God and History

Reader in Trinitarian Theology

“…The massive research project on 'Divine Action' undertaken by the Vatican Observatory and the Centre for Theology and the Natural Sciences (Berkeley), which resulted in seven volumes of proceedings, is particularly important in this regard. 52 It is clear from this project that there is basically no position of agreement on the quest for a 'casual joint', but at the same time the conviction of divine presence and agency is not abandoned; it has only been complicated.…”

“…Some of the most creative thinkers in this discourse are Marion,Caputo 51 For a discussion of the various models, see McFague (1993:136-141), who proposes a new appreciation for seeing the world as 'God's body'. 52 See the last two volumes that attempt at bringing order amidst a bewildering diversity of views : Russell, Murphy & Stoeger (2008), and Shults, Murphy & Russell (2009). 53 For an informed discussion, see the work by Conradie (2010, especially the summaries 157ff, 239ff).…”

“…This leads us deeper into reality, not away from it, into a relationship of trust that expresses itself in love of God and the 'other'. 52 Faith thus understood is therefore a commitment that has to be made every day within the realities of the world. It is not a certainty that we possess, but a certainty that comes to possess us, the mystery of grace that makes believing possible in the first place.…”

“…This is in line with the structure of both the NC and the Apostolicum. But where the NC had to give extensive detailed formulations on the pre-existence of the Son and the Spirit, 52 Belhar links the triune God's 'pre-existence' (from the beginning of the world) and 'post-existence' (and will do to the end) not so much to God self, as to the establishment and protection of the church. To a certain extent, the NC focuses on the immanent trinity, 53 whereas Belhar focuses on the economic Trinity as manifested in the history of the church.…”

The Gift of Participation: On the Triune God and the Christian Moral Life

“…If God has taken the initiative in self-disclosure, and we have experienced the gift of God's self-unveiling in our experience, then we are required to speak both to and about the Giver." 23 Such personal language remains metaphorical and analogical, "but it has the capacity to be a language of participation, pointing to engagement in God and drawing us into such involvement." 24 The language of participation leads Fiddes to embraces Barth's language of event with regard to the being of God, but he criticises Barth's notion of "modes of being" (the term that Barth prefers to the "persons" of the Trinity).…”