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Copyright of Taiwan Journal of Linguistics is the property of Graduate Institute of Linguistics and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this paper is to explore the possibilities of using network diagrams as a means of analysing spelling systems of early Middle English texts. The diagrams are available in a recently constructed electronic tool based on the Linguistic Atlas of Early Middle English (LAEME), which means that their applicability to actual analyses has not yet been properly assessed. The tool (henceforth Spelling database) can visualise connections between letters and digraphs which are used interchangeably or the correspondences between two letters (digraphs) found in two different texts. The paper demonstrates the use of the Spelling database on a comparison of the texts in two selected manuscripts available in LAEME (Lambeth 487 and Trinity B.14.52). The study focuses mainly on the differences, similarities and connections between the individual spelling systems. The results show which tasks are relatively easy to perform using the diagrams and what are the chief drawbacks of the proposed method. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article provides a review of a book that focuses on the architectural and archaeological aspects of the Trinity and Corona chapels in Canterbury Cathedral. The authors analyze the construction sequence following a fire in 1174 and offer insights into the design and use of the chapels. They suggest that the shrine of St. Thomas Becket was accessed by pilgrims in a clockwise manner and propose the existence of a Holy Trinity altar. However, some critics argue that the authors' reconstruction of the post-translation shrine is based on weak evidence. Overall, the book presents new interpretations of the cathedral's religious spaces but has some weaknesses in its use of primary sources. [Extracted from the article]

The subject of this article is the applicability of Jean-Luc Marion's phenomenology to dogmatic theology. The article first presents Marion's views on phenomenology. It then analyses three theological strands relevant to it: the author's conception of Revelation as a saturated phenomenon, Christology and Trinitarian theology. Marion proposes to theology a broader coalition with phenomenology, claiming that because of the phenomenological nature of Revelation, it is phenomenology that constitutes the most appropriate methodological instrumentarium for it. This paper examines the consequences and problems of adopting such a position in dogmatic theology, particularly the ambivalence of Marion's gesture of abrogation of metaphysics. [ABSTRACT FROM AUTHOR]

The article "Dancing again with the Trinity: Dialoguing with Nicea" explores the doctrine of the Trinity and its classical formulation, which is difficult to understand due to its dependence on classical metaphysics. Some feminist theologians propose reinterpreting the patriarchal language of the Trinitarian doctrine and using a more feminist language that reflects the compassion, solidarity, and circularity inherent in God. These contributions include the idea that the Trinity is a dancing community, a passionate God manifested in bodily incarnation, and a God who loves and sustains creation. Encountering the Trinity God implies living in relationship with others and participating in solidarity action in the world. [Extracted from the article]

Mentalising ability, indexed as the ability to understand others' beliefs, feelings, intentions, thoughts and traits, is a pivotal and fundamental component of human social cognition. However, considering the multifaceted nature of mentalising ability, little research has focused on characterising individual differences in different mentalising components. And even less research has been devoted to investigating how the variance in the structural and functional patterns of the amygdala and hippocampus, two vital subcortical regions of the "social brain", are related to inter‐individual variability in mentalising ability. Here, as a first step toward filling these gaps, we exploited inter‐subject representational similarity analysis (IS‐RSA) to assess relationships between amygdala and hippocampal morphometry (surface‐based multivariate morphometry statistics, MMS), connectivity (resting‐state functional connectivity, rs‐FC) and mentalising ability (interactive mentalisation questionnaire [IMQ] scores) across the participants (N=24). In IS‐RSA, we proposed a novel pipeline, that is, computing patching and pooling operations‐based surface distance (CPP‐SD), to obtain a decent representation for high‐dimensional MMS data. On this basis, we found significant correlations (i.e., second‐order isomorphisms) between these three distinct modalities, indicating that a trinity existed in idiosyncratic patterns of brain morphometry, connectivity and mentalising ability. Notably, a region‐related mentalising specificity emerged from these associations: self‐self and self‐other mentalisation are more related to the hippocampus, while other‐self mentalisation shows a closer link with the amygdala. Furthermore, by utilising the dyadic regression analysis, we observed significant interactions such that subject pairs with similar morphometry had even greater mentalising similarity if they were also similar in rs‐FC. Altogether, we demonstrated the feasibility and illustrated the promise of using IS‐RSA to study individual differences, deepening our understanding of how individual brains give rise to their mentalising abilities. [ABSTRACT FROM AUTHOR]

