About this topic
Summary Christianity claims that there is a God and that he is or consists of three persons. There is a range of views: some take the three persons to be nearly identical or to be three aspects of the one God, others take the three persons to be three distinct persons who form a unity which makes it right to say that there is one God. The texts in this category discuss how the doctrine of the trinity is to be spelled out.
Key works Davis et al 1999 contains recent articles about the trinity. Swinburne 1994 contains a social theory of the trinity. Brower & Rea 2005 discusses material constitution and the trinity.
Introductions Rea 2009
  Show all references
Related categories
Siblings:See also:History/traditions: The Trinity
178 found
Search inside:
(import / add options)   Sort by:
1 — 50 / 178
  1. B. W. A. (1981). Disputed Questions on the Mystery of the Trinity. Review of Metaphysics 35 (1):117-118.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  2. B. W. A. (1979). The Twelve Patriarchs, the Mystical Ark, Book Three of the Trinity. Review of Metaphysics 33 (2):445-447.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  3. Marilyn McCord Adams (2008). The Metaphysics of the Trinity in Some Fourteenth Century Franciscans. Franciscan Studies 66 (1):101 - 168.
  4. José Tomás Alvarado Marambio (2013). Recent theories of the Trinity. Veritas 29:189-217.
    Este trabajo presenta y discute diferentes intentos recientes para resolver el así llamado «problema de la Trinidad». Las declaraciones dogmáticas han asumido que (a) sólo hay un Dios; (b) que hay tres personas diferentes, el Padre, el Hijo y el Espíritu Santo; y (c) que esas tres personas son un solo Dios. Pero si hay tres personas diferentes y esas tres personas diferentes son Dios, entonces parece que, o bien no hay un único Dios, o no hay realmente tres personas (...)
    Remove from this list |
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  5. James Anderson (2005). In Defence of Mystery: A Reply to Dale Tuggy. Religious Studies 41 (2):145-163.
    In a recent article, Dale Tuggy argues that the two most favoured approaches to explicating the doctrine of the Trinity, Social Trinitarianism and Latin Trinitarianism, are unsatisfactory on either logical or biblical grounds. Moreover, he contends that appealing to ‘mystery’ in the face of apparent contradiction is rationally and theologically unacceptable. I raise some critical questions about Tuggy's assessment of the most relevant biblical data, before defending against his objections the rationality of an appeal to mystery in the face of (...)
    Remove from this list | Direct download (9 more)  
     
    My bibliography  
     
    Export citation  
  6. Maria Rosa Antognazza (2001). Leibniz de Deo Trino: Philosophical Aspects of Leibniz's Conception of the Trinity. Religious Studies 37 (1):1-13.
    This paper discusses Leibniz's Trinitarian doctrine in the light of his philosophy, as revealed by a set of virtually unstudied texts. The first part of the paper examines Leibniz's defence of the Trinity against the charge of contradiction as a necessary precondition to the development of his own conception of the Trinity. The second part discusses some of the key features of Leibniz's Trinitarian doctrine, notably his conception of person, the analogy between the human mind and the Trinity, and the (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  7. Maria Rosa Antognazza (2001). The Defence of the Mysteries of the Trinity and the Incarnation: An Example of Leibniz's 'Other' Reason. British Journal for the History of Philosophy 9 (2):283 – 309.
    In this paper I will discuss certain aspects of Leibniz's theory and practice of 'soft reasoning' as exemplified by his defence of two central mysteries of the Christian revelation: the Trinity and the Incarnation. By theory and practice of 'soft' or 'broad' reasoning, I mean the development of rational strategies which can successefully be applied to the many areas of human understanding which escape strict demonstration, that is, the 'hard' or 'narrow' reasoning typical of mathematical argumentation. These strategies disclose an (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  8. William S. Babcock (1991). A Changing of the Christian God The Doctrine of the Trinity in the Seventeenth Century. Interpretation 45 (2):133-146.
    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.
