BackgroundYouth are increasingly aware of the negative effects of climate change on the planet and human health, but this knowledge can often come with significant affective responses, such as psychological distress, anger, or despair. Experiencing major “negative” emotions, like worry, guilt, and hopelessness in anticipation of climate change has been identified with the term eco-anxiety. Emerging literature focuses on adults' experience; however, little is known about the ways in which children and youth experience eco-anxiety.ObjectivesThe aim of this review was to: (...) identify the available evidence on the topic of eco-anxiety in children, clarify the mental health consequences brought by the awareness of climate change in this population, and identify knowledge gaps in the literature and considerations for future research.MethodsGiven that the research on the topic of eco-anxiety in children is limited, that there are very few randomized controlled trials, and that the goal is not to analyze individual studies in-depth, a scoping review was used. Keywords pertaining to the themes of eco-anxiety, climate change and children were used as search terms in five databases. Journal articles using qualitative and quantitative methods, as well as gray literature were examined by two independent reviewers. A descriptive-analytical method was used to chart the data that emerged from the literature. Eighteen articles were considered in the final analysis.ResultsEvidence confirms that children experience affective responses and eco-anxiety in reaction to then awareness of climate change. Mental health outcomes include depression, anxiety, and extreme emotions like sadness, anger, and fear. Youth from vulnerable communities, like indigenous communities, or those who have strong ties to the land are often identified as being emotionally impacted by climate change. The literature analyzed also describes how children and youth are coping with eco-anxiety, including maladaptive and adaptive responses. Preliminary considerations for parents, teachers and educators, mental health care providers, school systems, adults and people of power include adding age-appropriate climate education to the school curriculum, considering youth's emotions, and promoting healthy coping through empowerment. Important gaps exist in the definition of eco-anxiety in youth, as various characterizations of this emerging concept are found across articles. (shrink)

This paper takes aim at strawman characterisations of non-ideal epistemology. To be precise – I pre-empt one objection to the central argument advanced by Robin McKenna in his book, ‘Non-Ideal Epistemology’. The objection I have in mind is this: all forms of choice in non-ideal epistemological settings constitute, to a greater or less extent, cases of ‘epistemic satisficing’. Epistemic satisficing,Footnote1 on my account, approximates to situations in which agents knowingly reject the better for the good enough. She chooses the good (...) enough because it realises this aim. Satisficers thus aim for good enough. Optimisers, in this case, ideal epistemologists, aim for normatively robust purist forms of epistemic rationality, free from contextually contingent constraints on epistemic options, neatly abstracted away from human cognitive limitations. The charge I try to defend non-ideal approaches from is that it permits agents to knowingly reject the better for the good enough. A large part of the problem, as I see it, rests on disambiguating epistemic satisficing, bounded rationality, and idealization projects in epistemology.Footnote2 Might non-ideal epistemologists be accused of validating those who waste their time on ‘good enough’ when they could do better?Footnote3 Contra such mischaracterisations, I defend non-ideal epistemology from the charge of inappropriate epistemic satisficing, a position in which agents knowingly reject the ‘better’ for the ‘good enough’, not because of some countervailing consideration, but because it realises agents’ aim of good enough – good enough fitting some mix of subjective/objective context-specific criterion. (shrink)

Spermatozoa reach the fallopian tube during ovulation by traveling through the female reproductive tract mucus. This non‐Newtonian viscoelastic medium facilitates spermatozoon movement to accomplish fertilization or, in some cases, blocks spermatozoon movement, leading to infertility. While rheological properties are known to affect spermatozoon motility with in vitro models using synthetic polymers, their precise effects in vivo are understudied. This paper reviews the rheological measurements of reproductive tract mucus during ovulation in humans and model animals, focusing on viscosity and its potential (...) effect on spermatozoa. Mucus viscosity in the female reproductive tract's different compartments is poorly understood. While information on this subject is incomplete, most mammals appear to have a viscosity decrease along their female reproductive tracts. Based on this sparse information, we hypothesize that viscosity changes in female reproductive tracts may guide spermatozoa to eggs, a novel concept that could improve our understanding of reproductive biology. (shrink)

