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Between Babel and Beast
(America and Empires in Biblical Perspective)
The Glory of Kings: A Festschrift for James B. Jordan
Fyodor Dostoevsky
(Christian Encounters Series)
Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)
The Four: A Survey of the Gospels
Defending Constantine: The Twilight of an Empire and the Dawn of Christendom
From Behind the Veil: The Epistles of John
Deep Exegesis:The Mystery of Reading Scripture
1 & 2 Kings
Brazos Theological Commentary
The Promise Of His Appearing: An Exposition Of Second Peter
A Great Mystery: Fourteen Wedding Sermons
Deep Comedy: Trinity, Tragedy, And Hope In Western Literature
Miniatures & Morals: The Christian Novels of Jane Austen
The Priesthood of the Plebs: A Theology of Baptism
A Son To Me: An Exposition of 1 & 2 Samuel
From Silence to Song: The Davidic Liturgical Revolution
Ascent to Love: A Guide to Dante's Divine Comedy
Blessed Are the Hungry: Meditations on the Lord's Supper
A House For My Name: A Survey of the Old Testament
Heroes of the City of Man: A Christian Guide to Select Ancient Literature
Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays
Wise Words: Family Stories That Bring the Proverbs to Life
The Kingdom and the Power: Rediscovering the Centrality of the Church
In his contribution to Rethinking Trinitarian Theology: Disputed Questions And Contemporary Issues in Trinitarian Theology
More elaborately,
“Connected to the very act of generation that eternally places the Son as the Beloved of the Father, the Spirit proceeds as precisely this love of the Father for the Son. Without being the principle of the Son in any way, the Holy Spirit is nevertheless eternally present in the very ‘place’ of his eternal birth . . . as the paternal Love that eternally ‘hypostates’ itself in its reposing on the Son. The Son is himself fully Son in the very fact that He returns this same Love to the Father in eternal thanksgiving. This returning of a received, filial Love to its paternal Source achieves the Trinitarian cycle of eternal life.” This we find “a first form of Trinitarian reciprocity” in “the return of Love given to the Father by the Son.”
As Durand points out, this mode of specifying the Father’s hypostasis avoids the problems of a merely apophatic discussion of the Father as “ungenerated”: “The hypostasis of the Father can be negatively characterized, as He who has no origin, or positively, by his acts and relations. If one takes the perichoresis of the three divine Persons into account, it is not relevant to begin by situating the Father independently from his relation to the Son and his relation to the Spirit in a negative manner. We should adopt, even for the Father, a relative concept of Person, in conformity with the Thomistic doctrine of the Trinitarian Person understood as subsisting relation” (184-5).
posted by Peter J. Leithart on Tuesday, September 11, 2012 at 5:48 am
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