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  9. H. E. Baber (2008). Trinity, Filioque and Semantic Ascent. Sophia 47 (2):149 - 160.
    It is difficult to reconcile claims about the Father's role as the progenitor of Trinitarian Persons with commitment to the equality of the persons, a problem that is especially acute for Social Trinitarians. I propose a metatheological account of the doctrine of the Trinity that facilitates the reconciliation of these two claims. On the proposed account, ‘Father’ is systematically ambiguous. Within economic contexts, those which characterize God's relation to the world, ‘Father’ refers to the First Person of the Trinity; within (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  10. Allan Bäck (1998). Scotus on the Consistency of the Incarnation and the Trinity. Vivarium 36 (1):83-107.
    Medieval theologians discussed the logical structure of reduplicative propositions in the midst of their discussions of the Incarnation and the Trinity. Aquinas has the usual medieval analyzes of reduplicative propositions: the specificative and the strictly reduplicative. But neither analysis resolves successfully the problems of the consistency of the statements about God while avoiding making the Trinity or the Incarnation a merely accidental feature of Him. However, Scotus introduces another analysis: abstractive. I shall conclude that Scotus’s view of reduplication, one, if (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  11. John Barresi (2006). On Earth As It Is in Heaven: Trinitarian Influences on Locke's Account of Personal Identity. The Pluralist 1 (1):110 - 128.
    Locke’s concepts of person and self as they first appeared in the 1694 essay were not original to him but had already appeared in the Trinitarian controversy in England in the early 1690s. In particular, William Sherlock, who in 1690 argued that the Trinity might be understood as composed of three distinct self-conscious minds or persons in one God, previously used not only concepts but also phrases that Locke used in his definition of person. Both Sherlock and Locke defined person (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  12. Timothy W. Bartel (1988). The Plight of the Relative Trinitarian. Religious Studies 24 (2):129 - 155.
    SOME PHILOSOPHERS RESORT TO RELATIVE IDENTITY IN ORDER TO DEFEND THE CHRISTIAN DOCTRINE OF THE TRINITY AGAINST ACCUSATIONS OF INCOHERENCE: THEY CLAIM THAT FATHER, SON, AND HOLY SPIRIT ARE NUMERICALLY THE SAME DEITY BUT ALSO NUMERICALLY DISTINCT PERSONS. I ARGUE THAT THEIR CLAIM IS EITHER INCOHERENT OR IMPOSSIBLE TO MOTIVATE. I ALSO ARGUE THAT THE SOCIAL INTERPRETATION OF THE TRINITY, ACCORDING TO WHICH FATHER, SON, AND HOLY SPIRIT ARE DISTINCT "SIMPLICITER", IS NOT OBVIOUSLY UNORTHODOX.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  13. Frederick Christian Bauerschmidt (2007). The Trinity. In David Matzko McCarthy & M. Therese Lysaught (eds.), Gathered for the Journey: Moral Theology in Catholic Perspective. William B. Eerdmans Pub..
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  14. Werner Beierwaltes (1994). Unity and Trinity in Dionysius and Eriugena. Hermathena 157:1 - 20.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  15. Henri Beunders (2008). Fortuyn, Van Gogh, Hirsi Ali: Why the Unholy Trinity Was Driven Out of the Netherlands. Contagion: Journal of Violence, Mimesis, and Culture 15 (1):201-219.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  16. John Bligh & J. S. (1960). Richard of St Victor's de Trinitate: Augustinian or Abelardian? Heythrop Journal 1 (2):118–139.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  17. Paul Richard Blum (2004). Trinity and Triangle -- Giordano Bruno's Secularizing of the Cusanian Trinity. Soter 14 (42):41 - 48.
    Nicholas of Cusa (1402-1464) explored the boundaries of human reason for the sake of making religious belief believable. Unwillingly, he became a milestone in the process of rationalizing Christian theology. Giordano Bruno (1548-1600) is a proof to this perspective by the way he makes use of Cusanus’s approach. In his ’Spaccio de la bestia trionfante’, Bruno discusses Cusanus’s attempts at the geometrical problem of squaring the circle. Bruno not only promotes his atomistic geometry, he also uses the metaphoric meaning of (...)
