Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Die göttlichen Hervorgänge (processio); Problem

Kurzinhalt: The fundamental trinitarian problem lies in the following facts: (1) the Son is both a se, from himself, and not a se, not from himself; (2) the Holy Spirit ...

Textausschnitt: The Problem

127a The fundamental trinitarian problem lies in the following facts: (1) the Son is both a se, from himself, and not a se, not from himself; (2) the Holy Spirit is both a se, from himself, and not a se, not from himself; (3) the way in which the Son is not a se, not from himself, is different from the way in which the Holy Spirit is not a se, not from himself. (Fs) (notabene)


127b Thus, God is a se, from himself. But the Son is God. Therefore, the Son is a se, from himself. Similarly, the Holy Spirit is God. Therefore the Holy Spirit is a se, from himself. (Fs)
127c Nevertheless, the Son is also not a se, not from himself. For he is the Son, the only-begotten, born of the Father, from the Father's substance, God from God, light from light, true God from true God (DB 54, DS 125, ND 7). (Fs)

127d Similarly, the Holy Spirit is also not a se, not from himself. For the Holy Spirit 'proceeds from the Father' (DB 86, DS 150, ND 305) and 'is eternally from the Father and the Son together, having his essence and his subsistent act of existence from the Father and the Son together, and proceeds eternally from both as from one principle and by a single spiration' (DB 691, DS 1300, ND 322). (Fs)

127e Finally, the way in which the Son is not a se, not from himself, is different from the way in which the Holy Spirit is not a se, not from himself. For the Son is the only-begotten (DB 54, DS 125, ND 7), but the Holy Spirit is not begotten but proceeding (DB 39, DS 75, ND 16). Therefore, the Son originates through generation, but the Holy Spirit originates through spiration (DB 691, DS 1300, ND 322). (Fs) (notabene)

127f Now, the same reality under the same aspect cannot be simultaneously affirmed and denied. Therefore, we must say that, in one way, the Son is a se, from himself, and in another way, not a se, not from himself. Similarly, we must say that the Holy Spirit is a se, from himself, in one way, and not a se, not from himself, in another way. Finally, it is necessary that the way in which the Son is not a se, not from himself, is different from the way in which the Holy Spirit is not a se, not from himself." (Fs)

129a The first step toward solving this problem is very easy. It is very easy to say that, as God, the Son is a se, from himself, but, as begotten, the Son is not a se, not from himself. It is also very easy to say that, as God, the Holy Spirit is a se, from himself, but, as spirated, the Holy Spirit is not a se, not from himself. Lastly, it is very easy to say that being begotten is different from being spirated. (Fs)

129b Nevertheless, if the entire solution consists in externally uttered words, then a sound is indeed made in the air but, as nothing is present in the mind, the sound itself is completely without meaning. And if one were to say that the generation of the Son and the spiration of the Holy Spirit are words without meaning, one would surely be a heretic. Therefore, we must go further in order to say what this remarkable emanation is according to which God is from God, and indeed not one God from another God, but the same God from the same God. Moreover, we must say what the difference is between the emanation in which the Son is generated and the other emanation in which the Holy Spirit is spirated. Finally, we must state why the first emanation is generation but the other is not. These are the questions discussed in this chapter on the divine processions. (Fs) (notabene)

129c However, it is not sufficient if we just understand something in the mind when we utter the words 'generation' and 'spiration.' If the something understood in the mind is not also found in reality, it is only a conceptual being. And if one were to say that the generation of the Son and the spiration of the Holy Spirit are merely conceptual beings, one would surely be a heretic. Therefore, we must go still further in order to say how within the absolutely simple God the Son in one way is a se, from himself, and in another way is not. This presents a great difficulty. For since the Son is God, and God is absolutely simple, and within absolute simplicity there is really no this and that, no 'one' and 'another,' it seems to follow that the same Son under the same aspect is both a se, from himself, and not a se, not from himself. The same contradiction seems to follow with respect to the Holy Spirit. Therefore we raise the issue of the divine relations, asking whether the divine relations are real and how many of them are real, whether they are really distinct from one another, whether they are really distinct from the divine essence or only conceptually distinct. These are the questions discussed in the third chapter. (Fs)

129d There remains a further step. Let us grant that generation and spiration exist not only in words but also in the mind, and not only in the mind but also in the very reality of God. Still, nothing is to be posited within the divine nature other than what is really there. The faithful confess three divine persons really distinct from one another; but the preceding outline of steps to be taken has ended with just three subsistent relations that are really distinct from one another. Therefore, in the fourth chapter we must determine whether, both ontologically and psychologically, the divine subsistent relations are persons in the true sense of the word. Once this question is solved, the fundamental trinitarian problem is solved, so that without contradiction and with some understanding the three really distinct persons in one and the same divine nature may be conceived and truly affirmed. (Fs)

131a All that we have viewed as one and in a single glance must now be considered more particularly. First, then, we must discuss the divine processions in order to state (1) how in general the emanation of God from God is to be conceived, (2) how two such emanations and only two are to be conceived, and (3) why the first emanation is generation properly so called, while the other is not. (Fs)