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Journal articles on the topic 'Trinity'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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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 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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2

Untoro, Tri. "Trinitas dalam Konsep Sang Logos Bersama Sang Theos Menurut Yohanes 1:1." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 1, no. 1 (December 14, 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 Trinitas atau sering juga disebut tritunggal adalah bahasan teologi yang terus menimbulkan dinamika. Berbagai tudingan dan serangan teologi datang terkait pemahaman Allah Trinitas ini. Artikel ini merupakan kajian kualitatif literatur dengaan menggunakan metode analisis teks pada Yohanes 1:1. Dengan menggunakan pendekatan studi kata pada kata logos dan theos dalam Yohanes 1:1 tersebut maka diperoleh pengertian bahwa kedua konsep itu menunjuk pada dua pribadi atau eksistensi yang berbeda namun sehakikat. Dengan demikian konsep tersebut dalam Yohanes 1:1 menunjuk pada keberadaan Allah trinitas.

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3

Zeis, John. "A trinity on a Trinity on a Trinity." Sophia 32, no. 1 (March 1993): 45–55. http://dx.doi.org/10.1007/bf02773079.

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4

Tatulus, Fekky Daniel Yermia. "Mengajarkan Konsep Trinitas sebagai Pembekalan Apologetis Jemaat di Era Disruptif." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 1, no. 1 (December 14, 2019): 1–12. http://dx.doi.org/10.52220/magnum.v1i1.25.

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The subject of the Trinity in the Christian faith is often the subject of questions from other religious groups that are posted to the congregation. The concept of the Trinity is not easy to understand, but the church must strive to teach the congregation so that they can become apologetic in this disruptive era. The method used in this study is descriptive and phenomenological analysis, giving an overview of the situation in the disruptive era and its effect on the lives of believers. The conclusion of this study is that the pastor as a leader has the responsibility to teach the subject of the Trinity through weekly sermons. Abstrak Pokok Trinitas dalam iman Kristen sering menjadi bahan pertanyaan dari kelompok agama lain yang dilayangkan kepada jemaat. Konsep Trinitas memang tidak mudah dipahami namun gereja tetap harus berusaha untuk mengajarkan kepada jemaat agar dapat menjadi bekal apologetis di era disruptif ini. Metode yang digunakan dalam kajian ini adalah deskriptif dan analisis fenomenologis, memberikan gambaran tentang situasi di era disruptif dan efeknye terhadap hidup orang percaya. Kesimpulan dari kajian ini adalah, gembala sidang sebagai pemimpin memiliki tanggung jawab untuk mengajarkan pokok Trinitas melalui khotbah mingguan.

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5

Pasi, Gregorius. "Relasionalitas “Aku” dan “Engkau” dalam Masyarakat Indonesia yang Majemuk Sebagai Gambaran dari Relasionalitas Trinitas." Studia Philosophica et Theologica 20, no. 2 (September 23, 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 of Bhineka Tunggal Ika can point towards the principle of unity in the diversity of the Trinity. Thirdly, the transcendence of “Kami” (We-excluding-You) towards “Kita” (We-including-You) in Indonesian society can point towards the openness of the Trinity to establish unity with humans who are fundamentaly different from God. Fourthly, mutual participation relationality in Indonesian society can point towards the principle of perichoresis of the Trinity.

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6

Wijaya, Yahya. "Doktrin Trinitas dalam Diskursus Teologi Ekonomik." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 15, no. 1 (April 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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7

Bahner, David Paul. "Trinity:." Journal of Diagnostic Medical Sonography 18, no. 4 (July 2002): 193–98. http://dx.doi.org/10.1177/875647930201800402.

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8

Martins, Ruben, Jia Chen, Yanju Chen, Yu Feng, and Isil Dillig. "Trinity." Proceedings of the VLDB Endowment 12, no. 12 (August 2019): 1914–17. http://dx.doi.org/10.14778/3352063.3352098.

