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Journal articles on the topic 'Economic trinity'

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Published: 4 June 2021

Last updated: 9 February 2022

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1

Bracken, Joseph A. "Trinity: Economic and Immanent." Horizons 25, no. 1 (1998): 7–22. http://dx.doi.org/10.1017/s036096690003070x.

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AbstractTheologians have recently been criticizing the notion of an immanent Trinity as idle speculation and focusing their attention exclusively on the economic Trinity. The change thus proposed is at once too radical and not radical enough. It is too radical in that it seems to set aside almost two thousand years of careful theological reflection on the reality of God as derived from Scripture and Tradition. It is not radical enough in that it does not grasp the deeper issues involved here. For, what is really needed is not a move away from ontology toward phenomenology, but rather a conscious shift in ontologies, a move, in other words, from a metaphysics of being to a metaphysics of becoming as the appropriate conceptuality for an understanding both of the doctrine of the Trinity and of the God-world relationship.

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2

Lach-Bartlik, Ludmiła. "Terminologia trynitarna w "Expositio in canticum canticorum" Apponiusza (księgi I-III)." Vox Patrum 57 (June 15, 2012): 379–97. http://dx.doi.org/10.31743/vp.4138.

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Although Apponius’ Expositio in Canticum Canticorum refers directly to one of the books of the Old Testament, by dint of the allegorical exegesis used by it’s author, we can find there many New Testament subjects and theological problems. It also contains knowledge about the Holy Trinity. In the article there were used quotations about the Holy Trinity (from books I-III), one can find either the very noun “Trinity” (Trinitas) or individual Persons in the Holy Trinity: the Father, the Son and the Spirit, yet having relations with each other. In the first part of the article there were analyzed attributes, which are used by Apponius to describe the nature of the Holy Trinity: inseparabilis, individua, coaeterna Trinitas. The specified attributes of the Holy Trinity get to the core of the Christian dogma about God and combine with the faith and baptism. God is one, indivisible, acting with a one divine power, but eternally existing in three Persons. In the second part of the article, the relations occurring in the Trinity were presented. Apponius’ Trinitas is the three Persons in God: the Father, the Son, and the Spirit. The Persons in the Trinity are in two kinds of relations: occurring between the Persons of the Holy Trinity (the immanent Trinity) and going beyond the Trinity into the world and human beings (the economic Trinity). Apponius using the language of symbols, metaphors and analogies, reminds the fundamental truths about God. By description of the attributes of the Holy Trinity he emphasizes the unity of God, and by the description of the relations – the trinity of the Persons.

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3

Wijaya, Yahya. "Doktrin Trinitas dalam Diskursus Teologi Ekonomik." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 15, no. 1 (2016): 45. http://dx.doi.org/10.26551/diskursus.v15i1.18.

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Abstrak: Artikel ini menguraikan penggunaan konsep teologis “Trinitas sosial” oleh empat teolog yang secara khusus menyoroti isu-isu ekonomi. Secara umum para teolog itu menyatakan bahwa teologi ekonomik yang berdasarkan “Trinitas sosial” menolak model ekonomi individualistik yang memertaruhkan komunitas. Mereka memberi gambaran yang berbeda-beda tentang model ekonomi yang layak ditolak itu. Meeks dan Boff melihat praktik ekonomi pasar yang berlaku saat ini maupun praktik ekonomi sosialis yang pernah dijalankan di negara-negara komunis sebagai wujud-wujud dari model ekonomi semacam itu. Novak menolak praktik sosialisme dan memandang kapitalisme yang bersifat demokratik sebagai model ekonomi yang trinitaris. Higginson menilai model ekonomi yang individualistik itu tersirat dalam “etos Protestan”nya Max Weber dan seringkali tercermin dalam cara pengelolaan perusahaan. Saya melanjutkan teologi ekonomik yang berdasarkan Trinitas Sosial itu dengan menjadikan secara spesifik keluarga sebagai wujud konkret komunitas. Saya berpendapat bahwa “Trinitas keluarga” dapat menjadi dasar bagi pengembangan teologi ekonomik yang responsif terhadap konteks ekonomi Indonesia dan Asia pada umumnya, di mana keluarga menjadi bukan hanya model hubungan sosial tetapi juga acuan etis. Kata-kata Kunci: Trinitas sosial, teologi ekonomik, ekonomi kekeluargaan. Abstract: This article explores the use of the theological concept of “social Trinity” by four theologians focusing on economic issues. In general, those theologians suggest that the concept of “social Trinity” implies an economic theology resisting the individualistic economy model, which puts the community at stake. They disagree on which economic system exactly they consider worth rejecting. For Meeks and Boff, that economic model includes both the existing market economy and socialism as had been practiced in the communist countries. Novak rejects the economic system of socialist countries whilst insisting that “democratic capitalism” is consistently Trinitarian. Higginson argues that the individualistic economy is implied in Weber’s “Protestant ethic” and often reflected in the management of corporations. Subscribing to the economic theology based on “social Trinity,” and, at the same time, responding specifically to the characteristics of the Indonesian context, I suggest the family as a concrete form of community. I argue that “familial Trinity” would serve as a foundation for developing an economic theology in response to the situation of Indonesian economy and Asian economy in general, where the family is not only a model of social relations, but also an ethical reference. Keywords: Social Trinity, economic theology, familial economy.

