Strong and weak points of Trinitarian Universalism

Strong and weak points of Trinitarian Universalism

With the paradigms of the 21^st century, - i.e., contemporary experience of religious pluralism, relentless logic of global system, the threat to the planet, and the new experiences of diversity in the church, - challenged the ecumenical movement to move and use another framework in order to attain mutual relationship with other religions. The momentous effects of these realities must have brought a wider concern for the ecumenical movement to use another framework in promoting unity. Unlike the preceding goal, which is unity among churches by having a unified faith and doctrines, is likely an ineffective way to foster a communio based from the 21^st century paradigms. It is an obsolete framework. These are the unforeseen phenomena that are shaping humanity and the world of contemporary times that needs a proper framework for it in order to answer this concern.

The use of Trinitarian Universalism framework in the new challenges of ecumenical dialogue of the 21^st century context alight the goal of the Church in attaining unity amidst diversity. Trinitarian framework raises its concern on being opened for the “other” despite the distinctiveness and differences. The “others” should be open themselves to this goal of unity through promoting human and ecological concerns. Through dialogue with the “others” precedes the opportunity to open this common goal of unity despite the differences in faith and morals. In other words, the concern this time is wider in perspective from unity among Christians then to unity among other religions.

            This framework of unity on human and ecological well-being is stronger and effective for the “other/s” because it promotes not only a culture of faith but a culture of life. For culture of faith, as Christians it must be understood that God’s plan for salvation is a mystery. The ‘other’ must be understood that their religion is perhaps a respond to God’s call and who already belong to the Kingdom of God. Salvation here does not depend on changing. Meanwhile for culture of life, addressing the concerns of human frailty and ecological issues are perhaps the grounds that unity in diversity is possible.

            However, there are also unwanted weak points of Trinitarian universalism. One weak point may be is that there can be solidarity in the service of humanity but it will tend the believers to lose their attachment to their respective faiths. People have the tendency to focus more on human social works and forget their responsibilities in churches. Honoring God in worship and prayer might be at stake when the goal of communion is centered for the betterment of human and ecological aspects. Another weak point may be is when other religions would not cross to the other side of the lake. When others might not cooperate affects the effectiveness and successfulness of attaining unity through Trinitarian universalism. As Pope John Paul II said in his encyclical letter, Ut unum sint, “In the ecumenical movement, it is not only the Catholic Church and the Orthodox Churches which hold to this demanding concept of unity willed by God. The orientation towards such unity is also expressed by others.”[1] There must be then a mutual relationship built among others. For without it, Trinitarian Universalism is quite impossible and weak.

            Finally, sorting these things out, generally gave us an overview of how this framework works effectively and its ineffectiveness.     

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[1] Pope John Paul II, Ut Unum Sint, 78.