Transcendentals and Trinity

Cassini, Charles; Schaab, Gloria L.

doi:10.1111/j.1468-2265.2008.00436.x

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A Critique Of Edwards1

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2013

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“…'Truth, then is most fittingly attributed to the Son' 47 and 'Hence to the Holy Spirit, goodness and what follows on the good, namely love, is the property that is most fittingly attributable to the Third Person of the Trinity.' 48 Both the Son and the Spirit must be understood as immanently self-communicating in creation. 'This self-communication, insofar as it occurs as ''truth'', happens in history; and that insofar as it happens as love, it opens this history in transcendence towards absolute future.'…”

Section: A Critique Of Edwardsmentioning

confidence: 99%

A two-armed embrace: The panentheistic trinitarianism of Rahner and Edwards

Conley

2013

Pacifica

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Denis Edwards relies heavily on Karl Rahner’s conception of the Trinity in his own construction of an ecological Trinitarian theology. However, he breaks from Rahner in the specific roles of each person of the Trinity. For Edwards, the Spirit is the immanent presence of God, while the Son is the exemplar for the unique identity of each creature. Conversely, for Rahner, the Son is categorical revelation and the Spirit is transcendental revelation. Thus, Rahner’s thought allows for an immanent Christ in a way that Edwards does not. Edwards’ ecological theology is weakened by this shift. By removing the imminent presence of Christ, he weakens the ability of the Trinitarian God to communicate about the here and now of creation.

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Section: A Critique Of Edwardsmentioning

confidence: 99%

A two-armed embrace: The panentheistic trinitarianism of Rahner and Edwards

Conley

2013

Pacifica

View full text Add to dashboard Cite

show abstract

Transcendentals and Trinity

Cited by 1 publication

References 5 publications

A two-armed embrace: The panentheistic trinitarianism of Rahner and Edwards

A two-armed embrace: The panentheistic trinitarianism of Rahner and Edwards

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