I.

Key Terms & Concepts

Transcendent
Subordinationism is a theological view that believes that the Holy Spirit and the Son are
‘ontologically subordinate’ to the Father.1 One extreme understanding of subordinationism believes
that God the Father is the one true God, and He is the source and origin of the other members of the
Trinity (Son and Holy Spirit). 2 In such a view, the Son and Spirit are not fully God nor are they
creatures but ‘exist in an undefined middle ground between God and creation.’ 3 Justin Martyr seems
to hold a less extreme form of subordinationism, which we discuss below.
Modalism is a theological view that believes that the three persons of Godhead- the Father, Son and
Holy Spirit- are not three distinct persons, instead they are three different manifestations/modes of
the same God.4 So for example, when we speak about God’s action of creation, we speak of God as
“Father”, when referring to God’s activity of redeeming, we speak of God as Son and when we speak
of God’s activity of indwelling within believers and leading them to holiness, we speak of Him as
Spirit.5 So the Father, Son, and Holy Spirit are not distinct persons rather they are just three different
ways of the one God appearing throughout the history of salvation.6
Hypostasis- a term meaning subsistence, used to refer to the distinct individuality of persons within
the Trinity.7 Although the three persons of the Trinity share the same divine nature (ousia), they exist
as “three subsistences” and are distinct in their relation to each other. 8
Ousia is the Greek word for the term essence or being.9
Homoousios- A Greek word which means ‘of the same essence or being’, which was used extensively
in Trinitarian debates of the third and fourth centuries.10 The term is used to express the belief that the
Son is of the same divine essence as the Father and not in any way inferior to the Father in his
divinity.
Persona-a term used in the Western tradition to express the distinct individuality within the Godhead.
11
In Godhead, there are three persons: Father, Son and Holy Spirit. Persona is an important concept in
the Western tradition for expressing for the distinctiveness and relational aspects within the Trinity.

II. Key Figures in the Christian Tradition

1. Thomas Aquinas was a 13th-century Dominican philosopher and theologian, who is one of
the most influential figures in Christian theology. Aquinas in his writing speaks of God in
numerous ways. He speaks of God as the ultimate cause of all things.12 He also speaks of God

1
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction (Newark: John Wiley &
Sons, 2016) 38.
2
Ibid, 38.
3
Ibid, 38.
4
Ibid, 39.
5
Ibid, 39.
6
Ibid, 39.
7
Ibid, 43.
8
Ibid, 43.
9
Ibid, 43.
10
Ibid, 41.
11
Ibid, 44.
12
Gaven Kerr, “Aquinas: Metaphysics,” Internet Encyclopaedia of Philosophy, last modified June 2014,
https://iep.utm.edu/thomas-aquinas-metaphysics/.
 as existence Itself and is the source of everything else existence. 13 God is also simple in that
he lacks composition or parts. 14
Aquinas in his writings on the Trinity continued to develop upon the notion of the Trinity as
persons in relation. He argues that the concept of “person” whether human or divine always
refers to something distinct.15 In The Godhead, he explains ‘it is their relatedness to each other
in terms of their origin which makes them distinct.’ 16 For example, the Father is without
origin and is distinct from the Son who receives his origin from the Father, and the Spirit is
distinct from the Son and Father because he receives his origins from both the Father and
Son.17 So we see each member of the Trinity is distinct from the other because of their origin
and thus we can rightly use the concept of person(s) concerning the Trinity.

2. Karl Rahner was a German Jesuit theologian and priest, he was considered one of the most
important Christian theologians of the 20th century. According to Rahner, God is an “absolute”
or “holy” mystery, which humans can never fully capture or understand, because God always
transcends human understanding and language.18 As Karl Rahner describes it ‘God is an
almost ridiculously exhausting and demanding word’.19

Rahner in his writings on the Trinity also expressed some reservations about the use of the
term “person” because in modern understanding its understanding has changed. 20 The term
“person” is now understood to mean an ‘individual center of consciousness and identity.’ 21
This can lead to a distorted view of the Trinity as three individual divine persons who are in
some way extrinsically united but have three separate wills and intellects. 22 Rahner suggested
the use of the phrase “distinct manners of subsisting.”23

3. Justin Martyr was a second-century Christian apologist and philosopher. Some scholars
have argued that from his writings it seems that Justin held some form of subordinationism in
his theological views.24 He writes that the Son is ‘begotten from the Father by his power and
will’25, suggesting that he thinks the Son is the result of God’s free act of creation.
Furthermore, he says that ‘we reasonably worship him, having learned that he is the Son of
the true God Himself, and holding him is the second place, and the prophetic Spirit in the
third.’26 He again seems to suggest here that the Son and Spirit are worshipped because of
their relationship to the Father, to which they seem to be subordinate.

