scholarly journals La coherencia de la doctrina trinitaria desde la noción de función de Gottlob Frege

2021 ◽  
Vol 5 (2) ◽  
Author(s):  
Vicente Vide-Rodríguez
Keyword(s):  
Philosophical Theology ◽  
Gottlob Frege ◽  
Van Inwagen ◽  
Peter Van Inwagen ◽  
The Social ◽  
Triune God ◽  
The One ◽  
Social Trinitarianism ◽  
Critical Overview ◽  
The Trinity

En este artículo se pretende mostrar la coherencia de los enunciados sobre el Dios uno y trino en la teología analítica, a partir de su formulación en el llamado credo atanasiano. Se ofrece un panorama crítico sobre la discusión acerca de la inteligibilidad del misterio de la Trinidad en la teología filosófica analítica reciente, así como las diversas soluciones en algunos de sus más destacados representantes: la del trinitarianismo social (William Hasker), la del trinitarianismo latino (Brian Leftow) y la identidad relativa aplicada a la teoría trinitaria (Peter van Inwagen). Para superar las dificultades que tienen estas posiciones, derivadas, sobre todo, de su problemática noción de persona, se presenta una contribución a esta discusión con un novedoso análisis de la Trinidad, basado en la noción de función de Gottlob Frege. Con este análisis se explica por qué no hay contradicción entre los enunciados trinitarios, y así se justifica la consistencia y, en consecuencia, la coherencia de la doctrina trinitaria. Abstract: This article aims to show the coherence of the statements about the one and triune God in analytic theology, starting from their formulation in the so-called Athanasian Creed. It offers a critical overview of the discussion about the intelligibility of the mystery of the Trinity in recent analytic philosophical theology, as well as the various solutions in some of its most prominent representatives: the social trinitarianism (William Hasker), the Latin trinitarianism (Brian Leftow) and the relative identity applied to trinitarian theory (Peter van Inwagen). In order to overcome the difficulties with these positions, derived, above all, from their problematic notion of personhood, a contribution to this discussion is presented with a novel analysis of the Trinity, based on Gottlob Frege's notion of function. This analysis explains why there is no contradiction between trinitarian statements, and thus justifies the consistency and, consequently, the coherence of trinitarian doctrine.  

scholarly journals The Trinity: Prototype of Real Existence or Danger to Political Wellbeing? Tanner, Volf, and Yannaras in Conversation

Religions ◽  
2021 ◽  
Vol 12 (11) ◽  
pp. 998
Author(s):  
Jonathan Cole
Keyword(s):  
Political Theology ◽  
Political Organization ◽  
Eastern Orthodox ◽  
Primary Concern ◽  
Real Existence ◽  
Political Relations ◽  
Miroslav Volf ◽  
The One ◽  
Social Trinitarianism ◽  
The Trinity

Kathryn Tanner maintains that political theologies based on the Trinity are not only unsound, but potentially dangerous. Her primary concern is that the Trinity, by definition, cannot serve as a “model” for human socio-political organization. Miroslav Volf, while sharing Tanner’s sense that Trinitarian political theologies are fraught, nevertheless, maintains that the Trinity can serve as a “vision” for human socio-political relations, albeit not as a “program”. This article brings Tanner and Volf into conversation with Eastern Orthodox philosopher-theologian Christos Yannaras, whose Trinitarian political theology regards the Trinity as the “prototype” or “archetype” of a mode of existence in which humans can participate by transcending their natures, with the aim of realizing truth. This article argues that Yannaras offers a novel way of conceptualizing Trinitarian political theology which escapes Tanner and Volf’s criticisms, on the one hand, and offers Social Trinitarianism a fresh and fertile perspective that could advance its discourse.