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 (...) on the future of Trinitarian theology. (shrink)

Sometimes people posit "beliefs" to explain mundane instrumental actions (e.g., Neil believes the switch is connected to the light, so he flipped the switch to illuminate the room). Sometimes people posit "beliefs" to explain group affiliation or identity (e.g., in order to belong to the Christian Reformed Church Neil must believe that God is triune). If we set aside the commonality of the word "belief," we can pose a crucial question: Is the cognitive attitude typically involved in the first "light (...) switch" sort of case the same as the cognitive attitude typically involved in the second "Trinity" sort of case? Or: Is mundanely believing the same cognitive relation as groupishly believing? In this essay, I argue that the answer is no. Mundane Beliefs play their instrumental roles well if they are true, and their manner of processing is accordingly sensitive to evidence. Groupish Beliefs play their identity-constituting roles well if they are distinctive, and their manners of processing accordingly allow for and often support distortions of evidence and truth. The manners of processing are thus so different that--despite the common word "belief"--philosophy of mind and epistemology would do well to recognize distinct cognitive attitudes. (shrink)

There is a lively debate in contemporary Analytic Philosophy of Religion about the consistency of the Trinitarian doctrine. In this context, the notion of ‘mystery’ has become crucial. However, although it is currently considered the main challenge of Trinitarian theology, its definition remains rather partial and superficial. After a brief description of today’s Mysterianism, I analyse three ‘emblematic’ positions in light of the current debate: Aquinas, Leibniz and Hegel present three ways to believe in a mysterious Trinity. I will (...) point out a few possible weaknesses in the positions of the first two authors in order to better highlight the usefulness of the Hegelian position, often underestimated in the contemporary analytic debate. I will also analyse the connection between the three positions and their respective metaphysics, showing the epistemological premises (e.g., analogy and univocity) that need to be better investigated in the future. (shrink)

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 (...) fully, I argue that Trinitarians would do well to hold Moreland’s and Craig’s trinity monotheism at arms length. (shrink)

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.

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 (...) class='Hi'>Trinity; 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)

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".

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 (...) at least plausibly possible and the other incoherent. (shrink)

The problem of the Trinity is often framed as a paradox between some propositions central to the doctrine of the Trinity that seem to be logically in tension with each other. However, a problem of Paradox presupposes that we have a sufficient understanding of the meanings of the propositions (otherwise we wouldn’t even have any appearance of conflict between these meanings). My claim in this paper is that the main problem of the Trinity is more radical than (...) a problem of Paradox: it’s rather a problem of Meaninglessness, in the sense that the difficult challenge is to grasp a meaning for the central propositions of the doctrine (not to render logically compatible some meanings clearly grasped). I show how we can respond to the problem of Meaninglessness and how, once we have solved it, there is no need to try and dissolve the appearance of contradiction which constitutes the problem of Paradox. As far as the problem of Paradox goes, the solution adopted here is therefore a form of Mysterianism. (shrink)

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 (...) pantheism found in Solov'ëv and so the last part of the paper tentatively proposes resources in his work, stated in the form of a suggested "fourth (Bulgakovian) antinomy" between ousia (divine Being as such) and Sophia (the revelation in God and the world of the divine Being), that might help to avoid a collapse of God and the world by making the divine Being proper utterly transcendent and unknowable. (shrink)

This chapter contains section titled: Introduction Is the Doctrine of the Trinity Rationally Accessible? A Priori Arguments for Trinitarian Theism Revelation‐based Arguments for the Trinity Arguments in Favour of the Social Analogy Arguments Against the Social Analogy The Social Trinity and Tritheism.

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.