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4

Lee, Seung Goo. "The Relationship between the Ontological Trinity and the Economic Trinity." Journal of Reformed Theology 3, no. 1 (2009): 90–107. http://dx.doi.org/10.1163/156973109x403741.

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AbstractThis article focuses on one of the main issues in the contemporary trinitarian renaissance, viz. the relationship between the immanent (or ontological) and the economic Trinity. It takes its starting-point in what is labeled 'the classic model' as shared by both the Eastern and the Western church. The basic idea here is that the economic Trinity is the epistemological ground of the immanent Trinity whereas the immanent Trinity is the ontological ground of the economic Trinity. It is shown that this model is endorsed by two influential Reformed theologians, viz. John Calvin and Herman Bavinck. Next, the 'model of the new theology of the cross' is introduced, as represented by Eberhard Jüngel and Jürgen Moltmann. Especially Moltmann's innovative proposals are critically discussed. Characteristic of this second model is that the distinction between the ontological and economic Trinity is blurred. Third, it is argued that Dutch Reformed theologian Hendrikus Berkhof offered an even more radical model, which leaves us with only the economic Trinity. Although both of these contemporary models have their attractions, it is concluded that we have every reason to stick to the classic model.

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5

Sanders, Fred. "Entangled in the Trinity: Economic and Immanent Trinity in Recent Theology." Dialog: A Journal of Theology 40, no. 3 (2001): 175–82. http://dx.doi.org/10.1111/0012-2033.00073.

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6

Weinandy, Thomas. "The Immanent and the Economic Trinity." Thomist: A Speculative Quarterly Review 57, no. 4 (1993): 655–66. http://dx.doi.org/10.1353/tho.1993.0005.

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7

Hensley, Jeffrey. "Trinity and freedom." Scottish Journal of Theology 61, no. 1 (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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8

Douglas, Aaron J., and Jonathan G. Taylor. "The Economic Value of Trinity River Water." International Journal of Water Resources Development 15, no. 3 (1999): 309–22. http://dx.doi.org/10.1080/07900629948835.

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9

BENNER, DRAYTON C. "Augustine and Karl Rahner on the Relationship between the Immanent Trinity and the Economic Trinity." International Journal of Systematic Theology 9, no. 1 (2007): 24–38. http://dx.doi.org/10.1111/j.1468-2400.2006.00246.x.

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10

Baik, Chung-Hyun. "A Matrix of Ontology, Epistemology, and Mystery in Karl Barth and Karl Rahner on the Immanent–Economic Trinity Relation." Theology Today 75, no. 3 (2018): 297–317. http://dx.doi.org/10.1177/0040573618791748.

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One of the major issues animating contemporary discussions of trinitarian theology is the relation between the immanent Trinity and the economic Trinity. This article focuses on Karl Barth and Karl Rahner by explicating each position in terms of ontology and epistemology. Through a critical analysis of each position, this article shows that ontology and epistemology are intricately woven into each discussion on the immanent–economic Trinity relation, and goes further to show that a concept of divine mystery, though not univocally, is also intimately involved in each position, functioning to resolve certain ontological or epistemological tensions.

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11

Molnar, Paul D. "The Function of the Immanent Trinity in the Theology of Karl Barth: Implications for Today." Scottish Journal of Theology 42, no. 3 (1989): 367–99. http://dx.doi.org/10.1017/s0036930600032051.

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Many modern theologians, including Jürgen Moltmann, Wolfhart Pannenberg and Eberhard Jüngel have been influenced by Karl Barth; they also accept Karl Rahner's axiom that the immanent and economic trinity is identical. By accepting this axiom, however, they actually stand opposed to Barth's most basic theological insight, namely, that ‘a deliberate and sharp distinction between the Trinity of God as we may know it in the Word of God revealed, written and proclaimed, and God's immanent Trinity, i.e., between “God in Himself” and “God for us,” between the “eternal history of God and His temporal acts,”’ must be maintained in order to avoid confusing and reversing the role of Creator in relation to creature both theoretically and practically. This article will explore Barth's reasons for neither identifying, separating nor synthesizing the immanent and economic trinity; and will contrast his method with more recent theological approaches. We hope to show that the contemporary tendency to identify the immanent and economic trinity uncritically compromises God's freedom. Barth was concerned that Moltmann had subsumed ‘all theology in eschatology’:To put it pointedly, does your theology of hope really differ at all from the baptized principle of hope of Mr Bloch? What disturbs me is that for you theology becomes so much a matter of principle (an eschatological principle).… Would it not be wise to accept the doctrine of the immanent trinity of God? Barth hoped that Moltmann would ‘outgrow’ this ‘onesidedness’.