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9

Li, Feng, Yanbing Yang, Zicheng Chi, Liya Zhao, Yaowen Yang, and Jun Luo. "Trinity." ACM Transactions on Embedded Computing Systems 17, no. 2 (April 26, 2018): 1–27. http://dx.doi.org/10.1145/3173039.

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10

Johnson, Elizabeth A. "Trinity." Theology Today 54, no. 3 (October 1997): 299–311. http://dx.doi.org/10.1177/004057369705400302.

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11

Goldbeck-Wood, Sandra. "Trinity." Lancet 355, no. 9214 (April 2000): 1565. http://dx.doi.org/10.1016/s0140-6736(05)74626-2.

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12

Theresia, Lidia. "Trinitas di Antara Subaltern dan Politik Egaliter." JURNAL LUXNOS 9, no. 1 (June 29, 2023): 1–14. http://dx.doi.org/10.47304/jl.v9i1.309.

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Abstract: Colonialism in human civilization has caused comprehensive problems in all aspects of life, including gender issues. Gayatri Chakravorty Spivak, one of the literary critics, said that colonialism gave rise to a new inferiority with Eurocentrism. When Europe became the locus of power, women outside European nations were increasingly oppressed and became third-world women, which Spivak calls subaltern. The church, also formed due to colonialism, must not take advantage of itself but must be critical in highlighting social inequality. The presence of the church must respond to social problems that occur among its people and support the creation of equality in human life. For this reason, this article will show that the church can answer subaltern problems through the doctrine of the Trinity and create equality or egalitarianism in people's lives. The discussion is carried out using a qualitative research method, which presents formulations of the doctrine of the Trinity by theologians. The explanation will then show the model of the Trinity that is present to answer the subaltern problem. Thus, through the Trinity, the church can provide theological answers to the struggles felt by humans. Abstrak: Kolonialisme yang terjadi dalam peradaban manusia telah menimbulkan permasalahan menyeluruh di segala aspek kehidupan, termasuk masalah gender. Gayatri Chakravorty Spivak, salah seorang kritikus sastra, mengatakan bahwa kolonialisme memunculkan inferioritas baru dengan Eropasentris. Ketika Eropa menjadi lokus kuasa, maka perempuan di luar bangsa Eropa semakin tertindas dan menjadi perempuan dunia ketiga, yang Spivak sebut sebagai subaltern. Gereja yang juga terbentuk akibat dari kolonialisme, tidak boleh mengambil keuntungan sendiri, melainkan harus bersifat kritis dalam menyorot ketimpangan sosial yang terjadi. Kehadiran gereja harus menjawab permasalahan sosial yang terjadi di tengah-tengah umatnya, dan mendukung terciptanya kesetaraan dalam kehidupan manusia. Untuk itu, artikel ini akan memperlihatkan bahwa gereja mampu menjawab masalah subaltern melalui doktrin Trinitas, dan menciptakan kesetaraan atau egaliterisme dalam kehidupan masyarakat. Pembahasan dilakukan dengan menggunakan metode penelitian kualitatif, yang memaparkan rumusan-rumusan mengenai doktrin Trinitas para teolog. Pemaparan tersebut kemudian akan memperlihatkan model Trinitas yang hadir untuk menjawab masalah subaltern. Dengan demikian, melalui Trinitas gereja dapat memberi jawaban teologis atas pergumulan yang dirasakan oleh manusia.

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13

James, Sara Nair, and Rona Goffen. "Masaccio's Trinity." Sixteenth Century Journal 30, no. 1 (1999): 174. http://dx.doi.org/10.2307/2544923.

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14

Solovyev, Nikita A. "Trinity Metaphysics." Voprosy Filosofii, no. 2 (2021): 107–16. http://dx.doi.org/10.21146/0042-8744-2021-2-107-116.