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 (...) God is related. Schubert M. Ogden gives the notion of divine temporality coherent content by arguing that God’s actuality is best understood as an unending succession of experiences. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God. (shrink)

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, (...) however, a number of foundational questions that have not been addressed in the philosophical literature. The Trinity: A Philosophical Investigation considers the competing accounts of the Trinity doctrine, whether orthodox or heterodox, and aims to respond to objections and explicate their motivations and entailments. (shrink)

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 (...) the relative identity account is worth a second look and argue that it provides a coherent account of the doctrine of the Trinity. (shrink)

William Hasker replies to my arguments against social Trinitarianism, offers some criticism of my own view, and begins a sketch of another account of the Trinity. I reply with some defence of my own theory and some questions about his.

In the following paragraphs, I will describe ten strategies through which we can show the weaknesses of every form of theism based on the "One God", while postulating that the Trinity is a good solution. This approach follows up on Swinburne’s claims about the existence of a priori and a posteriori proofs for the existence of the Trinity (his proofs are part of the sixth strategy). Clearly, these strategies are not “new”: they have been advocated by many thinkers (...) in the past and in the present. I merely revived them, and brought them together in a kind of cumulative reasoning: the strength of them arises when these strategies are considered together, showing that the Trinity is a reasonable hypothesis even though it is contradictory. The proposed strategies lead to the conclusion that there must exist in God something similar to what we call ‘real relations’ and ‘multiplicity’; and in order for God to be relational, there must exist in Him some “distincts” that relate to one another. This is postulated by philosophical reasoning, not just by Revelation, and regardless of the choice to support a process metaphysics. As Trinitarian theology contains the mystery of eternal generation, the strategies do account for the fact that in philosophy we contemplate the mystery of eternal self-distinction and of all the other ‘self-actions’ of the One. The eternal generation remains mysterious, but it is the idea that best helps us describe how God is (One and Triune) and how he creates the world. God must be Triune in every theistic system. The One God is, as One, also Triune. The Unity-Trinity of the Principle is the only apophatic point that we can reach from many quarters. Once autonomous paths of reason have established that God is a Person and Persons, One-Multiple, Creator (communicated), Free, Relational and Infinite possibility, it therefore emerges that our most reliable hypothesis is that of the Trinitarian God. (shrink)

An appropriate motto for Augustine's great work On the Trinity is 'faith in search of understanding'. In this treatise Augustine offers a part-theological, part-philosophical account of how God might be understood in analogy to the human mind. On the Trinity can be fairly described as the first modern philosophy of mind: it is the first work in philosophy to recognize the 'problem of other minds', and the first to offer the 'argument from analogy' as a response to that (...) problem. Other subjects that it discusses include the nature of the mind and the nature of the body, the doctrine of 'illumination', and thinking as inner speech. This volume presents the philosophical section of the work, and in a historical and philosophical introduction Gareth Matthews places Augustine's arguments in context and assesses their influence on later thinkers. (shrink)

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.

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, (...) though without any succession between them, and this might give God the triune structure Christian theology believes He has. (shrink)

There can be more than one divine individual if any others are dependent for their existence on a first one and if it is supremely good, act to cooperate with a second individual to share all that they have with a third individual. In that case, God will be a Trinity, three divine persons, the others deriving ultimately from one of these, ‘The Father’. The Nicene creed and other Christian doctrinal statements of the doctrine of the Trinity can (...) be seen to fit this account, if we bear in mind that the words of Greek and Latin, translated into English as ‘God’ are ambiguous between a name, ‘God’ and ‘a divine being’. We do not need the notion of relative identity to explicate the doctrine of the Trinity. (shrink)

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 (...) reason. This view of Leibniz differs strikingly from traditional perceptions of the philosopher as a “hard” rationalist and quasi-deist. Antognazza also sets Leibniz’s writings in the context of the important theological controversies of his day. (shrink)

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 this? (shrink)

