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Journal articles on the topic 'Trinity God'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

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

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Suchocki, Marjorie Hewitt. "God, Trinity, Process." Dialog: A Journal of Theology 40, no. 3 (2001): 169–74. http://dx.doi.org/10.1111/0012-2033.00072.

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3

Williams, A. N. "Does ‘God’ exist?" Scottish Journal of Theology 58, no. 4 (2005): 468–84. http://dx.doi.org/10.1017/s0036930605001511.

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The essay considers the possible meanings of ‘God’ in Christian discourse, given its assertorial usage and in light of the doctrine of the Trinity. Examination of the grammar of analogous sentences highlights the problems of using ‘God’ as the subject of verbs of agency. In light of the enhypostasization of divine nature within the three persons of the Trinity, and in no other context, ‘God’ cannot designate any one person of the Trinity, nor the Three together, nor divine nature conceived anhypostatically and, given its propensity to mislead, use of ‘God’ in Christian discourse is called into

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4

Thatcher, Adrian. "Book Review: God as Trinity." Theology 97, no. 775 (1994): 44–45. http://dx.doi.org/10.1177/0040571x9409700108.

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5

Serres, Michel, Cesáreo Bandera, and Judith Arias. "One God Or a Trinity?" Contagion: Journal of Violence, Mimesis, and Culture 1, no. 1 (1994): 1–17. http://dx.doi.org/10.1353/ctn.1994.0007.

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6

Ismail, Roni. "KONSEP WAHYU MENURUT SAKSI-SAKSI YEHUWA." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 1 (2018): 1. http://dx.doi.org/10.14421/rejusta.2018.1401-08.

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In the mainstream Christianity, revelation of God manifests in Jesus Christ, in his blood and flesh. Jehovah's Witnesses, as a sect in Christianity, believes that the revelation or word of God is fully Bible, and not Jesus as in the mainstream Christianity. Bible is revealed by God directly so it is accurate. It is also belived as The Book of God's Thought because was written in His guidance. This concept of revelation has serious implications to the dogma of the Trinity. Based on Bible, Jehovah's Witnesses believes that God is not the Trinity, but God is One God and One Person named Jehovah.

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Kombo, James. "The Trinity in Africa." Journal of Reformed Theology 3, no. 2 (2009): 125–43. http://dx.doi.org/10.1163/156973109x448698.

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AbstractThe African pre-Christian experience of God has turned out to be the gate through which Yahweh has penetrated Africa. This does not only mean that for the African Christians the Trinity must emerge from Nyambe, Nyame, Nyasaye, and so on—as various African peoples call God—but also that the Son and the Holy Spirit are now constitutive in the identity of those names. In this case, confession of one God (monotheism) is not in the 'common substance-essence' terms of the Greco-Roman heritage, nor in the 'monotheism as one-ness, non-divisible essence' in Islam and Neo-Platonism, nor as onene

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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 betwee

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Williams, Arthur H. "The Trinity and Time." Scottish Journal of Theology 39, no. 1 (1986): 65–81. http://dx.doi.org/10.1017/s0036930600044665.

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Précis: Here is a call for an investigation of the linguistic formulation of the term ‘Trinity’. Can it be that the phrase ‘kingdom of God/heaven’ is a functional equivalent in the New Testament of the later term ‘Trinity’? As a political term, kingdom (or monarchy) provides a framework for collegiality in the exercise of an undivided power. As a philosophical term, however, monarchy (or monotheism) entails subordinationism. Recent theological works recall that time is an essential category in theology. The description of time is compared to the description of light in physics, and the princip

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10

H, Hendi. "PANDANGAN PENGAKUAN IMAN NICEA-KONSTANTINOPEL (KREDO NICEA) TENTANG DOKTRIN ALLAH TRITUNGGAL." Jurnal Teologi Cultivation 3, no. 1 (2019): 19–40. http://dx.doi.org/10.46965/jtc.v3i1.249.

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AbstractThe article describes the doctrine of the Holy Trinity according to the views of the Church Fathers formulated in a Nicene and Constantinople Creed (Nicene Creed). There are many errors and debates about this doctrine throughout the ages including today. This article is important because it puts the right theological foundation, which is orthodox understanding (straight teaching) about the Trinity. The author will describe the 8 points of the Nicene Creed and interact with the Scriptures and the writings of the Church Fathers. The Holy Trinity is essentially One God in Three Persons or

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11

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 Go

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12

Keener, Craig. "Jesus’s Trinity?" Pneuma 43, no. 2 (2021): 199–213. http://dx.doi.org/10.1163/15700747-bja10038.

