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Divine Energies
All three hypostases of the Trinity are co-eternal and co-equal, but have their specific identifying characteristics ( gnōristikai idiotētes ).
Evil
In relation to atonement there has been no moment of doctrinal decision or dogmatic formulation, nothing which might parallel doctrinal developments around the doctrine of the Trinity or the divine and human natures of Christ (this consensus about the plurality of possible theories of atonement does not quite extend to all theologians: some conservative evangelicals , including those who sign up to the five ‘fundamentals’ of the Christian faith set out in 1910 by the Northern Presbyterian Church, are in fact doctrinally committed to a particular atonement theory, namely a substitutionary account of the atonement, and for those in this tradition there has indeed been a moment of doctrinal decision about what faithful reading of scripture requires).
Queer Theology
Queer theologians have followed this expansive stance and brought a wide range of differing Christian doctrines into contact with queer theology: eschatology ( Daniels 2017 ); the Trinity ( Tonstad 2015 ); the nature of God ( Isherwood 2015 ); and many more.
The Spirit in the Christian Bible
One mode of reading theologically discerns in the OT the presence of the Trinity – Father, Son, and Holy Spirit – for instance, in the words, ‘let us make’, (in Gen 1:26) or the angels that visit Abraham and Sarah (Gen 18:1–15). When the spirit appears, this is the Spirit – read from the perspective of later Christian theology – of the Trinity. A more historically-orientated mode of reading sees ruaḥ in the OT as an Israelite and Jewish reality that cannot be suffused with conceptions of the Trinity.
Systematic Theology in the Nordic Countries after 1945
Linking this position to one of the main claims in modern trinitarian thought, we can realize how the human experience of the phenomena visible as historical manifestations of the economic Trinity provide a basis for further considerations about the relations between the three persons in the Trinity.
Orthodox Political Theology
It was a case of subordinalism, which understands the Trinity as a hierarchy of persons. In this hierarchy, the Father is believed to be superior to the Son and the Holy Spirit.
Creation
Secondly, it tends for this reason to be treated as less a matter of faith (and thus as carrying greater apologetic potential) than seemingly more Christian-specific doctrines like the Trinity or original sin. However, contradicting these positions, it is important to stress that the Christian doctrine of creation is a matter of faith (see Heb 11:3) and therefore not a claim that is open to empirical testing by reference to scientific accounts of the world’s origin or structure.
Jesus as Substitute
Like the doctrine of the Trinity, it cannot simply be lifted from the pages of the Bible, and requires careful biblical, theological, and historical work.
Messianic Jewish Theology
Excluded from the Synagogue for their belief in the Trinity and the divinity of Christ and anathematized by the Church for continued practice of Jewish customs, they were labelled as Ebionites (‘the poor ones’) and suspected of legalism and an adoptionist Christology ( Langer 2012 ; Skarsaune and Hvalvik 2007 ).
Christian Theology
More distinctively, it explicates the doctrine of the Trinity, reasoning about the relationship of the three divine persons – God the Father, God the Son, and God the Holy Spirit – to one another and to the divine essence, as witnessed to in the Bible and defined in the early creeds. Key questions for theologians concern adequate accounts of God’s nature and persons; of God as he is in himself (the immanent Trinity) and as he is ‘for us’ (the economic Trinity); the ascription of ‘God’ to the Father and to the triune Godhead; and the most appropriate sources and forms of discourse about God.
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