Results for 'Trinity'

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  1.  49
    Which Trinity? Whose Monotheism?: Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology.Thomas H. McCall - 2010 - W.B. Eerdmans Pub. Co..
    Which Trinity? : the doctrine of the Trinity -- In contemporary philosophical theology -- Whose monotheism? : Jesus and his Abba -- Doctrine and analysis -- "Whoever raised Jesus from the dead" : Robert Jenson on the identity of the Triune God -- Moltmann's perichoresis : either too much or not enough -- "Eternal functional subordination" : considering a recent evangelical proposal -- Holy love and divine aseity in the theology of John Zizioulas -- Moving forward : theses (...)
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  2. The Trinity.Michael C. Rea - 2009 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press. pp. 403--429.
    This paper provides an overview of the Christian doctrine of the Trinity, with special attention to the most influential solutions to the so-called "threeness-oneness problem".
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  3. The Trinity and Extended Simples.Martin Pickup - 2016 - Faith and Philosophy 33 (4):414-440.
    In this paper, I will offer an analogy between the Trinity and extended simples that supports a Latin approach to the Trinity. The theoretical tools developed to discuss and debate extended simples in the literature of contemporary analytic metaphysics, I argue, can help us make useful conceptual distinctions in attempts to understand what it could be for God to be Triune. Furthermore, the analogy between extended simples and the Trinity might surprise some who find one of these (...)
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  4. Trinity.Daniel Howard-Snyder - 2015 - The Routledge Online Encyclopedia of Philosophy.
    This 9,000+ word entry briefly assesses five models of the Trinity, those espoused by (i) Richard Swinburne, (ii) William Lane Craig, (iii) Brian Leftow, (iv) Jeff Brower and Michael Rea, and (v) Peter van Inwagen.
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  5. Trinity Monotheism.Daniel Howard-Snyder - 2003 - Philosophia Christi 5 (2):375 - 403.
    Reprinted in Philosophical and Theological Essays on the Trinity, Oxford, 2009, eds Michael Rea and Thomas McCall. In this essay, I assess a certain version of ’social Trinitarianism’ put forward by J. P. Moreland and William Lane Craig, ’trinity monotheism’. I first show how their response to a familiar anti-Trinitarian argument arguably implies polytheism. I then show how they invoke three tenets central to their trinity monotheism in order to avoid that implication. After displaying these tenets more (...)
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  6.  88
    Trinity, Filioque and Semantic Ascent.H. E. Baber - 2008 - 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 (...); within theological contexts, which purport to describe intra-Trinitarian relations, it refers to the Trinity in toto-thus in holding that the Son and Holy Spirit proceed from the Father we affirm that the Trinity is the source and unifying principle of Trinitarian Persons. While this account is solves a nagging problem for Social Trinitarians it is theologically minimalist to the extent that it is compatible with both Social Trinitarianism and Latin Trinitarianism, and with heterodox Modalist and Tri-theist doctrines as well. Its only theological cost is incompatibility with the Filioque Clause, the doctrine that the Holy Spirit proceeds from both the Father and the Son—and arguably that may be a benefit. (shrink)
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  7. Catalogue of Manuscripts, Books and Berkeleiana Exhibited in the Library of Trinity College, Dublin, on the Occasion of the Commemoration of the Bicentennary of the Death of George Berkeley, Held on 7-12 July 1953.Trinity College & A. A. Luce - 1953 - Dublin University Press.
     
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  8. The Trinity. Augustine - 1963 - Catholic University of America Press.
  9. Trinity and Polytheism.Edward Wierenga - 2004 - Faith and Philosophy 21 (3):281-294.
    This paper develops an interpretation of the doctrine of the Trinity, drawn from Augustine and the Athanasian Creed. Such a doctrine includes divinity claims (the persons are divine), diversity claims (the persons are distinct), and a uniqueness claim (there is only one God). I propose and defend an interpretation of these theses according to which they are neither logically incompatible nor do they do entail that there are three (or four) gods.
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  10.  57
    The Trinity: A Philosophical Investigation.H. E. Baber - 2019 - London, UK: SCM Press.
