Modern Theologians with Non-Conventional Views on the Trinity
The doctrine of the Trinity—God as three persons (Father, Son, Holy Spirit) in one essence—has been a cornerstone of Christian theology since the Nicene Creed (325 CE). However, modern theologians (roughly 20th century onward) have proposed revisions or alternatives to the classical formulation, often emphasizing relational, social, or historical aspects over eternal processions like the “eternal generation of the Son.” These views sometimes prioritize the “economic Trinity” (God’s actions in history) over the “immanent Trinity” (God’s eternal being), or introduce subordination, feminist interpretations, or even unitarianism. Below, I highlight key figures and their ideas, drawing from contemporary theological debates.
1. Karl Rahner (1904–1984)
Rahner, a Catholic theologian, proposed “Rahner’s Rule”: the economic Trinity is the immanent Trinity, and vice versa. This collapses the distinction between God’s eternal nature and his self-revelation in salvation history, arguing that we only know God through his actions (e.g., in Christ and the Spirit). Critics see this as historicizing the Trinity, making God’s being dependent on creation, which deviates from classical apophaticism (unknowability of God’s inner life). 9 5 12 Rahner’s approach influenced much of the 20th-century “Trinitarian revival,” shifting focus to experiential and practical dimensions.
2. Jürgen Moltmann (1926–2024)
A Protestant theologian known for his “social Trinity,” Moltmann viewed the Trinity as a community of persons in mutual suffering and perichoresis (interpenetration). In works like The Crucified God (1974), he argued that the cross reveals God’s vulnerability, with the Father suffering through the Son’s abandonment. This “theology of the cross” challenges classical impassibility (God unchanging and without suffering) and portrays the Trinity as dynamically shaped by history, including human oppression. 6 12 His ideas have been influential in liberation theology but criticized for anthropomorphizing God.
3. Wolfhart Pannenberg (1928–2014)
Pannenberg, another Protestant, emphasized that God “self-actualizes” in history, with the Trinity emerging through events like the resurrection. He rejected a static immanent Trinity, arguing that God’s unity and triunity are proleptically (anticipatorily) revealed in the future-oriented course of world history. This historicist view inverts classical priorities, making eternity contingent on time. 12
4. Catherine Mowry LaCugna (1952–1997)
A Catholic feminist theologian, LaCugna argued in God for Us (1991) that the Trinity is a “practical doctrine” rooted in salvation history and human experience, not abstract speculation. She downplayed the immanent Trinity as unknowable and irrelevant, focusing on how the economic Trinity fosters communion and ethics. This relational emphasis critiques classical formulations as overly metaphysical. 12
5. Elizabeth Johnson (1941–)
Johnson, a Catholic feminist, reimagines the Trinity through female experience in She Who Is (1992), using terms like “Sophia” (Wisdom) for Christ and emphasizing relational mutuality over hierarchy. She challenges patriarchal language in classical Trinitarianism, proposing a more inclusive, experiential model that aligns with liberation themes. 12
6. Leonardo Boff (1938–)
A Brazilian liberation theologian, Boff portrayed the Trinity as a “perfect society” in Trinity and Society (1988), modeling egalitarian human communities. He emphasized perichoresis as a basis for social justice, critiquing classical views for supporting hierarchies. His work blends social Trinitarianism with Marxist influences, seeing the Trinity as anti-oppressive. 12
7. Wayne Grudem (1948–) and Bruce Ware (1953–)
These evangelical theologians advocate “eternal functional subordination” (EFS), where the Son is eternally subordinate to the Father in role (though equal in essence). This view, linked to complementarian gender roles, rejects classical eternal generation and has sparked debates, with critics labeling it semi-Arian or subordinationist. 1 3
8. William Lane Craig (1949–)
Craig, a philosopher and apologist, holds views on Christ’s natures (e.g., a single divine will) that critics argue lead to a flawed Trinity, potentially implying subordination or incomplete divinity. His analytic approach questions classical Christology, bordering on what some call “heretical.” 7
Non-Trinitarian or Unitarian Views
Some modern figures reject the Trinity altogether, reviving ancient heresies like Arianism (Christ as created) or Socinianism (unitarianism):
- Dale Tuggy (1969–): An analytic philosopher advocating “Christian unitarianism,” viewing the Trinity as incoherent and unbiblical, with God as strictly one person (the Father). 14
- John Thomas (1805–1871): Founder of Christadelphians, denied the Trinity, seeing Christ as a human exalted by God, echoing Socinian anti-Trinitarianism. 10 Modern groups like Jehovah’s Witnesses and Unitarian Universalists continue similar views.
These revisions often stem from emphases on history, experience, or social justice, contrasting with classical views from figures like Augustine or Aquinas. Debates continue, especially in evangelical circles over subordination. 0 2 For deeper reading, explore works by these theologians or surveys like Fred Sanders’ The Triune God.
