Relevant bibliographies by topics / Contributions to the doctrine of the Trinity

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Contributions to the doctrine of the Trinity'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Contributions to the doctrine of the Trinity"

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McGraw, Ryan M. "TRINITARIAN DOXOLOGY: REASSESSING JOHN OWEN’S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 38–68. http://dx.doi.org/10.25159/2412-4265/92.

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Reformed orthodox theologian Gisbertus Voetius (1589-1676) referred to the doctrine of the Trinity as ‘the foundation of fundamentals’. Richard Muller notes that if any dogma comes close to achieving such status, it is the doctrine of the Trinity. It is thus surprising that most modern treatments of trinitarian theology assume that sixteenth and seventeenth century Reformed orthodoxy had virtually nothing to contribute to this vital doctrine. The recent Cambridge Companion to the Trinity and the Oxford Handbook of the Trinity both reflect this assumption. This article addresses how Reformed authors tried to harmonise the historical doctrine of the Trinity with their principle of sola scriptura. It does not treat positive developments or applications of the doctrine. The void left in the secondary literature has not adequately probed the bold claims of Voetius or the scholarly reflections of Muller. John Owen (1616-1683) is a growing exception to this trend. Both historians and theologians are starting to recognise his significance as a theologian in general and a trinitarian theologian in particular, but they often stop short of observing how he intertwined his trinitarian theology and piety throughout his writings. This article will reassess Owen’s contribution to Reformed trinitarian theology in two major segments. The first does so by critiquing two recent treatments of his work. The remaining material explores the theological foundations of Owen’s trinitarian doxology followed by the theological and practical conclusions that he drew from his theology in relation to Scripture, spiritual affections, covenant theology, and ecclesiology. Owen illustrates that one of the primary contributions of Reformed orthodoxy to trinitarian theology lies in its integration into Reformed soteriology and piety. This article reassesses Owen’s contribution to trinitarian theology and provides clues for scholars to trace the significance of the Reformed contribution to trinitarian theology in other authors within that tradition.
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Sendjaja, Hendri Mulyana. "Sumbangan Athanasius dari Aleksandria dalam Pembentukan Ajaran Trinitas." GEMA TEOLOGIKA 3, no. 1 (April 25, 2018): 71. http://dx.doi.org/10.21460/gema.2018.31.364.

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The intellectual struggles and adventures of Christian thinkers in Alexandria in the first centuries produced an overarching effect to the doctrines of Christian faith, which survived to the present day. One of those doctrines is the doctrine of the Trinity. The study of the thought of Athanasius of Alexandria in regards of God, Jesus Christ, and the Holy Spirit, through his works such as Contra Gentes-De Incarnatione, Contra Arianos I-III, and Epistola ad Serapionem, speaks for itself the contribution he made to solidify the doctrine of the Trinity. For him, the doctrine expresses the eternal communion among the Father, the Son and the Holy Spirit, which in effect brings benefi t to us. The construction of the doctrine is inseparable from the Church tradition which owed to the ecclesiastical biblical exegesis, and the construction of the theological methods, and the soteriological perspective.
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KELLY, DOUGLAS F. "EVANGELICAL REFORMULATIONS OF THE DOCTRINE OF THE TRINITY AND CALVIN ON THE FULL EQUALITY OF ALL PERSONS OF THE TRINITY." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 65–84. http://dx.doi.org/10.35285/ucc4.1.2018.art4.

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In the context of Evangelical reformulations of the Trinity in a new sub-ordinationism, the article reasserts the traditional assertion of the full equality of all persons of the Trinity. To that end, the author exposits John Calvin’s formulation of the Trinity and that of the church fathers, which anticipates Calvin’s doctrine. Crucial to a proper understanding are the distinctions between essence and persons and between the ontological Trinity and each person’s role in redemption. The historical survey concludes with B. B. Warfield’s and Thomas F. Torrance’s assessments of Calvin’s contribution. Finally, three implications linked to our doctrine of God—knowledge, forgiveness, and love—are considered.
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Groppe, Elizabeth T. "Catherine Mowry Lacugna's Contribution to Trinitarian Theology." Theological Studies 63, no. 4 (December 2002): 730–63. http://dx.doi.org/10.1177/004056390206300404.

