Criticizing Levinas’s dyadism, Luce Irigaray writes, “He know nothing of communion in pleasure. Levinas does not ever seem to have experienced the transcendence of the other which becomes an immanent ecstasy . . . The other is [merely] ‘close’ to him in . . . . Continue Reading »
Andrew Louth explains the fundamental intuition of sophiology in his characteristically lucid Introducing Eastern Orthodox Theology : “the gulf between the uncreated God and the creation, brought into being out of nothing, does not put creation in opposition to God; rather, Wisdom constitutes . . . . Continue Reading »
Musings on what Advent teaches us about the Trinity at the Trinity House site . . . . . Continue Reading »
Behind objections to Trinitarian “relational ontology” lie assumptions about creation and the way human language applies to God . The assumptions of theologians often differ from the assumptions of the biblical writers. . . . . Continue Reading »
Aidan Nichols gives a neat summary of the Triune unity of the church in his Figuring out the Church: Her Marks, and Her Masters . Following Heribert Muhlen, he particularly emphasizes the role of the Spirit, who is “one Person in many persons” (27). More fully: “The Church’s . . . . Continue Reading »
In the foreword to Antonio Lopez’s Gift and the Unity of Being , Milbank says that by giving “gift” a transcendental status, Lopez offers “a rethinking of the Thomistic metaphysics of act and being that renders it a fully Trinitarian metaphysics” (xii). He elaborates, . . . . Continue Reading »
John W. Dixon makes an intriguing argument in a 1998 Anglican Theological Review essay on “Trinitarian anthropology.” He offers a fundamental anthropology rooted in physics and evolutionary biology, and suggests “The human mind and its products are a part of the web of relations. . . . . Continue Reading »
Thomas H. McCall offers some helpful analysis of “Moltmann’s Perichoresis” in a chapter of his Which Trinity? Whose Monotheism? Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology , especially in drawing a distinction between “trinitarian . . . . Continue Reading »
Rosemann ( Omne ens est aliquid. Introduction a la lecture du ‘systeme’ philosophique de saint Thomas d’Aquin , 200-1) argues that the presence of God to Himself is a presence “sans ombre et sans absence,” that is, total presence without shadow or a dialectical . . . . Continue Reading »
Philipp Rosemann examines what he describes as the “fundamental principle of Thomist ontology” in Omne ens est aliquid. Introduction a la lecture du ‘systeme’ philosophique de saint Thomas d’Aquin. The principle is stated in the title, and stated baldly it is an utter . . . . Continue Reading »
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