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

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Published: 4 June 2021

Last updated: 15 February 2022

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1

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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2

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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4

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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5

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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6

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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7

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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8

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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9

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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11

Jagodziński, Marek. "Communional Aspects of the Doctrine of the Holy Spirit According to John D. Zizioulas." Teologia w Polsce 14, no. 1 (September 25, 2020): 31–45. http://dx.doi.org/10.31743/twp.2020.14.1.02.

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What deserves emphasizing in the significant theological thought of John D. Zizioulas is his ecumenical openness and deep theology saturated with communion thought, which also produces the communion perspective of the reality of the Holy Spirit. Pneumatology has its origins in the Trinitarian-ecclesial reflection, which developed the fundamental concept of the Communion of the Holy Trinity. Zizioulas completely agrees with the Orthodox Trinitarian-pneumatological vision, which critically refers to the Trinitarian contribution of the thought of St. Augustine and he presents also a communional view on the contentious issue of Filioque – emphasizing the ecumenical perspectives of this topic and of ongoing dialogues which are still trying to bring the consensus of the Churches of East and West.

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12

Cabrera Montero, Juan Antonio. "La doctrina Pneumatológica de las Sententiae de Isidoro de Sevilla." Augustinianum 57, no. 1 (2017): 169–90. http://dx.doi.org/10.5840/agstm20175719.

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Isidore of Seville did not leave behind any specifically trinitarian, Christological or pneumatological treatises. We find his theological doctrine evident in sections throughout his works although, as a result of the effort of a good compiler and synthesizer, it is not difficult to trace the passages in which the bishop of Seville deals with each one of these subjects. With regard to the doctrine on the Holy Spirit, the chapter dedicated to the third person of the Trinity in the first book of the Sententiae offers a fairly complete summary of the matter. The following pages are intended to present the content of that chapter and to place it within the context of the rest of Isidore’s theological output. Therefore, in addition to paying close attention to the text of the Sententiae, we will seek its dependence or influence, as the case may be, on other treatises of Isidore, mainly in these three: Etymologiae, De fide catholica and Liber differentiarum [II]. Augustine, Gregory the Great and the theological contribution of the Spanish councils are presented as Isidore’s main sources.

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13

Rumbay, Christar Arstilo. "The Dualistic Nature of Christ: A Comparison Study of Herman Bavinck And Ellen White Thoughts." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 3, no. 2 (December 14, 2020): 167–81. http://dx.doi.org/10.34307/b.v3i2.150.

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Abstract: Christology has been a subject of wide discussion due the very heart of Christianity lays on this doctrine. Further, it relates directly to some core identity of believers such as soteriology, trinity and atonement. The intention of this treatise is to delve and offer alternative perspectives that may contribute to the discourse. However, the natures of Christ are one of the high attentions given. The divinity and humanity attributes participate consistently in dialogues. Herman Bavinck, a Dutch reformed background, and Ellen White with American Adventist tradition share insights to the topic. This essay goes to compare their thought in order to see the contribution that could be offered. Keywords: divinity-humanity, Christology, Herman Bavinck, Ellen White Abstrak: Kristologi menjadi topik pembahasan luas karena menjadi dasar doktrin kekristenan. Lebih jauh, Kristologi memiliki korelasi langsung dengan inti keyakinan seperti soteriology, trinitas dan penebusan. Tujuan dari tulisan ini adalah untuk menggali dan menawarkan perspektif alternative yang dapat berkontribusi pada diskursus ini. Kodrat dari Kristus adalah atensi utama dalam pembahasan ini. Karakter ketuhanan dan kemanusiaan diulas secara konsisten. Herman Bavinck, latar belakang tradisi reformasi Belanda, dan Ellen White dengan tradisi Adventist di Amerika merefleksikan pengetahuan mengenai topik ini. Artikel ini mencoba memberikan perbandingan dengan tujuan untuk melihat kontribusi yang dapat ditawarkan.

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14

McCall, Tom. "Holy love and divine aseity in the theology of John Zizioulas." Scottish Journal of Theology 61, no. 2 (May 2008): 191–205. http://dx.doi.org/10.1017/s0036930608003955.