13
Ibid
14
Ibid
15
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction,46.
16
Ibid, 46.
17
Ibid, 46.
18
Joas Adiprasetya, “Karl Rahner,” Boston Collaborative Encyclopaedia of Western Theology, last modified
2005, https://people.bu.edu/wwildman/bce/rahner.htm.
19
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 29.
20
Ibid, 45.
21
Ibid, 45.
22
Ibid, 45.
23
Ibid, 45.
24
Ibid, 39.
25
Justin Martyr, Dialogue with Trypho, ch.128, quoted in Frederick C. Bauerschmidt & James Buckley, Catholic
Theology: An Introduction (Newark: John Wiley & Sons, 2016) 39.
26
Justin Martyr, First Apology, ch.13, quoted in Frederick C. Bauerschmidt & James Buckley, Catholic
Theology: An Introduction, (Newark: John Wiley & Sons, 2016) 39.
 4. Sabellius was a third-century priest who is alleged to have held a form of modalism.

5. Origen of Alexandria was a third-century Christian theologian and apologist who in his
theological writings seemed to advocate a form of subordinationism. Origen’s
subordinationism was influenced by the Platonist view of reality, which saw ‘God or the One
as at the top and all other beings ranged below in a series of emanations that share in the
being of the One, in decreasing degrees of fulness.’27 In his On First Principles, Origen
describes how God is superior to every other being, ‘he imparts to each one from his own
existence that which each one is; the Son being less than the Father…the Holy Spirit is less
and dwells with the saints alone.’28 It seems in Origen’s position that although the Spirit and
Son are distinct from the Father, and he mentions them as being ‘eternally begotten’ and
‘divine’ he still conceives of them as in some way inferior to the Father.

6. Arius of Alexandria was a third and fourth-century priest who advocated a sophisticated
subordinationist view of the Trinity. He argued that the Son is a created being, not eternal but
brought existence through the Father’s will. According to Arius, there was a time when the
Son was not, and was brought into existence by the Father, the supreme and uncreated being. 29
The Son was not of the same substance of the Father. Arius’s teachings led to a major
theological dispute in the early Church, which resulted in the Council of Nicaea in 325. 30 At
the council, Arius’s teaching was condemned, and the orthodox position was affirmed that
Christ was ‘one in being/essence (homoousios)’31 with the Father.

7. Athanasius of Alexandria was a fourth-century Christian theologian, he defended the

orthodox position of the Council of Nicaea, that Christ was ‘one in being/essence
(homoousios)’ with the Father. He argued that it was necessary for our salvation, that Christ
was homoousios with the Father.32 The Christian belief is humanity’s sin had made them
subject to death and suffering. However, in the incarnation, God assumes a human nature,
thus uniting human nature with the divine nature, we now become partakers in the divine
nature and our human nature is renewed and death is conquered.33 However, Athanasius
observes if we deny that Christ is homoousios with the Father, then Christ does not truly share
the divine nature of the Father and he cannot make us participants in the divine nature. 34

8. Yves Congar-was an influential French Catholic theologian in the 20th century. Congar states
that ‘treatises on the Trinity consist of a search of a way of speaking. Is it possible to say this
or that, is it wrong to utter a certain sentence?’35 According to Buckley and Bauerschmidt in
one way, the work of Trinitarian theology, is to find the least inadequate language for
expressing the mystery of the Trinity and then we must ‘apply that language in the most
adequate way possible.’ 36

