing that matters is loving, but we have been unwilling to do lay theological groundwork about what Christ means when he commands us to love God, neighbor, enemy, and each other. Theology, for all of its complications, is vital to the Church. We cannot claim we are willing to ask difficult questions if we are unwilling to wrestle with how these questions might shape our theology. Otherwise, what's the point? If all we care about is a general sense of love and community -- noble goals, certainly -- but without a clear theological framework for what they look like, why not become secular humanists? It'd certainly be easier to preach on Steinbeck than Job. It'd be simpler to preach that the key to community is emotional vulnerability rather than Christ crucified and risen. This means, though, that we must be prepared to enter into debates over points of theology, to interpret Sacred Scripture and the Tradition and make arguments rather than "I feel..." statements. The EFS position is an attack on orthodoxy and women's rights
. If progressive Christians want to have a voice in the Church, we must be prepared to but forward an orthodox theology.
