 In favor of Baber’s second approach, Beau Branson (2018) critiques what he calls “the virtue approach”–basically, treating theological issues like metaphysical or logical puzzles calling for creative theorizing–as point-missing, question begging, and unclear. In contrast, he advocates for “the historical approach”, which assumes that the content of “the doctrine of the Trinity” should be considered as fixed by the views of “mainly various fourth-century theologians” (Section 4). It is misguided, he argues, to focus merely on the theoretical virtues of various rational reconstructions of what traditional Trinity language is really supposed to be expressing, as most of these will not plausibly be expressing the historical doctrine. New-fangled accounts, Branson argues, have a burden of showing how they, if coherent, imply that the historical doctrine of the Trinity is coherent, and indeed why the former should even count as a version of the latter (Section 5). (Similarly with other theoretical virtues.) At any rate, nothing about the project of analytic theology requires the neglect of the crucial historical definers of the Trinity doctrine (Section 13).