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  18. Boethius, The Trinity is One God Not Three Gods.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  19. Bracken (1978). Process Philosophy and Trinitarian Theology. Process Studies 8 (4):217 - 230.
    RECENT THEOLOGICAL SPECULATION ON THE TRINITY HAS CONCEIVED THE DIVINE NATURE AS AN INTERPERSONAL PROCESS. WHITEHEADIAN PHILOSOPHY MAY POSSIBLY BE USEFUL HERE. ON THE ASSUMPTION THAT NOT ONLY ACTUAL ENTITIES, BUT LIKEWISE WHITEHEADIAN SOCIETIES POSSESS AN ONTOLOGICAL UNITY AND EXERCISE AN AGENCY PROPER TO THEMSELVES, THEN THE TRINITY MAY BE VIEWED AS A DEMOCRATICALLY ORGANIZED STRUCTURED SOCIETY WITH EACH OF THE DIVINE PERSONS AS A SUBORDINATE PERSONALLY ORDERED SOCIETY OF ACTUAL OCCASIONS.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  20. Joseph A. Bracken & J. S. (1974). The Holy Trinity as a Community of Divine Persons, I. Heythrop Journal 15 (2):166–182.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  21. Joseph A. Bracken & J. S. (1974). The Holy Trinity as a Community of Divine Persons, II Person and Nature in the Doctrine of God. Heythrop Journal 15 (3):257–270.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  22. Jeffrey Brower (2004). Trinity. In The Cambridge Companion to Abelard. Cambridge Univ Pr.
    This article provides a sympathetic treatment of Abelard’s account of the Christian doctrine of the Trinity. It argues that the key to Abelard’s account lies in his ingenious defense of a form of numerical sameness without identity--a relation whose application to the Trinity he justifies on the grounds that it must be invoked to explain familiar cases of material constitution. The conclusion is that, although Abelard’s discussion provides the resources to establish the coherence of the Trinity, his attempt to reconcile (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  23. Jeffrey E. Brower (2004). The Problem with Social Trinitarianism: A Reply to Wierenga. Faith and Philosophy 21 (3):295-303.
    In a recent article, Edward Wierenga defends a version of Social Trinitarianism according to which the Persons of the Trinity form a unique society of really distinct divine beings, each of whom has its own exemplification of divinity. In this paper, I call attention to several philosophical and theological difficulties with Wierenga’s account, as well as to a problem that such difficulties pose for Social Trinitarianism generally. I then briefly suggest what I take to be a more promising approach to (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  24. Jeffrey E. Brower & Michael Rea (2005). Material Constitution and the Trinity. Faith and Philosophy 22 (1):57-76.
    As is well known, the Christian doctrine of the Trinity poses a serious philosophical problem. On the one hand, it affirms that there are three distinct Persons—Father, Son, and Holy Spirit—each of whom is God. On the other hand, it says that there is one and only one God. The doctrine therefore pulls us in two directions at once—in the direction of saying that there is exactly one divine being and in the direction of saying that there is more than (...)
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  25. Jeffrey E. Brower & Michael Rea (2004). Understanding the Trinity. Logos 8:145-157.
    The doctrine of the Trinity poses a deep and difficult problem. On the one hand, it says that there are three distinct Persons—Father, Son, and Holy Spirit—and that each of these Persons “is God”. On the other hand, it says that there is one and only one God. So it appears to involve a contradiction. It seems to say that there is exactly one divine being, and also that there is more than one. How are we to make sense of (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  26. Jeffrey E. Brower & Michael C. Rea (2005). 10. Understanding the Trinity. Logos: A Journal of Catholic Thought and Culture 8 (1).
