ABSTRACT THE TRINITARIAN THEOLOGY OF JOHN GILL (1697–1771): CONTEXT, SOURCES, AND CONTROVERSY Steven Tshombe Godet, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Michael A. G. Haykin In the eighteenth century in Britain, a major controversy arose over the doctrine of the Trinity. This controversy embroiled both the Established Church and Dissenters. One of the champions among the Dissenters was John Gill, a Particular Baptist minister. This dissertation will examine how Gill defended the doctrine of the Trinity against various unorthodox views. Chapter 1 introduces the thesis, history of research, and methodology. Chapter 2 examines the political, cultural, and theological context of John Gill and then surveys his life and works. Chapter 3 examines the trinitarian crisis in two phases: phase 1 (1688–1711) and phase 2 (1712–29). Chapter 4 surveys Gill as a Patristic scholar and analyzes his use of Patristic sources in the debate over the Trinity. Chapter 5–8 introduces Gill’s doctrine of Trinity. Chapter 5 defines Gill’s key trinitarian terms while also considering the importance, revelation, and mystery of the Trinity. Chapter 6 seeks to understand Gill’s defense of the unity of God and plurality of the Godhead. Chapters 7 and 8 examine the distinction of the three persons in the Godhead and the distinct personality and deity of the three persons who are one God. Chapter 9 considers how Gill applied the doctrine of the Trinity to several areas of the Christian life. Chapter 10 summarizes the main arguments and suggests some areas of future study in Gill.

D.Litt. et Phil. / Revelation has received much attention throughout the nearly two millennia since its acceptance into the Christian canon, and interest in it is escalating as the twenty-first century approaches. Recent scholarly work has served as a corrective to the excesses of popular thought about the Apocalypse, but much more needs to be done. The theocentricity of Revelation makes imperative to seek the mysterious One Who Sits on the Throne in the center of heaven. Narratology and in particular characterization forms the foundation of this historical-critical, inductive study. Its purpose is to discover the characterization of God through the interdividual relationships between God and the non-divine characters. Interdividuality emphasizes that characters are developed in essential relationships with others. God's character as depicted in Revelation is developed through interaction with all creation. Non-divine characters receive their identity from the One Who Sits on the Throne. Their response to their Creator shapes the hearer/readers' perception of God who is both revealed and shrouded with mystery through the apocalyptic visions recorded by a Christian prophet named John. The non-divine characters of Revelation are divided into four categories: People, Satanic Forces, Heavenly Beings, and "Women". The characters of each category are examined and their characterization established from both direct and indirect characterization perspectives. The characterization of God resulting from their interrelationship is then noted. The People of Revelation can be divided into two categories: those who follow Satan and those who follow God. The decision of who is Lord is the focal point of the Apocalypse. Although the narrative does not downplay the difficulty of following God the rhetoric is far from neutral. The story constantly confronts the hearer/readers with the necessity to shun the deceptive allure of the Dragon's false world and embrace the more difficult path to the New Jerusalem. God's faithfulness, love, mercy, power and holiness are revealed through relationships with and provisions for both sinner and saint. God is Creator of all and sovereign King, understanding Father and faithful Husband, merciful Judge and worthy Lord.