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12

Chung-Hyun Baik. "An Analysis of Contemporary Discussions On the Relation Between the Immanent Trinity and the Economic Trinity." Korean Jounal of Systematic Theology ll, no. 24 (2009): 91–110. http://dx.doi.org/10.21650/ksst..24.200909.91.

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13

Jowers, Dennis W. "A Test of Karl Rahner’s Axiom, “The Economic Trinity is the Immanent Trinity and Vice Versa”." Thomist: A Speculative Quarterly Review 70, no. 3 (2006): 421–55. http://dx.doi.org/10.1353/tho.2006.0009.

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14

SUN, ZHAOHAO, and PAUL P. WANG. "A COMPUTING PERSPECTIVE ON SCIENTIFIC CHINESE TRINITY." New Mathematics and Natural Computation 09, no. 02 (2013): 129–52. http://dx.doi.org/10.1142/s1793005713400012.

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The unprecedented and rapid development of the Chinese economy has been vividly displayed in front of the whole world to see. The attention has been particularly acute for the academic community and career politician alike. Ironically, this rapid economic miracle of China has been built on an unsound and often even questionable foundation of Chinese words, language and culture, of which we call them "Chinese trinity". This paper deals with the Chinese trinity from a computing science perspective. This paper argues the reform in scientific Chinese trinity with an emphasis of the word "scientific" ought to play a key role for further Chinese economic development and to launch a much improved contemporary Chinese society on a solid foundation. In addition, this paper proposes specifically ten computing paradigms and examines critically their potential impacts on scientific Chinese trinity. Finally, we feel the very focused approaches as proposed here might inspire as well as provide a much needed road map toward the goal of the scientific Chinese trinity. Judiciously chosen vigorous research projects appear to be indispensable. The unfortunate well known and long overdue reform has finally been rescued by the pressure of the information revolution coming of age.

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15

Van Leeuwen, Raymond C. "On Seitz’s The Elder Testament: He Pitched a Winning Game but with Unforced Errors." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 3 (2020): 259–65. http://dx.doi.org/10.1177/1063851220920857.

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Seitz’s new book is a “ Summa” of his decades-long work of theological exegesis which shows the theological “pressure” that the Old Testament inherently exerts towards the Christian doctrine of the Trinity. His focus is not just the “economic” Trinity—God in God’s historical works—but the “ontological Trinity”: God in God’s very self. His exegesis mines theological insights from the church fathers to the great Reformers, Luther and Calvin. An unfortunate weakness in the book is its copy editing and proofreading.

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Groppe, Elizabeth T. "Catherine Mowry Lacugna's Contribution to Trinitarian Theology." Theological Studies 63, no. 4 (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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Baik, Chung-Hyun. "“Ontology and Epistemology in Contemporary Discussions on the Relation between the Immanent Trinity and the Economic Trinity”." Process Studies 40, no. 1 (2011): 201–2. http://dx.doi.org/10.5840/process201140125.

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18

Browne, William P. "Biotechnology, State Economic Development, and Interest Politics: a Troublesome Trinity." Politics and the Life Sciences 9, no. 2 (1991): 245–50. http://dx.doi.org/10.1017/s0730938400010807.

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When finally U.S. political archives are reviewed comprehensively and definitively, one confusing point will still linger unresolved: were the artisans of politics crafting policy in response to visions of a public or a private interest? Portz and Eisinger's comparative analysis of state economic development efforts, with hopes pegged on biotechnology, grapples with that distinction at least by implication. Their instructive article needs revisiting - - and their useful findings and conclusions need follow-up research — because there is logical reason to fear that the strategic planning process is no more or less directed toward the public interest than is private interest advocacy.

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Sanders, Fred. "Karl Rahner's Trinitarian Axiom: ‘The Economic Trinity is the Immanent Trinity and Vice Versa’- By Dennis W. Jowers." International Journal of Systematic Theology 11, no. 3 (2009): 370–72. http://dx.doi.org/10.1111/j.1468-2400.2008.00393.x.

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LaCugna, C. M. "Re-conceiving the Trinity as the Mystery of Salvation." Scottish Journal of Theology 38, no. 1 (1985): 1–23. http://dx.doi.org/10.1017/s0036930600041594.

