By David Coffey
Contemporary years have visible a resurgence of curiosity within the doctrine of the Trinity, following a protracted interval during 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 brought on by a renewed appreciation of the truth that salvation itself has a Trinitarian constitution. He argues that we won't comprehend salvation with out a good figuring out of the Trinity.
Coffey considers the total diversity of matters surrounding this principal doctrine of Christian religion. Viewing the doctrine of the Trinity in its historic and ecumenical context, he seeks to reach at a balanced imaginative and prescient that includes the insights of either the Western and the japanese church buildings. particularly, he desires to retain 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 visible because the objectivization of the mutual love of the daddy and the Son. this concept is such a lot heavily linked to St. Augustine and Richard of St. Victor. Coffey, even if, takes it a lot additional, providing it as an evidence of the foundation of the Son and the Holy Spirit and of the style of operation of the Trinity within the economic climate. From this version, he's additionally in a position to 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 an issue of renewed theological curiosity, this entire learn has very important implications for ecumenical discussions of the Trinity.
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Additional info for Deus Trinitas: The Doctrine of the Triune God
Basil had said that the Holy Spirit proceeds from the Father "not by generation like the Son, but as Breath (Pneuma) of his mouth," 74 an idea further refined by St. Gregory of Nyssa through his insight that, just as human breath accompanies human words, so God's hypostatic (personal) Word is accompanied by his hypostatic Breath, the Holy Spirit. " The only effective difference between them is that "spiration" has an active sense, in that it is the Father who breathes forth (or "spirates") the Holy Spirit, while "procession" has a passive sense, in that it is the Holy Spirit who proceeds.
4 This scheme is seen to be fleshed out in the Gospel by the Incarnation, life, redemptive death, Resurrection, and Ascension of Jesus, Word of God and Son of Man. Paul and John, particularly Paul, see the Spirit, Spirit of Christ, as uniting us with Christ by faith, thereby giving us a share in his divine Sonship and thus in his fellowship with God. In the words of Robert Koch, the effects of the Pauline new creation and the Johannine rebirth in the Spirit are to be identified as "above all, sonship of God [we would add 'daughterhood' as well], the victorious act of faith, burning love for the brethren and the bearing of inspired witness," to which should be prefixed one further effect, the forgiveness of sins.
65 The result is "a system not of terms but of real relations": 66 "An ousiastatement simply tells you what sort of thing you are dealing with; it does not refer to a mysterious core of essentiality to which qualities are added. " 67 Though Thomas Weinandy does not draw the conclusion himself, his eloquent words in defense of St. Thomas argue for a relation that cannot be called real only because it is so much more than what we mean by "real," not less (as is a logical relation). " Palamism and Thomism, each coming out of its own context (Neoplatonism.
Deus Trinitas: The Doctrine of the Triune God by David Coffey