Christian reaching the cross is an iconic scene in John Bunyan's The Pilgrim's Progress (1678). Freed from his burden, Christian is assured of salvation by Jesus's atoning work and receives gifts from three shining ones. Opinion has been divided about who these shining ones are. This study sets out and assesses the arguments that have been given for seeing the shining ones as angels or as Trinity. A third way is proposed that sees the shining ones as church by exploiting the presumption of an allowable range of interpretation in handling the allegory. This has the advantage of refuting individualist readings of the Christian life, while affirming the church's gospel ministry of assuring Christians of their salvation by God's grace with biblical truth. [ABSTRACT FROM AUTHOR]

This essay exposits the chiastic structure of the Athanasian Creed and contends that understanding the Creed's literary structure facilitates understanding the Creed's message. The Creed is widely recognized to consist of two parts, the first on the Trinity, the second on the incarnation. What has not been noted in scholarship is that each part is a self-contained chiasm, with the two chiasms joined together by the overarching inclusio at beginning and end. [ABSTRACT FROM AUTHOR]

De novo transcriptome assembly of next-generation sequencing information has become a powerful tool for the study of non-model species. Transcriptomes generated by this method can have high variability due to endless combinations of user-defined variables and programs available for assembly. Many methods have been developed for evaluating the quality of these assemblies. Here, raw sequencing information for Green ash (Fraxinus pennsylvanica Marshall) that was previously published has been re-evaluated. An updated assembly has been developed by including additional sequencing information not used for the currently accepted transcriptome in combination with more stringent trimming parameters. Input reads were assembled with Trinity and Abyss assembly programs. The resulting Trinity assembly has a 7.3-fold increase in genomic breadth of coverage, a 2.4-fold increase in predicted complete open reading frames, an increased L50 value, and increased Benchmarking Universal Single-Copy Ortholog completeness compared to the earlier published transcriptome. This updated transcriptome can be leveraged to help fight the rapid decline of green ash due to pathogens. [ABSTRACT FROM AUTHOR]

This article discusses the intersection between the symbol systems of petroculture and religion in development of the Norwegian oil age. The public TV series State of Happiness (2018‐now) dramatizes Norway's adventure with oil and gas, beginning in 1969. Drawing parallels to Darren Dochuk's work on the mutual construction of petroculture and American religion in Anointed with Oil, this essay argues that State of Happiness retells the story of Norway's adventure with oil framed by some in terms of salvation, as a blessing and as the arrival of a better, messianic age. The characters in the series negotiate their religious commitments with the enchantments of the emerging petroculture in the Stavanger region, engaging the themes of Advent, Christmas, Baptism, and Trinity. [ABSTRACT FROM AUTHOR]

In the noble Quran, Christ is portrayed as describing himself primarily as God's servant and refuting any claim to divinity. However, there are differing interpretations among Trinitarian Christians who believe that Jesus claimed divinity in the New Testament. Consequently, a perceived conflict arises between the Quran and the New Testament. To address this conflict, a careful examination is conducted to determine whether the New Testament asserts the divinity of Christ or denies it. The objective of the research is to highlight the potential alignment between the Quran and the New Testament regarding the rejection of Jesus Christ's divinity, and to encourage a reevaluation of the belief in the Trinity from the perspective of the New Testament. The research methodology employs textual analysis and comparative interpretation of scriptures. The findings of the research demonstrate that within the Gospel, Jesus consistently and in diverse manners refutes any notion of his own divinity, thereby dispelling any ambiguity on this matter. Similarly, the Quran emphasizes that Jesus Christ never professed himself to be divine. [ABSTRACT FROM AUTHOR]