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We began by wondering what it might mean to speak of the immanent and economic threefoldness of God. Rahner's axiom provided leverage on the problem by showing that trinitarian theology is meant above all to be a truth about the mystery of salvation. That is, it is a way of both narrating and conceiving the God who saves and the God who saves.The correspondence between these two emphases presented a hermeneutical problem at two methodological levels, and so the second step was to examine the meaning of the copula in Rahner's axiom in order to decide how we might (a) link up our narrative of God's history with us with God's inner history, and, having answered that, how we might (b) link up our speculation about God's ‘inner’ life with the divine reality. We replied in the case of (a) that the axiom legislates speaking of God by drafting an equivalence between the temporal history of God-with-us and the eternal history of God, and vice versa: the economic trinity is the immanent trinity, and vice versa. In the case of (b) and building on the answer to (a), we proposed an understanding of the trinity as a theological model. The model (trinity of relations) is related to the ‘modeled’ (God-in-relation) both heuristically and ontologically. The theological model of trinity therefore must incorporate imagistic as well as discursive, indirect as well as direct modes of discourse.Finally, we indicated some of the theological and methodological consequences of understanding God as being the ‘God for us’, and of re-conceiving the doctrine of the trinity to be a theological model of salvation.

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21

Panda, Herman Punda. "RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 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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22

Vines, David. "Impossible Macroeconomic Trinity: The Challenge to Economic Governance in the Eurozone." Journal of European Integration 37, no. 7 (2015): 861–74. http://dx.doi.org/10.1080/07036337.2015.1079366.

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23

Luu-Quang, Vinh Bao. "Newman’s Theology of the Economic Trinity in His Parochial and Plain Sermons." Newman Studies Journal 7, no. 2 (2010): 75–97. http://dx.doi.org/10.5840/nsj20107217.

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24

Studebaker, Steven M. "Supreme harmony or supreme disharmony? An analysis of Amy Plantinga Pauw's ‘The Supreme Harmony of All‘: The Trinitarian Theology of Jonathan Edwards." Scottish Journal of Theology 57, no. 4 (2004): 479–85. http://dx.doi.org/10.1017/s0036930604000377.

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Amy Plantinga Pauw's ‘Supreme Harmony of All’ is the first book-length treatment of Jonathan Edwards's trinitarian theology. She argues that his trinitarian thought embodies the emphases and polarities of the Western psychological model and the Eastern social model of the trinity. Throughout the book she details his doctrines of the immanent and the economic trinity in the contrasting categories of the psychological and the social models of the trinity. She recommends his ‘cobbled’ approach as the only effective way to construct a contemporary trinitarian theology. In contrast, I argue that Edwards consistently used the Augustinian mutual love model. Furthermore, he developed social themes within the mutual love model. His usefulness for contemporary trinitarianism is not to suggest an eclectic method of appropriating conflicting conceptualities, but to challenge the common assumption that Western Augustinian trinitarianism is inherently monistic and must be transcended by recourse to the Eastern trinitarian tradition.

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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 (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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26

Farrugia, Robert. "Phenomenology of Interior Life and the Trinity." Forum Philosophicum 25, no. 1 (2020): 71–88. http://dx.doi.org/10.35765/forphil.2020.2501.5.

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Michel Henry radicalises phenomenology by putting forward the idea of a double manifestation: the “Truth of Life” and “truth of the world.” For Henry, the world turns out to be empty of Life. To find its essence, the self must dive completely inward, away from the exterior movements of intentionality. Hence, Life, or God, for Henry, lies in non‑intentional, immanent self-experience, which is felt and yet remains invisible, in an absolutist sense, as an a priori condition of all conscious experience. In Christian theology, the doctrine of the Trinity illuminates the distinction between the immanent Trinity (God’s self‑relation) and the economic workings of the Trinity (God‑world relation). However, the mystery of God’s inmost being and the economy of salvation are here understood as inseparable. In light of this, the paper aims to: 1) elucidate the significance of Henry’s engagement with the phenomenological tradition and his proposal of a phenomenology of Life which advocates an immanent auto‑affection, radically separate from the ek‑static nature of intentionality, and 2) confront the division between Life and world in Henry’s Christian phenomenology and its discordancy with the doctrine of the Trinity, as the latter attests to the harmonious unity that subsists between inner life and the world.

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Zhang, Jiacheng, Jianli Luo, and Jia Li. "Agricultural co-operatives participating in supply chain integration in China: A qualitative comparative analysis." PLOS ONE 16, no. 4 (2021): e0250018. http://dx.doi.org/10.1371/journal.pone.0250018.

