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Published: 4 June 2021

Last updated: 12 February 2022

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1

Honner, John. "Book Review: The God of Evolution: A Trinitarian Theology." Pacifica: Australasian Theological Studies 14, no. 1 (February 2001): 103–6. http://dx.doi.org/10.1177/1030570x0101400115.

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2

Delio, Ilia. "Trinitizing the Universe: Teilhard’s Theogenesis and the Dynamism of Love." Open Theology 4, no. 1 (February 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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3

Rubbelke, Michael. "Reading Rahner’s Evolutionary Christology with Bonaventure." Philosophy and Theology 30, no. 2 (2018): 507–29. http://dx.doi.org/10.5840/philtheol201862093.

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In his evolutionary Christology, Karl Rahner shares some surprising affinities with Bonaventure. Both envision human beings as microcosmic, that is, as uniquely representative of the whole of creation. Both describe creation Christocentrically, oriented in its design and goal toward the Incarnate Word. Both understand humans as radically responsible for the non-human world. These similarities point to a more foundational congruence in their Trinitarian theologies. Rahner and Bonaventure connect the Father’s personal character as fontal source of Son and Spirit to God’s unoriginated and free relation to creation. If the Word expresses the Father fully, creation expresses God in a real but incomplete way. This grounds a series of analogous relationships between created spirit and matter, human freedom and nature, as well as grace and human nature. From this perspective, Rahner’s evolutionary Christology can be seen as ecologically significant, appreciatively critical of evolution, and ultimately rooted in the Trinity.

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4

Bracken, Joseph A. "The God of Evolution: A Trinitarian Theology. By Denis Edwards. New York: Paulist, 1999. vi + 144 pages. $14.95. - God after Darwin: A Theology of Evolution. By John F. Haught. Boulder, CO: Westview, 2000. xiii + 221 pages. $25.00." Horizons 27, no. 1 (2000): 196–98. http://dx.doi.org/10.1017/s0360966900021009.

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5

Theron, J. "Trinitarian Anthropology." Verbum et Ecclesia 29, no. 1 (February 3, 2008): 222–49. http://dx.doi.org/10.4102/ve.v29i1.14.

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This article looks at the problem of the so-called “point of contact” between God and mankind, or more particularly, the relation between trinity and anthropology. Does Christian anthropology develop from the doctrine on creation, the human nature of Christ or the work of the Holy Spirit? In opposition to the current trinitarian perspectives on humanity, which mainly focus on relational similitude, the theology of the Dutch theologian, Oepke Noordmans critically resists any attempt at finding analogies between the trinity and humanity. According to him, creation is judgment of God, which has critical implications for any independent anthropology: There is no perpetuation of the incarnation in our humanity, church or liturgy after the resurrection, and the re-creative work of the Spirit does not have a point of contact with any constitutive element in our humanity. The judgment of the cross reaches from creation across history to recreation.

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6

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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7

Bracken, Joseph A. "Panentheism from a Trinitarian Perspective." Horizons 22, no. 1 (1995): 7–28. http://dx.doi.org/10.1017/s0360966900028917.

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AbstractClassical models of the God–world relationship tend to emphasize the transcendence of God at the expense of God's immanence to the world of creation. Neo-classical or process-oriented models, on the other hand, tend to emphasize the immanence of God within the world process at the expense of the divine transcendence. Using the distinction originally made by Thomas Aquinas between person and nature within the Godhead, the author offers a modified process-oriented understanding of the God–world relationship in which the transcendence of the triune God to creation is assured but in which creatures derive their existence and activity from the divine nature or ground of being along with the divine persons. Ultimate Reality, therefore, is not God in a unipersonal sense, nor the three divine persons apart from creation, but a Cosmic Society of existents, both finite and infinite, who are sustained by one and the same underlying principle of existence and activity.

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8

Fubara-Manuel, Benebo Fubara. "In Communion with the Trinitarian God." Exchange 44, no. 3 (September 11, 2015): 284–301. http://dx.doi.org/10.1163/1572543x-12341369.

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This paper is a Reformed reflection on The Church: Towards a Common Vision (ctcv). It seeks to explore an aspect of the rich contribution of ctcv to the understanding of the depth of the unity that the church has received from the Trinitarian God as a gift, and to which it has been called to witness, namely, the communion that exists between God and creation. It shall argue that, whereas ctcv has worked upon several years of ecumenical labour, and whereas it is a most invaluable work in ecumenical understanding of church unity, it fails to develop a robust theology of creation and, as such, fails to do justice to the richness of communion that the church and creation has with the Trinitarian God. This reflection shall be informed by some of the historic Reformed confessions, some modern Reformed confessions and the rich history of Reformed participation in ecumenical conversations.1

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9

Pannenberg, Wolfhart. "Eternity, Time and the Trinitarian God." Dialog: A Journal of Theology 39, no. 1 (March 2000): 9–14. http://dx.doi.org/10.1111/0012-2033.00002.