27
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 40.
28
Origen of Alexandria, First Apology, bk1 ch.3.5, quoted in Frederick C. Bauerschmidt & James Buckley,
Catholic Theology: An Introduction, (Newark: John Wiley & Sons, 2016) 40.
29
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction,41.
30
Ibid, 41.
31
Ibid, 41.
32
Ibid,42.
33
Ibid, 42.
34
Ibid, 42.
35
Ibid,43.
36
Ibid, 43.
 9. The Cappadocian Fathers (Basil the Great, his brother Gregory of Nyssa their friend,
Gregory of Nazianzus) The Cappadocian Fathers
were influential in defining and clarifying Trinitarian theology. The Cappadocian Fathers
explain that the names Father, Son, and Holy Spirit are relational, they denote the relation of
one person of the Trinity to the other.37 The persons of the Trinity are established in their
identities as Father, Son, and Holy Spirit in their relatedness, i.e. for example, ‘the Father is
father because he eternally begets the Son and the Son is son because he is eternally begotten
by Father.’ 38

10. Hans Urs Von Balthasar was a prominent and influential Swiss Catholic theologian in the
20th century. Von Balthasar in his work on the theology of the Trinity, seems to support the use
of the concept “person” in Trinitarian theology.39

11. St Augustine of Hippo in his writings drew an analogy between the Trinity and the human
soul. He observed in the human soul, we have the human faculties of memory, will, and
understanding. He explains ‘These three then, memory, understanding, and will, are not three
lives but one life, not three minds but one mind. So it follows of course that they are not three
substances but one substance.’40

12. Richard St Victor was a medieval theologian in the 12th century. In his writings, he
developed the notion of the Trinity as a dynamic communion of love between Father, Son,
and Holy Spirit. 41

III. Key Scripture Quotes (Old Testament)

i. God is not bound by History
Bauerschmidt and Buckly observe that one of the key understandings expressed by the scriptures is
that God is not bound by history.
Genesis 1:1. The opening lines of Genesis portray a God who is the ‘initiator of history’, the creator
of all things. He is not one deity among many, like the pagans understand but is the creator of all
things, including time and space.42
Psalm 139: 7-10- The psalm expresses similar sentiments to Genesis, the Hebrew God is the God of
the entire world and all the nations.43
Psalm 90:4/84:10- Genesis 1:1 ‘In the beginning’ seems to imply that time began with God’s act of
creation, that it is from God all moments of time have come. The psalms also support this
understanding. Psalm 90:4 implies that time is inconsequential to God ‘For a thousand years in your
sight are but as yesterday when it is past, or as a watch in the night,’ highlighting God’s transcendence

37
Ibid, 45-46.
38
Ibid, 45-46.
39
Ibid,45.
40
Augustine of Hippo, De Trinitate, bk10.18, quoted in Frederick C. Bauerschmidt & James Buckley, Catholic
Theology: An Introduction, (Newark: John Wiley & Sons, 2016) 47.
41
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 48-49.
42
Ibid, 30.
43
Ibid, 30.
over time.44 Psalm 84:10 suggest than being in the presence of God transcends any of our own
temporal measurement of time.45
Psalm 95:4-The psalmist declares that God is the creator, all places have their source in him.
Job 12:10- Since God is the source of history because he is the source of all things including, time
and space,46 then as Job rightly observes ‘in his hand is the life of every living thing and the breath of
every human being’ (Job 12:10).
ii. The difference between God’s existence and Human existence
Throughout the Scriptures make a distinction between the manner in which God exists and human
beings' exists.
Psalm 103:15-17- The psalmist makes a distinction between the way God exists and the transitory
way of human existence. God is immutable meaning his existence and his attributes do not change,
his essence remains always constant and consistent.47 God’s existence is eternal, he is not subject to
limitation of time.
Numbers 23:19-Just as God’s nature is immutable and unchanging, so are his promises. God’s word
of promise remains steadfast, unlike human will which is wavering. 48
Hosea 11:9-God speaking through the prophet Hosea explains how is not compelled to react in anger
and wrath to human sin, he always has the freedom to respond in mercy. 49This shows that God is not
like human beings who are inconsistent in their behavior towards people and prone to anger. God
remains faithful to his covenant promise, even when his people are wayward. 50
Isaiah 55:8-9 God’s knowledge and wisdom is infinitely greater and beyond the comprehension of
the human understanding.51 However, this doesn’t mean that we cannot know nothing about God or
his ways, but rather that God’s knowledge and understanding is infinitely more comprehensive than
our human understanding.52 This reality is powerfully expressed in the story of Job ‘Where were you
when I laid the foundation of the earth? Tell me, if you have understanding’ (Job 38:4). This should
lead us to humility as it did to Job ‘ I have uttered what I did not understand, things too wonderful for
me, which I did not know’ (Job 42:3). However, above all it should lead us to trust in God’s wisdom
and sovereignty, even when we are not certain or confused about his ways.53
Exodus 3:13-15 God’s revelation of himself to Moses, ‘ I will be who I will be’ indicates the
incomprehensibility and mysteriousness of God. The revelation is both a revelation of a name and
also the refusal of name, it expresses the reality of God that he is infinitely beyond what we can say or
understand.54
iii. God acts within history through people and events.

