By Christophe Chalamet
Recent advancements in Trinitarian Theology explores the foremost renaissance that Trinitarian theology has passed through in contemporary many years. Remarkably, all of the major Christian denominations have participated during this, and modern Trinitarian theology is a dialogue that regularly crosses over confessional boundaries.
English-language theology performs a tremendous position within the renewal of Trinitarian theology and that function is the focal point of this symposium. Its goal is twofold: to assemble in a global surroundings major thinkers to provide the main advancements in Trinitarian theology and to teach how Trinitarian theology can give a contribution to new considering in numerous modern systematic and important fields, together with political theology and the theology of religions.
Includes contributions by means of Karen Kilby, Gavin D'Costa, Aristotle Papanikolaou, Christoph Schwobel, Christophe Chalamet, Mathias Hassenfratz-Coffinet, and Marc Vial.
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Extra resources for Recent Developments in Trinitarian Theology: An International Symposium
28 | Recent Developments in Trinitarian Theology the three persons in the Trinity shows that their difference consists in the “how”-relationship. 2. The divine persons do not possess their common divine ousia in any other way than by virtue of their relations. Any other assumption would posit the divine essence as a fourth element in the Trinity, and necessitate speaking of relations that the persons have to the divine ousia in addition to the relations they have to one another. This implies, on the one hand—and this is one of the hallmarks of trinitarian orthodoxy—that the divine ousia is not understood as generative and that no form of fecundity is ascribed to the divine ousia.
It is important to note that this contextualization also includes the “names” of the Father, the Son, and the Spirit. When we address God as Father, we follow the invitation of Jesus: “Pray then in this way: Our Father in heaven . ” (Matt. 6:9). When we talk about Jesus as the Son, we do so in the context of 30 | Recent Developments in Trinitarian Theology the application of Psalm 2:7 in the accounts of Jesus’ baptism: “This is my Son, the beloved” (Matt. 3:17). When we call on the Spirit, we do so in the context of Jesus’ announcement of the coming of the Spirit: “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything” (John 14:26).
This includes God’s self-determination to let God’s self-determination be shaped by the different states of the world, the freedom to let God’s self-determination be determined by what happens in the world. Now, if how God relates to the world is determined not only by the freedom of God’s will, which remains external to God’s being, but by the freedom of how God is in the Trinity, this will change the view of the relationship between the divine economy and the immanent Trinity. If God’s freedom to relate to what is not God is related to the freedom-in-relationship that God is in God’s being, this excludes that God’s will could be arbitrary and locates God’s will in the freedom that God is.
Recent Developments in Trinitarian Theology: An International Symposium by Christophe Chalamet