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10

Rice, Scott P. "Timely, Transcendent, and Alive: Trinity in Jenson’s Understanding of the God–World Relation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 3 (July 1, 2019): 253–66. http://dx.doi.org/10.1177/1063851219846700.

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Robert W. Jenson conceives of the God-world relation through a temporally inclusive idea of God that many critics find objectionable. Central to Jenson’s proposal is that God precedes the history that God lives with others by means of God’s own future. Does this make sense? In this essay I argue that it does, and that Jenson’s account needs to be demystified. The key to this, particularly, demonstrating the coherence of the God-time relation in view of the divine futurity, lies in the understanding of Jenson’s trinitarian theology. I will show that Jenson’s temporal idea of God, with a focus on his doctrine of the Spirit, is consonant with the trinitarian relations and should not be identified with the poles of created time in an overtly literal way. I also draw on Jenson’s trinitarian logic of divine unity to illustrate the reality of God in the process of time in his doctrine of creation.

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11

Reynolds, P. L. "Bullitio and the God beyond God: Meister Eckhart's Trinitarian Theology." New Blackfriars 70, no. 826 (April 1989): 169–81. http://dx.doi.org/10.1111/j.1741-2005.1989.tb04661.x.

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12

Reynolds, P. L. "Bullitio and the God beyond God: Meister Eckhart's Trinitarian Theology." New Blackfriars 70, no. 827 (May 1989): 235–44. http://dx.doi.org/10.1111/j.1741-2005.1989.tb04671.x.

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13

Owen, Matthew, and John Anthony Dunne. "The Son of God and Trinitarian Identity Statements." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 33–59. http://dx.doi.org/10.14428/thl.v2i3.18413.

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Classical Trinitarians claim that Jesus—the Son of God—is truly God and that there is only one God and the Father is God, the Spirit is God, and the Father, Son, and Spirit are distinct. However, if the identity statement that ‘the Son is God’ is understood in the sense of numerical identity, logical incoherence seems immanent. Yet, if the identity statement is understood according to an ‘is’ of predication then it lacks accuracy and permits polytheism. Therefore, we argue that there is another sense of ‘is’ needed in trinitarian discourse that will allow the Christian to avoid logical incoherence while still fully affirming all that is meant to be affirmed in the confession ‘Jesus is God.’ We suggest a sense of ‘is’ that meets this need.

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14

Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (May 18, 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 church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God.

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15

O'Hanlon, Gerry. "The Trinitarian God: Towards a new Ireland." Irish Theological Quarterly 55, no. 2 (June 1989): 99–113. http://dx.doi.org/10.1177/002114008905500202.

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16

O’Donnell, Karen. "Trinitarian Theology and Power Relations: God Embodied." Political Theology 17, no. 3 (May 3, 2016): 310–11. http://dx.doi.org/10.1080/1462317x.2016.1161932.

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17

Feeney, Joseph J. "Gerard Manley Hopkins, an Environmentalist Poet with a Trinitarian Dimension and Even Trinitarian Humor." Religion and the Arts 22, no. 4 (September 10, 2018): 550–60. http://dx.doi.org/10.1163/15685292-02204009.

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Abstract Hopkins’s environmental poem “Ribblesdale” (1882) shows his creative processes as it celebrates nature and language. It even visualizes God the Father creating the world as a fisherman casting his line and making the River Ribble flow through Lancashire—a river beautiful at Hopkins’s Stonyhurst College, but downriver, treeless and grassless, polluted and surrounded by factories. As a child and young man, Hopkins loved nature, later cherishing even nature’s shapes and selfhood and celebrating nature in his poems. But he grieved for the environment, presenting the earth as a huge nest on which a very large Holy Ghost still sits, warming and protecting her earth-egg. Hopkins mourns earth’s loss of trees and grass, of a clear sky, of “a rural scene,” even of “the weeds and the wilderness.” And Christ, as a human, was implicated in this loss, and as human was just a “Jack, joke, poor potsherd, patch, matchwood.” Yet, as Trinitarian God, he is an “immortal diamond” and, grandly, offers and shares this bright sparkling life with his fellow humans. Such is Gerard Manley Hopkins, lover of God and God’s earth—and grieving environmentalist poet.