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[Catherine Mowry LaCugna's God for Us: The Trinity and Christian Life (1991) constitutes a paradigm shift in present-day trinitarian theology. LaCugna was convinced that the standard paradigm of the economic and immanent Trinity was fraught with a variety of limitations. She offered as an alternative framework the principle of the inseparability of theologia and oikonomia, and within this structure she developed a relational ontology of persons-in-communion. Her approach is a major contribution to the present renewal of the doctrine of the Trinity.]
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Vogel, Jeffrey. "A little while in the Son of God: Austin Farrer on the trinitarian nature of prayer." Scottish Journal of Theology 64, no. 4 (September 26, 2011): 410–24. http://dx.doi.org/10.1017/s0036930611000226.

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AbstractThis article explores Austin Farrer's contribution to trinitarian theology, arguing that he grounds understanding of the doctrine of the Trinity in the life of prayer. While Farrer nowhere offers a systematic presentation of the believer's experience of the Trinity, an investigation of his writings, particularly his sermons and devotional works, reveals that it is precisely in prayer that he thinks the force of the doctrine is revealed to the believer. Beginning with Farrer's ‘empirical principle’, the idea that to know anything one must exercise one's relation to it, the article attempts to show how the act of praying constitutes a living out of the doctrine of the Trinity. Living in the Son entails an adoption of an attitude of sonship towards the Father, which Farrer describes most succinctly as an ‘active openness of heart’. This filial attitude, which Christ expressed humanly throughout his life, is adopted by believers through the Holy Spirit who, according to Farrer, is not an object of direct experience. In this, his trinitarian understanding of prayer differs from Sarah Coakley's, whose reflection on this topic serves as a point of comparison at various places throughout the article. Through Coakley's work, the trinitarian nature of prayer has become a theme in contemporary theology. Thus, this article is aimed at more than simply illuminating a somewhat neglected aspect of Farrer's thought; it is also an attempt to contribute to an ongoing, constructive conversation about the Trinity in the life of faith.
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Molnar, Paul D. "God's Self-Communication in Christ: A Comparison of Thomas F. Torrance and Karl Rahner." Scottish Journal of Theology 50, no. 3 (August 1997): 288–320. http://dx.doi.org/10.1017/s0036930600049607.

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Karl Rahner and Thomas F. Torrance have made enormous contributions to 20th century theology. Torrance is quick to point out that Rahner's approach to Trinitarian theology which begins with God's saving revelation (the economic Trinity) and pivots ‘upon God's concrete and effective self-communication in the Incarnation’ does indeed have the effect that Rahner intended. First, it reunites the treatisesOn the One GodandOn the Triune God. This opens the door to rapprochement between systematic and biblical theology and binds the NT view of Jesus closer to the Church's worship and proclamation of the Triune God. Second, it opens the door to rapprochement between East and West by shifting from a more abstractive scholastic framework to one bound up with piety, worship and experience within the Church. Third, it opens the door to rapprochement between Roman Catholic theology and Evangelical theology ‘especially as represented by the teaching of Karl Barth in his emphasis upon the self-revelation and self-giving of God as the root of the doctrine of the Trinity …’
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Panda, Herman Punda. "RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (October 1, 2020): 65–76. http://dx.doi.org/10.30822/lumenveritatis.v11i1.703.

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Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.
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Awad, Najib George. "Early Arabic Christian Contributions to Trinitarian Theology: The Development of the Doctrine of the Trinity in an Islamic Milieu." Islam and Christian–Muslim Relations 25, no. 3 (February 13, 2014): 397–99. http://dx.doi.org/10.1080/09596410.2014.882576.