Hasker’s Tri-Personal God vs. New Testament Theology

2021 ◽  
Vol 13 (1) ◽  
pp. 153-177
Author(s):  
Dale Tuggy
Keyword(s):  
New Testament ◽  
Strong Evidence ◽  
The New Testament ◽  
Triune God ◽  
Social Trinity ◽  
The One ◽  
Catholic Tradition ◽  
The Trinity

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

scholarly journals Konsep Kesatuan Yesus dan Allah Bapa Dalam Injil Yohanes 17:22 Untuk Menghadapi Doktrin Subordinansi Tritunggal Saksi Yehuwa

2020 ◽  
Vol 7 (1) ◽  
pp. 1-15
Author(s):  
Yanjumseby Yeverson Manafe ◽  
Yenny Anita Pattinama
Keyword(s):  
Holy Spirit ◽  
Critical Evaluation ◽  
Jehovah’S Witnesses ◽  
Jehovah's Witnesses ◽  
Great Debate ◽  
Triune God ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The One ◽  
The Trinity

Doktrin Trinitas atau doktrin Allah Tritunggal adalah pengajaran tentang Allah yang menyatakan diri-Nya dalam tiga pribadi, yaitu Allah Bapa, Allah Anak (Yesus Kristus), dan Allah Roh Kudus yang ketiganya adalah esa. Di satu sisi, doktrin tersebut merupakan doktrin yang sangat penting dan unik dalam kekristenan. Dikatakan penting karena doktrin ini berbicara tentang Allah Tritunggal yang menjadi pusat pujian, penyembahan dan pelayanan orang percaya. Dikatakan unik karena doktrin tersebut tidak terdapat dalam agama manapun di dunia ini. Namun, di sisi lain, doktrin tersebut merupakan doktrin yang sulit dipahami dan diterima oleh akal manusia bahkan menjadi bahan perdebatan yang hebat di berbagai tempat, masa dan kalangan manusia. Dengan studi eksegetis Yohanes 17: 22 sebagai dasar evaluasi kritis terhadap doktrin subordinasi Tritunggal dalam theologia Saksi Yehuwa, maka dapat diketahui bahwa doktrin subordinasi Tritunggal dalam theologia Saksi Yehuwa adalah doktrin yang menyimpang dari kebenaran Alkitab.   The doctrine of the Trinity or the doctrine of the Triune God is the teaching of God revealing Himself in three persons, namely God the Father, God the Son (Jesus Christ), and God the Holy Spirit of which all three are one. On the one hand, the doctrine is a doctrine that is very important and unique in Christianity. It is said to be important because this doctrine speaks of the triune God who is the center of the worship, worship and service of believers. Said to be unique because the doctrine does not exist in any religion in this world. However, on the other hand, the doctrine is a doctrine that is difficult to understand and accepted by human reason and even becomes a matter of great debate in various places, times and circles of humans. With the exegetical study of John 17: 22 as the basis for a critical evaluation of the doctrine of the subordination of the Trinity in the theology of Jehovah's Witnesses, it can be seen that the doctrine of the subordination of the Trinity in the theology of Jehovah's Witnesses is a doctrine that deviates from Bible truth.

Polytheism and Christian Belief

2020 ◽  
pp. 170-184
Author(s):  
Michael C. Rea
Keyword(s):  
Christian Belief ◽  
New Kingdom ◽  
The Social ◽  
Doctrine Of The Trinity ◽  
Social Trinitarianism ◽  
The Trinity

Christian philosophers and theologians have long been concerned with the question of how to reconcile their belief in three fully divine Persons with their commitment to monotheism. The most popular strategy for doing this—the social trinitarian strategy—argues that, though the divine Persons are in no sense the same God, monotheism is secured by certain relations that obtain among them. It is argued that if the social trinitarian understanding of the doctrine of the Trinity is correct, then Christianity is not interestingly different from the polytheistic Amun-Re theology of Egypt’s New Kingdom period. Thus, social trinitarianism should be classified as a version of polytheism rather than monotheism.