Published here, for the first time in any language, are excerpts from an early, markedly different version of Schürmann's celebrated book Wandering Joy: Meister Eckhart's Mystical Philosophy (1972). Schürmann submitted this early version to the Dominican school of theology Le Saulchoir as a final thesis in 1969, titling it Peregrine Identity: The Concept of Detachment in Meister Eckhart's German Sermons. In it, Schürmann focuses on Eckhart's preaching of detachment as an imitation of Christ's self-emptying on the way of the Cross. The detached thereby undergo a practical transformation of existence that Schürmann calls 'peregrine identity with the origin,' i.e. with the Godhead at the source of the Trinity. This early version also contains valuable remarks on conversion, on letting-be as a solution to the violent, 'Promethean attitude' of our age, and on St. Francis as the one who 'most visibly put into practice the doctrine of detachment.' [ABSTRACT FROM AUTHOR]

The doctrine of the Trinity in its classic formulation is difficult to express and fully understand due to its dependence on classic metaphysics. This distances the experience of the three-part god from the life of the Christian community. This doctrine however, is key to understanding the paradox of the experience of Christian salvation and of faith. The Nicaean creed introduced a level of specificity in its language which requires a study at the source of metaphysics to refine its definition. Through this re-examination, distinct feminist theologies have emerged which attempt to de-Hellenise the language of Nicaea to construct a decolonial and plural language adapted to the age of globalisation. The proposals of many of these invite us to move away from the continuity-discontinuity theological tension, to create theological metaphors which incorporate the Trinitarian definition. One useful hermeneutic tool is the notion of perichoresis, which links the institutions of the Cappadocian fathers with the proposals of these authors. The dance, as a perichoresic metaphor, contains the Trinitarian name of God Communion which nourishes with its relational dynamic, and because of this, it can be used as an excellent route towards doctrinal convergence. [ABSTRACT FROM AUTHOR]

The reality of evil has always been a great enigma for humanity. Balthasar proposes a Trinitarian and soteriological theology that introduces novel elements into the understanding of evil. In particular, evil finds its condition of possibility in the distance of love within the Trinity. This position, which I have described as audacious, is evaluated in this study from three perspectives: the placement of evil within the Theo-drama, a certain phenomenology of evil/sin, and the examination of what could be a certain "responsibility" of God for the reality of evil. Is it possible to affirm something like this? [ABSTRACT FROM AUTHOR]

The nature and extent of Karl Barth's significance in John Webster's theological formation is widely recognised but remains to be explored in detail. Addressing this lacuna, this essay considers how Barth's doctrine of the triune God animates Webster's teaching on the same. In approaching the topic, I show how Webster carries forward Barth's deep sense of God's aseity in relation to the world and follows Barth in his commitment to the singularity of God's triune being. God's particularity and aseity converge in 'God's self-correspondence' (namely, that God 'in Godself' corresponds to God 'for us'), which represents the core of Barth's influence on Webster's theology proper. The final section responds to Katherine Sonderegger's recent criticism of Webster's 'relationalism', which counts God's relation to creatures as an integral aspect of God's eternal life. I reframe the issue in terms of Webster's late-career retractions of the language of inclusion and divine self-determination, arguing that the difficulties that Sonderegger identifies in earlier writings are overcome in the final decade of Webster's corpus. [ABSTRACT FROM AUTHOR]

The Gospel of Mark includes a series of passages that depict direct interaction between Jesus and God. When viewed in their full literary, historical and canonical contexts, these passages can be seen to address an embryonic trinitarian question concerning the relationship between trusting and worshipping Jesus and trusting and worshipping the one God of Israel. They provide grounds for affirming that mutual love, knowledge and communication have a place in the immanent life of the Trinity, and that these elements bear a meaningful analogical relationship to the love, knowledge and communication that ideally characterise human father–son relations. [ABSTRACT FROM AUTHOR]