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Agro-food supply chain integration (ASCI) plays a growingly important role in the stable and sustainable development of agriculture. However, it is challenging for core firms to integrate the small-scale and scatted farmers due to complex transaction processes and volatile relationships in China. Agricultural co-operatives are organizations that unite farmers’ power and help them achieve economic benefits. Our research focuses on ASCI from the perspective of co-operatives. A comprehensive cooperative framework, including trinity co-operatives and trinity federations, is conducted to figure out the position and process of agricultural co-operatives in ASCI, while QCA provides detailed collaborative patterns for agricultural co-operatives to adopt. Results show that agricultural co-operatives can achieve high economic and social/environmental performance when participating in ASCI. This study further completes the ASCI literature and offers many managerial and academic implications to co-operatives’ members and policy-makers.

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28

Howell, Jude. "An Unholy Trinity? Civil Society, Economic Liberalization and Democratization in post‐Mao China." Government and Opposition 33, no. 1 (1998): 56–80. http://dx.doi.org/10.1111/j.1477-7053.1998.tb00783.x.

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29

Hefling, Charles. "Quaestio Disputata on the (Economic) Trinity: An Argument in Conversation with Robert Doran." Theological Studies 68, no. 3 (2007): 642–60. http://dx.doi.org/10.1177/004056390706800308.

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Following Bernard Lonergan's lead, a systematic-theological account of the human world in relation to God will have a trinitarian “shape,” inasmuch as finite, contingent realities participate in the divine relations that constitute the three who are God. While Robert Doran has proposed an excellent beginning of such an account, the author argues that this proposal can be improved, and that as there are three really distinct relations in God, so too there are three ways in which humanity can be, and is being, taken into God's own being.

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Grillitsch, Markus, and Markku Sotarauta. "Trinity of change agency, regional development paths and opportunity spaces." Progress in Human Geography 44, no. 4 (2019): 704–23. http://dx.doi.org/10.1177/0309132519853870.

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The study of regional growth paths is a key theme in economic geography and of elemental interest for regional development. This paper addresses the interplay between path-dependent, structural forces and the construction and utilization of opportunities through agentic processes. Extending the evolutionary framework, it is argued that not only history but also perceived futures influence agentic processes in the present and thus shape regional development paths. The paper discusses the relevance and interdependencies of three types of agency with distinct theoretical roots, namely Schumpeterian innovative entrepreneurship, institutional entrepreneurship and place-based leadership, as main drivers of regional structural change.

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Kustova, Elena Vitalievna. "The Istoben Trinity Monastery in the XVII – Early XVIII Centuries: Sociocultural and Economic Aspects." Izvestiya of Saratov University. New Series. Series: History. International Relations 15, no. 2 (2015): 9–16. http://dx.doi.org/10.18500/1819-4907-2015-15-2-9-16.

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32

Davis, Emily Jane, Cassandra Moseley, Max Nielsen-Pincus, and Pamela J. Jakes. "The Community Economic Impacts of Large Wildfires: A Case Study from Trinity County, California." Society & Natural Resources 27, no. 9 (2014): 983–93. http://dx.doi.org/10.1080/08941920.2014.905812.

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Luu-Quang, Vinh Bao. "Newman’s Theology of the Economic Trinity in His Parochial and Plain Sermons: 1835–1841." Newman Studies Journal 7, no. 2 (2010): 75–97. http://dx.doi.org/10.1353/nsj.2010.0013.

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Taylor, Timothy. "From the Desk of the Managing Editor." Journal of Economic Perspectives 26, no. 2 (2012): 27–40. http://dx.doi.org/10.1257/jep.26.2.27.

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Editing isn't “teaching” and it isn't “research,” so in the holy trinity of academic responsibilities it is apparently bunched with faculty committees, student advising, and talks to the local Kiwanis club as part of “service.” Yet for many economists, editing seems to loom larger in their professional lives. After all, EconLit indexes more than 750 academic journals of economics, which require an ever-shifting group of editors, co-editors, and advisory boards to function. Roughly one-third of the books in the annotated listings at the back of each issue of the Journal of Economic Literature are edited volumes. Here is one take on the enterprise of editing from someone who has been sitting in the Managing Editor's chair for all 100 issues of the Journal of Economic Perspectives since before the first issue of the journal mailed in Summer 1987.

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Yang, Jae. "Wolfhart Pannenberg’s Postfoundational Ecclesiology." Ecclesiology 16, no. 1 (2020): 76–98. http://dx.doi.org/10.1163/17455316-01503006.

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This article interprets Wolfhart Pannenberg’s ecclesiology through a postfoundational framework. Pannenberg’s postfoundational theological methodology, based around the centrality of sub ratione Dei, is a dialectical relationship between the ‘from below’ movement of context (‘true infinite’) and the ‘from above’ movement of universal truth (Trinity) which reflects the differentiation-in-unity found in the immanent and economic Trinity. Accordingly, this article argues, Pannenberg’s ecclesiology, including his understanding of church essence (its role in creation and its constitutive members) and its activities (baptism, Eucharist, ministry) displays postfoundational relations between the particular and the universal bridging the divide between the secular and the sacred, the past, present, and future, and individual and community. In the discussion, concepts such as Christ’s ‘person,’ ‘transignification,’ Christocentric election, and social trinitarianism are used to move the discussion past modern dualism and postmodern relativism and toward postfoundational relationality.