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Burger, Hans. "Hermeneutisch relevante triniteitsleer: De bijdrage van Ingolf U. Dalferth aan de trinitarische renaissance." NTT Journal for Theology and the Study of Religion 67, no. 2 (May 18, 2013): 101–16. http://dx.doi.org/10.5117/ntt2013.67.101.burg.

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Discussions concerning the trinitarian renaissance often focus on the social doctrine of the trinity. However, this renaissance was originally also of hermeneutical significance, as demonstrated in the work of Ingolf U. Dalferth. In the cross and resurrection of Jesus Christ, God’s Spirit discloses God’s presence to us and affords us new orientation in this light. The main problem of Dalferth’s contribution is the lack of hypostatical weight of the Son. As a result, the renewal of human subjectivity in Christ is neglected.
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김은수. "A Study on John Calvin’s Understanding of ‘the Orthodox Doctrine of the Trinity of the Catholic Church’ and Creative Theological Contributions." Korean Jounal of Systematic Theology ll, no. 49 (December 2017): 45–89. http://dx.doi.org/10.21650/ksst..49.201712.45.

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Dissertations / Theses on the topic "Contributions to the doctrine of the Trinity"

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Sanders, Matthew Lee. "Subordinate but equal : the intra-Trinitarian subordination of the Son to the Father in the theologies of P. T. Forsyth and Jürgen Moltmann." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1440.

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In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.
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Duby, Steven J. "Divine simplicity : a dogmatic account." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.

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This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.
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Hastings, W. Ross. "'Giving honour to the Spirit' : a critical analysis and evaluation of the doctrine of pneumatological union in the Trinitarian theology of Jonathan Edwards in dialogue with Karl Barth." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2707.

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The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.
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Yamamoto, Ken. "Dieu fait place à l'autre : Trinité et salut : lecture de Karl Barth et Wolfhart Pannenberg." Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20006.

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Wolfhart pannenberg reproche a karl barth sa methode de la theologie trinitaire qui postule un sujet divin anterieur a sa triple differenciation si bien que le fils et l’esprit sont «unilateralement» dependants du pere, et il se decide pour une autre methode qui souligne une dependance «reciproque» des trois personnes dans la revelation, afin d’affirmer leur unite eschatologique avec l’identite du dieu en soi et du dieu dans l’histoire. Revenant a la theologie de thomas d’aquin, notre etude formule deux modeles qui tiennent compte de la «reciprocite» et de l’«asymetrie» dans la relation divine. Les theologies pannenbergienne et barthienne sont analysees en tant qu’applications de ces modeles, cette derniere etant revisitee avec maurice merleau-ponty. Les implications des deux modeles sont ensuite examinees a l’exemple de la mort du christ qui «prend notre place sur la croix», la theologie barthienne etant encore developpee avec une idee de michel de certeau : «faire place a l’autre»
Wolfhart pannenberg criticizes karl barth for his method of trinitarian theology, which sets up a divine subject prior to his triple differenciation, in such a way that the son and the spirit are ‘one-sidely’ dependent on the father, and he chooses another method, one that emphasizes a triple ‘reciprocal’ dependence disclosed in the revelation, and asserts god’s oneness eschatologically together with the identity of the economic and the immanent trinity. Going back to thomas aquinas, our study formulates two models which take into account both ‘reciprocity’ and ‘asymmetry’ for the divine relation. The trinitarian theologies of pannenberg and barth are analysed as applications of these models, whereas barth’s discussion is reconsidered with the help of maurice merleau-ponty. The results of both models are verified with respect to the christ who ‘takes our place on the cross’, barthian theology being then further developed with michel de certeau’s idea of ‘making place for the other’
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Boulnois, Marie-Odile. "Le paradoxe trinitaire chez Cyrille d'Alexandrie : herméneutique, analyses philosophiques et argumentation théologique." Paris, EPHE, 1993. http://www.theses.fr/1993EPHE0000.

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Reaidy, Joubran. "Trinité et création à partir de la pensée de Jürgen Moltmann." Strasbourg 2, 2004. http://www.theses.fr/2004STR20079.