44
Ibid, 30.
45
Ibid, 30.
46
Ibid, 30.
47
Ibid, 30-31.
48
Ibid, 31.
49
Ibid, 31.
50
Ibid, 31.
51
Ibid, 31.
52
Ibid, 31.
53
Ibid, 31.
54
Catholic Church, Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text
Promulgated by Pope John Paul II, (Washington, DC: United States Catholic Conference, 2000) §206.
Although God is transcendent above time, space and creation, he acts within creation through
different people and events.
Exodus 3:6 The scripture passages that God is not aloof or distant from human history but acts in
human history. He is the God of Abraham, Isaac and Jacob. Although God’s ways are in
incomprehensible and beyond human understanding, God has made known his ways through the
history of the people of Israel.55
Genesis 12:1-3-God’s election of Abraham and his descendants , is not tribalism or favoritism on
God’s part but is ultimately with the purpose and aim of bringing about universal salvation. 56
Genesis 2:23- This scripture passage indicates from the beginning that human beings were made for
relationship not only with God but with each other. Human beings are made for being in relation to
other people.57 The life of faith is not individualistic but involves community and being in communion
with others.58
Isaiah 2:2-5 In this passage, the prophet Isaiah speaks how the people of Israel are to beacons to the
world, bring all the nations of the world to God.59 He describes how the word of God (the Law given
to Moses) is to order and form the people of Israel, so that they become an image of the peace and
righteousness which God intends for all creation.60 Through rightly ordered living of the nation of
Israel, God aims to draw people ‘through the inherent attractiveness of this image of a world restored,
its fundamental rightness.’61
iv. Justice
Isaiah 2:2-5 This scripture passage in its conclusion, portrays the God of Israel, as a God passionately
concerned with justice. We see here the centrality of justice to the biblical understanding of God. 62
Pope John Paul II in his encyclical Centesiusmus Annus writes ‘Sacred Scripture continually speaks
to us of an active commitment to our neighbour and demands of us a shared responsibility for our
neighbour.’63
Isaiah 58:9-10- The people of Israel if they are to embody the peace which God intends for creation,
their relationships must be characterized by justice. Only by exhibiting justice in their relationships
will they be a clear sign to the nations.
Isaiah 54:7-8- The author refers to this scripture passage to support his argument that when God’s
wrath is always enfolded within God’s mercy. God’s wrath serves as warning and call to repentance,
to recognize the seriousness of our actions and seek reconciliation with God.

Key Scripture Quotes (New Testament)

55
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 31.
56
Ibid, 32.
57
Ibid, 32.
58
Ibid, 32.
59
Ibid, 33.
60
Ibid, 33.
61
Ibid, 33.
62
Ibid, 34.
63
John Paul II, Centesimus Annus, §51, quoted in Frederick C. Bauerschmidt & James Buckley, Catholic
Theology: An Introduction, (Newark: John Wiley & Sons, 2016) 34.
John 1:14-Baurschmidt and Buckley reference this scripture passage in support of their statement that
defining characteristic of the New Testament is the claim of the incarnation. It is the claim that God
has become man.
Romans 4:11-13-Paul in this scripture passage indicates that the People of God are no longer
confined to those who are physical descendants of Abraham. The people of God are all those who
respond to God’s saving initiative like Abraham.

i. The Trinity (Old Testament and New Testament References)

