This is an excerpt from my recent book review on Biblical Trinitarian –
Trinitarian apologists are often accused of quote-mining the patristic authors for anything that seems to bear a resemblance to succinct formulations of the doctrine of the Trinity in later, pro-Nicene writers. The fact is, however, that while some Christian apologists engage in that kind of superficial reasoning, not all of us do. Some of us go back to the sources themselves and then diligently search contemporary scholarship to gain a better understanding of how they and their colleagues interpret the fathers, and why they it is they affirm or deny a given father holds to one of the cardinal doctrines of the faith. Some of us understand that scholarship often times is driven by philosophical commitments that are assumed to be true and, therefore, are functioning as the grounding of all subsequent conclusions surrounding the church fathers and what they could or could not have known and, by implication, what they did or did not teach directly or indirectly in their texts. The doctrine of the Trinity is one of those doctrines whose complexity over time has led unbelieving scholars to conclude that it is not deducible from the Scriptures but was, instead, the hybrid offspring of Neo-Platonism and Aristotelianism as funneled through later church fathers who would write on the subject. But as Jackson Lashier’s book Irenaeus on the Trinity makes evident, this is not the case.
In fact, Lashier’s work helps us see that the closer one’s theology is tied to the Scriptures, the more clear he is in articulating what is essentially a pre-Nicea pro-Nicene form of Trinitarianism, complete with a distinction between the ontological and economic Trinity.