Re-ordering Desires: A Trinitarian Lens on Eating Disorders

2017 ◽  
Vol 99 (2) ◽  
pp. 255-274
Author(s):  
Jillian Jackson
Keyword(s):  
Eating Disorders ◽  
Eating Disorder ◽  
Holy Spirit ◽  
Healthcare Services ◽  
Unique Role ◽  
Thought Patterns ◽  
Doctrine Of The Trinity ◽  
The Mind ◽  
The Trinity

This paper uses the doctrine of the Trinity to demonstrate the unique role God as Father, Son, and Holy Spirit can play in the healing of eating disorders and explores how a trinitarian framework may be brought alongside healthcare services to aid in recovery. Drawing on the theological work of Sarah Coakley, the paper considers various trinitarian models and practices that can redirect our minds, hearts, and imaginations to a new participation in the trinitarian God. This essay seeks to show that it is also possible to challenge the idolatrous thought patterns of an eating disorder by redirecting the mind to participation in life through the lens of the life-giving Trinity.

Could there Be More than One Almighty?

1993 ◽  
Vol 29 (4) ◽  
pp. 465-495 ◽  
Author(s):  
T. W. Bartel
Keyword(s):  
Holy Spirit ◽  
Christian Doctrine ◽  
Literal Sense ◽  
The Past ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

If proof is required that yesterday's scandal can become today's fashion, we need look no further than recent discussions of the Christian doctrine of the Trinity. Just a generation ago, Trinitarians typically insisted that the members of the Godhead are not distinct persons in any literal sense. But during the past few years, more and more philosophically sophisticated Christians have unblushingly maintained that the Father, the Son, and the Holy Spirit are not just different persons, but different individuals – that the Trinity consists of three divine beings.

scholarly journals Knowing the Father

2021 ◽  
Author(s):  
David. T. Williams
Keyword(s):  
Holy Spirit ◽  
Historical Development ◽  
Evolutionary Process ◽  
Charismatic Movement ◽  
The Bible ◽  
Greek Thought ◽  
The World ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.

Trinity

2018 ◽  
Author(s):  
Dan Howard-Snyder
Keyword(s):  
Holy Spirit ◽  
The Other ◽  
Christian Theology ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The doctrine of the Trinity is central to Christian theology. The part of the doctrine that concerns us here may be stated in these words: although the Father, the Son, and the Holy Spirit are different persons, each is the same God as the other; they are not three Gods, but exactly one God. These words arguably imply a contradiction. For example, if the Father is not the same person as the Son, then the Father is not identical with the Son; thus, if each is a God, there are at least two Gods, which contradicts the claim that there is exactly one God. Analytic theologians have responded to this line of argument and others related to it. Each response aims to model a consistent doctrine of the Trinity, one that provides the resources to reject such arguments while retaining Trinitarian orthodoxy. We can classify these attempts by distinguishing those according to which there is no numerical sameness without identity from those according to which there is numerical sameness without identity. Attempts in the first group tend to raise worries about consistency with orthodoxy. Attempts in the second group tend to raise worries about intelligibility.

The Doctrine of Appropriation as an Interpretative Framework for Karl Barth's Pneumatology of the Church Dogmatics

2007 ◽  
Vol 20 (3) ◽  
pp. 278-290
Author(s):  
Adam McIntosh
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Karl Barth ◽  
Trinitarian Theology ◽  
Church Dogmatics ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Interpretative Framework

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.

The Trinitarian Theology of Augustine and His Debt to Plotinus

1961 ◽  
Vol 14 (3) ◽  
pp. 248-255
Author(s):  
Thomas A. Wassmer
Keyword(s):  
Saint Augustine ◽  
Problem Of Evil ◽  
Simple Solution ◽  
Latin Translation ◽  
Christian Doctrine ◽  
Doctrine Of The Trinity ◽  
The Problem Of Evil ◽  
Divine Mind ◽  
The Mind ◽  
The Trinity

A Very powerful case has been made out for the influence of the Platonism of Plotinus upon Saint Augustine. From the Manichaean simple solution of the problem of evil Augustine was delivered by reading the neo-Platonists and especially Plotinus. It was Plotinus who convinced him that God was a spirit, not a luminous body, and he always remained grateful for this deliverance from the crude fantasies of the Manichaeans. In the two years before his conversion when he was receiving a deeper penetration into Christianity through the sermons of St. Ambrose, he came to know of Plotinus in a very few treatises of the Enneads (certainly I, 6 ‘On the Beautiful’ and quite probably V, 1 ‘On the Three Chief Hypostases’) in the Latin translation of Marius Victorinus. St. Ambrose made a determined effort to apply the principles of Plotinus' philosophy to the clarification of the Christian doctrine of the Trinity as against the Arians. The results of such an attempt might not be theologically satisfying but they are interesting. This impact of the mind of Plotinus upon the mind of Augustine was a decisive one because Augustine found a very great area of agreement between the teaching of Plotinus and that of the Scriptures as expounded by St. Ambrose, above all the Gospel of St. John. It was their agreement that God is spirit and altogether immaterial, as Plotinus explains, which liberated him from the Manichaean materialism. Augustine thought that Plotinus' teaching about the Divine Mind was identical with that of St. John about the Divine Logos.