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AbstractJohn Zizioulas's doctrine of the Trinity emphasises both the holy love and the transcendent sovereignty of God. I believe that he offers a major contribution to contemporary theology. Although it is part of the tradition of Western theology, Zizioulas's ‘Being as Communion’ thesis has too often been underappreciated and sometimes even marginalised. On the other hand, recent theology has made much of the love of God, but often this has come with a corresponding and unfortunate loss of recognition of divine holiness, transcendence and freedom. Zizioulas may help us keep both the love and the holiness of the triune God in perspective. Unfortunately, however, Zizioulas's own way of doing this is fraught with problems. In this essay I try to shed light on two major themes in his trinitarian theology. One – what I call the Sovereignty-Aseity Conviction – appears at base to be an existentialist thesis: the existence of the Father precedes the divine essence. The other – what I refer to as the Being as Communion thesis – is an essentialist thesis: the holy love shared in the perichoretic life of the triune God is ‘constitutive of his substance’. I argue that Zizioulas's ascription of the first to the Father alone is problematic, and I argue further that these two theses do not work well together. I conclude by suggesting that Zizioulas's theology needs revision if it is to be truly helpful.

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Walters, J. Edward. "Early Arabic Christian Contributions to Trinitarian Theology: The Development of the Doctrine of the Trinity in an Islamic Milieu by Thomas W. Ricks, Fortress Press, 2013 (ISBN 978-0-8006-9998-7), 184 pp., pb $49." Reviews in Religion & Theology 21, no. 4 (September 2014): 525–27. http://dx.doi.org/10.1111/rirt.12431.

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16

SCHOONENBERG, Piet. "The Doctrine of the Trinity." Louvain Studies 16, no. 3 (September 1, 1991): 195–206. http://dx.doi.org/10.2143/ls.16.3.2013822.

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17

Wainwright, Geoffrey. "The Doctrine of the Trinity." Interpretation: A Journal of Bible and Theology 45, no. 2 (April 1991): 117–32. http://dx.doi.org/10.1177/002096430004500203.

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In the struggle over traditional trinitarian doctrine, criticism from feminist, deistic, and religionist quarters can stimulate the churches in their revival of this soteriologically vital pattern of the Christian faith.

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Hensley, Jeffrey. "Trinity and freedom." Scottish Journal of Theology 61, no. 1 (February 2008): 83–95. http://dx.doi.org/10.1017/s0036930607003857.

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Despite the renaissance of trinitarian reflection during the last half-century of Christian theology, the doctrine of the immanent Trinity – God's triune being in se as distinct from God's acts or operations ad extra – has suffered significant neglect. Following Karl Rahner's now famous axiom that ‘the “economic” Trinity is the “immanent” Trinity and the “immanent” Trinity is the “economic” Trinity’, contemporary theologians have focused primarily on the economy of salvation as the means by which God's triune being is known. Speculation about the inner life of God, abstracted from God's own self-revelation, has been eschewed for its tendency to turn the immanent Trinity into a rarified, esoteric doctrine with little influence on practical piety. Thus for most contemporary theologians, the neglect of the doctrine of the immanent Trinity is quite benign.

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Lontoh, Frederich Oscar. "Understanding The Doctrine Of The Trinity." Journal KERUGMA 2, no. 1 (April 30, 2019): 50–59. http://dx.doi.org/10.33856/kerugma.v2i1.115.

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Many people have difficulty understanding the Trinity. Likewise, many Christians themselves do not understand this basic doctrine. Even more so for people outside of Christianity, they assume that Christians believe in three Gods or even think that God has a sexual relationship with Mary. There is also the opinion that the triune God is one person with three functions. The three views above are not true. Thophilus of Anthiokia was the first to use the term Trinity or trias in Greek. Whereas Tertullian was the first to use this term in Latin form. It was from Tertullian that the terms substance (substance) and person(personal, person) were used in formulating the concept of the Trinity. Every Christian must understand what is fundamental to his faith. The Trinity is a basic doctrine that must be correctly understood and accepted by every Christian. Without a proper understanding of this doctrine, it will undermine other related doctrines, namely the doctrine of creation, the doctrine of Christology, the doctrine of redemption, and the doctrine of eternal life. The trinity doctrine is a doctrine which is accepted by all Christian churches for almost 2000 years. Only heretical schools and deviant movements do not accept this doctrine.