The Trinity. This chapter examines Abelard’s first major writing about the divine Trinity, the Theologia ‘Summi boni’, written in 1119–20 and condemned as expounding heresy at the Council of Soissons in 1121. Abelard emphasizes the capacity of pagan philosophers to gain insight into the supreme good as much as prophets of the Old Testament. He applies his theory of language to words used about God to explain how Christians can speak of three divine persons as names given to (...) signify different attributes of God, namely his power, wisdom and goodness. (shrink)

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 (...) of Hegel’s idealism led him to give the Trinity a decisive role in his philosophical account. Next, I discuss the Trinity by analysing the three divine persons. This analysis paves the way for the conclusion, where I argue that the Trinity represents a model for re-thinking the ‘I’ in a way that overcomes a ‘naïve realist’ and a ‘subjective’ account of the self. I suggest that Hegel’s absolute idealism can be conceived as an approach to the ‘I’ that considers the role of acts of mutual recognition for the genesis of self-conscious thought, and that the Trinity is the Darstellung of the relational and recognitive structure of the ‘I’. (shrink)

Trinity, freedom and dialogue not only represent three themes of Nicholas Cusanus' thought, but provide a possible hermeneutic key to reading his work and understanding his philosophy. Through a historico-philological and theoretico-speculative investigation, an attempt is made to investigate Cusanus' complex reflection on the One and his reflections on the concept of man and religion. If Cusanus has collated Platonic and Neoplatonic reflection, in particular from Plato, Proclus and Dionysius, he managed at the same time to direct their teachings (...) towards the Trinity. In his last works he reformulates his theory of the First Principle by endeavouring to thematize and give greater emphasise to the freedom of the One. But if freedom denote divine acting, it cannot but imprint also the being of his image, that is to say of man, whose mind is defined as viva imago Dei. Only by starting out from these presuppositions can the dialogical perspective be understood that he elaborated as response to the burning issue then current in his day of encounter, namely the meeting and clashing among the different cultures and religions. At the bloody conquest of Constantinople at the hands of the Turkish army (1453), just at the moment when all Europe was crying out for a recourse to arms and a crusade, the German philosopher and cardinal laid aside the merely denigratory and condemnatory designs against Islam in an attempt to make Christians realise that by putting faith in the one God there existed scope for possible mutual understanding and communion, that was essential for embarking on the way towards peace. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Trinity by Thomas Joseph White, O.P.:A Model of Living ThomismSerge-Thomas Bonino O.P."The human being naturally seeks wisdom." From the very first line of the magisterial work we are dealing with, Fr. Thomas Joseph White's 2022 The Trinity: On the Nature and Mystery of the One God, it is all about wisdom. Wisdom was already at the heart of a previous work by Fr. White devoted to (...) the natural theology of St. Thomas, his 2009 Wisdom in the Face of Modernity. Wisdom is more than the accumulation of information or the juxtaposition of knowledge. It is an eminent form of knowledge that, on the one hand, involves the person of the thinker in all its dimensions, intellectual, emotional, existential, and on the other, seeks to understand its object in the light of the most fundamental causes, which are simultaneously the most enlightening and explanatory principles because they are the most universal. The Trinity: On the Nature and Mystery of the One God is undoubtedly a work of wisdom. Fr. White grasps the entire Christian mystery from its Trinitarian source, since, as we shall see, the entire Mystery (in the Pauline sense of the economy of salvation in Jesus Christ as the fulfillment of the Father's benevolent purpose) is at the same time rooted in the eternal mystery of the triune God and makes it known to us as it unfolds its truth and saving power in time.But the sapiential nature of the object studied has some effect on the form of the work itself. Indeed, if Fr. White were not Rector Magnificent of the Angelicum, he would be a magnificent architect, because he possesses a sense of order to the highest degree and knows how to introduce unity in diversity. The presentation of The Trinity is perfectly structured, and therefore very [End Page 461] clear and didactic. Among many other factors that create its unity, I was especially interested in the highlighting of what the philosopher André de Muralt calls "structures of thought": similarities of proportionality between the ways in which authors from even very different theological epochs have treated a problem.1 I am thinking for instance of how Fr. White shows the strong structural similarities between contemporary Trinitarian theologies and the three types of medieval Trinitarian theology (the Franciscan, the Thomist, and the Nominalist). "My claim here is that the modern Trinitarian tradition tends to reproduce various elements of the medieval traditions, … albeit in creative and unexpected ways" (399). So it is a conceptually well-unified work, and where there is unity, there is being, goodness and beauty.The introduction, as I said, is placed under the sign of wisdom. Fr. White takes up there the neo-Scholastic theme of the "three wisdoms": philosophical wisdom, theological wisdom, and mystical wisdom.2 The book's perspective is explicitly that of theological wisdom, as a scientific form of the intelligence of faith, but (we shall return to this point in connection with the place given to philosophy) it puts into practice in an exemplary manner the collaboration, without confusion or separation, between the three wisdoms.3My purpose, of course, is not, nor can it be, to "summarize" the contents of a book of more than seven hundred pages, which manages to be both a comprehensive handbook for higher theological education and a true personal theological essay. I will therefore limit myself to highlighting three partial but significant aspects.(1) The first is the explicit and overt Thomistic character of the book (see 6–7). The Trinity is in fact a vibrant plea in favor of the relevance of the theology of St. Thomas, as indicated by the very last sentence:The Church today can and should still have recourse to the theology of Thomas Aquinas, and to the living Thomistic tradition, as a privileged means of interpreting and advancing her own understanding of the mystery of God.(690) [End Page 462]The Trinity is the demonstration in actu exercito of the truth of this concluding statement. I therefore propose to reflect, in the first part of my paper, on the nature of Fr. White's Thomism, which depends, as we... (shrink)