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Yang, Jae. "Wolfhart Pannenberg’s Postfoundational Ecclesiology." Ecclesiology 16, no. 1 (2020): 76–98. http://dx.doi.org/10.1163/17455316-01601006.

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This article interprets Wolfhart Pannenberg’s ecclesiology through a postfoundational framework. Pannenberg’s postfoundational theological methodology, based around the centrality of sub ratione Dei, is a dialectical relationship between the ‘from below’ movement of context (‘true infinite’) and the ‘from above’ movement of universal truth (Trinity) which reflects the differentiation-in-unity found in the immanent and economic Trinity. Accordingly, this article argues, Pannenberg’s ecclesiology, including his understanding of church essence (its role in creation and its constitutive members) and its activities (baptism, Eucharist, ministry) displays postfoundational relations between the particular and the universal bridging the divide between the secular and the sacred, the past, present, and future, and individual and community. In the discussion, concepts such as Christ’s ‘person,’ ‘transignification,’ Christocentric election, and social trinitarianism are used to move the discussion past modern dualism and postmodern relativism and toward postfoundational relationality.

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Tskhovrebov, M. P., and A. S. Tanasova. "The Impossible Trinity» rule in the context of international experience." Российский экономический журнал, no. 3 (June 2019): 90–96. http://dx.doi.org/10.33983/0130-9757-2019-3-90-96.

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The article is devoted to the «Trilemma» of the policy of the monetary authorities, or the «rule of impossible trinity». This policy compatibility rule, formulated more than 50 years ago, remains relevant today. Its reliability is generally confirmed by a number of empirical studies, although there are also suggestions on the need to adjust this economic and theoretical development. The corresponding discussion also affects the policy of the Bank of Russia (mega-regulator), which carries out inflation targeting in conditions of the free movement of cross-border capital and the use of a floating ruble exchange rate. Regarding the effectiveness of this policy, carried out in the presence of increased sensitivity of the Russian economy to external shocks, the authors express certain doubts.

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Myers, Benjamin. "The stratification of knowledge in the thought of T. F. Torrance." Scottish Journal of Theology 61, no. 1 (2008): 1–15. http://dx.doi.org/10.1017/s003693060700381x.

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AbstractT. F. Torrance has made a significant contribution to theological method with his model of the stratified structure of theological knowledge. According to this model, which is grounded in Torrance's realist epistemology, the knowledge of God takes place at three distinctive levels of increasing conceptual refinement. First, at the level of tacit theology, we intuitively grasp God's trinitarian reality through personal experience, without yet understanding that reality conceptually. Second, at the level of formalised theology, we develop an understanding of the economic trinitarian structure which underlies our personal experience. Finally, at the meta-theological level, we penetrate more deeply into the structure of God's self-revelation in order to develop a refined conceptualisation of the perichoretic relations immanent in God's eternal being. The conceptuality achieved at this meta-theological level constitutes the ultimate grammar and the unitary basis of all theological knowledge; and a concentration of thought at this level offers the promise both of thoroughgoing theological simplification and of a shared ecumenical vision of the essential content of theological knowledge. Central to Torrance's entire model is the homoousial union of Jesus Christ with God: thehomoousionenables a movement from a personal encounter with Jesus Christ to a knowledge of the economic Trinity, just as it further enables a movement from the economic to the ontological Trinity. Although our theological thought thus moves towards increasingly refined concepts and relations, it remains always grounded in and coordinated with our personal knowledge of Jesus Christ.

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Nidhiprabha, Bhanupong. "The Buffeting of Thailand by the Unholy Trinity of Avian Inºuenza, Tsunami, and the Oil Price Shock." Asian Economic Papers 5, no. 2 (2006): 117–29. http://dx.doi.org/10.1162/asep.2006.5.2.117.

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The analysis of three recent shocks to the Thai economy suggests several lessons for economic management. The adverse consequences of the external shocks dissipate when economic agents adjust their behavior to the new environment. Appropriate policy responses are crucial in shortening the duration of an economy's deviation from its pre-shock growth path. Any intervention, either in energy or exchange rate markets, to maintain fixed prices will inevitably be costly and ineffective. Any attempt to cover up a brewing crisis will destroy public confidence, aggravate the situation, and deepen the crisis. Therefore, transparency in economic management is essential.