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20

Jedwab, Joseph, and John A. Keller. "Paraphrase and the Doctrine of the Trinity." Faith and Philosophy 36, no. 2 (2019): 173–94. http://dx.doi.org/10.5840/faithphil201951122.

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The Doctrine of the Trinity says that there is one God, that there are three divine Persons, and that each divine Person is God. The Logical Problem of the Trinity is that these claims seem logically inconsistent. We argue that any coherent and orthodox solution to the Logical Problem must use the technique of paraphrase: a logically or metaphysically more perspicuous reformulation. If so, discussions of paraphrase deserve more prominence in the literature on the Doctrine of the Trinity. We also show that such explicit discussion has important implications for theorizing about the Trinity.

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21

Jowers, Dennis W. "The reproach of modalism: a difficulty for Karl Barth's doctrine of the trinity." Scottish Journal of Theology 56, no. 2 (May 2003): 231–46. http://dx.doi.org/10.1017/s0036930603001054.

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Though renowned for restoring the dogma of the trinity to a place of honor in Protestant dogmatics, Karl Barth has faced widespread criticism for allegedly introducing an ancient heresy into that very doctrine: the heresy of modalism. In this paper, we analyze: (a) Barth's doctrine of the trinity as presented in his Church Dogmatics I/1; (b) the arguments Barth himself employs against modalism; and (c) those aspects of Barth's doctrine of the trinity which, is his critics' view, commit him to some form of modalism. On this basis, we argue that Barth, in spite of infelicities and even errors in his doctrine of the trinity, does not in any way endorse the heresy of modalism.

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22

Olson, R. "Wolfhart Pannenberg's Doctrine of the Trinity." Scottish Journal of Theology 43, no. 2 (May 1990): 175–206. http://dx.doi.org/10.1017/s0036930600032488.

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In the past some of Wolfhart Pannenberg's interpreters have suggested that a major weakness of his revision of the doctrine of God is a neglect of the doctrine of the Trinity. In 1975 Herbert Burhenn criticised Pannenberg for exercising considerable reservation with regard to the three-in-oneness of God and for reducing the trinitarian distinctions of Father, Son, and Holy Spirit to temporal distinctions. He also stated that ‘The Trinity cannot function for Pannenberg, as it does for Barth, as a structural principle of theology.’ About a decade later Elizabeth Johnson very cogently noted the need for a well-developed concept of the Trinity in Pannenberg's theology:

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최유진. "Sarah Coakley’s Doctrine of the Trinity." Korea Presbyterian Journal of Theology 45, no. 1 (March 2013): 119–45. http://dx.doi.org/10.15757/kpjt.2013.45.1.005.

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24

Ford, David F. "Book Reviews : Strong Doctrine of Trinity." Expository Times 96, no. 11 (July 1985): 349. http://dx.doi.org/10.1177/001452468509601125.

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25

BABER, H. E. "Trinity, generality, and dominance." Religious Studies 52, no. 4 (January 5, 2016): 435–49. http://dx.doi.org/10.1017/s003441251500058x.

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AbstractI defend a relative identity solution to the identity puzzle posed by the doctrine of the Trinity. It has been argued that relative identity theories which admit absolute identity, such as the account proposed here, do not succeed in saving the doctrine of the Trinity from logical incoherence. I show that this argument fails. Relative identity theories that admit absolute identity are logically conservative, metaphysically innocent, and unproblematic. And, given the account I propose we can, without incurring any logical or metaphysical costs, hold that Father, Son, and Holy Spirit are the same being but not the same trinitarian person.

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Mullins, R. T. "Divine Temporality, the Trinity, and the Charge of Arianism." Journal of Analytic Theology 4 (May 6, 2016): 267–90. http://dx.doi.org/10.12978/jat.2016-4.172413122018a.

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Divine temporality is all the rage in certain theological circles today. Some even suggesting that the doctrine of the Trinity entails divine temporality. While I find this claim a bit strong, I do think that divine temporality can be quite useful for developing a robust model of the Trinity. However, not everyone agrees with this. Paul Helm has offered an objection to the so-called Oxford school of divine temporality based on the Christian doctrine of the Trinity. He has argued that this form of divine temporality entails Arianism. In other words, divine temporality suffers from an inadequate doctrine of the Trinity. In this paper I shall first articulate the so-called Oxford school of divine temporality. From there I shall develop some of the Oxford school’s theological benefits that help flesh out the doctrine of the Trinity, and assuage the charge of Arianism. Then I shall offer an examination and refutation of the Arian charge to divine temporality in order to show that the divine temporalist can maintain a robust Trinitarian theology.