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Abstract Multiple independent sources from within living memory report that Jesus taught his disciples, shortly before or after his resurrection, that he was divine and that the divine Spirit could be distinguished from him and from the Father. These sources cohere well and suggest that later affirmations that God is Father, Son, and Spirit develop material that goes back to the earliest period of Christian faith.

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13

Coakley, Sarah. "Can God be Experienced as Trinity?" Modern Churchman 28, no. 2 (1986): 11–23. http://dx.doi.org/10.3828/mc.28.2.11.

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Knowles, G. W. S. "Trinity Sunday Our Knowledge of God." Expository Times 107, no. 8 (1996): 242–43. http://dx.doi.org/10.1177/001452469610700807.

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15

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

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Bala, Kristoforus. "Allah Tritunggal: Allah Yang Bersahabat." Seri Filsafat Teologi 30, no. 29 (2020): 2443–274. http://dx.doi.org/10.35312/serifilsafat.v30i29.27.

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This article is to describe the imageof the Trinity God who is affectionate based on the Holy Bible and the Church Tradion. The Trinity is God who is Supreme good, plural as well as singular, all-Merciful, inclusive, communicative, and affectionate. God reveals Himself through His creations, the Israelities exodus, the commission of Jesus and the Holy Spirit. In the mids of the world that is easily segregated by the issues of ethnocentrism, radicalism, primodialism, religious fundalism, sacism, horizontal conflicts, etc; the image of the affectionate Trinity God could be the source of inspirat

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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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Thistlethwaite, Susan Brooks. "On the Trinity." Interpretation: A Journal of Bible and Theology 45, no. 2 (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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Osmundsen, Gary. "Sanctification as Joint Agency with the Triune God." Philosophia Christi 21, no. 2 (2019): 325–54. http://dx.doi.org/10.5840/pc201921231.

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If humans are sanctified by a triune God, part of the success of spiritual formation depends on understanding how one’s agency depends upon the Trinity. Some sanctifying actions require causal notions like “obedience,” “yielding,” “participation,” and “cooperation.” So, how is a Christian going to understand them? The purpose of this paper, then, is twofold: (1) develop a model of agency that provides an adequate account of understanding how one’s agency depends upon the Trinity; and (2) explain how this model can increase the reliability of one’s perceptual capacities to perceive one’s agency

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Untoro, Tri. "Trinitas dalam Konsep Sang Logos Bersama Sang Theos Menurut Yohanes 1:1." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 1, no. 1 (2019): 13–21. http://dx.doi.org/10.52220/magnum.v1i1.24.

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Trinity or often also so called the Trinity is a discussion of theology that continues to cause dynamics. Various accusations and theological attacks have come about this understanding of the Trinity. This article is a qualitative study of literature using the method of text analysis in John 1: 1. By using the word study approach to the words logos and theos in John 1: 1, an understanding is obtained that the two concepts refer to two distinct, but one-person, or different existences. Thus the concept in John 1: 1 refers to the existence of a trinity of God.   Abstract

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Cervantes-Ortiz, Leopoldo. "God, the Trinity, and Latin America Today." Journal of Reformed Theology 3, no. 2 (2009): 157–73. http://dx.doi.org/10.1163/156973109x448715.

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AbstractThis essay tries to show the diverse ways in which it is possible to refer to the Christian Trinity inside the Latin American culture. An example is given—the Mexican culture—where Christian beliefs are continuously changing under the impact of certain ideas and practices from the postmodern mind. Contemporary Latin American cultures are a mixture of pre-modern, modern, and post-modern elements. The belief in the Trinity is a product of these elements and expresses social, political, and ideological transformations. The traditional, dogmatic, Christian teaching of the Trinity is not th

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22

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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23

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 conscio

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Clark, Kelly James. "Trinity or Tritheism?" Religious Studies 32, no. 4 (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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Norman, Ralph. "Problems for the ‘Social Trinity’ — Counting God." Modern Believing 41, no. 3 (2000): 3–13. http://dx.doi.org/10.3828/mb.41.3.3.