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Delio, Ilia. "Trinitizing the Universe: Teilhard’s Theogenesis and the Dynamism of Love." Open Theology 4, no. 1 (2018): 158–69. http://dx.doi.org/10.1515/opth-2018-0011.

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Abstract The God-world relationship bears an ambiguous relationship between God’s immanent life and God’s life in history. The development of the doctrine of the Trinity in the early Church gave rise to a distinction between theologia and oikonomia. Bonaventure’s theology sought to express an economic trinitarianism without compromising the integrity of God’s life, thus maintaining divine immutability and divine impassibility. Twentieth century trinitarian theologies challenge the notion of divine immutability in light of modern science and radical suffering. This paper develops on the heels of twentieth century theology by focusing in particular on the philosophical shifts rendered by modern science and technology. In particular, the insights of Pierre Teilhard de Chardin are explored with regard to Trinity and evolution, precisely because Teilhard intuited that evolution and the new physics evoke a radically new understanding of God. Building on Teilhard’s insights, I suggest that divine creative love is expressed in a fourth mystery which Teilhard called ‟pleromization.” Pleromization is the outflow of divine creative union or, literally, God filling the universe with divine life. Teilhard recapitulates this idea in the evolution of Christ so that theologia and oikonomia are one movement of divine love. My principal thesis is that the Trinity is integrally related to the world; the fullness of divine love includes the personalization of created reality, symbolized by the Christ. To explore this thesis I draw upon the cyborg as the symbol of hybridization and permeable boundaries and interpret Trinitarian life in evolution as cyborg Christogensis. Using the Law of Three, I indicate why a new understanding of Trinitarian life involves complexification and thus a new understanding of Trinity in which the fullness of divine life includes created reality.

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Esho, Hideki. "Modinomics 1.0 and the Indian Economy." Journal of Interdisciplinary Economics 32, no. 1 (2019): 12–22. http://dx.doi.org/10.1177/0260107919875569.

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In this study, we recapitulate the economic policies/measures implemented by Narendra Modi in his first five-year term (2014–2019), referred to as ‘Modinomics’. It rests on two pillars, namely growth strategy and anti-poverty programmes, represented by the ‘Make in India’ and ‘JAM trinity’ initiatives, respectively. Further, we assess the economic performance achieved in his first term. Macro-economic indicators, such as economic growth and inflation rates, show satisfactory results; however, we do not find enough evidence of the main objective of ‘Make in India’ being fulfilled, which is ‘to make India a global hub of manufacturing, design, and innovation’. The continuation/aggravation of ‘jobless growth’ is concerning; thus, India should adapt export-oriented industrialization strategy to enhance the viability of ‘Make in India’ and create enough jobs opportunities. JEL: E24, E61, N15, N35, N65

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Dator, Jim, and Ian Yeoman. "Tourism in Hawaii 1776‐2076: futurist Jim Dator talks with Ian Yeoman." Journal of Tourism Futures 1, no. 1 (2015): 36–45. http://dx.doi.org/10.1108/jtf-01-2015-0001.

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Purpose Futurist Jim Dator provides a personal insight of how he “sees” the past, present, and futures of Hawaiian tourism. The paper aims to discuss this issue. Design/methodology/approach Ian Yeoman interviews one of the world's most prominent and respected futurists, Professor Jim Dator, from the Futures Research Center of the University of Hawaii at Manoa's Political Science Department. Findings Like a climatologist, futurists discuss long‐term futures which are very uncertain, controversial, and often frightening stories. The past tells how the present occurred. Understanding that story is essential before considering the future. The growth of tourism is a fabulous story dependent on many developments whose future is uncertain. The tourism industry may want a “more of the same” trajectory of continued economic growth but a number changes are on the horizon which Dator calls “The Unholy Trinity,” namely the end of cheap and abundant energy; a profoundly unstable environment and a dysfunctional global economic system. Dator concludes that no government now governs satisfactorily, and so the future of tourism is extremely precarious and uncertain. Originality/value The interview provides both insight into how tourism has evolved and foresight of what could occur in the futures. Central to the interview is Dator's identification of the Unholy Trinity, Plus One, that suggests that the future will not neither be like the present nor like the future the tourism industry has hoped for in terms of continued economic growth. The originality and value of Dator's frank views are thought provoking, going beyond present wisdom and comfort.

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Molnar, Paul D. "What does it mean to say that Jesus Christ is indispensable to a properly conceived doctrine of the immanent Trinity?" Scottish Journal of Theology 61, no. 1 (2008): 96–106. http://dx.doi.org/10.1017/s0036930607003869.

