By David Coffey
Fresh years have noticeable a resurgence of curiosity within the doctrine of the Trinity, following an extended interval within which it was once thought of beside the point to the remainder of theology and to the problem of Christian lifestyles. during this booklet, David Coffey claims that this resurgence is attributable to a renewed appreciation of the truth that salvation itself has a Trinitarian constitution. He argues that we won't comprehend salvation and not using a strong knowing of the Trinity.
Coffey considers the entire diversity of matters surrounding this crucial doctrine of Christian religion. Viewing the doctrine of the Trinity in its old and ecumenical context, he seeks to reach at a balanced imaginative and prescient that comes with the insights of either the Western and the japanese church buildings. particularly, he desires to hold in sight either the immanent Trinity (the Godhead thought of in itself) and the commercial Trinity (that is, its function in the economic climate of salvation). In Coffeys personal version of the Trinity, the Holy Spirit is noticeable because the objectivization of the mutual love of the daddy and the Son. this concept is so much heavily linked to St. Augustine and Richard of St. Victor. Coffey, despite the fact that, takes it a lot extra, providing it as a proof of the foundation of the Son and the Holy Spirit and of the style of operation of the Trinity within the economic system. From this version, he's additionally capable of derive a guideline for resolving the ecumenical challenge of Filioquism vs. Monopatrism (concerning the procession of the Holy Spirit)-- the difficulty that has divided East from West for almost a millennium.
Presenting a brand new standpoint on a subject matter of renewed theological curiosity, this complete learn has very important implications for ecumenical discussions of the Trinity.
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Additional resources for Deus Trinitas: The Doctrine of the Triune God
Why, then, is Haight so skeptical? Haight lays emphasis on "the absolute mystery and incomprehensibility of God," a phrase he employs twice. 50 Presumably, by "mystery" he means transcendence and he is using "incomprehensibility" in the Eastern sense of absolute unknowability. 51-52). The immanent Trinity belongs to this category. Unknowable by reason alone, it is knowable on the basis of revelation. Not that it is revealed directly: it is revealed indirectly, in Christ and the Spirit. And as for incomprehensibility, in the Western tradition divine incomprehensibility does not mean absolute unknowability; it means simply that God cannot be known fully by the human intellect, that his reality cannot be exhausted by human knowledge.
And even in the epistemological order there has to be a return from the sphere of God to the data supplied in the world. But, as I have shown from Lonergan, this return is necessarily preceded by an ascent from these data to the sphere of God. A distinction between the ontological and the epistemological orders would have greatly helped Barth in his dilemma here. Finally, the divine transcendence is ill served by the freedom that Barth asserts for God within his own being, for contrary to Barth's intention it actually compromises that transcendence by introducing contingency into the Godhead: the Father who freely determines himself might just as freely have decided not to do so.
And the Latin tradition, for its part, is avowedly cataphatic. Why, then, is Haight so skeptical? Haight lays emphasis on "the absolute mystery and incomprehensibility of God," a phrase he employs twice. 50 Presumably, by "mystery" he means transcendence and he is using "incomprehensibility" in the Eastern sense of absolute unknowability. 51-52). The immanent Trinity belongs to this category. Unknowable by reason alone, it is knowable on the basis of revelation. Not that it is revealed directly: it is revealed indirectly, in Christ and the Spirit.
Deus Trinitas: The Doctrine of the Triune God by David Coffey