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Ce travail se donne pour objectif de méditer la communion entre l’humanité et la création fondée sur la communion trinitaire vivante. La vie trinitaire est une passion relationnelle éternelle qui se vit communautairement et se donne en se révélant au cœur de la structure communautaire e l’Univers. Devant toute la violence que l’homme pratique contre la nature vivante et qui modifie le rapport entre lui et l’ensemble de la création, l’humanité est invitée aujourd’hui à vivre la réconciliation avec la création tout entière. Rien ne peut être vrai et effectif hors de la vérité comprise comme relation et communion. Et toute communion relationnelle ne devient effective que dans le « se donner soi-même » à l’autre. Vivre cette passion communautaire « avec », « dans » et « pour » la création tout entière qui vit en Dieu, c’est éprouver incessamment la vérité de la vie divine au cœur de notre souffrance et notre jouissance
The goal of this work consists in meditating on the question of the communion between humanity and creation based on the living communion of Trinity. Life of Trinity is an eternal relational passion lived with a great solidarity with the community of creation. In front of ecological problems, humanity is invited today to live reconciliation with creation. Nothing can be true and effective out of the truth which is defined as relation and communion. The relational communion becomes effective only in giving oneself to other. To live this passion “with”, “in” and “for” creation is nothing other than living divine truth in the heart of our suffering and our pleasure
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Caron, Jimmy R. "The doctrine of the Trinity a paradigm for preaching doctrine in the 21st century /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Morales, Xavier. "La théologie trinitaire d'Athanase d'Alexandrie." Paris, EPHE, 2002. http://www.theses.fr/2002EPHE5045.

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Athanase d'Alexandrie (+373) n'est pas seulement le "défenseur de Nicée". Il est aussi le promoteur d'une description équilibrée et prudente du mystère trinitaire : "Une seule divinité dans une Trinité". En évitant de parler d'une ou de trois hypostases, aussi bien que d'une ou de trois substances, il se tient à distance des extrêmes : la théologie des trois hypostases, professée par la majorité des Orientaux, qui insiste unilatéralement sur la distinction réelle entre les personnes divines, au point de les subordonner les unes aux autres ; et une théologie de l'unique hypostase, qui risque de sombrer dans le sabellianisme en refusant au Verbe une subsistance propre. Cette théologie trinitaire s'élabore dans le sillage du débat sur la réception du symbole de Nicée (325), en particulier autour des années 359-362, lorsque Athanase défend la consubstantialité dans le Traité sur les synodes, et aborde la question pneumatologique dans les Lettres à Sérapion
Athanasius of Alexandria (+373) not only stands as the "Champion of Nicea", but also promoted a careful well-balanced description of the trinitarian mystery : "One godhead in a Trinity". As he speaks neither of one or of three hypostases, nor of one or three substances, he avoids both extreme positions : the three-hypostases theology, professed by a majority of Oriental bishops, insisting so much on a real distinction between the divine persons, as to subordinate them each to each ; and a one-hypostasis theology, which, by refusing a self-subsistence to the Word, nearly falls into sabellianism. This trinitarian theology develops itself during the debates on the reception of the Nicean formula (325), singularly around 359-362, when Athanasius defends consubstantiality in his Treatise on the synods, and deals for the first time with the pneumatological question, in the Letters to Serapion
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Lawson, Christopher William. "The development of the trinity doctrine of the first three centuries." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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Rhee, Jung Suck. "A history of the doctrine of eternal generation of the Son and its significance in the trinitarianism." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Books on the topic "Contributions to the doctrine of the Trinity"

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Marengo, Gilfredo. Trinità e creazione: Indagine sulla teologia di Tommaso d'Aquino. [Roma]: Città Nuova Editrice, 1990.

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Reden vom dreieinigen Gott in Brasilien und Indien: Grundzüge einer ökumenischen Hermeneutik im Dialog mit Leonardo Boff und Raimon Panikkar. Tübingen: Mohr Siebeck, 2003.

