THEO 525_B01 Annotated Bibliography
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LIBERTY UNIVERSITY RAWLINGS SCHOOL OF DIVINITY
Annotated Bibliography: The Doctrine of the Trinity
Submitted to Dr. Larry McDonald
In partial fulfillment of the requirements for the completion of
THEO 525-D01
Systematic Theology I
by
Marshai Taylor-Aulton
December 15, 2023
Research Paper: Annotated Bibliography and Topic Selection
Statement of Topic:
The purpose of this research paper is to give a theological analysis of “The Doctrine of
the Trinity”.
Bibliography Information for Resource #1
Hill, Wesley. Paul and the Trinity: Persons, Relations, and the Pauline Letters. Grand Rapids,
Michigan: Eerdmans, 2015.
Brief statement regarding the author and his or her credentials as an authority:
Wesley Hill is an assistant professor of biblical studies at Trinity School for Ministry in
Ambridge, Pennsylvania, and a regular columnist for Christianity Today. He is also the author of
Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality.
A crisp statement regarding the relevance of this article for your topic:
The New Testament features the Apostle Paul discussing the doctrine of the Trinity,
presenting the Father, the Son, and the Holy Spirit as a unified entity. Paul's perspective on the
Trinity, as highlighted by the author, stands out for its distinctiveness. Hill urges readers to
embrace a broader comprehension of the Trinity—one that not only encourages deeper study but
also fosters a hunger for the Holy Spirit. Exploring Paul's insights on the Trinity is valuable for
my research, as it contributes to a more profound understanding of this theological concept
within the early church. Moreover, Paul's background as a well-educated Jew adds significance,
offering a unique perspective on the doctrine from a Jewish standpoint during the era closely
connected to Jesus.
A salient or meaningful quote from the article that you would likely cite if you were to write
an essay on this topic:
“This way of speaking about the relations among the trinitarian persons came to include
the Spirit as well as Father and Son. However, unlike “Father” and “Son,” the personal name
itself — “Spirit” — was not immediately recognizable as a relational term, and so interpretive
work had to be done to demonstrate that “the identity of God and of Jesus is bound up with a
third party, the Holy Spirit, who is both the Spirit of God and the Spirit of Christ.”
1
Bibliography Information for Resource #2
Tae, Dong-Yaul. “The Modalism Debate on Karl Barth’s Doctrine of the Trinity.”
Studies in
religion = Sciences religieuses.
51, no. 4 (2022): 480–493.
Brief statement regarding the author and his or her credentials as an authority:
The modalism debate surrounding Karl Barth's doctrine of the Trinity centers on the
question of whether Barth's theology exhibits elements of modalism, a theological position that
blurs the distinctions between the three persons of the Trinity—Father, Son, and Holy Spirit.
Critics argue that Barth's emphasis on the unity of the Godhead might compromise the
distinctiveness of the persons, resembling modalistic tendencies. Proponents of Barth counter
that his theology upholds the orthodox understanding of the Trinity, emphasizing the dynamic
relationships among the three persons while maintaining their distinct identities.
A crisp statement regarding the relevance of this article for your topic:
The modalism debate is integral to discussions about Barth's theological legacy and his
contribution to the understanding of God's triune nature.
A salient or meaningful quote from the article that you would likely cite if you were to write
an essay on this topic:
“
Barth is saying that the name of Father, Son and Spirit with regard to repetition implies not only
1
Hill, Wesley. Paul and the Trinity: Persons, Relations, and the Pauline Letters. Grand Rapids, Michigan:
Eerdmans, 2015, 32.
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no alteration (or the persistence) of God’s essence, but also non-elimination (or the persistence)
of this repetition of Father, Son and Spirit, by which God is the one God, and by which the one
essence of God stands or falls. According to Barth, because God is the one God only in this
repetition, this repetition of ‘Father, Son and Spirit’ as the one Subject in the one essence of God
can (ultimately or eternally) never be eliminated.”
2
Bibliography Information for Resource #3
East, Brad. "What is the Doctrine of the Trinity for? Practicality and Projection in Robert
Jenson's Theology."
Modern Theology
33, no. 3 (2017): 414-433.
Brief statement regarding the author and his or her credentials as an authority:
This article delves into the theological perspective of Robert Jenson, approaching it through three
key inquiries: What is the purpose of the doctrine of the Trinity? Is it a pragmatic doctrine? If so,
in what manner, and with what consequences?
A crisp statement regarding the relevance of this article for your topic:
The exploration aims, firstly, to ascertain whether Jenson's trinitarian theology should be
classified as a "social" doctrine of the Trinity and to what degree he employs it for practical
socio-human purposes. Simultaneously, considering Jenson's persistent concerns throughout his
career regarding Feuerbach and the projection of a God beyond or above the revealed triune God
in the economy, the article scrutinizes his thoughts in light of recent criticisms of social
trinitarianism.
A salient or meaningful quote from the article that you would likely cite if you were to write
an essay on this topic:
2
Tae, Dong-Yaul. “The Modalism Debate on Karl Barth’s Doctrine of the Trinity.”
Studies in religion = Sciences
religieuses.
51, no. 4 (2022): 480–493.
“Although these claims may seem absolute in their affirmation of the rootedness of
ecclesiology in trinitarian theology—indeed, of the actual church in the actual Trinity—Jenson
does qualify them elsewhere. In a discussion of anthropology, specifically of the meaning of
“personhood,” Jenson recounts the classical understanding of the triune relations: “The Father is
the Father only in that he has this Son, and only in that he is the Father is he God,” and so on for
each divine person.”
3
Bibliography Information for Resource #4
Soulen, R Kendall. “The Father’s Voice: Reclaiming a Neglected Aspect of the Doctrine of the
Trinity.”
Pro ecclesia.
31, no. 2 (2022): 208–227.
Brief statement regarding the author and his or her credentials as an authority:
While the New Testament documents the perceptibility of all three members of the Trinity to
human senses during the "fulness of time," many doctrines of the Trinity, following Augustine's
lead in "On the Trinity," often concentrate solely on the visible manifestations of the Son and
Holy Spirit. However, they often neglect to scrutinize the trinitarian significance of the Father's
voice.
A crisp statement regarding the relevance of this article for your topic:
This essay aims to address this oversight regarding the Father, posing the question, "What
insights does the Father's voice provide about the Father's unique hypostatic identity and the
purpose for which the Father sent the Son and Spirit in the fullness of time?" The response to this
inquiry is derived from a theological interpretation of scripture, with a particular focus on the
role of John 12:28 in the Gospel of John.
3
East, Brad. "What is the Doctrine of the Trinity for? Practicality and Projection in Robert Jenson's Theology."
Modern Theology
33, no. 3 (2017): 421
A salient or meaningful quote from the article that you would likely cite if you were to write
an essay on this topic:
“the primordiality of God's identity as the bearer of the Tetragrammaton is absolute. Philippians
assumes this primordiality in the case of the Father but leaves it open to question in the case of
the Son, because the Son is said to receive “the name above every name” only after his
exaltation. Jesus’ words in John 8:58 resolve this ambiguity by indicating that he is “I am”—that
is, the bearer of “your name that you have given me”—before the foundation of the world.”
4
4
Soulen, R Kendall. “The Father’s Voice: Reclaiming a Neglected Aspect of the Doctrine of the Trinity.”
Pro
ecclesia.
31, no. 2 (2022): 227.
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