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Stephen Holmes tells the saga of the Christian doctrine of God, hoping to provide some reflective distance on today's revival in Trinitarian studies. We witness the church's discovery of the doctrine from Scripture, its crucial patristic developments, its medieval and Reformation continuity and its fortunes since the advent of modernity.
"Why be concerned with the Trinity? What does it mean to say, "I believe in the Father, the Son, and the Holy Spirit?" In this accessible work Leonardo Boff takes up the ancient doctrine of the Trinity showing its meaning and relevance for Christian faith today." "In a series of short chapters Boff unpacks the mysteries of the Trinity, spelling out the difference it makes to believe that God is communion rather than solitude. Instead of an image of God as solitary ruler standing aloof above a static universe, belief in the Trinity means that at the root of everything there is movement, there is an eternal process of life, of outward movement, and love." "While comprehensive in his treatment of the theological and anthropological dimensions of the Trinity, Boff is especially interested in the social implications. In the Trinity we find a program of liberation to the infinite degree: "difference and distinction, equality and perfect communion." The Holy Trinity is, among other things, the image of the perfect community. At the same time, in the Trinity we find the best image of the church: not a hierarchy of power, but a community of diverse gifts and functions. Thus comprehension of the Trinity, in which God comes out to meet us in the full realization of our yearnings, empowers our efforts for a better world and a more faithful church. Book jacket."--Jacket.
'Since the middle of the twentieth century,' writes Elizabeth Johnson, 'there has been a renaissance of new insights into God in the Christian tradition. On different continents, under pressure from historical events and social conditions, people of faith have glimpsed the living God in fresh ways. It is not that a wholly different God is discovered from the One believed in by previous generations. Christian faith does not believe in a new God but, finding itself in new situations, seeks the presence of God there. Aspects long-forgotten are brought into new relationships with current events, and the depths of divine compassion are appreciated in ways not previously imagined.' This book sets out the fruit of these discoveries. The first chapter describes Johnson's point of departure and the rules of engagement, with each succeeding chapter distilling a discrete idea of God. Featured are transcendental, political, liberation, feminist, black, Hispanic, interreligious, and ecological theologies, ending with the particular Christian idea of the one God as Trinity.
The last century has witnessed a revival and renewal of trinitarian theology, led initially by Karl Barth. The legendary puzzles of trinitarian theology have become especially vexing in an era of changed philosophical and cultural categories, and a host of religious thinkers in the last century have tried to reformulate the main lines of thought about God's trinitarian life. Theologian Stanley Grenz here tells this story of trinitarian theology, reporting and analyzing the remarkable ferment in the discipline and discussing especially eleven theologians on such issues as: God's inner life vs. God's relationship to creation (immanent and economic trinity), social vs. psychological analogies for the relationships within God, the relationship between trinity and Christology, the feminist critique of classical categories, and how God's trinitarian life figures in evolution, social justice, and spirituality. Grenz's Introduction place this ferment historically in the course of Christian thought from the patristic period to now, while his Conclusion sets a future agenda for the doctrine and theology.
Throughout this introductory text, progress, decline, and redemption constitute a systematic framework for examining the central terms of Catholic theology, as well as key notions in Lonergan's theology. The book provides a firm foundation for students of Lonergan as well as anyone interested in understanding Catholic theology and applying it to ministry, education, and other fields.
'The Trinity and the Vindication of Christian Paradox' grapples with the question of how one may hold together the ideals of systematic theology, apologetic proof, and theological paradox by building on the insights of Cornelius Van Til. Van Til developed an apologetic where one presupposes that the Triune God exists, and then proves this Christian presupposition by demonstrating that philosophies that deny it are self-defeating in the specific sense that they rely on principles that only the Trinity, asthe ultimate harmony of unity and diversity, can furnish. A question raised by Van Til's trademark procedure is how he can evade the charge that the apparent contradictions of the christian faith render it equally self-defeating as non-Christian alternatives. This text argues that for Van Til, Christian paradoxes can be differentiated from genuine contradictions by the way that their apparently opposing elements discernibly require one another, even as they present our minds with an irresolvable conflict. And yet, Van Til failed to sufficiently vindicate the central Christian paradox-the doctrine of the Trinity-along the lines required by his system. Hence, the present text offers a unique proof that God can only exist as the pinnacle of unity-in-diversity, and as the ground of a coherent Christian system, if He exists as three, and only three, divine persons.
Although the doctrine of eternal generation has been affirmed by theologians of nearly every ecclesiastical tradition since the fourth century, it has fallen on hard times among evangelical theologians since the nineteenth century. The doctrine has been a structural element in two larger doctrinal complexes: Christology and the Trinity. The neglect of the doctrine of eternal generation represents a great loss for constructive evangelical Trinitarian theology. Retrieving the doctrine of eternal generation for contemporary evangelical theology calls for a multifaceted approach. Retrieving Eternal Generation addresses (1) the hermeneutical logic and biblical bases of the doctrine of eternal generation; (2) key historical figures and moments in the development of the doctrine of eternal generation; and (3) the broad dogmatic significance of the doctrine of eternal generation for theology. The book addresses both the common modern objections to the doctrine of eternal generation and presents the productive import of the doctrine for twenty-first century evangelical theology. Contributors include Michael Allen, Lewis Ayres, D. A. Carson, Oliver Crisp, and more.
"As the psalms are a microcosm of the Old Testament, so the Expositions of the Psalms can be seen as a microcosm of Augustinian thought. In the Book of Psalms are to be found the history of the people of Israel, the theology and spirituality of the Old Covenant, and a treasury of human experience expressed in prayer and poetry. So too does the work of expounding the psalms recapitulate and focus the experiences of Augustine's personal life, his theological reflections and his pastoral concerns as Bishop of Hippo."--Publisher's website.
Our generation needs a reformation. But a single person won’t lead it. A single event won’t define it. Our reformation will be a movement of reformers living creatively, compassionately, courageously for the cause of Christ. This reformation will not be born of a new discovery. It will be the rediscovery of something old, something ancient. Something primal. —Mark Batterson, Primal What would your Christianity look like if it was stripped down to the simplest, rawest, purest faith possible? You would have more, not less. You would have the beginning of a new reformation—in your generation, your church, your own soul. You would have primal Christianity. This book is an invitation to become part of a reformation movement. It is an invitation to rediscover the compassion, wonder, curiosity, and energy that turned the world upside down two thousand years ago. It is an invitation to be astonished again.
How and when did Jesus and the Spirit come to be regarded as fully God? The Birth of the Trinity offers a new historical approach by exploring the way in which first- and second-century Christians read the Old Testament in order to differentiate the one God as multiple persons. The earliest Christians felt they could metaphorically 'overhear' divine conversations between Father, Son, and Spirit when reading the Old Testament. When these snatches of dialogue are connected and joined, they form a narrative about the unfolding interior divine life as understood by the nascent church. What emerges is not a static portrait of the triune God, but a developing story of divine persons enacting mutual esteem, voiced praise, collaborative strategy, and self-sacrificial love. The presence of divine dialogue in the New Testament and early Christian literature shows that, contrary to the claims of James Dunn and Bart Ehrman (among others), the earliest Christology was the highest Christology, as Jesus was identified as a divine person through Old Testament interpretation.