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Objectives: This paper compares the perspectives of sixteen Quranic exegetes with those of Islamic polemicists specialised in Christian studies, particularly in their treatment of the Christian concept of the Trinity. Methodology: The paper employs an inductive approach to uncover the views of various Quranic interpreters and Islamic polemicists regarding the Trinity. Besides, it utilises a comparative method to discuss and contrast their opinions on the subject matter. Findings: Comparing the polemicists’ views with those of the exegetes reveals the precision and consistency of the former in conveying the Christian understanding of the Trinity. In contrast, the exegetes' interpretations vary, with some describing it as three hypostases, others as three gods, and occasionally an exegete may mention both interpretations. There is also a distinction in addressing the third entity of the Trinity. While the polemicists identify it as the Holy Spirit, some exegetes alternatively mention Mary, and others refer to both views. Originality: The paper underscores the importance of cautiously conveying Christian beliefs about the Trinity based on certain exegetes, highlighting the specialisation of polemicists in religious studies.

The present study intends to demonstrate that there is no logical-formal inconsistency in the Christian Trinity. However, the demonstration requires specific tools, other than those of classical logic. There are many older or newer attempts that try to remove the thesis of the inconsistency of the Christian Trinity. There is often a call for mathematical tools. As far as we are concerned, we will appeal to co-inherence and the nesting relationships specific to the Christian Trinity, as they appear especially in Augustine's work. We advance the hypothesis that Augustine's metaphor \"heaven of heavens\" has a foundational role in the logical plane of explanation. In this sense, Augustine points out that in the \"heaven of heavens\", reason does not know \"in part\", but it knows everything suddenly, entirely, as in a totality. This totality with a founding role functions as a principle, which we can call the principle of free totality (PFT). But the co-belonging of entities in the free and founding totality also expresses co-inherence (Leibniz). Divine persons are an emanation of God. That is why we are talking about co-inherence. The \"co\" particle points out that the starting point is in the free totality of God, and that this totality logically precedes the rest of the process. Thus, we can consider the term \"the Christian Trinity\" (in its plural sense) as a nested term, as co-habitation. The totality of God is not a generalization in the spirit of the Aristotelian abstraction, but rather a particularity, a \"personalization\" that does not cancel the individual, but it highlights in instantiation. In this sense, the Christian God is not an abstraction, but a divine Being in three persons, in whom He instantiates. The logic of this process is the one of vagueness.

This integral investigation explored phenomenological and neurophysiologic, individual and collective dimensions of Christian Trinitarian meditation experiences in a volunteer, convenience sample of 10 practicing Christians, 6 men and 4 women, with a mean age of 48 years and an age range from 21 to 85 years. Participants meditated for a minimum period of 15 minutes, during which neurophysiologic data in the form of electroencephalographic (EEG), electromyographic (EMG), blood volume pulse (BVP) and respiratory activity were recorded. A phenomenological analysis indicated that the meditation process generally involved a movement from body to mind to spirit as evident in reports of an increasingly relaxed, contented and focused state of consciousness characterised by Christian Trinitarian imagery, wonder, surrender, peace, bliss, openness and formlessness. The neuropsychological findings indicated significant increases, from baseline to meditation recordings, in the alpha and beta range, accompanied by increasing mean trends in the theta and gamma range, and decreasing mean trends in the delta range, EMG, BVP and respiration. Integrative findings indicated the practical theological value of small doses of Christian Trinity meditation to enhance spiritual life for those forms of waking, thinking, conscious behaviour needed in everyday world involvement and healing. Findings were discussed in relation to further integrative investigations and interventions with practical theological implications.

This chapter contains sections titled: On Discovering Race: A Personal Story The Consolation of Philosophy Theology and Racial Reconciliation Christian Worship as a “Wild Space” On Being Greeted in the Name of the Trinity Beyond Modern Anthropology The Performance of a Christian Anthropology A Christian Ethics Beyond Docetism: On “Touching Color” Conclusion References

This chapter contains sections titled: Christianity's Influence on the Aims and Methods of Medieval Philosophy Christianity's Influence on the Content of Medieval Philosophy Christianity as an External Constraint on Medieval Philosophy Works cited

One of the consequences of Christianity’s emergence in the fourth century as an imperial religion was that the meanings attached tooikonomiain the Christian mind became commonly sensed by the inhabitants of the empire. The shift in the prevailing meaning of the economy was accompanied by changes in its relations with philosophical life, the legal framework, and politics. These changes are the focus of the subsequent three chapters: chapter 3 traces the ways in which philosophical life was contained in the economy, chapter 4 presents the ways in which the relations between economy and politics were modeled in patristic

\\r\\n This article uses the perichoretic nature of the Trinity to evaluate the reliance on anointed objects as instruments of connecting with God amongst African neo-Pentecostal Christians. The\\r\\n article answers the question: from a perspective of the relationality of God, how can we evaluate the African neo-Pentecostal reliance on anointed objects to connect with God? The aim is to\\r\\n show that the perichoretic nature of the Trinity demands that a direct relationship with the Godhead be possible without the intermediary and impersonalising use of anointed objects. The use of\\r\\n anointed objects to connect with God impersonalises him and undermines his relationality, as depicted in his perichoretic triune nature. The significance of the article lies in calling for\\r\\n African neo-Pentecostals to inform their quest for an intimate connection with God by a critical understanding of his perichoretic trinitarian communal ontology.\\r\\n

This chapter contains sections titled: Diverse Ways of Interpreting a Scripture Ostensibly Held in Common (Jews and Christians) Barely Compatible Understandings of Scripture itself as the “Word of God” (Christians and Muslims) Christian Doctrinal Positions Antithetical both to Jews and to Muslims: “Trinity,” “Incarnation,” “Original Sin” Muslim Attitudes towards the Crucified How Can Christians Relate to Muslim Claims to a Fresh Revelation in Arabia Seven Centuries after Christ? Summary Reflections on these Neuralgic Issues

This chapter contains sections titled: Mediation and Mediating Theology The Systematic Theology of Isaak August Dorner (1809–1884) Conclusion Bibliography

This is an overview of the Trinitarian theology of the philosopher and theologian, St Thomas Aquinas (1225–74), one of the greatest Christian thinkers of all time. The book provides clear explanations of difficult concepts, illustrating the implications of Trinitarian theology for Christian devotional practice. The book systematically and simply introduces what it was that St Thomas Aquinas said about faith in the Trinity, providing an explanation of the main questions in Thomas's treatise on the Trinity in his major work, the Summa Theologiae. Clarifying the central ideas through which Thomas accounts for the nature of Trinitarian monotheism, the text focuses on the personal relations of the Father, Son and Holy Spirit, both in their eternal communion and in their creative and saving action. By highlighting the thoughts and philosophies of one of the greatest defenders of the doctrine of the Trinity, the book allows ordinary people to grasp and comprehend the classical Christian understanding of God as three in one.