John Webster (in an essay in Volf and Welker, God’s Life in Trinity ) prefers the term “fellowship” to “communion” in describing the way creatures participate in the perfect life of God: “God communicates his absolute life. This communication does not mean that . . . . Continue Reading »
In “Violence and Metaphysics,” Derrida says that no “logos as absolute knowledge can comprehend the dialogue and the trajectory toward the other” because “the other is the other” and “all speech is for the other.” For Derrida, “A total logos . . . . Continue Reading »
James Jordan suggests that the reason the Son enters the world to take the bride has to do with the structure of the Triune life and with the factor of time. History is about the human race growing from the daughter of God into the bride of God; humanity is daughter to the Father and is destined to . . . . Continue Reading »
John Milbank gave a very long, very dense lecture (amusingly interrupted by microphone problems and a fire-alarm evacuation of the hotel) on Sophiology and theurgy, drawing mainly on Bulgakov. I can’t say that I understood all that was going on, but I resonated to one respondent who asked why . . . . Continue Reading »
The following thoughts came largely from a PCA minister from Virginia with whom I enjoyed a recent, stimulating conversation. The Triune fellowship is a fellowship of eternal infinite joy. The Father delights in His beloved Son, and eternally pours out the abundance of His Spirit on Him. The Son . . . . Continue Reading »
Barth famously argues there is an I-Thou within humanity itself that manifests the inner reciprocity, the differentiation and union, that is the life of the Trinity: “that it is in the differentiation of man and woman, the relation of sex, that there is this repetition, is an indication of . . . . Continue Reading »
Holiness is separation, or so we are told. Let’s accept what we’re told. How then is God eternally and unchangeably holy? From what is He separated? If we say “the world,” then prior to the world’s existence God was potentially but not really holy. Of course, this can . . . . Continue Reading »
Trust in any circumstances is a paradox. On the one hand, trust requires intimacy. We grow in trust by sharing things with a trusted friend that we would not with others. Trust demands that protective veil be drawn between those allowed “inside” and those kept “outside.” Yet . . . . Continue Reading »
This is out of order from the other posts on Hart. David Hart, Beauty of the Infinite Part 2, section 1: Trinity Thesis 2: Different and distance in Christian understanding are understood in Trinitarian terms. In this light, peace is the true form of difference, and beauty is the true form of . . . . Continue Reading »
Hart, Beauty of the Infinite Part 2, section I: Trinity Proposition 3: The Christian God shows the beauty of the infinite, and thus can be “traversed” by way of beauty. i. Desire’s Flight. God, Hart suggests is “all” but not a totality. That is, He is not a pantheistic . . . . Continue Reading »
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