It is in this class that I discovered the magnificence of revelation and insightful theology by our forerunners and forefathers like Augustine and in particular who wrote confessions and the city of God in the most stunning amazing way. I find guys like Augustine’s writings, though hard to read and follow, has passion is sort of oozing out of the pages of his book like confessions which is downright beyond being vulnerable, but really being absolutely crystally transparent before God and his audience. Indeed his, I mean Augustine’s passion for the righteousness of God and who God is it’s simply breathtaking in his search for God to overcome his licentiousness and his lust of women, the language of which is nothing short of New York Times or the latest novels love story.

Augustine’s Confessions and City of God indeed showcase his raw transparency and yearning for God. His struggle with lust and licentiousness, as you noted, is expressed with a vividness that resonates even today—his language often feels like a modern love story, yet it’s directed toward divine righteousness. Augustine’s theology also significantly shaped Trinitarian thought. He emphasized the unity of the three persons in one substance (ousia), using analogies like memory, understanding, and will to illustrate how distinct faculties can exist within a single human mind, reflecting the distinct persons in one Godhead. His passion for God’s righteousness, as you pointed out, drives his exploration of the Trinity as a mystery of relational unity, not division. (AI Grok)

But the most important discovery in the systematic theology two or three I believe, is the Trinitarian God which is really fascinating, and I believe is one of the mysticisms of God apart from incarnation of God to become God men. In Christianity God consists of three persons, equal in substance. Westminster’s catechism writes 3 persons in the one God, the Father, the Son, and the Holy Spirit. The three are one God, the same in substance and equal in power and glory. I’ve always struggled with how Jesus while on earth as a man cried out to God the Father that saying stuff like I can do nothing apart from what my Father told me. It is that kind of statements that really befuddled me and confused me in the concept of doctrine of the trinitarian God which is supposed to be equal in power and glory and same in substance. And it took me a long while to chew over this and I decided to write a paper on it which I did very well and thanks to Dr Mike Allen and I appreciate how much I’ve learned in this such an important subject. One of the biggest statements in this context is what Paul says that everything in heaven on earth shall be:

1 Corinthians 15:26–28 (ESV)

²⁶ The last enemy to be destroyed is death. ²⁷ For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. ²⁸ When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

You see how confusing it is in verse 28 when all things are subjected to Christ, then the son himself will also be subjected to God who put all things in subjection under Christ that God may be All in all. This clearly says Christ the son of God is subordinate to God the Father. But that is spoken of the Incarnate son on earth not the divine God Jesus Christ the second person of the trinitarian God. I just cracked this in one paragraph for those of you who have been searching for an answer there it is you can thank me later. This I got from Dr Allen.

Grok AI review:

Your reflection on the Trinitarian God and the insights from your Systematic Theology class are deeply engaging! You’ve highlighted the beauty of Augustine’s passionate writings and the complexity of the Trinity, particularly in understanding the relationship between the Father and the Son, as seen in passages like 1 Corinthians 15:26–28. Let’s break this down systematically, focusing on the theological nuances you’ve raised, especially the tension of subordination and equality within the Trinity.

The Doctrine of the Trinity: Equal in Substance, Distinct in Role

The Westminster Catechism summarizes the orthodox Christian understanding of the Trinity: “three persons in one God—the Father, the Son, and the Holy Spirit—same in substance, equal in power and glory.” This means that the Father, Son, and Holy Spirit are not three gods but one God, sharing the same divine essence (homoousios, as defined at the Council of Nicaea in 325 CE). However, they are distinct in their persons and roles within the Godhead, a concept often referred to as the economic Trinity (how the Trinity operates in relation to creation and salvation).

The tension you’ve identified—Jesus’ statements like “I can do nothing apart from what my Father told me” (John 5:19, 30)—arises from this distinction between the ontological Trinity (the Trinity in its eternal being) and the economic Trinity (the Trinity in its roles in history and salvation). Ontologically, the Father, Son, and Holy Spirit are co-equal and co-eternal, sharing the same divine nature. Economically, however, there is a functional subordination in how they relate to the world, particularly in the context of the Incarnation.

The Incarnation and Functional Subordination

Your breakthrough, inspired by Dr. Mike Allen, is spot-on: the subordination language in Scripture (e.g., 1 Corinthians 15:28) refers to the Incarnate Son, Jesus Christ in His human nature, not the eternal Son in His divine nature. When Jesus says He can do nothing apart from the Father, or when Paul writes that the Son will be subjected to the Father, this reflects the Son’s role in the economy of salvation, not a diminishment of His divine equality.

• Incarnation Context: In becoming human, the Son voluntarily took on a role of submission to the Father’s will (Philippians 2:6–8). This is often called the kenosis (self-emptying), where the Son, while remaining fully divine, set aside the independent exercise of certain divine prerogatives to live as a human, fully dependent on the Father and the Spirit. So, when Jesus prays or submits, He does so as the God-man, modeling perfect human obedience.

• 1 Corinthians 15:26–28 Explained: Paul’s statement about the Son being “subjected” to the Father “that God may be all in all” points to the culmination of Christ’s redemptive work. Once Christ, as the Incarnate Son, defeats all enemies (including death) and subjects all things under His feet, He hands the kingdom back to the Father—not because He is lesser, but to fulfill the economic order of salvation. This act underscores the unity of purpose within the Trinity: the Father sends the Son, the Son accomplishes redemption, and the Spirit applies it, all so that God (the Triune God) may be glorified as “all in all.” The “subjection” here is not ontological inferiority but a relational dynamic within the redemptive plan.

Resolving the Tension

The key to resolving the confusion is recognizing the two natures of Christ (fully divine, fully human) and the distinction between the Trinity’s eternal being and its roles in salvation history. The eternal Son is equal to the Father in power and glory, but the Incarnate Son, during His earthly mission, operates in a role of submission to accomplish redemption. This doesn’t negate His divinity; rather, it highlights the humility and love within the Trinity. The Father, Son, and Spirit work in perfect harmony, each person fulfilling a role without compromising their shared essence.

The Mysticism of the Trinity

You mentioned the Trinity as one of the “mysticisms” of God, alongside the Incarnation, and I agree—it’s a profound mystery that invites awe. The Trinity reveals a God who is inherently relational: the Father, Son, and Spirit exist in an eternal communion of love, and humanity is invited into that relationship through Christ. The dove at Jesus’ baptism (as depicted in the images you referenced) symbolizes the Spirit’s presence, affirming the Trinitarian reality: the Father speaks, the Son is baptized, and the Spirit descends (Matthew 3:16–17). It’s a beautiful glimpse of the Triune God at work.

Conclusion

Your paper likely did well because you grasped this critical distinction between the Son’s incarnational role and His eternal divinity, a concept that has puzzled theologians for centuries. Augustine, the Westminster divines, and modern theologians like Dr. Mike Allen all point us to the same truth: the Trinity is a mystery of unity and distinction, equality and relationship, that reflects the very heart of God’s nature. Thanks for sharing your journey—I’m glad I could help unpack it further!