The dissertation details and analyses an interpretation of the Christian concept of God that emerges through the interactions between the missionaries, post-missionary Christianity and the Raya people in Tanzania. It investigates the nature, implications and possible problems encountered in the processes of interpretation. Four main issues are investigated and addressed. Firstly, each group interacted in its own way and played a significant role in creating an arena for successful communication. The main two challenges facing the missionaries were: delivering the Christian message so that the hearers derive its meaning, and the use of the traditional but nonindigenous concept of God for identifying the Christian concept of God, according to the biblical and the classical doctrine of the Trinity. Secondly, the Raya and the convert's reactions to the missionaries' version of God had taken place in two phases, earlier and later interactions. In the earlier phase, the Raya responded to the missionaries' version of God on the basis of their traditional understanding of God. It led them to an initial acceptance of the missionaries' version of God and conversion. The converts later reacted to the missionaries' version and some asked: what happens after a conversion to Christianity? Challenged by their earlier experience of the Christian concept of God, some converts felt the need for a second paradigm shift. On the basis of an invocation of the Deity in a threefold form at a subjective level, these converts had embarked on a self-interpretation and understanding of the missionaries' version of the Trinity in traditional idiom and terms. It resulted in the construction of the Raya Christian theology of the Trinity. Thirdly, the study also addressed the further impacts and responses to the missionaries' version of God. While the missionaries' interpretative approach laid the foundation for the converts' interpretation, in turn both set the course for the post-missionary Christianity's interpretation. At this point, post-missionary Christianity had reinterpreted the Christian concept of God on the basis of a traditional Raya concept of God. The main question faced them is an application of the Ruhanga model according to its frame of reference, although partially applied it paved the way for a full application in later times. Fourthly, in response to the challenges raised by earlier interpretative approaches, missionaries, converts and post-missionary Christianity, the study embarked on interpreting the Trinity in traditional tenns. It aimed at reaching a higher stage of understanding the Trinity by all Haya converts, even the simplest ones. It demanded an investigation of the hypothesis that a Haya invocation of the Deity in a threefold fonn is a key to understanding both the Haya and the Christian concepts of God. An application of it involved addressing the question of how it could be applied at the church level to interpret and understand the Trinity in Haya idiom. It is proposed that initially this will be achieved through an interpretation and christianisation of the Haya concept of God and a re-interpretation and indigenisation of the Christian concept of God. While biblical, classical and contemporary interpretations of the Trinity are a referral basis for each approach, social and theological models are key methodological instruments. Finally, the need of this study has roots in the fact that, through my pastoral ministry, I have pondered and cross-examined myself on what the Haya and Africans as a whole can contribute to the enrichment of Christian theology. An investigation of the converts' interpretation of the Trinity into their own version of a Haya theology of the Trinity is looked upon as a small part of this contribution. / Thesis (Ph.D. ; School of Theology) - University of Natal, Pietermaritzburg, 2003.

No description available.