Deuteronomy 6:4-The scripture passage declares that God is one but how do we reconcile this
passage with Colossians 2:9 which claims that in the person of Jesus ‘the whole fullness of deity
dwells bodily’ and John 1:1 which claims that the Word in the beginning is ‘with God’ and ‘is
God’. The difficulty is how can we reconcile these claims of Jewish monotheism and the
Christian’s claim that Jesus is God. 64
Deuteronomy 6:5-9-This scripture passage is referenced by the authors to show Israel’s
monotheism is a central aspect of their faith. Israel’s claim that there was only one God, and he
was God of all the nations was a radical claim He is the source of all there is. 65
Philippians 2:5-11- Bauerschmidt and Buckley reference this Pauline passage to argue that in the
earliest Christian literature, there was evidence in the belief that Jesus was God. Paul writes about
Jesus as being ‘in the form of God’ before his ‘being born in human likeness’.66 Paul states that
God exalts the resurrected Jesus and give him ‘the name that is above every name’ which is
“Lord”, which is the same word used in the Septuagint to refer to YHWH.67 Paul at the conclusion
of the passage indicates that because of who Jesus is, he commands the worship of scripture. 68 So
in this early Christian, there seems to be strong evidence for the divinity of Jesus.
Mark 14:26- This passage is referenced to show Jesus’ immediacy with the father whom he
refers to as abba.69 This use of the term abba by Jesus draws on Old Testament image of God as a
compassionate father which we see in such Passages as Psalm 68.5, 103:13 and Isaiah 63:16 ,
64:8. 70 This use of the term ‘abba’ by Jesus shows his distinctive way of addressing God but also
show his unique identity as God’s beloved child. 71
John 1:18, John 3:16, 1:John 4:9- These scripture passage are references to Jesus’s identity as
the Son of God. 72
John 1:1-This scripture passage is a reference to Jesus spoken of as the eternal Logos who has
always been with God and is God.73
John 4:6-In this Johannine passage, Jesus speaks of the Holy Spirit ‘another advocate’, who will
continue His salvific work among his followers.74
64
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 36.
65
Ibid, 35.
66
Ibid, 37.
67
Ibid, 37.
68
Ibid, 37.
69
Ibid, 37.
70
Ibid, 37.
71
Ibid, 37.
72
Ibid, 37.
73
Ibid, 37.
74
Ibid, 37.
 Romans 8:9-17 & Galatians 4:6- Paul in these passages speaks of the ‘Spirit of God’ dwelling in
believers and leading them to be children of God, and cry out to God as abba.75
Mark 1:10; Matthew 3:16; Luke 3:22; John 1:32-33-These are the four different Gospel
accounts of the Baptism of Jesus. All them in their account, describe the Spirit descending on
Jesus in his baptism. 76
Mark 13:11, Matthew 10:20 and John 14:26- In these Gospel accounts, it is the spirit who
empowers the disciples to speak and act in the name of Jesus.
Book of Acts- The authors suggest that we might even think of Acts as the “Gospel of the Holy
Spirt”, because it recounts numerous actions of the Holy Spirit in the early Church. 77
2 Corinthians 3:17-Bauerschmidt and Buckly highlight that in the New Testament, we do not
find an explicit statement on the Spirit’s divinity, however Paul in this passage in Corinthians
states that ‘the Lord is the Spirit’. However, the clearest indication of the Spirit’s divinity is in
Matthew’s Gospel when Jesus commands his disciples ‘to baptize people in the name of the
Father, and of the Son and of the Holy Spirit’(Matthew 28:19). This statement by Jesus seems to
portray ‘this three constituting together a single divine “name” ’. 78

ii. Subordinationism
Mark 10:18 & Luke 18:19- The authors of this text, highlight how the proponents of
subordinationism appeal to certain scripture passage such as these which seem to suggest that
Jesus is saying he is different from God. Other scriptural passages which seem to indicate that
Jesus is subordinate is his statement in Mark 13:31-32 and Matthew 24:36, where he claims to
not have knowledge of future events, which only the Father has. In John 14:28, we see Jesus
make the puzzling statement that ‘the Father is greater than I’.
2 Corinthians 13:13- This passage in Corinthians, shows how sometimes the New Testament
authors tend to use the name “God” and “Father” interchangeably.