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18

Kung, Lap Yan. "The Trinity, the Church, and China's Harmonious Society: A Politics of Persuasion." Studies in World Christianity 17, no. 3 (December 2011): 237–57. http://dx.doi.org/10.3366/swc.2011.0027.

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Taking seriously Karl Rahner's comment that most Christians in their practical life are ‘mere monotheists’, this paper illustrates and argues how the Trinitarian God is better understood within the model of persuasion, and how this understanding of the Trinitarian God may shape what Chinese society may look like, how Chinese churches engage in a harmonious society, and how the Three-Self churches (official churches) and house churches (non-registered churches) treat one another. This paper has adopted a kind of social Trinitarianism, but it is not necessarily projectionist, for theology is always a human construction based on God's revelation. Bishop Ting has taken a courageous step to construct the Trinitarian God in terms of restoration of relations in order to respond to society, but his attempt is too absorbed by both Yihe Weigui and the ideology of a harmonious society. As a result, Chinese Christianity has been turned into a hexie (accommodating) Christianity. Taking both the cultural resources in terms of the Confucian tradition and the socio-political conditions in terms of the emergence of exchange politics into consideration, this paper suggests the Trinitarian God as a God of persuasion reflected in the Scripture and characterised by dialogue, respect of difference, participation, and good work, provides an alternative to a politics of propaganda and efficiency. This is what the Christian contribution to a harmonious society is.

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19

Spence, Alan. "John Owen and Trinitarian Agency." Scottish Journal of Theology 43, no. 2 (May 1990): 157–73. http://dx.doi.org/10.1017/s0036930600032476.

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As a faithful young Puritan minister John Owen used to visit his people in the parish of Fordham teaching both adults and children the basic doctrines of Protestantism from two catechisms which he himself composed. In the larger one it is asked: Do we know God as he is? The answer is: No; his glorious being is not of us, in this life, to be comprehended. The same concern is apparent at the end of the section on the Trinity. Question: Can we conceive these things as they are in themselves? Answer: Neither we nor yet the angels of heaven are able to dive into these secrets, as they are internally in God; but in respect of the outward dispensation of themselves to us by creation, redemption, and sanctification, a knowledge may be obtained of these things, saving and heavenly.

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20

KLEINSCHMIDT, SHIEVA. "Simple Trinitarianism and empty names." Religious Studies 54, no. 3 (May 9, 2018): 325–35. http://dx.doi.org/10.1017/s0034412518000288.

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AbstractAccording to Simple Trinitarianism, God is mereologically simple, and the Father, Son, and Holy Spirit are not identified with any entities in our ontology. Thus the Simple Trinitarian is able to avoid conflating Persons or multiplying Gods, and does not have to identify the Persons with minor entities or entities partly disjoint from God. However, to maintain that Trinitarian sentences are nonetheless true, the Simple Trinitarian will need a non-standard semantics. I explore one option for this, involving taking ‘the Father’, ‘the Son’, and ‘the Holy Spirit’ to be empty names. By adopting a positive, Free Logic, we can take these names to make semantic contributions and play roles in true sentences, while blocking problematic inferences.

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21

Jackson, Jillian. "Re-ordering Desires: A Trinitarian Lens on Eating Disorders." Anglican Theological Review 99, no. 2 (March 2017): 255–74. http://dx.doi.org/10.1177/000332861709900204.

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This paper uses the doctrine of the Trinity to demonstrate the unique role God as Father, Son, and Holy Spirit can play in the healing of eating disorders and explores how a trinitarian framework may be brought alongside healthcare services to aid in recovery. Drawing on the theological work of Sarah Coakley, the paper considers various trinitarian models and practices that can redirect our minds, hearts, and imaginations to a new participation in the trinitarian God. This essay seeks to show that it is also possible to challenge the idolatrous thought patterns of an eating disorder by redirecting the mind to participation in life through the lens of the life-giving Trinity.

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22

Reid, Duncan. "The Defeat of Trinitarian Theology: An Alternative View." Pacifica: Australasian Theological Studies 9, no. 3 (October 1996): 289–300. http://dx.doi.org/10.1177/1030570x9600900304.

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C. M. LaCugna argues that the modern “defeat” of trinitarian thinking can be attributed to the separation of speech about God's unity from speech about God's triunity, and that the Palamite distinction between essence and energies in God is a step in this process. It is argued here that the essence/energies distinction is made in a different theological context, and has neither the intention nor the effect of detracting from a trinitarian doctrine of God.

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23

Venter, R. "Onderweg na ‘n teologie van interkulturaliteit: ‘n Trinitariese perspektief." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 542–61. http://dx.doi.org/10.4102/ve.v29i2.48.

