A Peircean Approach to Trinity as Community: A Response to Some Responses

Horizons ◽  
2000 ◽  
Vol 27 (1) ◽  
pp. 114-130
Author(s):  
Donald L. Gelpi

AbstractIn this article, the author responds to several recent scholarly criticisms of his book The Divine Mother: A Trinitarian Theology of the Holy Spirit. In responding to these objections, he argues that, by invoking the logic and metaphysics of Charles Sanders Peirce in rethinking the foundations of trinitarian theology, he has formulated a theological construct of the trinity as community, which differs substantively from the efforts of other contemporary theologians to do the same, while at the same time avoiding inadequacies present in their constructs.


2007 ◽  
Vol 20 (3) ◽  
pp. 278-290
Author(s):  
Adam McIntosh

Although Karl Barth is widely recognised as the initiator of the renewal of trinitarian theology in the twentieth century, his theology of the Church Dogmatics has been strongly criticised for its inadequate account of the work of the Holy Spirit. This author argues that the putative weakness of Barth's pneumatology should be reconsidered in light of his doctrine of appropriation. Barth employs the doctrine of appropriation as a hermeneutical procedure, within his doctrine of the Trinity, for bringing to speech the persons of the Trinity in their inseparable distinctiveness. It is argued that the doctrine of appropriation provides a sound interpretative framework for his pneumatology of the Church Dogmatics.



Signs ◽  
1986 ◽  
Vol 11 (3) ◽  
pp. 570-572
Author(s):  
Joann Wolski Conn


2011 ◽  
Vol 64 (4) ◽  
pp. 410-424
Author(s):  
Jeffrey Vogel

AbstractThis article explores Austin Farrer's contribution to trinitarian theology, arguing that he grounds understanding of the doctrine of the Trinity in the life of prayer. While Farrer nowhere offers a systematic presentation of the believer's experience of the Trinity, an investigation of his writings, particularly his sermons and devotional works, reveals that it is precisely in prayer that he thinks the force of the doctrine is revealed to the believer. Beginning with Farrer's ‘empirical principle’, the idea that to know anything one must exercise one's relation to it, the article attempts to show how the act of praying constitutes a living out of the doctrine of the Trinity. Living in the Son entails an adoption of an attitude of sonship towards the Father, which Farrer describes most succinctly as an ‘active openness of heart’. This filial attitude, which Christ expressed humanly throughout his life, is adopted by believers through the Holy Spirit who, according to Farrer, is not an object of direct experience. In this, his trinitarian understanding of prayer differs from Sarah Coakley's, whose reflection on this topic serves as a point of comparison at various places throughout the article. Through Coakley's work, the trinitarian nature of prayer has become a theme in contemporary theology. Thus, this article is aimed at more than simply illuminating a somewhat neglected aspect of Farrer's thought; it is also an attempt to contribute to an ongoing, constructive conversation about the Trinity in the life of faith.



Author(s):  
Rik Van Nieuwenhove ◽  
William Crozier

This chapter considers mystical theology as a resource for theology of the Trinity today. It consists of two parts. The first part draws mainly on the Trinitarian theology of St Bonaventure to demonstrate that participation in the life of the Trinity is essential to begin to engage in theology of the Trinity: vision implies participation. The second part provides an example of how the writings of mystical theological authors, such as Hadewijch or Ruusbroec, can assist us in solving systematic theological problems. More particularly, we argue that Ruusbroec’s notion of regyratio (i.e. the Holy Spirit as the principle of the return of the divine Person into their shared unity) can circumvent the problem of ‘Trinitarian inversion’ (which refers to the problematic tension between accounts of the immanent processions, on the one hand, and the sequence of historical missions of the Son and Holy Spirit in the economic Trinity, on the other).



2020 ◽  
Vol 11 (1) ◽  
pp. 65-76
Author(s):  
Herman Punda Panda

Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.



Author(s):  
Gilles Emery

Aquinas occupies a prominent place in today’s discussions of Trinitarian theology. Each of the seven sections of this chapter deals with an aspect that is or should be present in any reception of Aquinas’ doctrine of the Trinity: the centrality of Trinitarian faith in Aquinas’ theology; the nature and purpose of Aquinas’ Trinitarian theology; the cardinal place of the economy of salvation; the relationship between Trinitarian processions and missions; the organization of the ‘treatise’ on God in the Summa theologiae; the divine persons as ‘subsisting relations’; the Son as Word and Image, and the Holy Spirit as Love and Gift. In Aquinas, Trinitarian doctrine provides the interpretive framework for understanding all other theological topics (from creation to eschatology).





1975 ◽  
Vol 32 (3) ◽  
pp. 234-242
Author(s):  
Jay G. Williams

“Might it not be possible, just at this moment when the fortunes of the church seem to be at low ebb, that we may be entering a new age, an age in which the Holy Spirit will become far more central to the faith, an age when the third person of the Trinity will reveal to us more fully who she is?”



2009 ◽  
Vol 18 (1) ◽  
pp. 95-110
Author(s):  
Hollis Gause

AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing agent of all the experiences of salvation. The Spirit is especially active in the provision and fulfillment of sanctification, which is presented here as the continuum of 'holiness-unity-love'. He produces the graces of the Holy Spirit – the fruit of the Spirit. He implants the Seed of the new birth which is the word of God. He purifies by the blood of Jesus. He establishes union and communion among believers and with God through His Son Jesus. This is holiness.



Sign in / Sign up

Export Citation Format

Share Document