    The doctrine of the Trinity developed in response to a range of theological interests, among them the project of reconciling claims about the divinity of Christ with monotheism and massaging Christian doctrine into the ambient (largely Platonic) philosophical framework of the period. More recently the Trinity doctrine has been deployed to promote normative claims concerning human nature, human relationships and social justice. During the past two decades analytic philosophers of religion have increasingly engaged with the doctrine. There are, (...)
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  11.  74
    The Trinity.H. E. Baber - 2015 - Faith and Philosophy 32 (2):161-171.
    Prima facie, relative identity looks like a perfect fit for the doctrine of the Trinity since it allows us to say that the Father, Son and Holy Spirit, each of which is a Trinitarian Person, are the same God but not the same Person. Nevertheless, relative identity solutions to logic puzzles concerning the doctrine of the Trinity have not, in recent years, been much pursued. Critics worry that relative identity accounts are unintuitive, uninformative or unintelligible. I suggest that (...)
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  12.  34
    Trinity.Dale Tuggy - 2010 - Stanford Encyclopedia of Philosophy.
  13.  36
    Antinomism, Trinity and the Challenge of Solov’Ëvan Pantheism in the Theology of Sergij Bulgakov.Brandon Gallaher - 2012 - Studies in East European Thought 64 (3-4):205-225.
    The paper argues that Sergej Bulgakov's sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, "pantheism") of Vladimir Solov'ëv's philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov'ëv's thought on the Trinity and Bulgakov's criticisms of it, the study then describes Bulgakov's antinomism and its application to the doctrine of God. However, it is contended that Bulgakov's antinomism ultimately falls into the same problems with (...)
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  14. The Logic of the Trinity.Einar Duenger Bohn - 2011 - Sophia 50 (3):363-374.
    Roughly, the problem of the Trinity is the problem of how God can be one and yet be the Father, the Son, and the Holy Spirit, which are three, not one. That one thing is identical with three distinct things seems to violate traditional laws of identity. I propose a solution to this problem according to which it is just an ordinary claim of one-many identity. For example, one pair of shoes is identical with two shoes; and my one (...)
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  15. Social Trinity and Tritheism.Cornelius Plantinga Jr - 1989 - In Ronald J. Feenstra (ed.), Trinity, Incarnation, and Atonement. Univ Notre Dame Pr.
     
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  16. Material Constitution and the Trinity.Jeffrey E. Brower & Michael C. Rea - 2005 - Faith and Philosophy 22 (1):57-76.
    The Christian doctrine of the Trinity poses a serious philosophical problem. On the one hand, it seems to imply that there is exactly one divine being; on the other hand, it seems to imply that there are three. There is another well-known philosophical problem that presents us with a similar sort of tension: the problem of material constitution. We argue in this paper that a relatively neglected solution to the problem of material constitution can be developed into a novel (...)
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  17. 10. Understanding the Trinity.Jeffrey E. Brower & Michael C. Rea - 2005 - Logos: A Journal of Catholic Thought and Culture 8 (1):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 (...)
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  18.  31
    Aesthetic Trinity Theory and the Sublime.Vladimir J. Konečni - 2011 - Philosophy Today 55 (1):64-73.
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  19.  99
    Trinity, Temporality, and Open Theism.Richard Rice - 2007 - Philosophia 35 (3-4):321-328.
    A number of thinkers today, including open theists, find reasons to attribute temporality to God. According to Robert W. Jenson, the Trinity is indispensable to a Christian concept of God, and divine temporality is essential to the meaning of the Trinity. Following the lead of early Christian thought, Jenson argues that the persons of the Trinity are relations, and these relations are temporal. Jenson’s insights are obscured, however, by problematic references to time as a sphere to which (...)
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  20. A Latin Trinity.Brian Leftow - 2004 - Faith and Philosophy 21 (3):304-333.
    Latin models of the Trinity begin from the existence of one God, and try to explain how one God can be three Persons. I offer an account of this based on an analogy with time-travel. A time-traveler returning to the same point in time repeatedly might have three successive events in his/her life occurring at that one location in public time. So too, God’s life might be such that three distinct parts of His life are always occurring at once, (...)