The holy trinity, which constitutes the most fundamental dogma of Christianity, expresses a triune conception of God represented as Father, Son and Holy Spirit. In its current form, the trinity has been made the official belief basis of Christianity in accordance with the decisions taken in the councils, which occupy a very important place in the history of Christianity. In the most general terms, trinitarian belief is the belief that each of these three entities, Father, Son and Holy Spirit, is God and that there is no superiority or difference between these three entities in terms of divinity, and the most basic condition for becoming a Christian is to have accepted this dogma. Nevertheless, it is a well-known fact that in the history of Christianity there have been some individuals and groups who rejected the Trinity despite identifying themselves as ‘‘Christians’’. For example, the most important of these names is Michael Servetus, who is also considered the founder of the movement known today as Unitarianism. Servetus authored some works in which he made serious criticisms about the Holy Trinity. Servetus claims that the concept of holy trinity is not mentioned in the Holy Bible and that this dogma has no place in the essence of Christianity. According to Servetus, the Trinity is a concept shaped by the influence of Greek philosophy and falsifies Christianity. These objections, which made an overwhelming impression in his time, greatly angered the Protestant and Catholic theologians of the time, and Servetus was burned to death in Geneva in 1553 as a result of Catholic and Protestant collaboration. In this study, the religious thought of Michael Servetus has been examined especially in the context of his view of the Holy Trinity and the criticisms brought by him to the traditional understanding of the Trinity have been analysed.

The aim of this work is threefold. First, it is an attempt to revisit the doctrine of God’s general revelation in conversation of dogmatic and biblical theology. Beyond the classical twofold categorizations of revelation, as natural and supernatural or general and special, in this work we argue for a threefold understanding of God’s general revelation: revelation in history, revelation in conscience and revelation in creation. Second, we intend to affirm that the foundation for this threefold conception of general revelation is the doctrine of the Trinity and the perichoretic relationships between the three divine Persons in internal life of the Trinity as well as in their activity in creation and salvation. Therefore, history is a space of the Triune God’s revelation, the revelation in conscience is a trinitarian activity, and revelation in creation is unfolding the Father, who creates through the Son in the Spirit. Third, we aim to affirm that there could be possible to elaborate a perichoretic model of God’s general revelation. Being rooted in the perichoretic understanding of Trinity, such a model pressuposes the fact that the three forms of God’s general revelation are indisolubly connected, without contradiction, separation or confusion.

Teslis, Hristiyanlığın en tartışmalı doktrinlerinden biridir. Teslisi böylesine tartışmalı kılan temel husus, Tanrı’nın nasıl olup da aynı anda hem tek bir varlık hem de üç farklı kişi olduğudur. Zira teslis doktrinine göre, zikredilen üç ilahi kişi birbiriyle özdeş değildir ama buna rağmen her üçü de aynı Tanrı’dır. Bu durum, pek çok Hristiyan tarafından da sorunlu görülmüş ve bunu açıklamak için birbirinden farklı çözümler geliştirilmiştir. Yakın zamanda bu meseleye ilişkin öne sürülen çözümlerden biri de beyin yarıküreleri birbirinden ayrılmış hastaların psikolojik durumlarından yola çıkarak bir varlığın birden çok kişi olabileceğini iddia eder. Bu sayede tek bir varlık olan Tanrı’nın aynı anda üç kişi olabilmesine de bir örnek bulunmuş olur. Hiç değilse bunun mümkün olduğunu gösteren bir örnek, kimilerine göre, Tanrı’nın üç kişi olmasının imkânsız olduğu iddiasına gölge düşürür. Bu bağlamda ayrık beyin vakalarını öne çıkaran husus, kişinin ne olduğu konusunda tartışmalara ve farklı yorumlara kapı aralayan sonuçlarıdır. Bu vakanın en ilginç özelliği, cerrahi bir müdahaleyle beyin yarıküreleri arasındaki korpus kallosum bağı kesilerek yarıküreleri birbirinden ayrılan hastaların, bazı koşullarda birden fazla kişi gibi hareket edebilmeleridir. Bir başka deyişle, tek bir insan bedeninde birden fazla kişi konumlanmış gibidir. Zira birbirinden ayrılan yarıküreler, zaman zaman birbirinden bağımsız arzu, istek ve kararlara sahip olabilmektedir. Bu ise kimilerine göre, ayrı bir kişi olmanın yeterli bir göstergesidir. Kimi Hristiyanlar, bu vakadan hareketle bir benzetme kurarak Tanrı’nın da –tek bir varlık olmakla birlikte– aynı anda üç kişi olabileceğini iddia eder. Bu iddianın önde gelen savunucusu Trenton Merricks olmuştur. Bu çalışmada öncelikle, Merricks’in, niçin mevcut teslis açıklamalarını yetersiz bulduğu ele alınarak, onun diğer teslis açıklamalarına yaptığı eleştirilere yer verilecektir. Ardından ayrık-beyin vakasına ve bu vakanın yorumlarına dair bilgiler verilecektir. Bundan sonra, Merricks’in ayrık-beyin vakasına dayanan bir analojiyle teslisi açıklama çabası incelenecektir. Bu çalışmanın temel iddiası, ayrık-beyin vakasına dair Merricks’in yorumunun, Tanrı’nın birden fazla kişi olduğu sonucuna ulaştırmakta başarısız olduğudur. Üstelik ayrık-beyin vakası Merricks’in istediği şekilde yorumlansa dahi, teslisin mümkün olduğu sonucuna ulaşılamamaktadır. Diğer bir ifadeyle, ayrık-beyin vakalarının doğrudan bir yorumu aslında Tanrı’nın birden fazla kişi olamayacağına işaret etmektedir. Fakat ayrık-beyin vakasından teslise ulaşmaya çalışan argüman, bu sonucu elde edebilmek için vakayı aşırı yorumlamaktadır.