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Thistlethwaite, Susan Brooks. "On the Trinity." Interpretation: A Journal of Bible and Theology 45, no. 2 (April 1991): 159–71. http://dx.doi.org/10.1177/002096430004500202.

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In the debate over trinitarian language, the fact remains that terms such as Father or Son are heard as referring to males To forge a doctrine of the Trinity for today, the question we need to ask is, “What would be an emancipatory retrieval of Christian speech about God as Triune?”

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Awad, Najeeb. "‘Another Puzzle is . . . the Holy Spirit’:De Trinitateas Augustine's Pneumatology." Scottish Journal of Theology 65, no. 1 (January 6, 2012): 1–16. http://dx.doi.org/10.1017/s0036930611000810.

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AbstractIn their study of Augustine'sDe Trinitate, scholars read the fifteen books which comprise this text as a monolithically written discourse on the doctrine of the Trinity. This article is an attempt to examine if it is possible to argue on tenable bases that pneumatology, rather than any other doctrine, is the subject of Augustine's text by showing that the interpretation of the identity and consubstantiality of the Spirit occupies inDe Trinitatea more foundational and central place than just being part of Augustine's discussion on the doctrine of the Trinity. It ultimately suggests that freeing Augustine's text from diachronic prejudices means also wondering if he really wanted to write an additional version of the orthodox doctrine of the Trinity which he already followed, or whether he wanted to contribute something new about a relatively neglected doctrine in the faith of the church.

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Radcliff, Jason. "T. F. Torrance in the light of Stephen Holmes’s critique of contemporary Trinitarian thought." Evangelical Quarterly 86, no. 1 (April 26, 2014): 21–38. http://dx.doi.org/10.1163/27725472-08601003.

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This article examines T. F. Torrance’s doctrine of the Trinity in the light of Stephen Holmes’s recent critiques of the so-called 20th-century Trinitarian ‘revival’. This article (1) analyzes Torrance’s reading of the Fathers in light of Holmes, (2) explores areas where Holmes’s critique has potential to apply to Torrance, and (3) offers suggestions concerning where Torrance is relevant and complementary to Holmes. This article argues that Torrance ‘reconstructs’ the patristic doctrine of the Trinity from a Reformed, evangelical, and Christocentric perspective and, as such, his project is different from but complementary to Holmes. Yet Torrance’s reconstruction is relevant and under-utilized by the current scholarly conversation. Building upon the ground cleared by Holmes, this article offers new insight into (1) Torrance’s reading of the Fathers, (2) Torrance’s version of the patristic doctrine of the Trinity, and (3) Torrance’s relevance in the current scholarly conversation on the doctrine of the Trinity in the Fathers.

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Hasker, William. ""God's Only Begotten Son": A Reply to R. T. Mullins." European Journal for Philosophy of Religion 9, no. 4 (December 19, 2017): 217–37. http://dx.doi.org/10.24204/ejpr.v9i4.1942.

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R. T. Mullins objects, as do a number of contemporary evangelical theologians, to the doctrine of “processions in God.” In my recent book on the Trinity I affirmed and defended this doctrine. Mullins has provided a lengthy critique of my defense, and this is my reply. The reply comprises four main elements. First, there is a brief summary of the doctrine of processions. This is followed by a consideration of the three principal objections to the doctrine developed by Mullins. Next, there is a discussion of the difficulties for the doctrine of the Trinity if the doctrine of processions is rejected. Finally, I provide a positive account of the coherence and evidential support for the doctrine of processions.

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Mullins, R. T. "Hasker on the Divine Processions of the Trinitarian Persons." European Journal for Philosophy of Religion 9, no. 4 (December 19, 2017): 181–216. http://dx.doi.org/10.24204/ejpr.v9i3.1941.