Kortum summarizes his own argument as follows: (1) Without thought, one cannot intentionally create anything. (2) Without language, one cannot have higher-order thoughts. (3) Without others, one cannot have a language. (4) Before the physical universe existed, God was alone and without others. (5) Therefore (by steps 3 and 4), God could not have had a language. Thus (by steps 2, 3 and 4), God could not have had any higher-order thoughts. And so, ultimately (by steps 1, 2, 3, and (...) 4), God could not have intentionally created the physical universe. In this essay, I challenge Kortum’s conclusion. Although I have little doubt that other responses are readily available to those who believe in intelligent design, in what follows I argue that the traditional Christian doctrine of the Trinity (or at least one version of it) provides the resources to block his argument. His argument might work against other versions of monotheism; by it he might be able to show that the notion of a solitary and. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE TRINITY AND FEMINISM * GREGORY RoccA, O.P. Dominican School of Philosophy and Theology Berkeley, California SPEAKING THE CHRISTIAN GOD is a substantial and fundamental theological response to the basic assumptions and conclusions of the burgeoning feminist movement within Christian theology. Its opponent is clearly theological feminism, not that egalitarian feminism which seeks justice for women within church and society. Noting the " paucity of critical response from (...) the theologians of the church " to the challenge of feminism, the editor states the book attempts " to substantively and critically engage specific feminist thinkers " about the doctrine of God and God-talk, and " to offer constructive discussion and analysis of the crucial and often very complex theological issues." With only a couple of exceptions, the individual articles succeed admirably in the second aim, though only about half offer a substantive engagement with specific feminist thinkers (the most frequent debate partners are Sallie McFague and Rose~ mary Radford Ruether, and the single most cited line is Mary Daly's " If God is male, then the male is God "). The editor also warns us that polemic has often not been avoided, for " when the gospel of Jesus Christ is at stake, passion also must enter into theology." However, again with only a couple of exceptions, I found the individual essays to be models of rational criticism and controversy which avoid the kind of emotional attack that delights in sarcasm, personal vituperation, and ad feminam arguments. *Speaking the Christian God: The Holy Trinity and the Challenge of Feminism. Edited by Alvin F. Kimel, Jr. Grand Rapids, Michigan/Leominster, England: Eerdmans/Gracewing, 1992. Pp. x + 337. 509 510 GREGORY ROCCA, O.P. The book's eighteen contributors (thirteen men and five women) share the fundamentals of Christian belief and span the various Christian confessions, though the great majority are from the Protestant traditions. This collection does not entirely escape the anthological bane of uneven quality (though almost all the essays are excellent), repetition, and lack of focal unity (the common target is feminism but the responses to it are varied). As an aid in discerning the focal unity behind these diverse rejoinders to feminism, I will synthesize the essays under four basic questions : How do we speak the Christian God? Why do we speak the Christian God as Father? What does speaking the Christian God as Father teach us about God and ourselves? Why does theological feminism have trouble with speaking the Christian God as Father? First Question: How do we speak the Christian God? According to different essayists-by simile, metaphor, analogy qualified by negative theology, and personal name. Some point out the differences between these various ways of speaking God and then try to show how, in at least one of the ways, Father is God's ineradicable and eternal name. Thus, they defend Father as the Trinity's nomen primum and critique the feminists for conflating the distinct ways by which we speak God. Roland Frye, Garrett Green, Colin Gunton and Janet Martin Soskice all focus on Father as a metaphorical name for God. Frye maintains there is an essential difference between simile and metaphor, and that Father is God's most fitting metaphorical name. While God is a few times compared to a mother by illustrative simile (mainly in Second and Third Isaiah), he is never named mother or addressed as mother; more positively, the appellative and predicative metaphor Father is said of God directly or vocatively about 250 times in the Old and New Testaments. One might wonder, however, whether the division between metaphor and simile is so airtight. Are not all metaphors immediately translatable back into similes? The answer is No, according to Garrett Green, who explains how contemporary thinkers see metaphor not as atomistic and substitutional (the classical view) but as contextualized and THE TRINITY AND FEMINISM 511 unique. Thus, Father is God's unique metaphorical name which transcends mere simile. Still, one might counter that metaphors are protean and plastic: if Father can be said uniquely of God, then why not also Mother? Gunton addresses himself to this objection in dialogue with Sallie McFague, contending that a realist theological epistemology shows that divine metaphor cannot be totally protean but... (shrink)