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Towards a theology of interculturality: A trinitarian perspectiveThe greater interaction of people from diverse cultural orientation in a globalised era and the growth of the christian faith as a truly worldwide phenomenon, and the consequent complications have highlighted the need for a theological response. This paper explores such a proposal for intercultural encounter, especially among people of the same religious orientation. The emphasis is on transcendence, community and identity, or on trinity, church and spirituality. The fundamental assumption is that the trinitarian identification of God, with its concomitant stress on otherness, relationality and love, provides resources to guide intercultural challenges in the church. A consistent trinitarian approach values community; hence the imperative of a communio-ecclesiology, which embraces unity, creativity and social resistance. Identity-formation and spirituality are closely linked. A trinitarian approach advocates transformation which increasingly reflects the virtues of the triune God in the relationship with the culturally Other.

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24

Drever, Matthew. "The Self Before God? Rethinking Augustine's Trinitarian Thought." Harvard Theological Review 100, no. 2 (April 2007): 233–42. http://dx.doi.org/10.1017/s0017816007001563.

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What is often termed the modern crisis of the Western self—the problems associated with the proto-Cartesian and proto-Kantian conceptions of the self—has given rise to attempts not only to confront the crisis constructively, but also to trace its origin. In one philosophical reading of the development of the crisis in the Western self, Augustine stands as one of its forefathers. In this reading, Augustine's anthropology is anchored firmly within Platonism and is viewed as a key precursor of the tradition leading to the modern, autonomous self of Descartes and Kant. Such a reading often focuses on Augustine's somewhat idiosyncratic self-analysis in Confessionum libri [Conf.] XIII, and points to his so-called psychological model of the Trinity found in De Trinitate [Trin.]. It is argued that his method of inward movement, which involves the utilization of the structures of individual consciousness as an analogy to the immanent Trinity, in conjunction with his analysis of the individual self in Conf., becomes a basic foundation for the modern private, autonomous self.

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25

BARRIGAR, CHRISTIAN J. "PROTECTING GOD: THE LEXICAL FORMATION OF TRINITARIAN LANGUAGE." Modern Theology 7, no. 4 (July 1991): 291–310. http://dx.doi.org/10.1111/j.1468-0025.1991.tb00251.x.

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26

Webb, Stephen H. "The Gifting God: A Trinitarian Ethics of Excess." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 3 (August 1998): 361–63. http://dx.doi.org/10.1177/106385129800700308.

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27

Dalzell, Thomas G. "The Enrichment of God in Balthasar's Trinitarian Eschatology." Irish Theological Quarterly 66, no. 1 (March 2001): 3–18. http://dx.doi.org/10.1177/002114000106600101.

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28

Meyer, John R. "God's trinitarian substance in Athanasian theology." Scottish Journal of Theology 59, no. 1 (February 2006): 81–97. http://dx.doi.org/10.1017/s0036930605001626.

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The attraction of what Richard Cross describes as a generic view of God's trinitarian substance is undeniable. Even before the Arians professed belief in the Son of God as being of secondary divine rank vis-à-vis the Father, Origen demonstrated a tendency to envisage a derivation view of God's substance in which the Son was somewhat less divine than the Father. However, Cross's contention that Athanasius promoted this same concept is not as clear-cut as he suggests, although there are texts in the Athanasian corpus of writings lending credence to such an interpretation. While Athanasius did accept the monarchical view of the Trinity, with God the Father as the origin or source of intra-trinitarian life, he also stressed the consubstantial nature of the Son and the Father.

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29

Andri, Samuel. "THE TRINITARIAN REFLECTION ON THE PRIMACY OF GOD THE FATHER." Diegesis: Jurnal Teologi 3, no. 2 (September 5, 2019): 50–57. http://dx.doi.org/10.46933/dgs.vol3i250-57.

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Artikel ini mempertimbangkan kembali konsep Kristen Timur tentang Keutamaan atau Monarki Allah Bapa, yang sering dianggap tidak relevan dan merusak dalam banyak refleksi Trinitarian modern. Bagi beberapa teolog Trinitarian modern, gagasan hierarkis yang berasal dari gagasan Keutamaan Tuhan Bapa sepenuhnya bertentangan dengan konsep perichoresis, yang menumbangkan segala bentuk hierarki. Dengan menggunakan St. Gregorius dari Orasi Teologis Nazianzus, penulis, bagaimanapun, menyatakan bahwa Keutamaan Tuhan Bapa harus dilestarikan, justru karena itu memberikan landasan bagi perichoresis ilahi agar konsisten dengan penegasan monoteistik Kristen.

