It is time to attempt a simple synthesis of what the research revealed in direct relation to the research question itself. The data seem to indicate that an increased awareness and understanding of the social Trinity impacted the ideation and praxis of spiritual formation in the RT members in two primary ways.

A Directional Shift

Vertical-Personal Spirituality

First, it provided new language and attentiveness to the active presence of the Holy Spirit in the world. Each team member entered the project with some awareness of the presence of the Holy Spirit. The team members most able to express the presence and activity of the Holy Spirit, at the beginning of the project, did so in such a way that the Spirit was the presence of God that helped guide the individual in either (a) personal devotion and relationship with God, or (b) the process of making life decisions. The ideation of the Holy Spirit, prior to the DITB project, seemed to reflect one of an internal and personal relationship with God. Let’s call this a vertical-personal spirituality in which God is perceived as being up there and the Holy Spirit is in here, within the individual. The role of the Holy Spirit, they reported, is to help the individual look up to God and grow spiritually in an internal manner. This vertical-personal relationship does not negate the horizontal, social relationships that individuals have with others. In fact, many team members indicated that small group involvement and corporate worship were important parts of their spiritual practices prior to the DITB project. However, the important dimension of the vertical-personal spirituality is that the horizontal relationships with others are not necessary to spiritual formation. In other words, it is possible, in the vertical-personal spirituality, to have a relationship with God through the Holy Spirit apart from social interaction with other people. This, I would argue, reflects the typical, modern, Western individualism that is especially expressed in the suburban context.


vertical-personal spirituality

Figure 6. Vertical-Personal Spirituality

Horizontal-Communal Spirituality

The DITB project provided the RT with new language and a new awareness of the presence and activity of the Holy Spirit and, in my interpretation, helped them shift from a vertical-personal spirituality to a horizontal-communal spirituality. The horizontal-communal spirituality does not diminish the vertical-personal relationship of the individual with God, but expands the horizon of that relationship to become multi-dimensional. The RT team members expressed their increased awareness of how important, and even essential, relationships are to spirituality. The RT related that, when they began to use the language of relationality and entanglement to discuss the essence of God, and the possibility that it is the relationships of the three persons of the Triune God that creates and sustains life, it helped them to imagine how the Holy Spirit could be actively at work in the world apart from their own individual lives and even apart from the church. God’s presence was expressed in terms like air, wind, fire, and energy swirling around, in, and through us. The horizontal relationships that each of us, as individuals, has with everything and everyone around us is not only reflective of, but also essential to the essence of God. This kind of language was new, exciting, somewhat confusing, but also liberating to the majority of the RT.

Horizontal-Communal Spirituality

Figure 7. Horizontal-Communal Spirituality

A Wholistic Umbrella

The second way that the social Trinity impacted the ideation and praxis of spiritual formation in the RT team is that it helped the team realize that all activity in life can be included under the wholistic umbrella of spiritual formation. This second point greatly overlaps with the first point. The shift from vertical-personal spirituality to horizontal-communal spirituality opened up the RT’s awareness that being attentive to the neighbor and to the environment is as much a part of spiritual formation as the classic disciplines of Bible study, prayer, and meditation. This is a subtle, but important shift for similar reasons to those stated in the first point. The vertical-personal spirituality views the horizontal relationships as secondary and/or derivative to the primary relationship of the individual and God. In other words, the individual disciple must first cultivate the personal relationship with God and then the fruit of the spirit will overflow into the horizontal relationships with others. The shift to the horizontal-communal spirituality places the horizontal relationships on an equal level with the vertical-personal relationship and disrupts the linear progression of God-individual-other. The horizontal-communal spirituality recognizes that it is only through loving in the horizontal relationships—family, neighbor, enemy, environment, etc.—that we can actually love God in the vertical relationship.

We must pause and acknowledge the limitation of the terms vertical and horizontal. These terms may be helpful in one way to describe the difference between God and creation, but it is equally problematic because it creates a false dichotomy between the two. The language of social/relational/entangled Trinity helped give the RT language to understand how the love of neighbor is both different from loving God and the same as loving God. We love God by loving the other, and we can only love the other when we are connected to the love of God. This is not a linear, top-down flow of God’s love and power, but is a multi-directional, capillary, perichoretic flow of God’s love and God’s power in the world.

The evidence for the shift to a more wholistic umbrella of spiritual formation is found in the nature of the action projects that the RT chose to pursue. One would think that, if a group was heavily dominated by vertical-personal spirituality, it would have created projects that emphasized the more classic internal spiritual disciplines. Further, one would think that if the RT engaged in the social Trinity purely as an abstract idea—as an object of study—that they would have created projects that would have engaged others in the pursuit of studying the object of the social Trinity. The opposite was true. The majority of the action projects involved the RT engaging in relationship with other people for the purpose of creating community and/or providing service. Granted, some of the projects were a form of personal journaling. However, the content of the journal reflections revolved around the idea that God is actively involved in every aspect of life, not just those activities that have been traditionally considered sacred or spiritual.

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