    The doctrine of the Trinity poses a deep and difficult problem. On the one hand, it says that there are three distinct Persons—Father, Son, and Holy Spirit—and that each of these Persons “is God”. On the other hand, it says that there is one and only one God. So it appears to involve a contradiction. It seems to say that there is exactly one divine being, and also that there is more than one. How are we to make sense of (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  27. David Brown (1999). Colin E. Gunton the Triune Creator: A Historical and Systematic Study. (Edinburgh: Edinburgh University Press, 1998). Pp.×+246. £14.95 Pbk. [REVIEW] Religious Studies 35 (4):493-504.
    Remove from this list | Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  28. Giorgio Buccellati (2012). The Trinity in a Mesopotamian Perspective. Rivista di Filosofia Neo-Scolastica 104 (1):29-48.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  29. Aurea Marin Burocchi (2012). Deus Trindade (God as a Trinity). DOI: 10.5752/P. 2175-5841.2012 v10n26p522. Horizonte 10 (26):522-537.
    A novidade do Deus cristão apresentado por Jesus Cristo é a Trindade. Sem contradizer o monoteísmo judeu, a reflexão para formulação dogmática se estendeu por quatro séculos. Sucessivamente, a Trindade foi tema esquecido na Igreja por 1.600 anos. Sua importância está sendo redescoberta não somente na liturgia, mas, também, na vida e na reflexão eclesial. A unidade no amor dos Três distintos, Pai, Filho e Espírito Santo, estimula a espiritualidade e a vivência do cristão de hoje. Para tanto, é necessário (...)
    Remove from this list |
    Translate to English
    | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  30. Oleg V. Bychkov (2008). What Does Beauty Have to Do with the Trinity? From Augustine to Duns Scotus. Franciscan Studies 66 (1):197 - 212.
    The issue of why God, the Trinity and Christ in Christianity can be called "beautiful" has been muddled in literature on theological aesthetics. John Duns Scotus’s detailed discussion of relations within the Trinity helps resolve this issue. The Trinity can be called "beautiful" in at least three senses, depending on whether one considers Trinitarian relations at all, whether one looks at the relation of equality, or whether one analyzes relations of origin.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  31. James Cain (2006). Trinity and Consistency. Faith and Philosophy 23 (1):45-54.
    P. T. Geach has argued that it is impossible to demonstrate that the doctrine of the Trinity is consistent. I try to show why -- on a common understanding of the notion of consistency -- his reasoning is flawed and why, on Geach’s own principles, one should expect that if the doctrine of the Trinity is true then it will be possible to prove that the doctrine is consistent, and it will be possible to do this in a way that (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  32. James Cain (1989). The Doctrine of the Trinity and the Logic of Relative Identity. Religious Studies 25 (2):141 - 152.
    I EXPLORE ONE WAY IN WHICH THE THEORY OF RELATIVE IDENTITY (DEVELOPED ALONG LINES SUGGESTED BY GEACH’S WRITINGS) CAN BE USED TO UNDERSTAND THE WAY LANGUAGE FUNCTIONS IN TRINITARIAN DOCTRINE. THIS INCLUDES A DISCUSSION OF REDUPLICATIVE PROPOSITIONS.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  33. Stratford Caldecott (2011). Liturgy, Trinity, and Time. The Chesterton Review 37 (1-2):244-257.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  34. Stratford Caldecott (2011). Liturgy, Trinity, and Time. The Chesterton Review 37 (1-2):244-257.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  35. Stratford Caldecott (2011). Liturgy, Trinity, and Time. The Chesterton Review 37 (1-2):244-257.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  36. Stratford Caldecott (2011). Liturgy, Trinity, and Time. The Chesterton Review 37 (1-2):244-257.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  37. Stratford Caldecott (1993). Trinity and Society. The Chesterton Review 19 (4):463-489.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  38. Brandon Carey (2011). Social Trinitarianism and Polytheism. Religious Studies 47 (1):97 - 107.