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30

Thompson, John. "Modern Trinitarian Perspectives." Scottish Journal of Theology 44, no. 3 (August 1991): 349–66. http://dx.doi.org/10.1017/s0036930600025667.

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The modern scene in Christian theology is characterized by a number of very diverse movements from feminism and liberation theology to radical views on christology and the charismatic movement. For many to speak or write about the Trinity is neither realistic nor helpful. In more recent writings, however, there has been renewed interest in the doctrine of the Trinity and in its application to the spheres of the church and also of social and political concerns. Further, a variety of groups as well as individuals have been turning their attention to this central Christian doctrine which is basically attempting to say what we believe about God: Barth, Moltmann, Jungel, the Torrances, on the Protestant side and the Roman Catholics, Von Balthasar, Rahner, and Congar, as well as the Orthodox Lossky, Zraoulas and Meyendorff. Groups likeC.E.C.the Conference of European Churches (The Reconciling Trinity), and the British Council of ChurchesB.C.C.(The Forgotten Trinity) and the Irish Theological Association (The Trinity and the Enlightenment)have all dealt in varied ways with this subject.

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31

Adiprasetya, Joas. "Dua Tangan Allah Merangkul Semesta." Indonesian Journal of Theology 5, no. 1 (June 24, 2018): 24–41. http://dx.doi.org/10.46567/ijt.v5i1.33.

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This article proposes a Trinitarian imagination that demonstrates the embrace of the whole universe by the Son and the Holy Spirit, the two hands of God, through the creation and perfection of the universe. Both divine acts take place in the incarnation of the Son and the inhabitation of the Holy Spirit. The Trinitarian perichoretic principle also applies to the relationship between God and creation in such a way that, not only is the whole universe in the Son (panentheism), but so too the Holy Spirit permeates the whole universe (theenpanism). As a result, Christian theology offers a comforting pastoral message, namely, that the universe is never entirely separable from the loving communion of the Triune God.

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32

Miner, Maureen H. "Back to the basics in attachment to God: Revisiting theory in light of theology." Journal of Psychology and Theology 35, no. 2 (June 2007): 112–22. http://dx.doi.org/10.1177/009164710703500202.

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This article argues that contemporary theories of attachment to God lack a clear and coherent theological basis. The absence of theological argument weakens attachment theory as applied to relationships with God on three main grounds. First, cognitive social models easily slip into reductionism. Second, these models fail to consider fully the attributes of God to whom the individual attaches. Third, these models overlook that relationships with God and humans could include inter-subjectivity. Trinitarian theology as proposed by Colin Gunton is discussed and its usefulness for attachment theory examined. It is argued that models of attachment to God based in trinitarian theology can provide a coherent account of the origins of human relationship with God and of human inter-subjectivity. They can also suggest reasons for the existence of compensatory motivation, offer developmental models of spiritual maturity and draw attention to the importance of relationships with the Christian community for spiritual development.

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33

Schlesinger, Eugene R. "A Trinitarian Basis for a “Theological Ecology” in Light of Laudato Si’." Theological Studies 79, no. 2 (May 29, 2018): 339–55. http://dx.doi.org/10.1177/0040563918766699.

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This article responds to Pope Francis’s call in Laudato Si’ for an ecological expansion of mission and seeks to provide it with theological support. This support comes by way of a trinitarian rendition of the missiological concept missio Dei. Drawing from Thomas Aquinas and Bernard Lonergan’s accounts of the trinitarian missions, it articulates a theological ecology (as opposed to an ecological theology), in which the traditional doctrine of God is the controlling motif. Through the missions of the Son and Holy Spirit, God transforms the moral-intellectual-volitional comportment of humanity and recruits them into a shared mission of environmental concern.

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34

Awad, Najeeb George. "Theology of Religions, Universal Salvation, and the Holy Spirit." Journal of Pentecostal Theology 20, no. 2 (2011): 252–71. http://dx.doi.org/10.1163/174552511x597143.

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AbstractThis article is an attempt at viewing the doctrine of salvation from a trinitarian point of view by shifting the focus of the inclusivist theology of religion from a traditional christocentric version into a version that, rather than only being linked to christology, is substantially linked and fundamentally based on a trinitarian doctrine of God. By this focus, I attempt at promoting a theology of religion that is based on the conviction that the non-christian religions can experience God's salvation by means of the particular work of the Spirit and not only by the work of the Son. The purpose is to take christocentric inclusivism into a more biblically comprehensive pneumatico-trinitarian attestation. In the Bible, the saviour of the world is the triune God as the Father, who reconciles the world to Himself particularly by virtue of His Son but universally by virtue of His Holy Spirit.