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Let me begin by thanking Jeff Hensley for taking the time and expending the effort to respond to my book on the Trinity. Naturally I appreciate his positive assessments offered in the opening pages of his paper. As any reader might expect, I was less enthusiastic about his Rahnerian proposals, together with his other two critical questions. As Hensley mentioned, it might very well be helpful to discuss these issues in greater depth so that we might come to a deeper appreciation of how and why a properly conceived doctrine of the immanent Trinity might help us recognise more clearly both divine and human freedom at a time when God's freedom for us so frequently takes the form of a purely economic trinitarianism which leaves no room for God really to act for us within history in his own distinctive way. And it is worth noting, of course, that the purpose of my book was not to discuss any and every possible implication of a properly conceived doctrine of the immanent Trinity; my purpose, rather, was to clear the ground of misconceptions of divine freedom, in order that any theology claiming to be based on sound trinitarian doctrine could be seen to be grounded in God rather than being the product of human projection. My book, then, was not a book about social justice, which certainly is a worthy topic of discussion in its own right, even though it seems Hensley would have preferred such a work.

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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 (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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Dolamo, R. T. H. "Reconciliation and economic justice in South Africa: The role of the Church and Theology." Verbum et Ecclesia 22, no. 2 (2001): 292–99. http://dx.doi.org/10.4102/ve.v22i2.646.

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The Church as we understand it, is an alternative community to the State because it has been borne out of the single most important event of the Resurrection of Jesus Christ from the dead (Pannenberg 1972:87). The Church is therefore an institution that does its theology from the christological perspective without doing violence to the other two persons of the Trinity. One important concept that needs to be revisited by the Church through its theology is that of reconciliation with regard to economic justice in South Africa. We have achieved democracy in April 1994, but economic justice will remain an elusive goal, if reconciliation is not related to South Africa's historical socio-economic imbalances. The Church by its nature, must remain a beacon of hope for those who are struggling from the underside and margins of society.

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Zhao, Jinying. "Analysis of the Path of Chongqing Citizens’ Urbanism Promotion through the Extraction of Red Culture-Rich Minerals." Scientific and Social Research 3, no. 2 (2021): 145–49. http://dx.doi.org/10.36922/ssr.v3i2.1119.

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Chongqing’s red culture can be thought of as a historical accumulation of social existence, with time, space, and value three dimensions serving as the primary line of reproduction and survival. Chongqing inherits and develops its red culture from the perspectives of cultural memory, cultural identity, and derivatives of new culture as a rich and concentrated red cultural resource in southwest China. On this basis, Chongqing citizens’ “urbanism” promotion path is created through the trinity of economic guidance, ideological and political education guidance and cultural publicity and promotion, which has important era value.

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Nassif, André. "Overcoming the "impossible trinity": towards a mix of macroeconomic policy instruments for sustaining economic development in Brazil." Revista de Economia Política 31, no. 5 (2011): 912–27. http://dx.doi.org/10.1590/s0101-31572011000500023.

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Zhong, Xiao Jun, Ping Li, and Jie Yin. "Research on Cultivation Model for Logistics Talents of Universities in Ningbo: A Case Study of Zhejiang Wangli University." Advanced Materials Research 734-737 (August 2013): 3356–61. http://dx.doi.org/10.4028/www.scientific.net/amr.734-737.3356.

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Ningbo have location advantages in the Zhejiang Ocean Economic Development Demonstration Area, which provide great development opportunity to the logistics industry of Ningbo, but also it is a challenge to Ningbos logistics services ability. Innovative logistics talents are the key factors in overcoming difficulties in logistics industry development. The paper investigates the present situation of national logistics personnel training, and also the existing problems are analyzed, and then innovative logistics talents cultivation model of Ningbo is intensively and deeply studied. At last a trinity innovative logistics personnel training mode of Zhejiang Wanli University (ZWU) is put forward.

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Schalbroeck, Eva. "Centre Stage and Behind the Scenes with the “lion of Katanga”." Social Sciences and Missions 32, no. 1-2 (2019): 105–47. http://dx.doi.org/10.1163/18748945-03201019.

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Abstract This article complicates the image of Benedictine missionary Jean-Félix de Hemptinne (1876–1958), a central figure of the 20th century Belgian colonial and evangelisation endeavour in the Congo, as a steadfast missionary with political, religious and economic power. It contextualises his ideas within wider debates on religion, civilisation and colonialism and looks at the strategies he employed to defend his authority. Through the figure of the Apostolic Vicar of Katanga, this article rethinks the ideas and the power mechanisms, in particular the “trinity” between church, state and capital and the church-state alliance, which underpinned the Belgian colonial and missionary enterprise.

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van Driel, Edwin Chr. "Faith, Freedom and the Spirit: The Economic Trinity in Barth, Torrance and Contemporary Theology, by Paul D. Molnar." Journal of Reformed Theology 12, no. 2 (2018): 196–98. http://dx.doi.org/10.1163/15697312-01202006.

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