This article examines the way in which Manuel Kalekas describes the procession of the trinitarian persons in one of his earliest systematic treatises. As a member of so-called "Kydones circle," Kalekas was part of a fourteenth-century group of Latinophrone Byzantine theologians who were interested in ecclesial union with the Latin West and in Latin theological sources. In addition to certain texts from Augustine, during the fourteenth century several works by Thomas Aquinas became available in Greek translation. Kalekas's De fide is of interest because it integrates conceptual and structural insights from Aquinas even as it draws on Greek traditions from Cappadocia and Byzantium. Although the importance of Aquinas's Summa contra gentiles for the work of the Kydones circle is often cited, this article argues that Aquinas's Summa theologiae was also a significant influence for Kalekas. [ABSTRACT FROM AUTHOR]

Can Jews get beyond treating the Trinity as tri‐theism? The essay reviews the relationship between Jewish theological notions of God and Christian understandings of the doctrine of the Trinity to move beyond the seeming impasse. Recent scholarship shows that Jews do not possess a pristine monotheism. Instead, Jewish theology often included complex views of God. In addition, currently Jews and Christians, especially at the highest levels of academic discourse, are in a "post‐polemical" era in which they read each other's theological texts seriously for their own work and readily share and borrow from each other. The core of the article examines the Trinitarian thought of German Catholic theologians Karl Rahner and Jürgen Moltmann to evaluate similarities and differences between the two religions. The conclusion is that the Jewish concept of God and the Christian concept of the Trinity are not diametrically opposed in a zero‐sum way; nevertheless, actual differences between the religions should not be elided or minimized. [ABSTRACT FROM AUTHOR]

A Christological reading of the Psalter in which individual psalms are viewed as primarily the prayers of Jesus is evaluated. This recent evangelical tradition of interpretation goes as far as to assert that the Psalms are only secondarily our prayers. However, while the portrait of David the chief psalmist anticipates Jesus Christ as the ideal Davidic king, this does not require that everything in every psalm be applied to Jesus. When David confesses his sins and failings, these words cannot be placed on the lips of Jesus. It remains nonetheless legitimate for believers to make use of the Psalms and apply much of their content to themselves, for, especially in Books iv and v of the Psalter, David sets an example of devotion to God which others are meant to emulate. As well, a Christian rereading of the Psalter sees the God of the psalmist as the Trinity, so that what is said about God can be applied to Jesus Christ. [ABSTRACT FROM AUTHOR]