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황돈형. "The Contemporary Meaning of Barth’s Trinitarian Understanding of God." Korean Jounal of Systematic Theology ll, no. 40 (December 2014): 173–211. http://dx.doi.org/10.21650/ksst..40.201412.173.

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Na, In–Sun. "The Trinitarian God as a Criteria for Christian Worship." Korean Journal of Christian Studies 103 (January 31, 2017): 283–310. http://dx.doi.org/10.18708/kjcs.2017.01.103.1.283.

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HOLMES, STEPHEN R. "Trinitarian Missiology: Towards a Theology of God as Missionary1." International Journal of Systematic Theology 8, no. 1 (January 2006): 72–90. http://dx.doi.org/10.1111/j.1468-2400.2006.00184.x.

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Brotto, Julio Cezar de Paula. "A comunhão trinitária como fundamento da ação missionário-pastoral das igrejas cristãs junto às tribos urbanas de rosto underground." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (March 5, 2015): 167. http://dx.doi.org/10.20890/reflexus.v8i11.188.

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Resumo: Este artigo pretende apresentar a Comunhão Trinitária como fundamento missionário-pastoral para as Igrejas Cristãs diante do desafio eclesial denominado de tribos urbanas de rosto underground. Propõe que as Igrejas Cristãs que estiverem motivadas pelo fundamento da Comunhão Trinitária, pela demonstração de três valores relacionados ao Deus tri-unitário, abrirão um canal comunicacional para falar do Deus Cristão para as pessoas de vivência nas tribos urbanas de rosto underground. Os valores, solidariedade, compaixão e diálogo, presentes na Comunhão Trinitária são imprescindíveis para as Igrejas Cristãs como fundamento de uma ação missionário-pastoral que pretenda apresentar Deus e ofereça a proposta de vivenciar um cristianismo maduro em ambiente urbano de rosto underground. Palavras-chave: Tribos Urbanas. Underground. Comunhão Trinitária. Abstract: This article presents the Trinitarian Communion as the foundation for the missionary-pastoral action for the Christian Churches challenged by the underground urban tribes. It proposes that the Christian Churches must be motivated by Foundation of Trinitarian Communion and demonstration of the three values related to tri-unit God will open a communicational channel for talking about the Christian God for underground urban tribes people. The values, solidarity, compassion and dialogue present in the Trinitarian Communion are essential to the Christian Churches in support of a missionary-pastoral action that intends to present God and offer the proposal to experience a mature Christianity in urban underground environment. Keywords: Urban Tribes. Underground. Trinitarian Communion.

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Фокин, Алексей Русланович. "Origen’s Trinitarian Subordinationism: An Essay in Reevaluation." Вопросы богословия, no. 1(1) (June 15, 2019): 66–93. http://dx.doi.org/10.31802/2658-7491-2019-1-1-66-92.

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В статье на основе анализа подлинных (в том числе новооткрытых) греческих сочинений Оригена автор показывает, что в богословии александрийского дидаскала Бог Отец рассматривается как Бог в абсолютном, первичном и изначальном смысле, как «Бог Сам по Себе», обладающий Божественной природой во всей полноте её апофатических и катафатических свойств. Сын-Логос наследует эту природу лишь частично и рассматривается Оригеном как «второй Бог», получивший от Отца «Божество» в более широком смысле и обладающий им «по причастию». Он находится в неравном и подчинённом положении по отношению к Отцу, Который больше и выше Сына не только по Своему нарождённому и изначальному Божеству, но и по силе, могуществу, благости, знанию, почитанию и т. д. Установлено, что у Оригена отсутствует ясная концепция единства Божества и единосущия Отца и Сына, а также недостаточно чётко сформулированы онтологические основания Их единства: его богословие предполагает скорее духовно-нравственное и разумно-волевое единство Отца и Сына, чем единство Их сущности или природы. В связи с этим автор высказывает убеждение в том, что, несмотря на все попытки современных западных учёных пересмотреть тринитарное учение Оригена и представить его как некий «реляционный субординационизм» в духе учения Каппадокийцев, его учение об Отце и Сыне представляет собой онтологический субординационизм, или «субординационизм сущности», сходный с субординационизмом Логоса в отношении к Сущему в системе Филона Александрийского или Ума в отношении к Единому в системе Плотина. The article is based on an analysis of authentic (including some newly discovered) Greek writings by Origen. The author demonstrates that Origen understands God the Father as the God in an absolute, primal and original meaning, as “God as he is”, the one who possesses the divine nature in wholeness of its apophatic and cataphatic properties. The Son-Logos adopts this nature only partially and is viewed by Origen as a “second God”, who receives “divinity” in a broader sense from the Father and possesses it “by the means of communication”. The Son is unequal and subordinate to the Father, who outranks the Son not only by his unbegotten and primal divinity, but also by his power, benevolence, knowledge, worship etc. According to the author, Origen lacks a clear notion of the unity of God and of the coessentiality of the Father and the Son. Also, Origen is not clear enough formulating ontological grounds for their unity as his theology presumes a kind of unity of the Father and the Son, which is rather spiritual/moral and rational/volitional that based upon unity of their essence or nature. The author therefore is convinced that, regardless of all attempts of modern Western scholars to reassess Origen’s trinitarian teaching presenting it as a “relational subordinationism” agreeable to the Cappadocian Fathers, his teaching on the Father and the Son still is an ontological subordinationism or a “subordinationism of essence”, close to Philo’s subordinationism of the Logos in its relation to Existent or to Plotinus’ subordinationism of the Nous in its relation to the One.