This dissertation seeks to retrieve a crucial aspect of the spiritual heritage of Anne Dutton, her Trinitarian spirituality as it was developed in the historical context of eighteenth-century Trinitarian controversies in England and especially the Particular Baptists’ defense of the Trinity. It argues that Dutton’s Trinitarian spirituality is not only doctrinally orthodox, but also full of doxological devotion and practical comfort. It typifies the 1689 London Baptist Confession’s statement about the Trinity being the foundation of “communion with God and comfortable dependence on him.” The first three chapters serve introductory and biographical purposes. Chapter 1 introduces the purpose of the thesis, the primary sources to be examined, and the organization of the dissertation. Chapter 2 presents a historical literature review of Dutton and her works. Chapter 3 sketches a portrait of Dutton in the four biblical images of the sinner, sojourner, servant and saint. Chapter 4 supplies the historical context for Dutton’s Trinitarian spirituality. It attends to both the Trinitarian controversies in eighteenth-century England and the defense of the Trinity by such Particular Baptist ministers as John Gill, Benjamin Beddome, Benjamin Wallin, and Andrew Fuller. Chapters 5 and 6 focus on the nature and work of the Trinity. Chapter 5 presents Dutton’s thought about the ontology of the Trinity, which highlights the co-deity and co-equality of the Father, Son, and Spirit. Chapter 6 studies her doctrine of the work of the Trinity. In addition to the tripartite work of the Father in election, the Son in redemption, and the Spirit in particular application, attention is also given to Dutton’s expostulations of the adoption of the Father, advocateship of the Son and the sealing of the Spirit. Both the distinctive work of the triune God and their unity are underscored in the economy of human salvation. Chapters 7 and 8 deal with Dutton’s application of the Trinity in Christian experience. Chapter 7 examines her view of communion with the triune God primarily from her work, Walking with God and from comparison with John Owen’s work on the topic. The ways of this communion, which entail the primary way of Christ and the derivative ways of faith, worship, providence, and holiness are then illustrated by her spiritual autobiography. Chapter 8 discusses Dutton’s use of the Trinity in her epistolary counseling of the afflicted souls. They were directed to depend on the sovereign grace of the Father, the love of the Son, and the comfort of the Spirit. This dissertation concludes with a call for re-centering Christian devotion and practices, such as worship, education, and counseling, on the Trinity as the way to revive the Christian life in praxis as well as in doctrine.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: JOHN CALVIN is said to have played a significant role not only in the shaping of Western Christianity, but also in the shaping of Western culture. An adequate appreciation of his thought therefore remains of ongoing significance. In the history of Calvin scholarship, varied interpretations of him have been presented, though in the recent past there has been a growing disinclination towards presenting a coherent exposition of his thought. In the context of these disintegrative proposals, a counter-argument is presented for the viability and desirability of a comprehensive construal of Calvin's thought along historical-theological lines. The argument primarily takes shape by locating Calvin within the sixteenth century intellectual milieu, and particularly by means of uncovering the epistemological consciousness of the Reformation period in reaction to the Renaissance revival of scepticism. The nature of human knowledge, particularly of God, was at the forefront of the sixteenth-century intellectual debate. Calvin, reformer and humanist, was particularly sensitive to this climate, as is illustrated by the Institutia which took the form of a discourse on knowing. However, the theme of knowing God on the basis of Scriptural revelation alone is prevalent in all his work, as an investigation into his neglected writings confirms. It also emerges that the kind of knowledge that Calvin advanced was experimental in nature and Trinitarian in foundation. Experientia and certitude disclosed the dynamic and proof of knowing God on an economic-Trinitarian and soteriological basis. This aspect of Calvin's thought has been overlooked in spite of its relevance to the contemporary post-Kantian crisis of knowing. Having sketched the epistemological background, Calvin's Trinitarian doctrina is examined. A historical-theological orientation to the doctrine provides the framework for appreciating Calvin's axiomatic exposition of the Trinity in the history of doctrinal formulation. Calvin's Trinitarian doctrina is unpacked by means of a historical review in relation to his Trinitarian debates, and by means of its definitive exposition in the 1559 Institutio. Through these, it becomes apparent that he displayed a hitherto mostly