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  21.  81
    Trinity Monotheism Once More: A Response to Daniel Howard-Snyder.William Lane Craig - 2006 - Philosophia Christi 8 (1):101 - 113.
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  22. A Certain Kind of Trinity: Dependence, Substance, Explanation.Benjamin Sebastian Schnieder - 2006 - Philosophical Studies 129 (2):393-419.
    The main contribution of this paper is a novel account of ontological dependence. While dependence is often explained in terms of modality and existence, there are relations of dependence that slip through the mesh of such an account. Starting from an idea proposed by Jonathan Lowe, the article develops an account of ontological dependence based on a notion of explanation; on its basis, certain relations of dependence can be established that cannot be accounted by the modal-existential account. Dependence is only (...)
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  23.  60
    The Trinity is Unconstitutional.Brian Leftow - 2018 - Religious Studies 54 (3):359-376.
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  24.  32
    Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century.Maria Rosa Antognazza - 2007 - Yale University Press.
    Throughout his long intellectual life, Leibniz penned his reflections on Christian theology, yet this wealth of material has never been systematically gathered or studied. This book addresses an important and central aspect of these neglected materials—Leibniz’s writings on two mysteries central to Christian thought, the Trinity and the Incarnation. -/- From Antognazza’s study emerges a portrait of a thinker surprisingly receptive to traditional Christian theology and profoundly committed to defending the legitimacy of truths beyond the full grasp of human (...)
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  25.  9
    Tertullian on the Trinity.Bryan M. Litfin - 2019 - Perichoresis 17 (1):81-98.
    Tertullian is often portrayed as a prescient figure who accurately anticipated the Nicene consensus about the Trinity. But when he is examined against the background of his immediate predecessors, he falls into place as a typical second-century Logos theologian. He drew especially from Theophilus of Antioch, Justin Martyr, and Irenaeus of Lyons. At the same time, Tertullian did introduce some important innovations. His trinitarian language of ‘substance’ and ‘person’, rooted in Stoic metaphysics, offered the church a new way to (...)
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  26. “The Trinity Is Our Social Program”: The Doctrine of the Trinity and the Shape of Social Engagement.Miroslav Volf - 1998 - Modern Theology 14 (3):403-423.
  27.  22
    Mystery of the Trinity: A Reply to Einar Bøhn.Joseph Long - 2019 - Sophia 58 (2):301-307.
    In this journal, Einar Bøhn has proposed a solution to the so-called Trinitarian Paradox. After summarizing the Paradox and Bøhn’s proposed solution, I argue that those committed to Christian orthodoxy cannot accept the solution, for three reasons: First, it requires positing more kinds of divine entity than God and the Persons of the Trinity; second, it is based upon a false assumption; and, finally, the proposed solution amounts at best to a form of obscurantism.
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  28.  19
    A Trinity on a Trinity on a Trinity.John Zeis - 1993 - Sophia 32 (1):45 - 55.
    Using Geach’s Principle of the Relativity of Identity, the doctrine of the trinity is defended against charges of inconsistency put forward by David Wiggins and Richard Cartwright.
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  29. Trinity.Jeffrey Brower - 2004 - In Jeffrey E. Brower & Kevin Guilfoy (eds.), _The Cambridge Companion to Abelard_. Cambridge University Press. pp. 223-257.
    Theology is the preeminent academic discipline during the Middle Ages and, as a result, most of great thinkers of this period are highly trained theologians. Although this is common knowledge, it is sometimes overlooked that the systematic nature of medieval theology led its practitioners to develop full treatments of virtually every area within philosophy. Indeed, theological reflection not only provides the main context in which the medievals theorize about what we would now recognize as distinctively philosophical issues, but it is (...)
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  30. Indexicals and the Trinity: Two Non-Social Models.Scott M. Williams - 2013 - Journal of Analytic Theology 1:74-94.
