McIntosh quotes this passage from Barth, saying that this reflects “the very heart of Barth’s understanding of the Gospel”: “In the beginning, before time and space as we know them, before creation, before there was any reality distinct from God which could be the object of . . . . Continue Reading »
Mark McIntosh ( Divine Teaching: An Introduction to Christian Theology (Blackwell Guides to Theology) ) points out that the most dramatic and clearest revelation of the Trinity in the gospel story occurs at the beginning, in Jesus’ baptism: “It is precisely as he unites himself with the . . . . Continue Reading »
Herbert McCabe writes: “If [Jesus] had wanted something less than the kingdom, if he had been a lesser man, a man not obsessed by love he might have settled for less and achieved it by his own personality, intelligence, and skill. But he wanted that all men should be as possessed by . . . . Continue Reading »
A proposal, not a settled conclusion. The problem is passibility. For most Christian theologians, God is by definition impassible, not subject to passions nor passive in relation to His creation. Recently, of course, many theologians have challenged this, sometimes at the expense . . . . Continue Reading »
In a 2002 Theological Studies article, Elizabeth Groppe defends the late Catherine LaCugna against the common charge that her replacement of “economic and ontological” with ” oikonomia and theologia ” blurs the Creator-creature distinction and compromises God’s . . . . Continue Reading »
For John Zizioulas and others, the Cappadocians introduced an innovative ontology, an ontology of communion. In his Letter 38, Basil provides some support for this interpretation, since he acknowledges that the Trinity represents a “new” and “paradoxical” sort of . . . . Continue Reading »
Rahner’s complaint against the separation of the treatise de deo uno from the treatise de deo trino is a protest against all sorts of theological dualisms: Between nature and grace, between philosophy and theology, between natural and revealed theology, between foundational universalisms and . . . . Continue Reading »
Catherine LaCugna says that developments in Christology provide “an analogy for the project” of her book on the Trinity. It’s a bad analogy from the getgo. LaCugna notes that modern Christology has collapsed the distinction of Person and Work, ontology and function, or, what . . . . Continue Reading »
Athanasius quotes Dionysius regarding the perichoretic relation of word and intelligence: “For word is an efflux of intelligence, and, to borrow language applicable to men, theintelligence that issues by the tongue is derived from the heart through the mouth, coming out different . . . . Continue Reading »
How did prosopon (“face” or “mask”) become the accepted term for the “persons” of the Godhead in the East. In a 1988 article in Theological Studies , Michael Slusser examines what other scholars have called “prosopological exegesis,” exegesis . . . . Continue Reading »
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