The Eternal Subordination of the Son Controversy: The Debate so Far

The most recent eruption of the eternal subordination of the Son controversy began with a couple of provocative posts by Liam Goligher, pastor of Tenth Presbyterian Church, Philadelphia.

Although the controversy has predictably excited considerable party sentiment, despite its heat it has also occasioned much light and some valuable engagement. There is good reason to hope that it might yet prove to have been a profitable one. The last week has witnessed a multitude of posts and comments, addressing the matter from a host of different angles. Even where party spirit has been in evidence, there have been some extremely constructive, clarifying, challenging, insightful, and generally worthwhile contributions to the conversation.

 

The most recent eruption of the eternal subordination of the Son controversy began with a couple of provocative posts by Liam Goligher, pastor of Tenth Presbyterian Church, Philadelphia, over on Aimee Byrd’s Housewife Theologian blog.

Goligher’s posts sharply criticized advocates of the eternal subordination of the Son position (hereafter ESS) for projecting the subordination of the Son to the Father within the work of redemption (the economic Trinity) back into the inner life of God (the immanent Trinity). Within his posts, he accuses those who teach the eternal subordination of the Son of ‘reinventing the doctrine of God’ and ‘doing great dishonor to Christ.’

The eternal subordination of the Son has been a popular doctrine in certain complementarian contexts, being used either to ground the submission of women and authority of men in the life of the Trinity, or, perhaps more commonly, to defend such a position against the charge that naturally hierarchical relations are necessarily oppressive by means of a weak analogy. Goligher implies that, in order to advance a legalistic account of gender roles, a certain group of complementarians are wittingly yet surreptitiously moving the Church away from the historic form of its Trinitarian faith. He concludes:

Before we jettison the classical, catholic, orthodox and reformed understanding of God as He is we need to carefully weigh what is at stake – our own and our hearers’ eternal destiny.

Carl Trueman soon joined his voice to Goligher’s. In both Trueman and Goligher’s pieces, the controversy is framed as one between different forms of complementarianism.  Given these initial salvoes, it is unsurprising that the ensuing controversy has been a fraught and occasionally quite an unedifying one. In Goligher’s posts, the stakes of the discussion were ramped up from the outset, suggesting conscious divergence from historic Trinitarian orthodoxy on the part of complementation ESS advocates.

Friction between opposing visions of complementarianism is an important aspect of these fault lines and a matter to which I will return at a later point. While the doctrine of the Trinity is the epicentre of dispute in this instance, it is a point where far broader institutional and theological systems and visions are colliding. Once such political tectonics are appreciated, both the theological alignments in and the rhetorical temper of the debate may start to make more sense.

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