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Juwaini, Juwaini. "KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (2021): 84. http://dx.doi.org/10.22373/arj.v1i1.9487.

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Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using

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Yoder, Jason J. "The Trinity and Christian Witness to Muslims." Missiology: An International Review 22, no. 3 (1994): 339–46. http://dx.doi.org/10.1177/009182969402200303.

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As the early Christians experienced the sustaining will, the saving love, and the abiding presence of the one God, they were led to conceive of God as a threefold unity. Various historical developments have contributed to a persistent misunderstanding of the Trinity by Muslims. Following the pattern of the development of the doctrine in the early church, the Christian should invite the Muslim to experience personally the one God who sustains, saves, and abides. Such an invitation will be acknowledged to the degree that the life of the witness embodies the truths and qualities which the Trinity

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Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (2020): 119–41. http://dx.doi.org/10.1163/15733831-12341699.

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Abstract Missio Dei (“the mission of God”), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas (“the mission of the Trinity”). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional c

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Pasi, Gregorius. "Relasionalitas “Aku” dan “Engkau” dalam Masyarakat Indonesia yang Majemuk Sebagai Gambaran dari Relasionalitas Trinitas." Studia Philosophica et Theologica 20, no. 2 (2020): 103–26. http://dx.doi.org/10.35312/spet.v20i2.189.

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 To the Catholic faithful, the “I” and “You” relationality of Indonesia’s pluralistic society “formulated” in the third principle of Pancasila (Persatuan Indonesia = a unified Indonesia) and in the nation’s motto “Bhineka Tunggal Ika” (Unity in Diversity) can point towards trinitary relationality. Using the critical reading approach to Pancasila and moto Bhineka Tunggal Ika, this study has discovered the four following issues: Firstly, the relationality between “I” and “You” in Indonesian society can point towards the intersubjective relationality of the Trinity. Secondly, the principle

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Ejenobo, David T. "An African Interpretation of Paul’s Understanding of The Holy Spirit." European Scientific Journal, ESJ 12, no. 32 (2016): 426. http://dx.doi.org/10.19044/esj.2016.v12n32p426.

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The doctrine of the trinity has generated a lot of controversies down the centuries among New Testament scholars. The problem generated by scholars to dissect the Personhood of God has resulted in various shades of interpretations on the relationship between God the Father, the Son and the Holy Spirit. It is against this background that this paper seeks to examine Paul’s understanding of the Holy Spirit viewed against the backdrop of the doctrine of the Trinity. This study adopted the textual critical method to examine the various nuances of Paul’s allusion to the Holy Spirit with a view to si

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Tuggy, Dale. "Hasker’s Tri-Personal God vs. New Testament Theology." European Journal for Philosophy of Religion 13, no. 1 (2021): 153–77. http://dx.doi.org/10.24204/ejpr.v13i1.3670.

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Hasker’s “social” Trinity theory is subject to considerable philosophical problems (Section II). More importantly, the theory clashes with the clear New Testament teaching that the one God just is the Father alone (Section III). Further, in light of five undeniable facts about the New Testament texts, we can know that the authors of the New Testament thought that the only God was just the Father himself, not the Trinity (Section IV). Hasker can neither deny these facts nor defeat the strong evidence they provide that in affirming a triune God in the late 4th century, catholic tradition departe

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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 (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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Olson, R. "Wolfhart Pannenberg's Doctrine of the Trinity." Scottish Journal of Theology 43, no. 2 (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 n

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Manafe, Yanjumseby Yeverson, and Yenny Anita Pattinama. "Konsep Kesatuan Yesus dan Allah Bapa Dalam Injil Yohanes 17:22 Untuk Menghadapi Doktrin Subordinansi Tritunggal Saksi Yehuwa." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 7, no. 1 (2020): 1–15. http://dx.doi.org/10.47154/scripta.v7i1.57.