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McIlroy, David H. "Towards a relational and trinitarian theology of atonement." Evangelical Quarterly 80, no. 1 (April 30, 2008): 13–32. http://dx.doi.org/10.1163/27725472-08001002.

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A relational understanding of the Trinity does not lead to the abandonment of judicial metaphors for the atonement but provides a context for them. The Trinity places relationships at the heart of the moral order. Relationships involve obligations, and the cross was the triune God’s response of love to humanity’s violation of our relational obligations towards him. Both God’s judgment on sin and God’s salvation from sin are personal acts. A Chalcedonian understanding of Christ’s two natures enables us to understand Jesus’ death as the self-substitution of God for humanity and as the representative death of the perfect man, offering himself through the Spirit, on behalf of humanity. Those who are, by the Spirit, in Christ are in restored relationship with God.

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Baker, Josiah. "‘One Lord, One Faith, One Baptism’?" Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 95–112. http://dx.doi.org/10.1163/17455251-02901006.

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The emerging ecumenical activities of Classical Pentecostals affect and are affected by the relations between Oneness and Trinitarian Pentecostals. The commitments of Trinitarian Pentecostals to Oneness Pentecostals could hinder their involvement in ecumenical contexts that reject Oneness Pentecostals, while their increasing Trinitarian commitments could strain their already tenuous relationship with Oneness Pentecostals. This article is a programmatic essay that explores the emerging tension through its focal point of baptism, an important subject in intra-Pentecostal and ecumenical discourse. The author unpacks the origins of the problem facing Trinitarian Pentecostals before articulating why baptism is the proper locus for beginning to resolve the tension. He argues that the tensions for Pentecostals caused by the doctrine of God are best resolved by the further development by Pentecostals of their Trinitarian theology. The author concludes with necessary steps to be taken in this doctrinal formulation within intra-Pentecostal and ecumenical contexts.

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Salontai, Zolt. "An Examination of the Significance of the Trinitarian Theology of St. Augustine." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–17. http://dx.doi.org/10.32613/aristos/2020.5.1.8.

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Despite the noble efforts of modern Christian theologians in attempting to revive popular level interest in the classical Christian doctrine of the Trinity, there has been within the everyday praxis of the individual Christian a discernible neglect and ignorance of this cardinal doctrine. However, with the 20th century advent of Freudian and Jungian psychology, a new opportunity has arisen for a Trinitarian revival in the popular consciousness of the faithful. Due to an increasing level of interest in the notion of understanding the conscious and unconscious cognitive processes that govern the human psyche, there arose an indubitable opportunity for a re-examination of the Trinitarian theology of those writers who based their Trinitarian discourse upon the self-consciousness of man as created in the image of God. Therefore, the essential function of this paper is to explore the Trinitarian theology of St. Augustine, who being the originator of psychological analogies in Trinitarian discourse warrants exceptional contemporary interest given the aforementioned increased receptivity to psychological self-awareness.

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Wisse, M. "De uniciteit van God en de relationaliteit van de mens: De relevantie van Augustinus voor de hedendaagse theologie." NTT Journal for Theology and the Study of Religion 60, no. 4 (November 18, 2006): 310–28. http://dx.doi.org/10.5117/ntt2006.60.310.wiss.

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This article aims to reassess the relevance of Augustine’s theology for contemporary theological discussion. The author argues for an ‘Augustinian paradigm’ that provides a helpful alternative to popular ways of doing theology. First, the theological paradigms of contemporary trinitarian and negative theology are introduced in terms of the role that Augustine plays in these theologies, a negative and a positive role, respectively. Second, building upon Augustine’s theology mainly as found in De Trinitate, the Augustinian alternative is presented and defended over its rivals. It is argued that in Augustine’s theology, God’s unique identity guarantees the fundamental difference between Creator and creature, while at the same time as Creator, God provides creatures with a trinitarian identity that makes them dependent on God and fellow creatures.

