Autor: Lonergan, Bernard J.F.

Buch: A Third Collection

Titel: A Third Collection

Stichwort: Hypostatische Union; 3 Subjekte des göttlichen Bewusstseins (Trinität); state of being in love

Kurzinhalt: higher synthesis of intellectual, rational, and moral consciousness that is the dynamic state of being in love; The two processions ground four real relations of which three are really distinct from one another

Textausschnitt: 69/6 But we must now turn to the main component in the hypostatic union. Can one speak intelligibly of three distinct and conscious subjects of divine consciousness? I believe that one can, but to do so one must take the psychological analogy of the Trinitarian processions seriously, one must be able to follow the reasoning from processions to relations and from relations to persons, and one has to think analogously of consciousness. (93; Fs) (notabene)
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70/6 The psychological analogy, then, has its starting point in that higher synthesis of intellectual, rational, and moral consciousness that is the dynamic state of being in love. Such love manifests itself in its judgments of value. And the judgments are carried out in decisions that are acts of loving. Such is the analogy found in the creature. (93; Fs) (notabene)

71/6 Now in God the origin is the Father, in the New Testament named ho Theos, who is identified with agape (1 John 4:8,16). Such love expresses itself in its Word, its Logos, its verbum spirans amorem, which is a judgment of value. The judgment of value is sincere, and so it grounds the Proceeding Love that is identified with the Holy Spirit. (93; Fs)
72/6 There are then two processions that may be conceived in God; they are not unconscious processes but intellectually, rationally, morally conscious, as are judgments of value based on the evidence perceived by a lover, and the acts of loving grounded on judgments of value. The two processions ground four real relations of which three are really distinct from one another; and these three are not just relations as relations, and so modes of being, but also subsistent, (eg: FN!) and so not just paternity and filiation but also Father and Son. Finally, Father and Son and Spirit are eternal; their consciousness is not in time but timeless; their subjectivity is not becoming but ever itself; and each in his own distinct manner is subject of the infinite act that God is, the Father as originating love, the Son as judgment of value expressing that love, and the Spirit as originated loving. (93f; Fs) (notabene)