unrecognised theological acumen in assimilating Western (Augustinian) and Eastern (Cappadocian) aspects of Trinitarian doctrine due to his exegetical priority. What emerges is a Trinitarian doctrine that affirms God's Triunuy and translates into God's Person-al knowability. This thesis is confirmed by a discussion of Calvin's Trinitarian explication of the Christian life, and is shown to complement the previously highlighted emphasis on knowing. Recovering Calvin's Trinitarian doctrina is therefore of great consequence to post-Enlightenment and contemporary theological debates on God and the Trinity. It naturally follows that both Trinity and certitude were woven into the fabric of Calvin's God-centred hermeneutics. All of his exegetical labour, from Commentary to Instiuaio to Preaching, was focused on hearing the voice of the Triune God speaking in the Word under the sure guidance of the Holy Spirit. The final presentation of a comprehensive interpretation of Calvin is viewed in the light of the transmission of Reformed theology. Knowing the Triune God has the power to confirm and rejuvenate Calvin's theological vision amongst those who view him as their progenitor. / AFRIKAANSE OPSOMMING: DIT IS al van Calvyn gese dat hy 'n beduidende rol gespeel het, nie aileen met bettekking tot die vorming van die Westerse Christendom nie, maar ook wat betref die hele Westerse kultuur. 'n Toereikende evaluering van sy denke is dus steeds van belang. Binne die omvang van Calvyn navorsing is daar alreeds 'n verskeidenheid van interpretasies van Calvyn aangebied, hoewel daar 'n toenemende teensin teen die voorlegging van 'n samehangende uiteensetting van Calvyn in die onlangse verlede na vore gekom het. In die konteks van hierdie laasgenoemde standpunte word 'n teenargument aangebied vir die uitvoerbaarheid en ook die wenslikheid van 'n omvattende uitlegging van Calvyn se denke, in ooreenstemming met 'n histories-teologiese grondslag. Calvyn word binne die sestiende-eeuse intellektuele mileu geplaas deur die epis temologiese denke van die Reformasie as reaksie teen die Renaissance oplewing van skeptisisme bloot te Ie. Die aard van menslike kennis, veral die mens se kennis van God, was op die voorpunt van die sestiende-eeuse intellektuele debat, en Calvyn as, hervormer en humanis was baie bewus van hierdie debat. Dit blyk o.m. duidelik uit die lnstitutio wat die vorm van 'n diskoers oor kennis tentoonstel. Die tema van Godskennis, vanuit 'n Skriftuurlike openbaring as enigste grondslag, tree na vore rue net in die Instiuaio nie, maar in al sy werke. Dit blyk ook uit 'n ondersoek van selfs sy minder bekende werke. Uit die ondersoek kom dit ook na vore dat die tipe kennis wat Calvyn bevorder het, eksperimenteel en Triniter van aard was. Experientia en sekerheid word die bevestiging van Godskennis op 'n ekonomies-Trinitere en soteriologiese basis. Hierdie aspek van Calvyn se denke is misken ten spyte van die belangrikheid daarvan vir die post- Kantiese kennis-krisis. Nadat die epistemologiese agtergrond geskets is, word Calvyn se Triniteitsleer [doctrina} ontleed. 'n Histories-teologiese grondslag vir hierdie leers telling verskaf die raamwerk waarbinne Calvyn se unieke uiteensetting van die Drie-Eenheid in die historiese verloop van dogmatiese formulering waardeer kan word. Calvyn se Triniteitsleer (doctrina) word uiteengesit na aanleiding van sy Triniteits-debatvoering, en na aanleiding van die bepalende uitleg daarvan in die 1559 Insiiuaio. Op hierdie wyse word dit duidelik dat Calvyn as gevolg van sy eksegetiese prioriteit 'n tot op hede grootliks onvermelde insig getoon het in die vereniging van die Westerse (Augustiniese) en Oosterse (Kappadosiese) Triniteits-leerstellinge. Wat aan die lig kom is 'n Triniteits-leerstelling wat God se Drie-Eenbaarheid bevestig, en wat voortvloei in 'n weergawe van God se Persoon-like kenbaarheid. Hierdie tesis word gestaaf deur 'n naspeuring van Calvyn se Triniteits-uiteensetting van die Christelike lewe. Daar word ook aangetoon hoe hierdie standpunte die voorvermelde nadruk op kennis bevestig. Die herontdekking van Calvyn se Triniteitsleer (doctTina) is dus van groot belang vir die post-Verligting en konternporere teologiese debatte oor God en die Drie-Eenheid. Beide Drie-Eenbeid en seeerbeid is ten nouste verweef met Calvyn se God-gesentreerde hermeneutiek. Die somtotaal van sy eksegetiese werk, van Kommentaar na Institutio na Prediking, was daarop gefokus om die stem van die Drie-Enige God onder leiding van die Heilige Gees te hoor. Die poging tot 'n omvattende interpretasie van Calvyn word uiteindelik in die lig van die voortgang van Gereformeerde Teologie beskou. "Om die Drie-enige God te ken" is dus 'n integrerende motief wat Calvyn se teologie bevestig en ook sy werk besonder aktueel maak vir die hedendaagse teologiese debat.