Toward a Trinitarian Image of Humanity
(Reflection on an article by Nancy J. Ramsay)

In her essay describing recent developments in contemporary pastoral theology, Ramsay describes how transitions in pastoral theology have coincided with the recent paradigm shift from modernity to postmodernity.[1] She identifies two theological themes with these changes, an increasing theological emphasis on creation in God’s image and love.[2] Ramsay also notes that theological reflection on the Trinity has led to a “more adequate theology of love that values mutuality and reciprocity”.[3] This essay argues that theological emphasis on creation in the image of God, and in particular, an image of God as Trinity, may address postmodern concerns.

Creation in a Trinitarian image of God could be modeled in at least two ways. In the simplest case, each human reflects a Trinitarian God. This suggests that people are complex and not easily pigeonholed, and is consistent with recent recognition of the “multiple social identities that persons inhabit”.[4] The complexity of the individual is congruent with postmodern concerns about pastoral care models based universal human experience.

Another concern of postmodernity, the role of authority, also could be addressed by a Trinitarian image of individual humans. Based on a Trinitarian self-image, oppressed groups that historically have been told to submit and sacrifice as Jesus did, can also view selves as not just imitators of Jesus, but draw on a Trinitarian self-image that includes God the creator and a powerful Holy Spirit.[5]

A second interpretation of humanity created in a Trinitarian image suggests that communities, rather than individuals, reflect the image of God. Genesis 1:27-28 describes a multi-person creator who creates humanity, males and females, in its own multi-person image. Only together, in community, can truth be found. This view would be appreciated within postmodernity, which questions the objectivity of individuals and values multiple perspectives.

A model of Trinitarian community suggests that individuals were created to be part of community. Emphasis on God in three persons, each promoting and supporting the others, could increase the willingness of a community’s members to relate to one another with mutual encouragement.[6] An increased emphasis on mutuality within community could address postmodern concerns about asymmetrical power and authority within relationships.

Although greater emphasis on Trinitarian theological anthropology may address some of the concerns associated with postmodernity, it is not without problems. One weakness of emphasizing the Trinity is that few, if any, understand the mystery of the trinity. Emphasis on the mystery of God may lead to resignation by some in their attempt at better self-understanding. If I cannot understand God, how can I hope to understand myself?

Second, a community’s goal of reflecting a Trinitarian God may be limited by its understanding of the persons of God. For example, the role of God as the creator may be associated with facilitating physical and emotional healing; that of Jesus the reconciler may be associated with assisting in reconciliation. However, it is not clear to this writer as to how the role of the Holy Spirit would be embodied within the community.[7] Despite these limitations, increased emphasis on the Trinitarian nature of God and creation in the image of God may address concerns of postmodernity and encourage Christian communities to meet the needs of persons for belonging.


[1] Nancy J. Ramsay, “Contemporary Pastoral Theology: A Wider Vision for the Practice of Love,” in Dictionary of Pastoral Care and Counseling, Expanded Edition, ed. Nancy J. Ramsay (Nashville, Abingdon Press, 2005), 1429.
[2] Ibid., 1434.
[3] Ibid., 1434.
[4] Ibid., 1435.
[5] This use of Trinity likely differs from that in the works by Gill-Austern and Johnson cited in Ramsay, Ibid., 1434.
[6] The Bible provides several examples of mutual support of Trinitarian persons for each other. For example, Mark 1:11 describes the baptism of Jesus, at which time a voice from heaven, said ‘You are my Son, the Beloved; with you I am well pleased.’.
[7] This weakness more likely reflects the weakness of the author rather than the weakness of a Trinitarian image of humanity.