Dale Tuggy argues that my trinitarian views are in conflict with the theology of the New Testament; the New Testament, rather, is unitarian. I show several flaws in this argument, and point out the New Testament evidence that eventually led to the formulation of the doctrine of the Trinity.

Traditionally it has been presumed that the knowledge of God’s triune nature could be derived only from positive Biblical revelation. However, the Second Vatican Council’s teaching on the universal possibility of true salvific faith implies that supernatural revelation also occurs outside Christianity. Karl Rahner’s explanation of the meaning of the Trinity as “concrete monotheism” raises the possibility of an implicit knowledge of God’s self-revelation as “Word” and “Spirit” in the experience of grace and its formulation in the categories of (...) the other world religions. (shrink)

Tao and Trinity treats the Trinity as a philosophical notion coming to birth in Heraclitus, Parmenides, and Plato. All three attempt to treat the idea of an absolute source or unity of all things, and are driven in the direction of a first principle which is an instance of itself, an identity and a contradiction at once. The Trinity later on in Aquinas is also such a principle, one characteristically Western, with consequences for art and metaphor, image (...) and symbol, comedy, tragedy, and religion. The consideration of Aquinas forces a rewriting of the history of Western philosophy from Parmenides to Heidegger, Whitehead, and Derrida. The Tao is an Eastern version of such a principle - less dependent on dialectic, reason, logic, hierarchy, and more on nature, mysticism, and transcendence."--Back cover. (shrink)

