dr. pinkham cites gordon fee who “finds it ‘utterly tragic that most expressions of the protestant tradition have ended up being trinitarian in name only, but not in practice.’ fee refers here to the ignorance of the person and work of the Holy spirit that leads so much of the protestant church to be, practically, binitarians (acknowledging only two persons in the godhead). christian spirituality, however, cannot be undertaken without the aid of the holy spirit. . . . pinkham cites shivers who writes, ‘just as christ’s personhood is characterized by relationship with others through the power of the spirit, so human personhood must be characterised by the same.’ therefore the recognition of the role of the holy spirit is integral to the person of christ himself, as well as the christian emulation of christ.”

“another important aspect of christ’s personhood that speaks to his relation to humanity is his suffering, which was relational in that he accepted it for all of humanity (Heb 2:9). further, it was an expression of his relationship with the father in that he chose to suffer and die in obedience to the father, and it led to his glorification with god (heb 2:9). the concept behind the greek word kenosis captures christ’s personal choice to empty himself, humble himself, and give himself for others in response to god’s plan. due to that choice, ‘the personhood of the divine son cannot be separated from the personhood of the human jesus of nazareth.’ no longer is jesus only identified as divine, but he is also now and forever identified as human. his personhood reflects both the divine and the human. humanity, therefore, is already associated with the trinity via the participation in christ. therefore, by virtue of jesus’ humanity, in christ we participate in his communion and worship of the father. the trinitarian relationship exemplified in christ is now available to all who are in him.”

pinkham refers to the term perichoretic communion which “best expresses the nature of the trinity. barth and t. E. Torrance contend that perichoresis is an ontological way of being that is based on the mutual indwelling of the father, son and spirit. . . . humans were made in god’s image, and therefore a greater understanding of the nature of god naturally results in a greater understanding of the nature of humanity. humans are relational persons, who are able to relate to god in their perichoretic personhood . . . . for T. F. Torrence, ‘the reformed doctrine of communion of the spirit’ is better understood as ‘union with christ through the communion of the spirit.’” (minds in communion, the title of this website) “the combination of ‘union with christ’ and ‘the communion of the spirit’ lies at the foundation of the church’s hope and forms the heart of its eschatology.”

Pinkham speaks to the personhood of god in these statements:

“. . . the person of god is relationally dynamic . . . the personhood of god is revealed in the life and character of the incarnATE CHRIST. TO EXPLORE THE PERSON OF JESUS IS TO EXPLORE THE TRINITY. UNDERSTANDING GOD IN THIS WAY ALLOWS US TO RECOGNIZE INTERPERSONal nature as a defining characteristic of the trinity, but also as an invitation into their dynamic relationship through christ himself. . . . the theological reality of the trinity requires that we see god as irreducibly relational, and thus lays the unbreakable foundation for human relationality.”

herein lies a description of the personal interaction between the immaterial mind of god and mind of man mediated through the material components of god’s created neural synaptic networks, a process of dualist interactionism that i hope has been compellingly documented in my writings. our father god created mankind to have a personal relationship with mankind.

dr. pinkham refers to the holism of the trinity. I include these excerpts that will give definition to this description:

“the nature of the trinity is relational and holistic. the trinity focuses inward with the relationships between the three members. the trinity focuses outward with the inclusion of humaNITY. THE TRINITY FOCUSES UPWARD WITH THEIR SHARED SUMMIT OF GLORY. AND THE TRINITY FOCUSES DOWNWARD WITH THE OFFER OF SALVATION TO THE WORLD. . . . WE MUST LEARN TO THINK HOLISTICALLY ABOUT CHRISTIANITY AND ATTEMPT TO SEE THE INTERCONNECTEDNESS OF GOD’S DYNAMIC ACTIVITY IN HUMAN LIFE. FURTHER, WE MUST VIEW THE INTERCONNECTEDNESS AS BEING PERSONAL AND RELATIONAL, NOT JUST THEORETICAL.”

dickson is cited who “insists that ‘the spirit’s role has always been the medium of the communion between the father and the son and now also is the medium between christians and christ, drawing them into his presence and working in their lives to make them reflect god’s glory and dignity.’”

this is an interactive, bidirectional relationship that is active in our time. thanks to advances in neuroscience technology, we are becoming aware of the means by which this interaction takes place between the mind of god and the mind of man mediated by the holy spirit.

Dr. Pinkham cites Keith warrington who stated that “in ephesians 3:1-21 paul ‘reveals that the spirit gives us his power, his ability, his wisdom and his revelation for one purpose and one purpose only - it’s to help us know how much god loves us . . . to help us discover the inestimable nature of god’s love - for you and me.”

pinkham states, “the trinity is really the heart of the theological perspective of this book. . . . god is one. god is three. god is personal. god is relational. if god is fundamentally personal and relational, as the trinity certainly is, then the way we approach god must be personal and relational. the way we speak about god to others must be interpersonal and relational. the way we attempt to solve the problems in our lives must be interpersonal and relational.”

readers of my books and blogs surely have noticed that i refer frequently to dualist interactionism. this term refers to the reality of personal, intimate interaction between the mind of god/his holy spirit given by the resurrected and living jesus christ and the mind of man made possible by god’s created neural synaptic networks that transmit specified information from god to man, giving counsel, direction and help. this relationship with our savior must be one with god as he indwells our souls with his spirit, our human spirits allowing the holy spirit to be our guide, as it was with jesus christ and remains now and forever.

pinkham goes on to state, “. . . the trinity is a required foundation for the development of all other christian doctrine.”

Dr. pinkham opens his book with these stATEMENTS IN HIS INTRODUCTION:

“THERE IS A LACK OF SELF-UNDERSTANDING IN THE WORLD RIGHT NOW. THE WEST IS FACING A CRISIS OF MEANING, AND CHRISTIANITY IS UNIQUELY POSITIONED TO PROVIDE A CREATIVE ANSWER. HOWEVER, IN ORDER TO DO SO, CHRISTIANITY MUST FIND ITS DEFINING, UNIFYING CENTER. TO RESPOND TO THE OVERARCHING CRISIS OF MEANING, CHRISTIAN BELIEVERS MUST FIRST UNDERSTAND THE TRUE NATURE OF THEIR BELIEF.

THIS BOOK SEEKS TO ANSWER THE QUESTION: ‘WHAT IS THE ESSENCE OF CHRISTIANITY?’ ANOTHER WAY TO ASK THIS QUESTION WOULD BE: ‘WHAT IS THE UNIFYING HEART OF JESUS’ LIFE AND TEACHINGS, AND HOW CAN wE LIVE ACCORDINGLY? WE SUGGEST THAT THE ESSENCE OF CHRISTIANITY IS INTERPERSONAL ONENESS. . . . THE TRINITY IS QUINTESSENTIALLY INTERPERSONAL AND INDIVISIBLY ONE (DEUT 6:4; 1 JOHN 5:7). FURTHER, THE INTERPERSONAL CREATOR HAS CREATED INTERPERSONAL BEINGS AFTER HIS KIND, HAVING MADE HUMANS IN HIS IMAGE (GEN 1:26). WE SUGGEST THAT THE CENTER OF CHRISTIANITY REFLECTS THE VERY NATURE OF GOD - THE TRINITY - HIMSELF: LIVING IN PERSONAL ONENESS.” . . . THE CHRISTIAN VIEW OF THE HUMan being - that is, our anthropology - will be incomplete if it is not defined by its godward orientation.”

in the preface of the book dr. pinkham stated, “this work centers of one idea: reality is relational. i argue that god has created human existence in this way, and that christianity can only be properly understood in this context.”