 But in recent analytic literature on the Trinity there are two counternarratives, both of which see the idea of a triune God as entering into Christian traditions in the last half of the 300s. Beau Branson argues that “Monarchical Trinitarianism”, which in his view correctly understands the theology of the authoritative fourth century Greek “fathers” (Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus) is a trinitarian theology on which “Strictly speaking, The One God just is the Father” (Branson forthcoming, Section 6). He contrasts this with most other Trinity theories, which he calls “egalitarian” or “symmetrical”, theories on which “all three persons have an ‘equal claim’ to being called ‘God,’ in any and every sense.” (ibid.) Branson criticizes Tuggy’s (2016a) analyses of the concepts trinitarian and unitarian, and offers rival definitions on which “Monarchical Trinitarianism” is trinitarian and not unitarian. To be trinitarian, a theology needs only to assert that “there are exactly three divine ‘persons’ (or individuals, etc.). Nevertheless…there is exactly one God” (Section 5). As Branson understands the history of Christian theology, the idea that “the Trinity” is a tripersonal God is a misunderstanding of tradition which is due particularly to “Western” thinkers, such as Augustine. Branson cites some recent Orthodox theologians who hold, like John Behr, that “there is not One God the Trinity, but One God Father Almighty” (Behr 2018, 330). In reply, Tuggy has argued that recent Orthodox theologians seem divided on this point, and that the idea of a triune God (the one God as the Trinity) is found even in some of the Greek writers Branson claims as exemplars of theological orthodoxy (Tuggy 2020).