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Within contemporary evangelical theology, a peculiar controversy has been brewing over the past few decades with regard to the doctrine of the Trinity. A good number of prominent evangelical theologians and philosophers are rejecting the doctrine of divine processions within the eternal life of the Trinity. In William Hasker’s recent Metaphysics and the Tri-Personal God, Hasker laments this rejection and seeks to offer a defense of this doctrine. This paper shall seek to accomplish a few things. In section I, I shall first set the stage for a proper understanding of the discussion. Section II will articulate the basic Trinitarian desiderata that must be satisfied by any model of the doctrine of the Trinity. This will help one understand the debate between Hasker and the procession deniers. Section III will offer an articulation of what the doctrine of divine processions teaches. Section IV will examine Hasker’s defense of the doctrine point by point. I shall argue that his defense of the doctrine of the divine processions fails.

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Schebet, Eduard. "TRIADOLOGY AS THE OCCULT BASIS OF ECUMENISM." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 54–57. http://dx.doi.org/10.17721/sophia.2019.13.13.

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The modern religious world is characterized by the intensification of global tendencies, which, above all, are expressed in the ecumenical movement, in which almost all religious communities of the world participate, which forms a qualitatively different religious reality. At the same time, influence and significance of esoteric and occult teachings, movements and ideas in the modern world is increasing. Thus, arises the question of determining the role and place of the occult foundations in the modern ecumenical movement, which will enable a qualitatively different understanding of the essence of modern religious processes. The presented article considers the Doctrine of the Trinity in the context of the ecumenical theological discourse and the occult tradition as a fundamental component of the formation of world religious unity. The main tasks of the article is to determine the ecumenical foundations in the Doctrine of the Trinity, as well as to determine the meaning of the doctrine in modern ecumenism. In this regard, modern Doctrine of the Trinity was compared with occult Triadology, as a result of which common pantheistic foundations were revealed. Thus, the article showed that the Doctrine of the Trinity is revealed in the pantheistic paradigm as an expression of the global Trinitarian principle. At the same time, it was showed that the Doctrine of the Trinity is a fundamental theurgic principle for the main part of occult teachings and esoteric religions. It was also revealed that in the ecumenical discourse the Doctrine of the Trinity performs as a fundamental principle that is common to esoteric and classical religious systems. Performs as the principle around which most of the world's religions are integrated. Also it should be underline that the Trinitarian paradigm has many common positions with pantheism and pneumatology, where many pantheistic ideas are expressed. Ecumenical teaching has a global character, than it converges with pantheism. And, in this regard, the Doctrine of the Trinity gets special importance in the ecumenical movement, which is more pronounced in pneumatological discourse. Thus, there is an actualization of occultism in the modern world and the importance of occult ideas and concepts in the religious world is growing. Arises the integration of occult teachings with classical religious systems.

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Dean, P. "'Comfortable Doctrine': Twelfth Night and the Trinity." Review of English Studies 52, no. 208 (November 1, 2001): 500–515. http://dx.doi.org/10.1093/res/52.208.500.

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Clark, Kelly James. "Trinity or Tritheism?" Religious Studies 32, no. 4 (December 1996): 463–76. http://dx.doi.org/10.1017/s0034412500001645.

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In The Christian God (hereafter CG), Richard Swinburne offers a series of arguments which a priori support the necessity of the doctrine of the Trinity. If his arguments are successful, he has dramatically narrowed the field of logically possible religious beliefs to (Christian) trinitarianism. I contend that Swinburne's arguments necessitate the existence of more than one quasi-independent divine being; indeed Swinburne's arguments move us in the direction of tritheism rather than orthodox trinitarianism.

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Rossi-Keen, Daniel E. "Jurgen Moltmann's doctrine of God: The trinity beyond metaphysics." Studies in Religion/Sciences Religieuses 37, no. 3-4 (September 2008): 447–63. http://dx.doi.org/10.1177/000842980803700304.

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In this article I show how Moltmann's rejection of metaphysics (as a theological starting point) serves as an important controlling feature of his trinitarian doctrine of god. In so doing, I articulate several reasons that have motivated Moltmann's post-metaphysical methodological choices when formulating his trinitarian doctrine of god. After considering such reasons, I then address three distinctive elements of Moltmann's doctrine of god that emerge from his post-metaphysical trinitarian doctrine of god.

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ANTOGNAZZA, MARIA ROSA. "Leibniz de Deo Trino: philosophical aspects of Leibniz's conception of the Trinity." Religious Studies 37, no. 1 (March 2001): 1–13. http://dx.doi.org/10.1017/s003441250000545x.