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 (religion and God) 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 love, hope and life which we may experience in this life. The life-giving characteristics of this ‘god’ are surprisingly close to the biblical understanding of the Trinity. In the ‘Brand New Testament’, however, the Trinity is portrayed radically differently than in the Christian tradition. The personae of father, son and spirit are deconstructed in the film, in that a daughter and a mother also form part of the godhead. This deconstruction of the Trinity, which should not be confused with blasphemy, opens up a possible post-structuralist imagining of God. It playfully reveals a powerless god who shares some fundamental characteristics with the Trinity – such as love, joy and life. It allows for the ‘oneness of god’ to include more, and less, than the ‘Holy Trinity’. (shrink)

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 (...) be monotheistic while retaining the full deity and consubstantiality of the Word. Tertullian also significantly developed the concept of a divine oikonomia, God’s plan to create and redeem the world. The Son and Spirit are emissaries of the Father’s will—not ontologically inferior to him, yet ranked lower in the way that the sent are always subordinate to the sender. For this reason, Tertullian denied that a Father/son relationship was eternal within the Trinity, seeing it rather as a new development emerging from God’s plan to make the world. Such temporal paternity and filiation distances Tertullian from the eventual Nicene consensus, which accepted instead the eternal generation theory of Origen. While Tertullian did propose some important terms that would gain traction among the Nicene fathers, he was also marked by a subordinationist tendency that had affinities with Arianism. Tertullian’s most accurate anticipation of Nicaea was his insistence on three co-eternal and consubstantial Persons. Historical theologians need to start admitting that Tertullian was a far cry from being fully Nicene. Rather, he offered a clever but still imperfect half-step toward what would become official orthodoxy.. (shrink)

A strategy for dealing systematically with such complex relationships as those between science and theology is presented after a brief overview of the historical record and illustrated in terms of the concept of divinity. The application of that strategy to the title relationships yields a multilogical/multilevel solution which presents certain analogies to or isomorphisms with the doctrine of the Trinity. These concern mainly the multilogical/multilevel character of both conceptualizations and the relational and contextual reasoning required to conceive them. Furthermore, (...) certain characteristics of the doctrine facilitate the dialogue between theologians and scientists on account of their similarity with such scientific concepts as diversity in unity, multiplicity of relationships, nonseparability, and nonclassical logic. (shrink)

This chapter contains sections titled: Erotica and Pornography: From the Romantic to the Vulgar Aesthetic Contemplation: The Romantic and the Beautiful Notes.

This book is about relations--intimate relations--that exist between all that is living: between the cosmos and humanity, between the cosmos and God, and between God and humanity. It is also about relations--essential relations--that exist within all that is living: within an evolving cosmos, within a developing humanity, and within the living God. It is moreover about relations that are fundamentally constitutive of cosmic, human, and divine being and thus provide a clue to the nature of reality itself."--Intro., p. 11.

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 (...) with the model. The paper concludes by posing and answering some objections one might raise against the account. (shrink)

This contribution offers a survey of the modern African theological discourse on the Trinity as a distinctive Christian doctrine of God. It is a systematic narrative review of primary literature on the doctrine of the Trinity in modern African theology with a view to identify main trends, key concepts and major proponents. It is argued that the contemporary African Trinitarian Hermeneutics cannot be understood in isolation from African debates on translatability of concepts of God framed first in terms (...) of the reinterpretation of the theological significance of pre-Christian African concepts of God and subsequently as an outcome of African Christological reflection. The article affirms an apophatic resistance to any tendency to take God for granted as recently advanced by Ernst Conradie and Teddy Sakupapa. (shrink)