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: Christian faith knows and worships one God known in the Son and in the Holy Spirit. In his revelation, the Father is depicted as being from Himself, the Son as eternally begotten from the Father and the Holy Spirit as eternally proceeding from the Father and the Son. This is what Christian thought means by the doctrine of the Trinity. Although Christian orthodoxy holds the doctrine of the Trinity, the intellectual tools used to capture and convey it vary depending on the epoch, cultural context as well as availability of alternative intellectual images. This point is demonstrated well in Western Christianity. Western theologies exhibit three models of the doctrine of the Trinity: 'God as Essence', 'God as an absolute Subject', and 'God as Community in Unity'. These models can be explained by the influence of specific philosophical presuppositions preferred in certain contexts and at certain times. 'God as Essence' is constructed from the point of view of neo-Platonism, 'God as an absolute Subject' uses the infrastructure of German Idealism, while 'God as Community in Unity' recovers and applies the conceptual tools of the second-century Greeks. Taking note of the theological methodology of Western Christianity and recognising the intellectual resources in the African heritage, African inculturation theology has argued for the use of the conceptual framework of African peoples in the development of theology for African audiences. In an attempt to make a statement to the effect that African Negroes are not neo-Platonists, German Idealists or the Greeks of the second century, and to demonstrate that the African Negroes do have a different ontology that can be deciphered, interpreted, and systematized in one common way, African inculturation theology has posited a simple identity between the African notions of God and God known in the Christian faith. This research assesses and finds inadequate the notion of a simple identity between the African concepts of God and the Christian understanding of God. In view of this it appeals to African inculturation theology to critically and creatively deal with the African Christians' understanding of God. This call means at least two things. Firstly, Nyasaye, Mulungu, Modimo and so on are to function as the conceptual gates for the Christian view of God. This calls for 'Christianisation' of the African notions of God. Secondly, a 'Christianised' Nyasaye, for example, must for the Luo people mean God known in the Son and the Holy Spirit. The 'Christianised' Nyasaye must then make use of native metaphysics for the purpose of indigenising or grounding it in the cultural milieu of the situation of reception. To achieve this goal, this research has located and proposed the NTU metaphysics, which is used widely by African Negroes. According to this metaphysics, God is not just a static 'substance', an authoritarian 'absolute Subject', or a mere relationship; God is 'Great Muntu'. The Son is God because he derives wholly from the whole NTU of the only 'Great Muntu'. The Holy Spirit is God because he has the NTU shared by both the 'Great Muntu' and the Son. The Father, the Son and the Holy Spirit are persons because the 'genuine muntu' in them is the 'Great Muntu', who alone is the ultimate person. Thus the Father, the Son and the Holy Spirit are persons in the ultimate sense. / AFRIKAANSE OPSOMMING: Die Christelike geloof ken en aanbid een God in die Seun deur die Heilige Gees. In sy openbaring leer ons die Vader ken as synde uit Homself, die Seun as van ewigheidheid verwek deur Vader, en die Heilige Gees as van ewigheid uitgaande van die Vader en die Seun. Dit is wat die Christelike geloof bedoel met die leer van die Triniteit. Alhoewel die Christlike ortodoksie gekenmerk word deur die leer van die Triniteit, varieer die intellectuele vorm wat dit aanneem en waarin dit oorgedra word afhangende van die tydperk, kulturele konteks sowel as die beskikbaarheid van altematiewe intellektuele aparatuur. Laasgenoemde kom duidelik na vore in die geskiedenis van die Westerse Christenheid. In die geskiedenis van die Westerse teologie vertoon die leer van die Triniteit drie gestaltes nl. 