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Doktrin Trinitas atau doktrin Allah Tritunggal adalah pengajaran tentang Allah yang menyatakan diri-Nya dalam tiga pribadi, yaitu Allah Bapa, Allah Anak (Yesus Kristus), dan Allah Roh Kudus yang ketiganya adalah esa. Di satu sisi, doktrin tersebut merupakan doktrin yang sangat penting dan unik dalam kekristenan. Dikatakan penting karena doktrin ini berbicara tentang Allah Tritunggal yang menjadi pusat pujian, penyembahan dan pelayanan orang percaya. Dikatakan unik karena doktrin tersebut tidak terdapat dalam agama manapun di dunia ini. Namun, di sisi lain, doktrin tersebut merupakan doktrin ya

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MOONEY, JUSTIN. "A new logical problem for the doctrine of the Trinity." Religious Studies 54, no. 1 (2016): 1–13. http://dx.doi.org/10.1017/s0034412516000342.

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AbstractIn this article I develop a new problem for the doctrine of the Trinity that I call the Problem of Triunity. Rather than proceeding from the fact that God is one and the persons are many, as the traditional problem of the Trinity does, the problem of triunity proceeds from the fact that, in one sense or another, God is many, and yet each divine person on his own is just one.

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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 age

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Zahniser, A. H. Mathias. "The Trinity: Paradigm for Mission in the Spirit." Missiology: An International Review 17, no. 1 (1989): 69–82. http://dx.doi.org/10.1177/009182968901700109.

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Looking at the Trinity as a model of how God carries out his mission in the world contributes to our own attempts to cooperate with God in mission. The convictions implied in the belief in God the Father provide a motivation for mission that can be strong and humble in a pluralistic world. The incarnation, as God's way of communicating, offers the model for mission across cultural boundaries. The Holy Spirit's persistent, pervasive, unobtrusive, but creative and sensitive working toward the values of God's reign represents the mode of a mission which discerns bridgeheads for the Spirit, exalts

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Kelly, Charles J. "Classical Theism and the Doctrine of the Trinity." Religious Studies 30, no. 1 (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 bet

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FORREST, PETER. "Divine Fission: A New Way of Moderating Social Trinitarianism." Religious Studies 34, no. 3 (1998): 281–97. http://dx.doi.org/10.1017/s0034412598004442.

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This paper is a contribution to the programme of moderating Social Trinitarianism to achieve a fairly orthodox result. I follow Swinburne in relying heavily on divine thisnessless and in the important speculation that the Trinity arose from a primordial ‘unitarian’ God. In this paper I explain why I disagree with Swinburnes's account of how the Trinity came into being and I propose an alternative in which the primordial God fissions into three divine persons for the sake of a loving community.

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Lord, Jennifer L. "Preaching and the Holy Trinity: Dwelling in God." Liturgy 30, no. 1 (2014): 11–17. http://dx.doi.org/10.1080/0458063x.2014.952592.

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Mostert, Christiaan. "From Eschatology to Trinity: Pannenberg's Doctrine of God." Pacifica: Australasian Theological Studies 10, no. 1 (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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Panchenko, Dmitri. "Tritogeneia, Poseidon’s Trident and Early Sacred Trinity." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 2 (2019): 451–62. http://dx.doi.org/10.25205/1995-4328-2019-13-2-451-462.

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The name Tritogeneia likely means ‘born of the Third’, this Third one being the supreme god, the Most High. Poseidon (at least Poseidon Helikonios) was once such a god. He was the lord of the water that descended from heaven and a deity closely associated with the celestial pole. His trident is the symbol that indicates his celestial nature, and this symbol developed from a previous one – a raised hand with three fingers. This number of fingers signified the similarity with the dwellers of the sky – the birds, with their three toes in front.

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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 se

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Babcock, William S. "A Changing of the Christian God." Interpretation: A Journal of Bible and Theology 45, no. 2 (1991): 133–46. http://dx.doi.org/10.1177/002096430004500204.

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In the interval between the time of the Reformation and today, large numbers of Christians seem quietly to have shifted their allegiance from one God to another, leaving themselves with the doctrine of the Trinity but no longer retaining the God whom it adumbrates.

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Purba, Mida. "PERSEKUTUAN." JPAK: Jurnal Pendidikan Agama Katolik 21, no. 1 (2021): 16–22. http://dx.doi.org/10.34150/jpak.v21i1.288.