    Social Trinitarians attempt to solve the logical problem of the Trinity by claiming that there are three numerically distinct divine persons. A common objection to this view is that it is seemingly committed to the existence of multiple Gods and is therefore polytheistic. I consider Edward Wierenga’s response to this objection, as well as two other possible responses, and show that each faces serious philosophical problems. I conclude that, in the absence of a better method of distinguishing the property of (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  39. Charles J. Cassini & GLoria L. Schaab (2009). Transcendentals and Trinity. Heythrop Journal 50 (4):658-668.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  40. Kelly James Clark (1996). Trinity or Tritheism? Religious Studies 32 (4):463 - 476.
    The focus of this paper is the social trinitarian account in Richard Swinburne's "The Christian God." After setting out the route Swinburne follows in reaching his conclusions about the Godhead, I endeavour to show two things: (i) that his account does not avoid the charge of tritheism and thus is not faithful to key elements in the Christian creeds; (ii) the philosophical moves behind his conclusions are not compelling if, as we can, we challenge his assumptions about divine necessity. A (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  41. Mary T. Clark (2005). De Trinitate. In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge Univ Pr. 91--102.
    St. Augustine of Hippo wrote the ’De Trinitate’ to explain to critics of the Nicene Creed how the Christian doctrine of the divinity and coequality of Father, Son, and Holy Spirit is present in Scripture. He also wanted to convince philosophers that Christ is the Wisdom they sought. Augustine’s third purpose was to correlate the biblical truth that all human persons are created to image God, a Trinity, a communion of love, with the first two Commandments of the Old and (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  42. Mary T. Clark (1982). A Neoplatonic Commentary on Christian Trinity: Marius Victorinus. In Neoplatonism and Christian Thought. Suny Pr.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  43. Jonathan Christopher Cleary (1986). Trikaya and Trinity: The Mediation of the Absolute. Buddhist-Christian Studies 6:63-78.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  44. William Lane Craig (2006). Trinity Monotheism Once More: A Response to Daniel Howard-Snyder. Philosophia Christi 8 (1):101 - 113.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  45. William Lane Craig (2005). Does the Problem of Material Constitution Illuminate the Doctrine of the Trinity? Faith and Philosophy 22 (1):77-86.
    Michael Rea and Jeffery Brower have offered a provocative new model of the Trinity on the analogy of the Aristotelian solution to the problem of material constitution. Just as a fist and a hand can be distinct entities composed of a common matter and yet numerically the same object, so the persons of the Trinity can be distinct entities (persons) composed of a common "matter" (the divine essence) and yet numerically the same object (God). I express doubts about the degree (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  46. Richard Cross (2003). Duns Scotus on Divine Substance and the Trinity. Medieval Philosophy and Theology 11 (02):181-201.
    Remove from this list | Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  47. Richard Cross (2002). Two Models of the Trinity? Heythrop Journal 43 (3):275–294.
    Contrary to a common assumption, I argue that there is full agreement between East and West on the issue of the relation between the divine essence and the divine persons. I defend this claim by using the understanding of universals found in D. M. Armstrong to cast light on the theories. Taking Gregory of Nyssa and John of Damascus as representatives of the Eastern tradition, I show that this tradition sees the divine essence as a numerically singular object that is (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  48. Richard Brian Davis (2002). Haecceities, Individuation and the Trinity: A Reply to Keith Yandell. Religious Studies 38 (2):201-213.
    In this paper I reply to Keith Yandell's recent charge that Anselmian theists cannot also be Trinitarians. Yandell's case turns on the contention that it is impossible to individuate Trinitarian members, if they exist necessarily. Since the ranks of Anselmian Trinitarians includes the likes of Alvin Plantinga, Robert Adams, and Thomas Flint, Yandell's claim is of considerable interest and import. I argue, by contrast, that Anselmians can appeal to what Plantinga calls an essence or haecceity – a property essentially unique (...)
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  49. Stephen T. Davis (1999). A Somewhat Playful Proof of the Social Trinity in Five Easy Steps. Philosophia Christi 1 (2):103 - 105.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  50. Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.) (1999). The Trinity. Oxford UP.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
1 — 50 / 178