scholarly journals Adam Pastor, Antitrinitarian Antipædobaptist

1917 ◽  
Vol 5 ◽  
pp. 73-99 ◽  
Author(s):  
Albert Henry Newman
Keyword(s):  
Sixteenth Century ◽  
Holy Spirit ◽  
Church Membership ◽  
Christian Faith ◽  
Infant Baptism ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Traditional Doctrine

The intellectual, social, and religious upheaval of the fifteenth and sixteenth centuries of which the Renaissance and the Protestant Revolution were phases, along with the decidedly skeptical tendency of the Scotist philosophy which undermined the arguments by which the great mysteries of the Christian faith had commonly been supported while accepting unconditionally the dogmas of the Church—together with the influence of Neoplatonizing mysticism which aimed and claimed to raise its subjects into such direct and complete union and communion with the Infinite as to make any kind of objective authority superfluous:—all these influences conspired to lead many of the most conscientious and profoundly religious thinkers of the sixteenth century to reject simultaneously the baptism of infants and the traditional doctrine of the Trinity. Infant baptism they regarded as being without scriptural warrant, subversive of an ordinance of Christ, and inconsistent with regenerate church membership. Likewise the doctrine of the tripersonality of God, as set forth in the so-called Nicene and Athanasian creeds, involving the co-eternity, co-equality and consubstantiality of the Son with the Father and the personality of the Holy Spirit, they subjected to searching and fundamental criticism.

‘Another Puzzle is . . . the Holy Spirit’:De Trinitateas Augustine's Pneumatology

2012 ◽  
Vol 65 (1) ◽  
pp. 1-16
Author(s):  
Najeeb Awad
Keyword(s):  
Holy Spirit ◽  
Central Place ◽  
Written Discourse ◽  
De Trinitate ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Subject ◽  
The Church ◽  
The Trinity

AbstractIn their study of Augustine'sDe Trinitate, scholars read the fifteen books which comprise this text as a monolithically written discourse on the doctrine of the Trinity. This article is an attempt to examine if it is possible to argue on tenable bases that pneumatology, rather than any other doctrine, is the subject of Augustine's text by showing that the interpretation of the identity and consubstantiality of the Spirit occupies inDe Trinitatea more foundational and central place than just being part of Augustine's discussion on the doctrine of the Trinity. It ultimately suggests that freeing Augustine's text from diachronic prejudices means also wondering if he really wanted to write an additional version of the orthodox doctrine of the Trinity which he already followed, or whether he wanted to contribute something new about a relatively neglected doctrine in the faith of the church.

A little while in the Son of God: Austin Farrer on the trinitarian nature of prayer

2011 ◽  
Vol 64 (4) ◽  
pp. 410-424
Author(s):  
Jeffrey Vogel
Keyword(s):  
Holy Spirit ◽  
Trinitarian Theology ◽  
Direct Experience ◽  
Son Of God ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

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.

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

scholarly journals Exploring the impact of the COVID-19 pandemic and UK lockdown on individuals with experience of eating disorders

2020 ◽  
Author(s):  
Dawn Branley-Bell ◽  
Catherine V. Talbot
Keyword(s):  
Eating Disorders ◽  
Eating Disorder ◽  
Social Isolation ◽  
Technology Use ◽  
Healthcare Services ◽  
Access To Healthcare ◽  
Psychological Wellbeing ◽  
Living Situation ◽  
Negative Impacts ◽  
The Impact

Background: The coronavirus disease 2019 (COVID-19) pandemic may raise unique challenges for individuals with experience of eating disorders. Many factors have potential for detrimental impacts on psychological wellbeing and eating disorder recovery, including: Disruption to living situations, ‘social distancing’ restrictions, difficult access to healthcare, and societal changes to food behaviours and technology usage. To date, little is known on the impact of the pandemic on this population particularly within the UK.Method: A mixed-methods online survey was developed for the purpose of this study. Data was collected from 129 individuals currently experiencing, or in recovery from, an eating disorder during the early stages of the UK pandemic lockdown. Participants were aged between 16-65 years, with 121 participants identifying as female, 7 male and 1 participant preferring not to disclose their gender.Results: Findings suggest that the pandemic is having a profound, negative impact upon individuals with experience of eating disorders. 8 key themes are generated: Disruption to living situation, increased social isolation and reduced access to usual support networks, changes to physical activity rates, reduced access to healthcare services, disruption to routine and perceived control, changes to relationship with food, increased exposure to triggering messages, and positive outcomes. The results suggest detrimental impacts on psychological wellbeing including decreased feelings of control, increased feelings of social isolation, increased rumination about disordered eating, and low feelings of social support.Conclusions: Individuals with eating disorders are at significant risk of negative impacts of the pandemic. There is a vital need for interventions to support this population. Inequalities in healthcare provision were identified, emphasising a need for a more cohesive approach to remote treatment across UK healthcare services. Positive aspects of technology use were identified but the results suggest a need to address and/or limit the potential for negative impacts of public messages around food and exercise behaviours, and to co-design technologies with end-users to facilitate effective treatment.

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