    In recent analytic literature on the Trinity we have seen a variety of "social" models of the Trinity. By contrast there are few "non-­‐social" models. One prominent "non-­‐social" view is Brian Leftow's "Latin Trinity." I argue that the name of Leftow's model is not sufficiently descriptive in light of diverse models within Latin speaking theology. Next, I develop a new "non-­‐social" model that is inspired by Richard of St. Victor's description of a person in conjunction with my (...)
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  31. Trinity or Tritheism?Kelly James Clark - 1996 - 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 (...)
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  32.  21
    Trinity and Apologetics In the Theology of St. Augustine.John C. Cavadini - 2013 - Modern Theology 29 (1):48-82.
    This article examines Trinitarian themes in St. Augustine's City of God and in his On the Trinity. It argues that the scope and intention of the latter work can be clarified to some extent by noticing the apologetic commitments entailed in the exposition of the doctrine of the Trinity in the former. It argues against the tendency of some recent scholarship to restrict the intelligibility of the On the Trinity to converted Christians, even as it also defends (...)
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  33. The Trinity.Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.) - 1999 - Oxford University Press.
     
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  34.  95
    Hegel, the Trinity, and the ‘I’.Paolo Diego Bubbio - 2014 - International Journal for Philosophy of Religion 76 (2):129-150.
    The main goal of this paper is to argue the relevance of Hegel’s notion of the Trinity with respect to two aspects of Hegel’s idealism: the overcoming of subjectivism and his conception of the ‘I’. I contend that these two aspects are interconnected and that the Trinity is important to Hegel’s strategy for addressing these questions. I first address the problem of subjectivism by considering Hegel’s thought against the background of modern philosophy. I argue that the recognitive structure (...)
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  35.  10
    About the “Trinity Thesis” Regarding the Ontology of Computer Programs.Henri Stephanou - 2020 - Philosophy and Technology 33 (2):323-330.
    This review of Turner’s “Computational Artifacts” focuses on one of the key novelties of the book, namely the proposal to understand the nature of computer programs as a “trinity” of specification, symbolic program, and physical process, replacing the traditional dualist views of programs as functional/structural or as symbolic/physical. This trinitarian view is found to be robust and helpful to solve typical issues of dualist views. Drawing comparisons with Simon’s view of the artifact as an interface, the author suggests that (...)
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  36.  38
    The ‘Power’-Ful Trinity.Ben Page - 2017 - European Journal for Philosophy of Religion 9 (4):155-180.
    This paper proposes a new orthodox Latin Trinitarian model of the Trinity, through employing current work from the metaphysics of powers. It outlines theses defended within the contemporary powers literature that form the backbone of the account and then shows how they can be combined to provide an orthodox metaphysics of the Trinity. Having done this it addresses a further element required for orthodoxy, the ontological priority of the Father, and then notes a particular benefit that comes along (...)
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  37.  24
    Can a Latin Trinity Be Social? A Response to Scott M. Williams.William Hasker - 2018 - Faith and Philosophy 35 (3):356-366.
    Scott Williams’s Latin Social model of the Trinity holds that the trinitarian persons have between them a single set of divine mental powers and a single set of divine mental acts. He claims, nevertheless, that on his view the persons are able to use indexical pronouns such as “I.” This claim is examined and is found to be mistaken.
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  38.  5
    Trinity as Circumscription of Divine Love According to Friedrich Schleiermacher.Gregory A. Walter - 2008 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 50 (1):62-74.
    SUMMARYSchleiermacher's doctrine of the Trinity is constituted not only by his Glaubenslehre but also in Über den Gegensatz zwischen der Sabellianischen und der Athanasianischen Vorstellung von der Trinität . Schleiermacher can be seen to construe the persons of the Trinity as the circumscription of divinity. This point leads to consideration of divine wisdom as the ground of both the immanent and economic Trinity.
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  39.  13
    The Trinity Triangle and the Homonymy of the Word “Is” in Natural Language.Vladimir Lobovikov - 2015 - Philosophy Study 5 (7).
