This work represents a contribution to the dialogue between the traditions of Eastern and Western Christian thought. Through the writings of Karl Barth and John Zizioulas, Dr Collins seeks to set up an ecumenical dialogue concerning Trinitarian thought.

Drawing together scholars whose essays exhibit work after Barth in engaging the doctrine of the Trinity and its related themes. Barth's thought, as evidenced amongst his most expert commentators, allows for a variety of interpretations, the details of which are being hammered out on the pages of academic journals and volumes such as this one. It is this variety of responses to and interpretations of Barth's theology that gives such vibrancy to the essays in this volume by seasoned Barth scholars and voices new to the conversation.

The doctrine of the Trinity poses a series of problems for feminist theology. At a basic level, the androcentric nature of trinitarian language serves to promote the male as more fully in the image of God and as the archetype of humanity, pushing women to the margins of personhood. It is no surprise then that feminist scholarship on this doctrine has often focused on what's wrong with the Trinity, setting out the problems raised by the use of traditional androcentric trinitarian language. This book brings together a discussion of feminist theological methodology with a critical exploration of the doctrine of the Trinity. Focussing on what's right with the Trinity as opposed to what's wrong with the Trinity, it considers the usefulness of this doctrine for feminist theology today. It replaces a stress on trinitarian language with an emphasis on trinitarian thought, exploring how we might effectively think rather than speak God in light of feminist concerns. In particular, it asks how a trinitarian understanding of God might support, and be supported by, key values which underpin a feminist way of doing theology, specifically values which underpin the methodological use of women's experience in feminist theology. The central argument is that thinking God as Trinity need not serve to reinforce patriarchal values and ideals but may in fact promote the subjectivity and personhood of women.

This book explores the complex ideas of the Trinity and God, placing particular emphasis on the Pentecostal Church. If Jesus and the Spirit are divine to the same extent as the God of Israel, what is their relationship with the Father? Traditionally, the Western Church responds that there are three persons in the one God. How did the early Church think about the Trinity? The Church assumed that Jesus died a gruesome death on the cross to atone for our sins. This implies that God required one part of the divine to die to appease another part of the divine. A further complication arises when we consider that Jesus taught believers to forgive – why, then, did God not forgive humans? This book challenges the reader to rethink and reconsider their conception of God and the Trinity, given that God falls outside our frame of reference and outside of our universe (which we can consider our final frame of reference).

Recent Developments in Trinitarian Theology explores the major renaissance that Trinitarian theology has undergone in recent decades. Remarkably, all the main Christian denominations have participated in this, and contemporary Trinitarian theology is a discussion that often crosses over confessional boundaries. English-language theology plays an important role in the renewal of Trinitarian theology and that role is the focus of this symposium. Its purpose is twofold: to gather in an international setting leading thinkers to present the major developments in Trinitarian theology and to show how Trinitarian theology can contribute to new thinking in several contemporary systematic and critical fields, including political theology and the theology of religions.

Where did the Holy Trinity originate as a doctrine? Why did this doctrine develop? How can Christians speak of God as three persons and also worship one God? The College Student's Introduction to the Trinity examines how the doctrine of the Trinity has been interpreted in Eastern Christianity, Western Christianity, and by contemporary theologians, including feminists and process theologians.

Despite the burgeoning literature on Karl Barth, his doctrine of the Holy Spirit continues to be under-appreciated by his friends and critics alike. Yet, while Barth's commitment to the doctrine of the procession of the Holy Spirit from the Father and the Son (Filioque) is well-known, many scholars dismiss his stand as ecumenically untenable and few have bothered to subject his stance on the Filioque to close theological analysis. For those interested in this long-standing ecumenical point of contention between Eastern and Western trinitarian theology, this book will show how Barth's doctrine of the Filioque may still have something to contribute to the debate. The work traces the origin of Barth's commitment to the Filioque in his early career (particularly in Romans and the Göttingen Dogmatics), and then analyzes how the doctrine functions throughout the Church Dogmatics. Guretzki concludes that Barth's doctrine of the Filioque, while clearly standing within the Western trinitarian tradition, is atypical in that he refuses to speak of a "double-procession" in favour of a "common procession" of the Spirit”a position that has more affinity with the Eastern position than many of Barth's critics may have thought

Linking traditional attributes of God with contemporary philosophy, F. LeRon Shults culminates with a reformed doctrine of God that revolves around themes of God's omniscient faithfulness, omnipotent love, and omnipresent hope.

In this important book, Chung-Hyun Baik explores one of the central issues in contemporary Trinitarian theology: the relationship between the economic and immanent Trinity. Engaging a wide variety of Trinitarian theologians and contemporary philosophers, Baik offers a vital analysis of the ontological and epistemological issues that bear on a proper understanding of the doctrine of the Trinity. Noting that the meaning of mystery in the New Testament is Jesus Christ himself, Baik argues that, in order to rightly approach the question of the relationship between the immanent and the economic Trinity, it is necessary to understand the mystery of the divine being as centered in Christ himself. Moreover, Christ is not merely a device for resolving epistemological or ontological tensions, but rather the fullness of the divine mystery, and as such, must be determinative of all such theological and philosophical questions.