ABSTRACT
Over the past seven chapters, I have argued that the trinity should do much less theological work; we should avoid importing relations of origin into God; the trinity should not be interpreted in terms of sexual difference; we should avoid corrective projectionism; and we should not collapse the different forms of difference by reading the God-world relation into sexual difference, or by reading trinitarian or human difference into the God-world relation. Instead, I have focused on the transformative work of God in the world. Along the way, I have critiqued the transformation of the trinity into an increasingly demanding shibboleth for orthodoxy and theological seriousness while seeking to demonstrate the value of interrelating different theological methodologies and genres.