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This article wants to explore the doctrin of Trinity by looking at the experience of the believers of the early church. Their encounter with God which they saw in Jesus himself and in Spirit provide the notion of the doktrin of Trinity. The very being of God who reveal Himself in Jesus dan in Spirit shows a harmonius relation among them and simultaniously shows a communion. This communion becomes model of the communion of the believers. The writer uses hermeneutic approach to analyze topic of discussion.

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Higgins, Michael Joseph. "‘The More we Wonder’: Union with God, Distance from God, and the Vexing Question of ‘Necessary Reasons’ in Aquinas’s Trinitarian Theology." Irish Theological Quarterly 86, no. 2 (2021): 147–63. http://dx.doi.org/10.1177/0021140021995906.

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Scholars have long noted that there is a tension between the strength of Thomas’s arguments for the Trinity and the limits he places on natural reason. Very few, however, have noted a curious pattern: it is often within the same passage that Thomas both seems to prove the Trinity and rules out the possibility of any such proof. This paper begins by drawing out this pattern. It then proposes that this tension in Thomas’s thought might be a reflection of, and an education into, a deeper tension: the tension between union with God and distance from God that structures the beatific vision into whi

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Mostert, Christiaan. "Moltmann’s Crucified God." Journal of Reformed Theology 7, no. 2 (2013): 160–80. http://dx.doi.org/10.1163/15697312-12341293.

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Abstract Forty years ago Jürgen Moltmann published The Crucified God, which set the cat among a few theological pigeons. In the face of the history of suffering in the world, Moltmann argued that we must speak of God ‘within earshot of the dying Jesus’. In the process he argues against the understanding of God, the immanent Trinity, as impassible. Having been sympathetic to Moltmann’s view, the author now raises some questions against it. Apart from the lack of a clear agreed meaning of impassibility (apatheia), the protagonists on each side of the question disagree fundamentally on the meanin

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Maslauskaitė, Sigita. "ŠVENČIAUSIOSIOS TREJYBĖS ATVAIZDAI: IŠTAKOS, IKONOGRAFIJOS BRUOŽAI, DEFORMACIJOS." Religija ir kultūra 10 (January 1, 2012): 63–79. http://dx.doi.org/10.15388/relig.2012.0.2739.

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Švč. Trejybės atvaizdo istorija rodo, kad šio krikščionybės slėpinio aiškinimas buvo ir yra iššūkis, į kurį krikščionybė bandė atsakyti visuotinių susirinkimų metu, skatindama teologinių traktatų leidybą, šviesdama menininkus ir kūrinių užsakovus. Trivienio Dievo didybės vaizdavimas, ikonografijos interpretacijos ir deformacijos atskleidžia, kad per visą krikščionybės istoriją dėta daug pastangų „aiškiai“ išreikšti Švč. Trejybės esmę, tačiau slėpinys liko ir slėpiniu, ir iššūkiu. Į jį atsiliepti stengėsi įvairių epochų tikintieji, tačiau vieno tikro atsakymo nerado. Švč. Trejybės ikonografijos

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Diller, Kevin. "Is God Necessarily Who God Is? Alternatives for the Trinity and Election Debate." Scottish Journal of Theology 66, no. 2 (2013): 209–20. http://dx.doi.org/10.1017/s0036930613000021.

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AbstractAs a contribution to discussions of the relationship between trinity and election, in this article I explore the helpfulness of a return to ancient modal and metaphysical theological distinctions. At the forefront of trinity/election debates has been Bruce McCormack's controversial claim that election could be conceived as logically prior to, and the motivation for, God's being triune. Steering clear of questions about the right interpretation or trajectory of Karl Barth's theology, I attempt to identify the motivating theological convictions of this debate's interlocutors and find con

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Speidell, Todd H. "A Trinitarian Ontology of Persons in Society." Scottish Journal of Theology 47, no. 3 (1994): 283–300. http://dx.doi.org/10.1017/s0036930600046202.

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Orthodox Christians, Rahner declares, are ‘almost mere monotheists’, isolating the dogma of the Trinity from any personal relevance to their lives. The doctrine of the Trinity appears in the Church's creeds, prayers, rites, and hymns, but the faithful must often wait till Trinity Sunday to hear the significance of the Trinity for their identity as Christians. Likely, they will hear imperatives without indicatives, moral mandates devoid of ontological grounding in God's grace. No wonder that the laity often ignore the triune God whom they confess and praise in Church amid their life and work in

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