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A ternary ontological model in which the living being is a triad of I – form – substrate is described. I is an intangible subject, contemplating the content of consciousness and controlling the material body, which is the unity of the form and the substrate. The contents of consciousness are connected both with the form of the body, which I contemplate in the inner “mental space” in the form of information, and with the substrate, which embodies the forms of the body and is responsible for sensations and intentions. The problem of control of the material body by the non-material self is solved under the assumption that the human brain is a quantum object. The ternary model of a living being is inscribed in an absolute ontology, in which the Absolute also has a threefold structure and is the unstitched unity of the absolute I, the absolute Form and the absolute Substrate. The Absolute creates the other world with its threefold energies, which provides the threefold structure of a living being. The created world arises from the timeless world of the potential possibilities of the Universe, which modern cosmology associates with its wave function. Created entities arise in the process of alienation from the Absolute, resulting in free will.

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15

Michiwaki, Hiroshi. "Think Trinity." Seikei-Kakou 31, no. 10 (September 20, 2019): 398–99. http://dx.doi.org/10.4325/seikeikakou.31.398.

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16

Baber, H. E. "The Trinity." Faith and Philosophy 32, no. 2 (2015): 161–71. http://dx.doi.org/10.5840/faithphil201541336.

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17

Keener, Craig. "Jesus’s Trinity?" Pneuma 43, no. 2 (June 29, 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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18

Pace, David G. "American Trinity." Dialogue: A Journal of Mormon Thought 44, no. 2 (July 1, 2011): 161–76. http://dx.doi.org/10.5406/dialjmormthou.44.2.0161.

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19

Chancer, Lynn S. "Unholy Trinity." Women's Review of Books 16, no. 5 (February 1999): 20. http://dx.doi.org/10.2307/4023090.

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20

Smillie, Mark. "The Trinity." American Catholic Philosophical Quarterly 69, no. 3 (1995): 509–12. http://dx.doi.org/10.5840/acpq199569329.

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21

Chapman, Scott T. "Trinity University." Math Horizons 11, no. 4 (April 2004): 26–27. http://dx.doi.org/10.1080/10724117.2004.12021772.

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22

Butin, Philip W. "The Trinity." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 11, no. 4 (November 2002): 497–98. http://dx.doi.org/10.1177/106385120201100412.

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23

Rush, Shannon M. "Trinity Evolution." Foot & Ankle Specialist 3, no. 3 (May 27, 2010): 140–43. http://dx.doi.org/10.1177/1938640010369638.

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Rush, Shannon M. "Trinity Evolution." Foot & Ankle Specialist 3, no. 3 (April 16, 2010): 144–47. http://dx.doi.org/10.1177/1938640010369643.

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25

Wallace, William E. "MASACCIO'S "TRINITY"." Source: Notes in the History of Art 25, no. 2 (January 2006): 1–4. http://dx.doi.org/10.1086/sou.25.2.23208096.

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26

Kemp, Martin. "Turner's Trinity." Nature 392, no. 6674 (March 1998): 343. http://dx.doi.org/10.1038/32794.

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27

V.C.P. "Trinity University." Americas 46, no. 1 (July 1989): 92. http://dx.doi.org/10.1017/s0003161500076203.

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28

Hardy, Ian C. W. "Unholy Trinity." Trends in Ecology & Evolution 20, no. 8 (August 2005): 429. http://dx.doi.org/10.1016/j.tree.2005.04.020.

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29

Dohm, James M., and Shigenori Maruyama. "Habitable Trinity." Geoscience Frontiers 6, no. 1 (January 2015): 95–101. http://dx.doi.org/10.1016/j.gsf.2014.01.005.

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30

Howard-Snyder, Daniel. "Trinity Monotheism." Philosophia Christi 5, no. 2 (2003): 375–403. http://dx.doi.org/10.5840/pc20035245.

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31

Camroux, Martin. "Trinity Sunday." Expository Times 100, no. 7 (April 1989): 267–68. http://dx.doi.org/10.1177/001452468910000710.

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32

Read, David H. C. "Trinity Sunday." Expository Times 101, no. 8 (May 1990): 243–44. http://dx.doi.org/10.1177/001452469010100809.

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Greet, Kenneth G. "Trinity Sunday." Expository Times 102, no. 7 (April 1991): 210–11. http://dx.doi.org/10.1177/001452469110200709.