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This paper discusses Leibniz's Trinitarian doctrine in the light of his philosophy, as revealed by a set of virtually unstudied texts. The first part of the paper examines Leibniz's defence of the Trinity against the charge of contradiction as a necessary precondition to the development of his own conception of the Trinity. The second part discusses some of the key features of Leibniz's Trinitarian doctrine, notably his conception of person, the analogy between the human mind and the Trinity, and the problem of Trinitarian relations.

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McIntosh, Adam. "The Doctrine of Appropriation as an Interpretative Framework for Karl Barth's Pneumatology of the Church Dogmatics." Pacifica: Australasian Theological Studies 20, no. 3 (October 2007): 278–90. http://dx.doi.org/10.1177/1030570x0702000303.

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Although Karl Barth is widely recognised as the initiator of the renewal of trinitarian theology in the twentieth century, his theology of the Church Dogmatics has been strongly criticised for its inadequate account of the work of the Holy Spirit. This author argues that the putative weakness of Barth's pneumatology should be reconsidered in light of his doctrine of appropriation. Barth employs the doctrine of appropriation as a hermeneutical procedure, within his doctrine of the Trinity, for bringing to speech the persons of the Trinity in their inseparable distinctiveness. It is argued that the doctrine of appropriation provides a sound interpretative framework for his pneumatology of the Church Dogmatics.

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Jenkins, Gary W. "A Genealogy of Inelegant Art." Church History and Religious Culture 100, no. 1 (March 26, 2020): 1–23. http://dx.doi.org/10.1163/18712428-10001001.

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Abstract In 1567 a short Hungarian treatise employing eight woodcuts attacked the doctrine of the Trinity, using the woodcuts to show the enormity of Trinitarian doctrine through the abuses these woodcuts ostensibly represented. But the tract was far more than the woodcuts and their descriptions, but as well contained several swipes at the character of the Trinity as a uniquely Christian doctrine. This essay gives a translation of the tract along with an introduction and commentary on its sources (historical, pictorial, and theological), and the significance of the tract in the history of Antitrinitarianism.

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Clementson, Julian. "The Christadelphians and the Doctrine of the Trinity." Evangelical Quarterly 75, no. 2 (April 16, 2003): 157–76. http://dx.doi.org/10.1163/27725472-07502004.

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This article, by a former Christadelphian, asks how evangelicals can help Christadelphians understand the doctrine of the Trinity. After a brief introduction to the Christadelphian community and a survey of its doctrine of Christ and the Holy Spirit, we evaluate that doctrine with reference to the New Testament and to systematic considerations. We conclude that neither dogmatic formulae nor popular language used to describe the Trinity are helpful to Christadelphians, and that there are more constructive alternatives. We see that both Christadelphians and trinitarians need to compare their faith, not simply with the ancient creeds, but ultimately with the earliest Christian experience implied by the New Testament use of trinitarian language.

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Horsman, Andrew. "The Shape of the Trinity Eucharistic Worship and the Doctrine of the Trinity." Theology 102, no. 806 (March 1999): 89–97. http://dx.doi.org/10.1177/0040571x9910200203.

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Kwon, Hyuk-Sang. "Worship of the Trinity : Liturgical Implications of John Calvin's Doctrine of the Trinity." Theology and Praxis 52 (November 30, 2016): 27–48. http://dx.doi.org/10.14387/jkspth.2016.52.27.

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LEFTOW, BRIAN. "The Trinity is unconstitutional." Religious Studies 54, no. 3 (April 17, 2018): 359–76. http://dx.doi.org/10.1017/s0034412518000215.

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AbstractSome marble, appropriately worked, comes to constitute a statue: constitution is the relation between the resulting statue and the marble it is made of. Some recent authors use the concept of constitution to explicate or at least provide an analogy for the doctrine of the Trinity. I argue that this won't do, because there is no viable candidate for the role the marble plays in the statue's case.

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Lee, Chris Kyung Jik. "Doctrine of Trinity in Herman Bavinck’s Reformed Dogmatics." Bible & Theology 78 (April 25, 2016): 153–83. http://dx.doi.org/10.17156/bt.78.06.