This article gives an account of the discussions about the creed that took place at the Council of Nicaea in 325. It considers major problems regarding its origin and history and outlines the circumstances of its composition, its peculiar structure, and its purpose on the basis of the latest research. Finally, it discusses the legacy of Nicaea for today's theology. The theological development that began at Nicaea in 325 and culminated in the victory of the Neo‐Nicenes at Constantinople in 381 brought about a conceptual clarification that helped to establish a wide consensus regarding how the Christian God and God's saving work in Christ and in the Holy Spirit is described. This development continues to influence Christian theology after 1700 years, despite heavy criticism in recent decades, some of it justified. It is to be hoped that the anniversary of Nicaea is an encouragement to go beyond commemorating the golden age of patristics by developing new ways to communicate the significance of the incarnation, passion, and resurrection of Christ for our salvation to a wider public. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Actas de Diseño is the property of Facultad de Diseno y Comunicacion, Fundacion Universidad de Palermo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present paper argues two points: first, the historical claim that Anselm, in his Monologion, does indeed intend to offer a proof based on rational argument that God is triune; and second, that his proof is persuasive, if we do not set our standards for a proof too high. The claim that Anselm intends a proof is underscored when we read the Monologion in the light of Augustine’s De Trinitate: Whereas Augustine treats the human mind as an analogy for the Trinity, Anselm takes it as evidence that God must be triune. Nor is the claim undermined by the arguments that Aquinas makes later that God’s triune nature cannot be proven and that making the attempt does more harm than good. Anselm insists that Church doctrines must be accepted on faith, even if they cannot be proven; nonetheless he holds that it is worthwhile to try to prove them. [ABSTRACT FROM AUTHOR]

The established scholarly interpretation of Boethius’ De Trinitate (DT) is characterized by a fundamental tension. On the one hand, scholars recognize DT’s tremendous historical significance, which is primarily due to its ground-breaking method of approaching theological issues and its enormous legacy throughout the Middle Ages. However, scholars consider Boethius’ argument in support of the orthodox Christian account of the Trinity entirely (Bradshaw, Stump) or partially (Marenbon) unsuccessful. The analysis dominating scholarship presents three main problems that undermine the validity of its main conclusion. First, scholars do not take into sufficient consideration the treatise’s literary and strategic unity. Second, they misidentify Boethius’ account of the category of relation. He does not use Aristotle’s category of relatives, as they state, but a Neoplatonic reading of it, which he had previously developed in his commentary on Aristotle’s Categories. Scholars are also unaware that critical to Boethius’ argument is the rather idiosyncratic Neopythagorean theory that the Aristotelian categories describe not only the material realm but also the divine. This paper aims to show that if we read DT as an “integrated whole” and examine it by considering its philosophical sources, Boethius’ argument for the orthodox theory of the Trinity becomes much more compelling [ABSTRACT FROM AUTHOR]

By utilizing the concept of quantum decoherence, augmented by the novel theory of quantum Darwinism, to understand the transition from the quantum to the classical worlds, the scaling up of the concept of quantum entanglement2018 to the biological level offers a fascinating metaphor for the presence of the creative spirit in nature and the "flesh" of Incarnation. This in turn provides helpful theological metaphors for articulating divine presence at the level of life in theistic evolution, partially addressing the issue of evolutionary theodicy by supporting the concept of deep Incarnation. The point of understanding the Incarnation as deeply entangled enfleshment is that it brings the suffering of creation into the life of the Redeemer as well as the Creator, facilitating redemption and hope through the divine life. [ABSTRACT FROM AUTHOR]

Brian Leftow continues to argue that the metaphysical concept of constitution cannot be used to explicate the doctrine of the Trinity, as I have attempted to do. He also defends his own, distinctive view of the relation of Jesus to the Father. I maintain that he fails on both counts. [ABSTRACT FROM AUTHOR]

I reply to William Hasker's 'The Trinity as Social and Constitutional', continuing our debate over the use of the metaphysical concept of constitution to explicate the Christian doctrine of the Trinity. [ABSTRACT FROM AUTHOR]

Trinitarians are charged with at least two contradictions. First, the Father is God and the Son is God, so it seems to follow that the Father is the Son. Trinitarians affirm the premises but deny the conclusion, which seems contradictory. Second, the Father is a God, the Son is a God, and the Holy Spirit is a God, but the Father is not the Son, the Father is not the Holy Spirit, and the Son is not the Holy Spirit. This argument seems to entail that there are three Gods. Again, Trinitarians affirm the premises but deny the conclusion. In this article, I present a novel Trinitarian solution to these alleged contradictions. The solution allows one to maintain that the premises in the above arguments are absolute identity statements, forestalls the need to develop a new way of counting (e.g. by sortals or numerical sameness), and is compatible with divine simplicity. [ABSTRACT FROM AUTHOR]