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Jang, Shin-Geun. "Christian Teaching as Trinitarian Kenotic Praxis of Love: A Practical Theological Approach." International Journal of Practical Theology 25, no. 1 (June 1, 2021): 58–74. http://dx.doi.org/10.1515/ijpt-2018-0003.

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Abstract This article seeks to construct a model for holistic Christian teaching grounded in the trinitarian kenotic praxis of love from the practical theological perspective. As a praxis of mutual caring, Christian teaching is considered as participating in and modelling the trinitarian kenotic praxis of love to help learners live the eschatological reign of God in the world. Christian teaching is a hermeneutic process and an interdisciplinary and missional enterprise that emphasizes conversation and solidarity with the world.

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Dourley, John P. "Jacob Boehme and Paul Tillich on Trinity and God: Similarities and Differences." Religious Studies 31, no. 4 (December 1995): 429–45. http://dx.doi.org/10.1017/s0034412500023854.

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Paul Tillich borrows central motifs in his trinitarian theology from Jacob Boehme, the seventeenth-century German mystic. Tillich draws a picture of divine life as embroiled in a conflict of opposites between the abyss and the light of the Logos. Boehme also depicted divine life as engaged in inner turmoil. But, unlike Tillich, Boehme's experience and imagery suggest that the eternal divine self-contradiction could only be solved in human consciousness and history. The paper suggests that trinitarian thinkers such as Tillich cannot give to creation and its processes the same seriousness as does Boehme who implicates humanity in the redemption of divinity through the task imposed on it as the sole locus in which the divine opposites can be differentiated and consciously integrated.

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Fedoryka, Maria. "“God is Love”." Proceedings of the American Catholic Philosophical Association 91 (2017): 105–14. http://dx.doi.org/10.5840/acpaproc201982884.

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These reflections will, firstly, propose a philosophical solution to the Trinitarian problem of the “three-in-one,” and secondly, show how love is foundational to the divine being. Beginning with the Aristotelian notion of substance, I will show how substance undergoes a first modification in the consideration that substance finds its fullest realization in a person existing in a love-relation with another person. The highest instance of this, in turn, will prove to be found in persons whose very essences are constituted by such relationality and the communion resulting from it. This will force a second modification of substance: the unity of substance will turn out to have its highest instance in the moral unity of a plurality of persons existing in love—which leads to the solution of the “three-in-one” problem. I will end by reflecting on the foundational role of love with respect to absolute being.

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Houser, Melissa E., and Ronald D. Welch. "Hope, Religious Behaviors, and Attachment to God: A Trinitarian Perspective." Journal of Psychology and Theology 41, no. 4 (December 2013): 281–97. http://dx.doi.org/10.1177/009164711304100402.

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Mauser, Ulrich. "One God and Trinitarian Language in the Letters of Paul." Horizons in Biblical Theology 20, no. 1 (1998): 99–108. http://dx.doi.org/10.1163/187122098x00075.

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Clayton, Philip. "Panentheism Internalism: Living within the Presence of the Trinitarian God." Dialog: A Journal of Theology 40, no. 3 (September 2001): 208–15. http://dx.doi.org/10.1111/0012-2033.00076.

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Subeno, Sutjipto. "SIGNIFIKANSI APOLOGETIKA TRINITARIAN CORNELIUS VAN TIL DALAM MENGHADAPI GERAKAN ZAMAN BARU." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 1 (September 6, 2017): 126–40. http://dx.doi.org/10.51688/vc1.1.2014.art7.

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The Challenge of the New Age Movement toward Christian Faith is becoming more difficult in early XXI Century, especially in Indonesia which based on Eastern Culture. Eastern culture, with its mystical nuance, is a very fertile field for New Age Movement. With the rapid growth of Charismatic movement, the challenge toward true Gospel is getting worse. On the other hand, Cornelius Van Til built his apologetics for defending Christian Faith from its dilutions. Apologetics is not a tool or an armor to kill others, nor to humiliate other religions or philosophies, but it is meant to bring people to know the True God and be saved. This paper tries to show the significance of Van Til?s approach on apologetics which is Trinitarian in essence toward the influence of New Age Movement in Christian society. The purpose is to let people, especially Christians, know the True Trinitarian God, instead of Eastern mystical or Pantheistic God of the New Age.?

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