By Colin E. Gunton
In this booklet one of many major and preferred theologians of our time develops subject matters he first brought in 'The Promise of Trinitarian Theology' in 1992, a e-book which is still commonly learn and used as a textbook in Christian Doctrine in the course of the world.Each essay addresses a subject of critical value in Trinitarian theology, starting from the information of God to the Christian sacraments. jointly they replicate particularly on an expanding curiosity within the doctrine of the Holy Spirit and its relating the constitution of the doctrine of the Trinity and its quite a few sub-themes of Christology and soteriology etc.All yet of the fourteen chapters are released right here for the 1st time.
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Extra resources for Father, Son and Holy Spirit: Toward a Fully Trinitarian Theology
Crucial for Torrance here is the figure of Athanasius, who can be said in some way or other to appear as a real presence in all of his thought. Part of his importance is to serve as the patristic forerunner of what Barth is in the modern age, although, as we shall see, that is only a part of a wide-ranging appeal. Athanasius served Torrance as a theologian of God's being as Barth served as a theologian of his act - though the greatness of both is that they integrated the two - and it would be difficult to exaggerate the importance for him, in all aspects of his work, of the principle of the homoousion.
That is another implication of the fact that God's presence among us is real. What you see is what you get. 'Everything is what it is and not another thing,' as Bishop Butler famously remarked. God is this particular kind of being, and not the gods of the heathen or of our human projections about what we think God ought to be like. He is one God only in this way, to be loved, worshipped and praised in the unutterable richness of his being; and it is no accident that so many of our confessions of worship have taken trinitarian form.
As sinful human beings, we don't want to bother with the other, except as the object of our needs, someone to be exploited. But the order of creation, our personal being, is that we cannot be ourselves without others. Breaches of this order are what we call sin because they arise from a distorted relation to our creator, and so a false relation to one another. The triune God's gracious dispensation is that we need each other if we are to be truly and particularly ourselves. One of the things of which much has been made in recent writing about the Trinity is that this view of persons as being from and for and with one another in their very otherness contrasts with both of the dominant theories of social order in the modern world: the individualist, that we are like atoms which are only accidentally related to other human beings; and the collectivist, which makes us simply exist for the sake of the whole.