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Mostert, Christiaan. "From Eschatology to Trinity: Pannenberg's Doctrine of God." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 70–83. http://dx.doi.org/10.1177/1030570x9701000108.

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This article comprises three parts. The first part establishes some important landmarks in Pannenberg's theology as it has developed over a number of decades. In the second part Pannenberg's identification of God with the future is noted, with particular reference to an early essay. The final part shows how this theme is taken up into the explicitly trinitarian theology which is the hallmark of Pannenberg's theological magnum opus.

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Kelly, Charles J. "Classical Theism and the Doctrine of the Trinity." Religious Studies 30, no. 1 (March 1994): 67–88. http://dx.doi.org/10.1017/s0034412500022733.

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It is well known that Augustine, Boethius, Anselm and Aquinas participated in a tradition of philosophical theology which determined God to be simple, perfect, immutable and timelessly eternal. Within the parameters of such an Hellenic understanding of the divine nature, they sought a clarification of one of the fundamental teachings of their Christian faith, the doctrine of the Trinity. These classical theists were not dogmatists, naively unreflective about the very possibility of their project. Aquinas, for instance, explicitly worried about and fought to dispel the seeming contradiction between the philosophical requirement of divine simplicity and the creedal insistence on a threefold personhood in God.1 Nevertheless, doubts abound. Philosophers otherwise friendly to Classical Theism (CT) still remain unsure about the coherence of affirming a God that is at once absolutely simple and triune.2 A less friendly critic has even suggested that the theory of divine simplicity pressured Augustine and his medieval followers away from recognizing that real complexity within the life of God which Trinitarianism expresses.3

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Rea, Michael C. "Relative Identity and the Doctrine of the Trinity." Philosophia Christi 5, no. 2 (2003): 431–45. http://dx.doi.org/10.5840/pc20035247.

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Charry, Ellen T. "Spiritual Formation by the Doctrine of the Trinity." Theology Today 54, no. 3 (October 1997): 367–80. http://dx.doi.org/10.1177/004057369705400307.

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Bradshaw, Timothy. "Karl Barth on the Trinity: A Family Resemblance." Scottish Journal of Theology 39, no. 2 (May 1986): 145–64. http://dx.doi.org/10.1017/s0036930600030520.

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This article seeks to define one important way in which idealist thought, for which Edward Caird will serve as spokesman, can help us understand Barth's doctrine of the essential Trinity. It is hoped that this will in particular clarify the doctrine of the Holy Spirit, and help qualify some recent criticism levelled at Barth's teaching. The treatment falls into two parts, the first expository, the second analytical.

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Gause, Hollis. "Pentecostal Understanding of Sanctification from a Pentecostal Perspective." Journal of Pentecostal Theology 18, no. 1 (2009): 95–110. http://dx.doi.org/10.1163/174552509x442174.

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AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing agent of all the experiences of salvation. The Spirit is especially active in the provision and fulfillment of sanctification, which is presented here as the continuum of 'holiness-unity-love'. He produces the graces of the Holy Spirit – the fruit of the Spirit. He implants the Seed of the new birth which is the word of God. He purifies by the blood of Jesus. He establishes union and communion among believers and with God through His Son Jesus. This is holiness.

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Smith, Jason M. "Must We Say Anything of an “Immanent” Trinity?: Schleiermacher and Rowan Williams on an “Abstruse” and “Fruitless” Doctrine." Anglican Theological Review 98, no. 3 (June 2016): 495–512. http://dx.doi.org/10.1177/000332861609800304.

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This essay engages two figures often left on the periphery of conversations about Trinitarian doctrine: Friedrich Schleiermacher and Rowan Williams. I engage Schleiermacher's rationale behind embracing the Sabellian heresy as a way of arriving at a set of criteria for judging the adequacy of Trinitarian doctrine. In short, Schleiermacher forces one to ask whether we must say anything at all about the “immanent” rather than the “economic” Trinity, and, if so, we must prove that it gives a significant gift to the life of the church. I then piece together strands of argumentation from Rowan Williams's thought to give an answer to these objections and show that the “immanent” Trinity is not the “abstruse” and “fruitless” doctrine that Schleiermacher and others have claimed it is. Rather, the immanent Trinity is necessary language for describing the shape of Christian salvation and is deeply rooted in a disciplined apophaticism.

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