How to be a trinitarian theologian: a critique of Wolfhart Pannenberg's systematic theology

2007 ◽  
Vol 60 (2) ◽  
pp. 180-195
Author(s):  
Iain Taylor
Keyword(s):  
Critical Assessment ◽  
Theological Method ◽  
Systematic Theology ◽  
Rational Theology ◽  
Modern Age ◽  
Triune God ◽  
The One ◽  
The Trinity ◽  
Modern Thinking

This article is a critical assessment of Pannenberg's trinitarian approach in his Systematic Theology. In particular it raises the questions of how far Pannenberg's emphasis on the Trinity affects the practice of theology and of how the theologian should understand his or her task in the light of the being and work of the triune God. It argues that there is an uneasy tension between Pannenberg's commitment to thoroughgoing trinitarianism on the one hand and his commitment to a rational theology that takes account of the modern age. This tension can be seen most clearly in Pannenberg's treatment of christology, faith and theological method. It is at these points, where modern thinking has often been so critical with traditional theology, that Pannenberg's trinitarian commitments are not deployed as consistently or penetratingly as elsewhere.

scholarly journals When and How in the History of Theology Did the Triune God Replace the Father as the Only True God?

2020 ◽  
Vol 4 (2) ◽  
Author(s):  
Dale Tuggy
Keyword(s):  
Traditional View ◽  
Triune God ◽  
History Of ◽  
History Of Theology ◽  
The One ◽  
The Trinity

A traditional view is that Christians have always believed that the one God is three Persons in one essence or being. Orthodox analytic theologian Beau Branson has recently argued that this is untrue, as earlier “fathers” taught that the one God just is the Father. He argues that this sensible Eastern view was misunderstood by Western sources, which is how the idea of the one God as tripersonal entered into mainstream Christian theologies. While I agree with Branson that in about the first three Christian centuries the teaching was that the one God just is the Father, I argue that his account about when and how the idea of a triune God comes in is mistaken, because we can see this new idea of a tripersonal God appearing in both Eastern and Western sources around the time of the council at Constantinople in 381, the surviving statement of which is the earliest “official” creed which assumes and implies that the one God is the Trinity, the tripersonal God.

A Critical Analysis of the Concept of Missio Dei. Suggestions for a Trinitarian Understanding

2021 ◽  
Vol 63 (3) ◽  
pp. 329-340
Author(s):  
Chung-Hyun Baik
Keyword(s):  
Critical Analysis ◽  
Early Church ◽  
Missio Dei ◽  
Remarkable Feature ◽  
The World ◽  
Triune God ◽  
Doctrine Of The Trinity ◽  
The One ◽  
Near Future ◽  
The Trinity

Abstract This paper investigates the concept of missio Dei at Willingen and beyond, and identifies its most remarkable feature which regards God as the initiator and subject of mission, thereby redefining missio ecclesiae with three striking characteristics: first, all places of the world including both the immediate neighborhood and the uttermost parts of the earths; second, all spheres of life such as society, politics, economy and culture; and finally, all events of the time such as catastrophes in the history. In so doing, this paper clearly discovers that missio Dei is here approached primarily in a differentiation from or a sharp contrast to missio ecclesiae from the start, and that, for that reason, the concept of missio Dei at Willingen and beyond has not been fully trinitarian, though it often mentions the triune God. And it also discovers that it goes further either toward an emphasis on culture on the one hand, or toward that on the world on the other hand. Such being the case, this paper suggests that it is necessary to consider the implications of the doctrine of the Trinity for mission more fully to reconfigure the concept of missio Dei. Due to some limits, this paper does not deal with this issue full-fledgedly, but intends to suggest a couple of guidelines for doing so. First, we need to approach missio Dei quite differently, that is, primarily not in relation to missio ecclesiae but in relation to processio Dei, that is, the procession of the triune God. Second, noting that, since the early church, missio Dei has been understood primarily in relation to processio Dei, we need to keep in mind that we could not discuss missio more fully without dealing with processio, and vice versa. If we have these two guidelines in mind, the concept of missio Dei would be much more abundant and fruitful. Further studies on some particular implications of the doctrine of the Trinity for mission need to be done in missiology and also theology in general in the near future.