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  40. Trinity, Incarnation, and Atonement: Philosophical and Theological Essays.Ronald J. Feenstra, Cornelius Plantinga & Thomas P. Flint - 1992 - International Journal for Philosophy of Religion 32 (3):186-188.
     
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  41. Trinity: Theological Reflections of a Phenomenologist.Iso Kern - 1986 - In Essays in Phenomenological Theology. Suny Pr.
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  42.  30
    Divine Temporality, the Trinity, and the Charge of Arianism.R. T. Mullins - 2016 - Journal of Analytic Theology 4:267-290.
    Divine temporality is all the rage in certain theological circles today. Some even suggesting that the doctrine of the Trinity entails divine temporality. While I find this claim a bit strong, I do think that divine temporality can be quite useful for developing a robust model of the Trinity. However, not everyone agrees with this. Paul Helm has offered an objection to the so-called Oxford school of divine temporality based on the Christian doctrine of the Trinity. He (...)
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  43. The Trinity and Human Personal Identity.Udo Thiel - 2000 - In M. A. Stewart (ed.), English Philosophy in the Age of Locke. Oxford University Press. pp. 217--243.
     
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  44.  4
    Post-Structuralism and the Trinity: A Reading of The Brand New Testament.Anné H. Verhoef - 2019 - Hts Theological Studies 75 (1).
    From a post-structuralist position, it is problematic and seemingly impossible to refer to God as the Trinity. This article describes possibilities for thinking about the Trinity within a post-structuralist context. As an example of such thinking, the 2015 culture-critique film, The Brand New Testament, will be analysed. It is a creative retelling of the Christian story and of the Trinity in a secular and post-metaphysical vein. This ‘Brand New Testament’ reveals God as ‘one’ – as the encompassing (...)
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  45.  52
    Tritheism and the Trinity.C. Stephen Layman - 1988 - Faith and Philosophy 5 (3):291-298.
    This paper is a reflection on two ontological analogies that have played a role in discussion about the Trinity---the Modalist and Social analogies. I argue that the Modal analogy commits one to a view of the divine persons that comports poorly with Scripture. I then consider two arguments to the effect that the doctrine of the Trinity commits one to tritheism. I argue that the Social analogy contains better resources for handling these arguments than the more traditional position, (...)
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  46.  54
    A Leftovian Trinity?William Hasker - 2009 - Faith and Philosophy 26 (2):154-166.
    Brian Leftow has proposed a “Latin” doctrine of the Trinity according to which “the Father just is God,” and so also for the Son and the Spirit. I argue that Leftow’s doctrine as he presents it really does have the consequence that Father, Son, and Spirit are all identical, a consequence that is inconsistent with orthodox Trinitarianism. A fairly minor modification would enable Leftow to avoid this untoward consequence. But the doctrine as modified will still retain a strongly modalistic (...)
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  47. The Trinity is One God Not Three Gods. Boethius - unknown
  48.  65
    Unity of Action in a Latin Social Model of the Trinity.Scott M. Williams - 2017 - Faith and Philosophy 34 (3):321-346.
    I develop a Latin Social model of the Trinity that is an extension of my previous article on indexicals and the Trinity. I focus on the theological desideratum of the necessity of the divine persons’ unity of action. After giving my account of this, I compare it with Swinburne’s and Hasker’s social models and Leftow’s non-social model. I argue that their accounts of the divine persons’ unity of action are theologically unsatisfactory and that this unsatisfactoriness derives from a (...)
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  49.  16
    In Defense of a Latin Social Trinity: A Response to William Hasker.Scott M. Williams - 2020 - Faith and Philosophy 31 (7):96-117.
    In “Unity of Action in a Latin Social Model of the Trinity,” I objected to William Hasker’s Social Model of the Trinity (among others) on the grounds that it does not secure the necessary agreement between the divine persons. Further, I developed a Latin Social model of the Trinity. Hasker has responded by defending his Social Model and by raising seven objections against my Latin Social Model. Here I raise a new objection against Hasker on the grounds (...)
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  50. The Doctrine of the Trinity and the Logic of Relative Identity.James Cain - 1989 - 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.
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