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 makes no appeal to the truth of any religious doctrine. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:318 BOOK REVIEWS ture. But when it comes to love, " we should measure the love of different persons according to the different kinds of union." Thomas underscores what Outka calls the " inclusive " conception of universal love. God is to be loved as the supreme good, as the source of all happiness; the neighbor is loved as sharing in the happiness we receive from God. Charity eviscerates (...) neither our natural inclination for happiness nor our natural associations with others. Rather, it " commands each act of other sorts of friendship " in relation to our friendship with God. Charity is inherently prudential and thus an account of " special relations,'' which Werpehowski and others address, is incorporated into the discussion of charity. Of course one might make the same objection against Thomas's appropriation of Aristotle that I have leveled against the appropriation of modern notions. But Aristotle is not so much a secular rival of Christianity as he is a philosopher of human nature. A return to Christian Aristotelianism is suggested by Kierkegaard's dictum that we have forgotten what it means to be Christian because we have forgotten what it means to be human. THOMAS s. HIBBS Boston College Chestnut Hill, MA The Trinity: An Analysis of St. Thomas Aquinas' Expositio of the "De Trinitate" of Boethius. By DOUGLAS C. HALL. Studien und Texte zur Geistesgeschichte des Mittelalters 33. Leiden/New York: Brill, 1992. Pp. vi + 131. $40 (cloth). Aquinas's expositio of the De Trinitate of Boethius is an admirable paradigm of profound analysis and interpretive genius. Adhering closely to a literal reading of the short sexpartite Boethian tractate, but breaking off his analysis (for reasons unknown) just before the end of section two where Boethius begins his ex professo treatment of the Trinity, Aquinas ends up mainly plumbing the depth of Boethius's prefatory remarks about the epistemological status of theology, and thus in six questions (comprising 24 articles) constructs the most extensive treatment in all his works of the nature and method of theology. Little wonder, then, that Leo Elders titles his introduction to the expositio of Aquinas Faith and Science (Rome, 1974) or that Armand Maurer names his two volume translation of it Faith, Reason and Theology and The Division and Methods of the Sciences (Toronto, 198687 ). In Thomas's commentary, only the fourth article of question three treats the doctrine of the Trinity directly, though the four articles of BOOK REVIEWS 319 question four also discuss the cause of plurality, a crucial topic for trinitarian theology. I was mildly surprised, then, that Douglas Hall gives the title The Trinity to what professes to offer a " careful textual analysis and criticism " (112) of the methods and contents of Aquinas's commentary. In this slender book of four chapters, Hall inserts, between a short introduction and a conclusion, a second chapter on all five of Boethius's tractates and a third on Aquinas's commentary on the De Trinitate. He has some interesting things to say about the dating and contents of the Boethian works, and also makes some good points about Thomas's commentary, especially as regards questions five and six. But the title is a misnomer, for Hall skips over lightly the five articles mentioned above where Aquinas treats trinitarian issues, devoting only three pages to them. Hall's main concern, like Aquinas's, is theological methodology and epistemology. Hall attempts a rather Hegelian, dialectical appraisal of Aquinaswhich stresses Aquinas's reconstruction of Boethius by highlighting their common methodological theme of agnosia-and links it with an integrative approach which grounds itself in " a transcendental reading of Aquinas, while retaining themes from participationist and analogical literature" (112). The first chapter discusses the participationist, analogical, and transcendental strains of contemporary Thomism, and evinces a certain predilection for Rahner (his influence is also evident on pages 50, 58, 92-95). In sum, Hall combines a Rahnerian and dialectical reading of Aquinas. Due to his presupposition, however, he frequently does not engage Aquinas on his own grounds but burdens him with false problems and dubious theses as he seeks to sort out Aquinas's " dialectical tensions." Often the result is a rather gratuitous reading encumbered with unsubstantiated non sequiturs that... (shrink)

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 (...) triangle for Trinity as an occasion to supplant ’faith’ with ’sincerity’. For Bruno faith is not anymore the true belief of religion, but rather ’good faith’ and fidelity, i.e., social and political virtues. (shrink)