The Ontological Trinity in the Context of Historical Religions

1976 ◽  
Vol 29 (4) ◽  
pp. 301-310
Author(s):  
Christopher Kaiser
Keyword(s):  
The Other ◽  
Christian Theology ◽  
Cultural Research ◽  
Triune God ◽  
Doctrine Of The Trinity ◽  
History Of Religions ◽  
History Of ◽  
The One ◽  
The Impact ◽  
The Trinity

It used to be thought, in western Christendom, at least, that belief in a triune God was a unique feature of Christian theology. The doctrine of the Trinity was thought to distinguish Christianity from the strict ‘monotheism’ of Judaism and Islam (which deny a plurality of ‘persons’ in the Godhead), on the one hand, and from the ‘polytheism’ or ‘pantheism’ of Greek and Indian religions, on the other. Needless to say, this traditional view reflected an unfair bias toward Christianity and a distorted view of the other religions, especially the ‘pagan’ ones of Greece and India. Since the eighteenth century, however, considerable historical and cultural research has been done on non-Christian religions, and, in our own time, the impact of its results is finally beginning to be felt in the church as a whole. Far from being unique, the doctrine of the Trinity now seems to have been influenced by Stoic and neo-Platonic speculation about God and the world and even to have parallels in the ‘theologies’ of Hinduism and Buddhism. All of a sudden, ‘trinities’ are appearing everywhere in the history of religions as if they were the fulfilment of a universal ‘archetype’ or realisations of a ‘perfect number’, reflecting the subconscious of man more than the objective reality of God. It seems that we must either launch out into a sea of pan-trinitarianism, or else retreat to the safer shores of strict ‘monotheism’ (but, then, the idea of strict ‘oneness’ is probably an archetype of some sort, as well!).

Murder with Impunity: The Construction of Arab Masculinities and Honor Crimes

1970 ◽  
pp. 38-45
Author(s):  
May Abu Jaber
Keyword(s):  
Violence Against Women ◽  
Social Boundaries ◽  
Religious Institutions ◽  
The Social ◽  
The Family ◽  
The Media ◽  
The One ◽  
Male Authority ◽  
Cultural Networks ◽  
Gender Specific

Violence against women (VAW) continues to exist as a pervasive, structural,systematic, and institutionalized violation of women’s basic human rights (UNDivision of Advancement for Women, 2006). It cuts across the boundaries of age, race, class, education, and religion which affect women of all ages and all backgrounds in every corner of the world. Such violence is used to control and subjugate women by instilling a sense of insecurity that keeps them “bound to the home, economically exploited and socially suppressed” (Mathu, 2008, p. 65). It is estimated that one out of every five women worldwide will be abused during her lifetime with rates reaching up to 70 percent in some countries (WHO, 2005). Whether this abuse is perpetrated by the state and its agents, by family members, or even by strangers, VAW is closely related to the regulation of sexuality in a gender specific (patriarchal) manner. This regulation is, on the one hand, maintained through the implementation of strict cultural, communal, and religious norms, and on the other hand, through particular legal measures that sustain these norms. Therefore, religious institutions, the media, the family/tribe, cultural networks, and the legal system continually disciplinewomen’s sexuality and punish those women (and in some instances men) who have transgressed or allegedly contravened the social boundaries of ‘appropriateness’ as delineated by each society. Such women/men may include lesbians/gays, women who appear ‘too masculine’ or men who appear ‘too feminine,’ women who try to exercise their rights freely or men who do not assert their rights as ‘real men’ should, women/men who have been sexually assaulted or raped, and women/men who challenge male/older male authority.

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