IV. Critical Thinking

i. Is there anything in this chapter that is interesting for me to think about further?
On pg. 48-49, Bauerschmidt and Buckley give a brief outline of the Trinitarian theology of Richard St
Victor. He provides one of the most intriguing explanations and arguments that the Trinity must be a
community of three persons, united together in love. He begins by stating God is the highest good and
goodness always implies love (charity), then accordingly God must possess love to its highest
degree.79 No one possesses true love if he only loves himself, love by its very nature is always towards
another.80 However for love to be perfect it must not only be given to the highest degree because also
received to the highest degree and reciprocated.81 He argues that nothing in the world could serve as
the recipient of such perfect love, only the love between two divine persons is fitting. 82 However,
75
Ibid, 38.
76
Ibid, 38.
77
Ibid, 37.
78
Ibid,38.
79
Ibid, 48.
80
Declan Marmion and Rik Van Nieuwenhove, An Introduction to the Trinity, (Cambridge: Cambridge
University Press, 2011) 100.
81
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 49.
82
Ibid, 49.
perfect love is triadic because love between two persons is enclosed and exclusive, true love finds its
fulfillment and perfection in which the two persons fuse into a shared love for another. 83 So, in
Richard of St Victor’s view, the Father eternally begets the Son in love, who in turn receives this love
and reciprocates it back to the Father. The Holy Spirit ‘proceeds from the shared love of the Father
and the Son.’ 84
Richard of St Victor Trinitarian theology is interesting because it is different from Augustine’s
interpersonal approach in which he draws insights and analogies for the Trinity by looking at the
human soul. However, Richard takes a more interpersonal approach, drawing on our experience of
love and community as the basis for insights and analogies.

ii. Is there anything in this chapter I found confusing to me?

On pg. 45 Bauerschmidt and Buckley briefly outline the Trinitarian theology of Hans Urs von
Balthasar. I must admit I found this section confusing and I struggled to get a grasp on Balthasar’s
theology.
According to Balthasar, in the incarnate Jesus’s submission to the Father’s will in his passion and
death, there is a manifestation of the inner life of the Trinity. The total submission and self-donation of
Jesus to the Father in his death and descent into hell is an ‘image of the eternal submission of God the
Son to the will of the Father.’85 In Balthasar view, the Trinity is interpersonal kenotic love whereby the
Father begets the Son in a continuous act of total self-giving love, while the Son is always making of
himself a continual offering of himself back to the Father.86 Balthasar, in order to emphasize this
kenotic relationship, stresses the divine freedom each person presents so much so that he speaks of a
‘triune divine freedom which allows scope within its unity for each Hypostasis to exercise its own
mode of being and deciding.’87 According to Buckley and Bauerschmidt, Balthasar emphasis on
divine freedom risks being too close to tri-theism, whereby the persons of Trinity are united by an act
of the will by each divine person.88
I find Buckley and Bauerschmidt's critique interesting, but I am afraid I do not fully understand it. I
would be very interested in reading more about the concept of tri-theism and understanding more fully
Balthasar position and the critique against it. I must admit, I am very taken by Balthasar’s attempt to
harmonize the kenosis of Jesus’s earthly with the kenosis present in the immanent Trinity.

V. Discussion Questions

1. If human beings are made in the image and likeness of God, how can our understanding
of the inner life of the Trinity inform our anthropology?
If the human person is made in the image and likeness of God, the human person must in
some way bear a Trinitarian mark. It would be interesting to see how different theologians
understand the human person to bear a Trinitarian mark.

83
Declan Marmion and Rik Van Nieuwenhove, An Introduction to the Trinity, 100-101.
84
Ibid, 101.
85
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 45.
86
Hans Urs von Balthasar, Theodrama V: The Last Act, 89, quoted in Frederick C. Bauerschmidt & James
Buckley, Catholic Theology: An Introduction, (Newark: John Wiley & Sons, 2016) 45.
87
Declan Marmion and Rik Van Nieuwenhove, An Introduction to the Trinity, 179-182.
88
Frederick C. Bauerschmidt & James Buckley, Catholic Theology: An Introduction, 45.