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34

HILL, WESLEY. "The Trinity." International Journal of Systematic Theology 15, no. 4 (November 14, 2012): 469–75. http://dx.doi.org/10.1111/j.1468-2400.2012.00648.x.

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35

Crowe, Matthew R., Rebecca Suttle, and Alice Richardson. "Quarterly Comment by Trinity Chambers: Trinity Chambers, Newcastle." Environmental Law Review 20, no. 4 (December 2018): 240–61. http://dx.doi.org/10.1177/1461452918812312.

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Crowe, Matthew R., Rebecca Suttle, and Alice Richardson. "Quarterly Comment by Trinity Chambers: Trinity Chambers, Newcastle." Environmental Law Review 21, no. 1 (March 2019): 49–75. http://dx.doi.org/10.1177/1461452919831880.

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Crowe, Matthew R., Rebecca Suttle, and Alice Richardson. "Quarterly Comment by Trinity Chambers: Trinity Chambers, Newcastle." Environmental Law Review 21, no. 3 (September 2019): 235–58. http://dx.doi.org/10.1177/1461452919869107.

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Percy-Raine, Henry, Jack Cottrell, Shada Mellor, and Matthew R. Crowe. "Quarterly Comment by Trinity Chambers: Trinity Chambers, Newcastle." Environmental Law Review 22, no. 1 (March 2020): 49–74. http://dx.doi.org/10.1177/1461452920907727.

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Richardson, Alice, Matthew R. Crowe, Matthew Hopkins, Jack Cottrell, and Shada Mellor. "Quarterly Comment by Trinity Chambers: Trinity Chambers, Newcastle." Environmental Law Review 22, no. 3 (September 2020): 235–58. http://dx.doi.org/10.1177/1461452920950048.

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40

Thompson, Thomas R. "The Trinity: An Interdisciplinary Symposium on the Trinity." Philosophia Christi 3, no. 2 (2001): 567–70. http://dx.doi.org/10.5840/pc20013257.

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Thompson, Thomas R. "The Trinity: An Interdisciplinary Symposium on the Trinity." Philosophia Christi 4, no. 2 (2002): 566–69. http://dx.doi.org/10.5840/pc20024262.

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42

Armstrong, Christopher Drew. ""Qui Transtulit Sustinet": William Burges, Francis Kimball, and the Architecture of Hartford's Trinity College." Journal of the Society of Architectural Historians 59, no. 2 (June 1, 2000): 194–215. http://dx.doi.org/10.2307/991590.

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William Burges's master plan for Trinity College in Hartford has long been considered more as the product of fantasy than as a serious proposal for the reconstruction of the college campus. Understanding the significance of the project within both Burges's oeuvre and the history of late-nineteenth-century architecture has been hampered further by the absence of any clear relationship between the master plan and the college as it was finally built. In this essay, the reconstruction of Trinity College is considered in the context of contemporary events in Hartford and Burges's design as the product of a crisis in architectural thought that erupted in 1872 after it was decided to rebuild the Connecticut State Capitol. Based on material conserved in the Trinity College archives, the author proposes that Burges's master plan was conceived as a response to the failure of the design competitions for the State Capitol and as a rigorous statement of the architect's vision of an architecture for the nineteenth century. The architecture of Trinity College as built further underlines the desire that the buildings embody the qualities of modernity demanded in connection with the Capitol competitions, and the often remarked similarity between Trinity's "Long Walk" and the contemporary work of H. H. Richardson testifies to the skill of college architect Francis Kimball in merging Burges's proposal with elements of a distinctly American architecture.

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43

Thauwrisan, Lidya. "RELASI BAPA DAN ANAK PADA PERISTIWA SALIB MENURUT PANDANGAN JÜRGEN MOLTMANN." Jurnal Amanat Agung 17, no. 1 (October 8, 2021): 61–85. http://dx.doi.org/10.47754/jaa.v17i1.503.