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Willis, W. Waite. Theism, atheism, and the doctrine of the Trinity. (Decatur, GA: Scholars Press), 1987.

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The spirit of liberation: Jürgen Moltmann's trinitarian pneumatology. Zoetermeer, Netherlands: Uitgeverij Meinema, 2003.

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Der tröstende Geist der Liebe: Zu einer ökumenischen Lehre vom Heiligen Geist über die trinitarischen Theologien Jürgen Moltmanns und Dumitru Staniloaes. Neukirchen-Vluyn: Neukirchener, 2003.

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Turcescu, Lucian. The concept of Divine Persons in St. Gregory of Nyssa's works. Ottawa: National Library of Canada, 2000.

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La inhabitación trinitaria según San Juan de la Cruz. Roma: Pontificia università gregoriana, 2002.

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Mysterium inhabitationis trinitatis: M.J. Scheebens theologische Auseinandersetzung mit der Frage nach der Art und Weise der übernatürlichen Verbindung der göttlichen Personen mit dem Gerechten. St. Ottilien: EOS Verlag, 2003.

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The Trinity and Martin Luther: A study on the relationship between genre, language and the Trinity in Luther's works, 1523-1546. Mainz: P. von Zabern, 1999.

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Bielecki, Jerzy. La teologia della filiazione divina nel magistero trinitario di Giovanni Paolo II. Romae: Pontificium Athenaeum Sanctae Crucis, Facultas Theologiae, 1996.

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Book chapters on the topic "Contributions to the doctrine of the Trinity"

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van Inwagen, Peter. "Three Persons in One Being: On Attempts to Show that the Doctrine of the Trinity is Self-Contradictory." In The Trinity, 83–97. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0393-2_9.

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Miraglia, Roberto. "Giovanni Piana and the Doctrine of Experience." In Contributions to Phenomenology, 149–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25397-4_11.

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Velde, Dolf te. "The Heidelberg Catechism on the Doctrine of the Trinity." In The Spirituality of the Heidelberg Catechism, 119–28. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666550843.119.

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Gaburro, Giuseppe. "The Social Doctrine of the Church and the Personalistic Approach to Economics." In Contributions to Economics, 101–5. Heidelberg: Physica-Verlag HD, 1997. http://dx.doi.org/10.1007/978-3-642-46998-5_8.

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De Santis, Daniele. "The Doctrine of Ideality and the A Priori in the Logical Investigations." In Contributions to Phenomenology, 61–108. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69528-6_5.

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"The Trinity: Doctrine." In Early Franciscan Theology, 163–82. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108595087.008.

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"Reformulating Wesley’s Doctrine Today." In Holy Trinity: Holy People, 97–127. The Lutterworth Press, 2013. http://dx.doi.org/10.2307/j.ctt1cgf0sz.9.

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"Wesley’s Doctrine of Christian Perfecting." In Holy Trinity: Holy People, 73–96. The Lutterworth Press, 2013. http://dx.doi.org/10.2307/j.ctt1cgf0sz.8.

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Brümmer, Vincent. "The Doctrine of Atonement." In Atonement, Christology and the Trinity, 65–80. Routledge, 2020. http://dx.doi.org/10.1201/9781003072065-7.

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Brümmer, Vincent. "The Doctrine of Christology." In Atonement, Christology and the Trinity, 81–92. Routledge, 2020. http://dx.doi.org/10.1201/9781003072065-8.

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Conference papers on the topic "Contributions to the doctrine of the Trinity"

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Husin, Zuraiza, and Jaffary Awang. "CHRISTIAN DENOMINATIONS AMONG CHINESE POPULATION IN PENINSULAR MALAYSIA AND THEIR UNDERSTANDING ON TRINITY DOCTRINE." In Arts & Humanities Conference, Venice. International Institute of Social and Economic Sciences, 2016. http://dx.doi.org/10.20472/ahc.2016.001.008.

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