Subordination in a Nicean Framework

[Lingamish, if you are still out there, I've decided to answer one of your questions in an attempt to keep your interest (or get it back) while I continue to try to find the time to write what will probably be a series of posts on the LXX, translation, and theology of inspiration and canon. I was originally delayed by weeks spent away from my computer except for short periods that were inadiquate for such a project; since then, I have re-read Invitation to the Septuagint and added some new goals in the realm of systematic theology to my investigation. Needless to say, as with most useful projects, it has taken more time than I anticipated. So, I shall try to keep you entertained until I find time to really write.]

Lingamish brought up the question of subordination of Son to Father in the trinity on July 30, 2006 in the following entry:

Eternal Subordination

Suzanne has just completed a very well written series of posts on the gender role debate at Better Bibles Blog. There are four posts: I, II, III, IV. I was reminded of a post by Ben Witherington in March, "The Eternal Subordination of Christ and Women". His post (actually a reprint of an article by Dr. Kevin Giles) puts a new perspective on this debate, showing that underlying the desire to subordinate women to men is a theology that subordinates the Son to the Father. The passage upon which this theology stands is 1 Corinthians 15:24-28:

Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.
1 Corinthians 15:24-28 (NIV)

If we assume the full equality of the members of the trinity as Giles and Witherington do, what is the intent of Paul's words in this passage?

According to Nicean docterines, this passage was not about God's superiority to Christ by nature or essence but, as so many have said in the debate about "gender roles," this is about fulfilling the proper role. (The following is my interpretation, the first was right out of Epiphanius) Though I am not an orthodox Nicean, I believe that, in that context (and some others), it indicates an absolute oneness of purpose, and complete agreement and harmony to the extent that the second person of the trinity can trust his work in the hands of the first. Thus the work of the trinity finds completion in the willing surrender, by one under no compulsion to do so, to another, expressing faith even between Jesus and God. In that context, all of creation is hemmed in by all encompassing faith, which seems to me to be a healthy theological move. You might trace out some of the implications for yourself.