The social trinitarianism is a Christian interpretation of the Trinity as consisting of three persons in a loving relationship, which reflects a model for human relationships.[1]
The teaching emphasizes that God is an inherently social being.[2] Human unity approaches conformity to the image of God's unity through self-giving, empathy, adoration for one another, etc. Such love is a fitting ethical likeness to God, but is in stark contrast to God's unity of being.[3]
Those who are often associated with this term include Jürgen Moltmann,[4] Miroslav Volf,[5] Elizabeth Johnson,[6] Leonardo Boff,[7] John Zizioulas[8] and Catherine LaCugna.
^Karen Kilby, Perichoresis and Projection: Problems with the Social Doctrine of the Trinity, First Published in New Blackfriars October 2000, URL accessed 12 January 2007.
^Theology for the Community of God, pg 76, Stanley J. Grenz, Wm. B. Eerdmans Publishing, 2000, ISBN 0-8028-4755-2: "At the heart of Christian understanding is the declaration that God is triune - Father Son and Spirit. This means that in his eternal essence the one God is a social reality, the social Trinity. Because God is the social Trinity, a plurality in unity"
^Against Eunomius, esp. 2.12, Gregory of Nyssa, at CCEL
^Moltmann, Jürgen (1981). The Trinity and the Kingdom: The Doctrine of God. Fortress Press. ISBN 978-1-4514-1206-2.
^Volf, Miroslav (1998). After Our Likeness: The Church as the Image of the Trinity. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4440-8.
^Johnson, Elizabeth A. (2017). She Who Is: The Mystery of God in Feminist Theological Discourse. Crossroad Publishing Company. ISBN 978-0-8245-2207-0.
^Boff, Leonardo (1988). Trinity and Society. Orbis Books. ISBN 978-0-88344-622-5.
^Zizioulas, John (1985). Being as Communion: Studies in Personhood and the Church. St. Vladimir's Seminary Press. ISBN 978-0-88141-029-7.
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