Bonaventure works up to a description of the Trinity by contemplating what it means for God to be good. Good is self-diffiusive, and the highest good must be supremely so. Supreme self-diffusion must involve the complete gift of one’s entire being to another, which is what the . . . . Continue Reading »
In his book on Bonaventure (Great Medieval Thinkers) , Christopher Cullen argues that Bonaventure does not separate the treatise de deo uno from one de deo trino . Cullen’s explanation would not, I suspect, satisfy Rahner, since he distinguishes two approaches, one which “fixes . . . . Continue Reading »
Acts 10:28: Peter said, “You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; yet God has shown me that I should not call any man unholy or unclean.” Peter summarizes all the hubbub of the New Testament in this one verse. This . . . . Continue Reading »
The Word became flesh and dwelt among us, John says. We often think that the Word is concealed behind His flesh. But that is the opposite of the truth. In the Old Testament, Yahweh was hidden within the temple veils, but in the incarnation He comes out of hiding. This is what John . . . . Continue Reading »
Citing the Oresteia , Kass points to the “tragic” character of sibling relations in heroic societies. Though he does not mean the word “tragic” in this sense, it seems that this is bound up with the essentially backward-looking character of brotherhood. Cain and . . . . Continue Reading »
In his meditation on the births of Cain and Abel ( The Beginning of Wisdom: Reading Genesis ) , Leon Kass notes the difference between male/female and brother/brother relations. Man and woman “are defined relative to each other, and their relationship is incited by desire seeking . . . . Continue Reading »
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