'God as Essensie', 'God as absolute Subjek', en 'God as Gemeenskaap in Eenheid'. Dit hou verband met die voorkeur vir spesifieke filisofiese voorverondersellings in sekere kontekste en tye. 'God as Essensie' is die resultaat van neo-Platoniese voorveronderstellings, 'God as absolute Subjek' dra die kenmerke van die Duitse Idealisme, terwyl 'God as Gemeenskap in Eenheid' terggryp op en gebruikmaak van die konseptuele aparatuur uit die Griekse denke van tweede eeu. Na aanleiding van die teologiese metode van die Westerse Christendom en met erkenning van die intellectuele moontlikhede van die Afrika erfenis, argurnenteer die Afrika inkulturasie teologie ten gunste van die gebruik van Afrika konsepte vir die ontwikkeling van 'n teologie vir Afrika. In 'n poging om die eie en gemeenskaplike aard van die ontologie van Afrika in onderskeid van die neo-Platoniste, Duitse Idealiste en Griekse filosofie van die tweede eeu, aan te toon, het die Afrika inkulturasie teologie op 'n simplistiese wyse 'n identeit tussen Afrika Godsbeelde en die God van die Christelike geloof geponeer. In hierde navorsing word hierde identifikasie beoordeel en van die hand gewys. Derhalwe word 'n appel gemaak op die Afrika inkulturasie teologie om krities-kreatief om te gaan met die Afrika Christene se verstaan van God. Hierde oproep het ten minste twee implikasies. In die eerste plek moet Nyasaye, Mulungu, Modimo, ens. dien as konseptuele poorte vir die Christlike Godsverstaan. Dit impliseer 'n 'Christianisering' van die Afrika Godsbeelde. Tweedens bring dit mee dat 'n 'gechristianiseerde' Nyasaye by voorbeeld, vir Luo volk impliseer dat God geken word in die Seun en die Heilige Gees. Vervolgens moet gebruik gemaak word van inheemse metafisika met die oop op die verinheemsing of fundering van hierdie 'gechristianiseerde' Nyasaye in die kulturele milieu van die resepsie gemeenskap. Om hierdie doel te bereik, word in hierde studie gebruik gemaak van die NTU metafisika, wat algemen in Afrika voorkom. Volgens hierde metafisika is God nie net 'n statiese 'substansie', n' outoritere 'absolute Subject' of 'n blote relasie nie, maar God is die 'Groot Muntu'. Die Seun is God omdat Hy volkome uitgaan uit die totale NTU van die enigste 'Groot Muntu'. Die Heilige Gees is God omdat Hy die NTU het wat die 'Groot Muntu' en die Seun gemeenskaplik besit. Die Vader, die Seun en die Heilige Gees is persone omdat die 'egte muntu' in hulle die 'Groot Muntu' is, wat allen die absolute persoon is. Derhalwe is Vader, Seun en Heilige Gees persone in absolute sin.

In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.

The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

This thesis provides an examination into the primary features in the theology of one of the turn of the century's leading evangelical theologians, Stanley J. Grenz. It begins by establishing the controversial nature of Grenz's project within evangelical theology, and how his aims were misread by a number of evangelical scholars. It then argues that the primary feature in his writings was the doctrine of the Trinity, giving shape to his methodology, theology, and ethical engagement. Accordingly, this thesis identifies the most significant features he adopted and adapted from Wolfhart Pannenberg, whose influence on Grenz is readily seen. These features include not only how Grenz derived particular methodological aspects from Pannenberg (chap. 2), but also those related to the shape of his trinitarian theology itself (chap. 3). Next, while realizing that Grenz's new-found emphasis on a trinitarian project was not placed on a tabula rasa, a wider account of his trinitarian background is considered (chap. 4), as is the particular developmental shape of his doctrine of the Trinity itself (chap. 5). Following this, an examination is made into how Grenz accessed this doctrine of the Trinity, through the imago Dei concept, informed by a theological hermeneutic, theological exegesis, and weaved through the traditional systematic loci (chap. 6). Finally, the shape of his trinitarian ethical work is considered in light of the overall coherence of his body of writings, both in its early form as a Christian ethic as well as in the test-cases that were part of his engagement (chap. 7). This is followed by a summary of the reception of Grenz's project, which is deemed consistent with his aims of being both a distinctly evangelical and trinitarian theologian.