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Abstract: The cry of Jesus saying "My God, My God, why have You forsaken me?" draws Jürgen Moltmann’s attention to investigate what happened in the relationship between the Father and the Son at the event of the cross. Moltmann sees that in this event of the cross, for the first time, Jesus crying out called the Father not as Father but as "God". The exclamation is then seen as an indication of separation in the intratrinity relationship. Moltmann supports his conclusion with the thought of Karl Rahner who believes that "the immanent Trinity is the economic Trinity." In an attempt to explain what happened in the relationship between the Father and the Son at the cross, Moltmann uses the trinitarian point of view, namely seeing the Triune God first as three distinct persons and then seeing the unity. The weakness of Moltmann's thinking is that it creates the impression that the economic Trinity can change the immanent Trinity and falls into the understanding of the social Trinity. This understanding can also give the impression that the cross event can separate the relationship between the Father and the Son. By using a descriptive analysis method, this paper will show that even in the event of the cross, the relationship between the Father and the Son remains intact and one. First of all, the author describes Moltmann's view and provides some reviews of these views. Then, the author gives a view of the relationship between the Father and the Son with respect to the call of Jesus at the cross. Keywords: Jürgen Moltmann, broken Trinity, intratrinity relation, cross. Abstrak: Seruan Yesus yang mengatakan “Allahku, Allahku, mengapa Engkau meninggalkan Aku?” menarik perhatian Jürgen Moltmann untuk menyelidiki apa yang terjadi dalam relasi Bapa dan Anak pada peristiwa salib. Moltmann melihat bahwa pada momen ini untuk pertama kalinya Yesus berseru memanggil Bapa bukan dengan sebutan Bapa, tetapi dengan sebutan “Allah”. Seruan ini kemudian dilihat sebagai indikasi terjadinya keterpisahan dalam relasi intratritunggal. Moltmann mendukung pernyataannya ini dengan mengadopsi pemikiran Karl Rahner yang meyakini bahwa “the immanent Trinity is the economic Trinity.” Dalam upaya untuk menjelaskan apa yang terjadi dalam relasi Bapa dan Anak pada peristiwa salib, Moltmann memakai sudut pandang trinitaris, yaitu melihat Allah Tritunggal pertama-tama sebagai tiga pribadi yang berbeda kemudian melihat kesatuannya. Kelemahan dari pemikiran Moltmann adalah menimbulkan kesan the economic Trinity dapat mengubah the immanent Trinity dan jatuh pada pemahaman Trinitas sosial. Pemahaman ini juga dapat menimbulkan kesan bahwa peristiwa salib dapat membuat relasi Bapa dan Anak terpisah. Dengan menggunakan metode analisis deskriptif, tulisan ini akan memperlihatkan bahwa pada peristiwa salib pun, relasi Bapa dan Anak tetap utuh dan satu. Pertama-tama penulis memaparkan pandangan Moltmann dan memberikan beberapa tinjauan terhadap pandangan tersebut. Kemudian, penulis memberikan pandangan tentang relasi Bapa dan Anak terkait dengan seruan Yesus. Kata-kata Kunci: Jürgen Moltmann, keterpisahan Tritunggal, relasi intratritunggal, salib.

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44

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

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

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Soulen, R. Kendall. "The Name of the Holy Trinity." Theology Today 59, no. 2 (July 2002): 244–61. http://dx.doi.org/10.1177/004057360205900206.

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Christian thinking about the name of the Trinity can be more adequate to the Scriptures and to the identity and mystery of the Trinity by becoming more genuinely trinitarian in character. The name of the Trinity is best understood as one name in three inflections. Each inflection designates all three persons of the Trinity, but in an idiom that is especially characteristic of one person. Thus, the divine name consists in the unity of three inflections that—like the persons of the Trinity—are irreducibly distinct yet inseparably related. This approach provides a fruitful way to frame two contemporary questions concerning the name of the Trinity.

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Prabowo, Paulus Dimas. "Warisan Sastra Intertestamental Yahudi bagi Doktrin Trinitas Surat Efesus." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 7, no. 1 (May 12, 2024): 30–46. http://dx.doi.org/10.53827/lz.v7i1.158.

