| Introduction | p. ix |
| Note to Second Edition | p. xxxiv |
| Elements of Theism | |
| nature of God | p. 1 |
| incomprehensibility | p. 5 |
| impassibility | p. 6 |
| indivisibility | p. 9 |
| self-identity | p. 11 |
| infinity | p. 13 |
| the 'form' of God | p. 15 |
| spirit | p. 17 |
| holiness | p. 21 |
| Divine Transcendence | |
| transcendence | p. 25 |
| God and the world | p. 27 |
| immanence | p. 32 |
| creation | p. 35 |
| 'agenetos' (ultimate and absolute) | p. 37 |
| Divine Providence | |
| revelation of God | p. 55 |
| inferred from God's works | p. 56 |
| divine 'economy' | p. 57 |
| powers and spirits | p. 68 |
| other 'gods' | p. 71 |
| The Holy Triad | |
| assumption of Christ's deity | p. 76 |
| deity of the Holy Spirit | p. 80 |
| His distinction from Creatures | p. 86 |
| and identification with Wisdom | p. 89 |
| the term 'trinity' | p. 93 |
| divine 'monarchy' | p. 94 |
| Organic Monotheism | |
| Tertullian | p. 97 |
| his theory of monarchian'economy | p. 98 |
| adopted by Hippolytus | p. 106 |
| The Word | |
| substitutes for Trinitarianism: subordinationism | p. 112 |
| Sabellianism | p. 113 |
| or unitarianism | p. 114 |
| Logos | p. 116 |
| as revelation, reason, and will | p. 117 |
| 'Logos prophoricos' | p. 123 |
| Subordinationism | |
| Gnostic use of Logos | p. 129 |
| legacy of subordinationism in Origen | p. 131 |
| and in Eusebius | p. 139 |
| the 'Second God' | p. 140 |
| subordinationism capitalised by the Arians | p. 146 |
| Individuality and Objectivity | |
| 'prosopon and persona | p. 157 |
| hypostasis: intransitive senses | p. 163 |
| transitive senses | p. 168 |
| objectivity | p. 173 |
| object | p. 176 |
| Object and Substance in God | |
| hypostasis applied-to the Persons | p. 179 |
| 'one hypostasis' a Latinism | p. 184 |
| hypostasis and ousia compared | p. 188 |
| ousia: 'primary' substance | p. 190 |
| The Homoousion | |
| homoousios: 'of the same stuff' | p. 197 |
| so used by Paul of Samosata | p. 201 |
| in spite of Hilary's misunderstanding | p. 204 |
| so understood byArius and the Council of Niczea | p. 209 |
| a deeper connotation for Athanasius | p. 213 |
| Identify of Substance | |
| adopted by Athanasius from the West | p. 219 |
| Conservative alarm at Marcellus | p. 222 |
| Basil's acceptance of Athanasianism | p. 225 |
| the term 'identity | p. 230 |
| the Cappadocian Settlement | p. 233 |
| physis | p. 234 |
| Latin doctrine of the Trinity | p. 235 |
| consciously different from the Greek | p. 236 |
| Unity in Trinity | |
| Cappadocian argument from plurality to unity | p. 242 |
| the hypostatic 'idiotetes' | p. 244 |
| and 'modes of hyparxis' | p. 245 |
| end of subordinationism: the single arche | p. 249 |
| and double procession of the Holy Spirit | p. 249 |
| a new emphasis in 'monarchy' | p. 254 |
| a single divine will and energy | p. 256 |
| unity of the Trinity | p. 260 |
| The Triumph of Formalism | |
| survival of generic sense in homoousios | p. 265 |
| its extension to ousia in Leontius | p. 269 |
| earlier abstract tendency in Basil | p. 275 |
| abstract treatment in Eulogius and Maximus | p. 277 |
| Identity of Substance re-established | p. 280 |
| Co-Inherence | |
| outbreak of tritheism | p. 282 |
| mutual indwelling of Persons taught by Athan-tasius | p. 284 |
| and developed subsequently | p. 289 |
| perichoresista Christological term | p. 291 |
| given new sense by pseudo-Cyril | p. 294 |
| and applied to the Trinity | p. 296 |
| Conclusion | p. 300 |
| General Index | p. 303 |
| Index of Patristic Reference | p. 307 |
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