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The doctrine of the Trinity in the New Testament, especially in Paul's writings, is often thought to have a legacy from Greek culture. However, most of the New Testament writers, including Paul, were first century Jews with Second Temple Period Judaism. Therefore, observations of the doctrine of the Trinity need to look at Jewish intertestamenal literature, including the Apocrypha, Pseudepigrapha, and Qumran Texts which project the thoughts of the Second Temple Period of Judaism. Through thematic and comparative analysis methods, it was found that intertestamental Jewish literature inherited the doctrine of the Trinity in Ephesians in the form of the concept of God as Father, conveying the people as children of God (adopted), the Messiah as Lord and Son of God, the role of Messiah King and Messiah Priest, The dead Messiah, as well as the concept of the Holy Spirit dwelling within the community, provided the impetus for prophecy, as well as being a source of knowledge, guide and protector. Finally, it can be confirmed that Jewish influence is far greater than Greek influence in the doctrine of the Trinity.Doktrin Trinitas di dalam Perjanjian Baru, khususnya dalam tulisan-tulisan Paulus, sering dianggap memiliki warisan dari budaya Yunani. Namun kebanyakan penulis kitab Perjanjian Baru, termasuk Paulus, merupakan orang-orang Yahudi abad pertama dengan pandangan Second Temple Periode Judaism. Oleh sebab itu, pengamatan terhadap doktrin Trinitas perlu melihat sastra intertestamental Yahudi, meliputi Apokrifa, Pseudepigrafa, dan Teks Qumran yang memproyeksikan pemikiran Second Temple Periode Judaism. Melalui metode analisis tematik dan komparasi, ditemukan bahwa sastra intertestamental Yahudi memberikan warisan terhadap doktrin Trinitas di dalam Surat Efesus berupa konsep Allah sebagai Bapa, pengangkatan umat sebagai anak Allah (adopsi), Mesias sebagai Tuhan dan Anak Allah, peran Mesias Raja dan Mesias Imam, Mesias yang mati, serta konsep Roh Kudus yang berdiam di dalam komunitas, memberi dorongan nubuat, serta sebagai sumber pengetahuan, pembimbing dan pelindung. Akhirnya dapat ditegaskan, bahwa bahwa pengaruh Yahudi jauh lebih besar daripada pengaruh Yunani dalam doktrin Trinitas.

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Ismail, Roni. "DOGMA TRITUNGGAL MENURUT KRISTEN SAKSI-SAKSI YEHUWA." RELIGI JURNAL STUDI AGAMA-AGAMA 13, no. 2 (August 2, 2018): 133. http://dx.doi.org/10.14421/rejusta.2017.1302-01.

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In the tradition of mainstream Christianity, the Trinity is a very central dogma as a faith in God as the Father, the Son, and the Holy Spirit. It can be seen in the 12 creeds of the Apostolic Creed where the faith of the Trinity was first, second, and third. There is one school of Christianity, calling themselves Jehovah's Witnesses, rejecting the dogma of the Trinity in their divine concept. According to Jehovah's Witnesses, the word Trinity is not originated of the Bible. The Trinity is also not taught by early Christian Fathers and Pre-Nicene. The Trinity Dogma was introduced by Constantine for some reasons, and even continued in the Athanasian Creed. Jehovah's Witnesses therefore believe that the Trinity dogma is an apostate that the Bible has foretold, and is influenced by ancient beliefs and Platonism.

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Sleiman, Hassan A., and Rafael Corchuelo. "Trinity: On Using Trinary Trees for Unsupervised Web Data Extraction." IEEE Transactions on Knowledge and Data Engineering 26, no. 6 (June 2014): 1544–56. http://dx.doi.org/10.1109/tkde.2013.161.

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Ormerod, David. "Number Theory in George Herbert's "Trinity Sunday" and "Trinitie Sunday"." George Herbert Journal 12, no. 2 (1989): 27–36. http://dx.doi.org/10.1353/ghj.1989.0000.

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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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