Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Konklusion: Hervorgang - keine andere Analogie als jene der intellektuellen Emanation; Weisen der Hervorgangs: bewusst u. autonom; bewusst u. spontan; unbewusst u. spontan

Kurzinhalt: ... whether there is any other likeness or analogy from which the mode of divine procession can be understood ...

Textausschnitt: 10 Conclusion.

179b The question, then, was whether divine procession is after the manner of intellectual emanation. Initially we responded that we can indeed acquire some understanding of the mystery in this life through such a likeness. So a second question arose, namely, whether there is any other likeness or analogy from which the mode of divine procession can be understood by us differently but either equally well or better. (Fs)

179c We have responded to this question through a series of disjunctions. (Fs)

Knowledge of the divine is either immediate or mediate, imperfect, and analogical. But in this life our knowledge of the divine is not immediate. (Fs)

Analogical knowledge can be either implicit, unthematic, and rhetorical, or explicit, thematic, and systematic. But a theological analogy should be explicit, thematic, and systematic. (Fs)

179d A systematic analogy is based either on common notions and principles elaborated in general metaphysics, or in some determinate created nature such as the physical, the chemical, the biological, the sensitive, the intellectual. But common notions do not suffice for a systematic trinitarian analogy. (Fs)

179e An analogy according to the likeness of nature is selected either from material nature or from a strictly spiritual nature. But God is completely immaterial; so the likeness is to be found only in a strictly spiritual nature. (Fs)

179f The modes of proceeding in a strictly spiritual nature that are known to us in this life are either
(1) conscious and autonomous, such as the intellectual emanation of a word from understanding and the intellectual emanation of a choice from the word, or
(2) conscious but spontaneous, such as the procession of an act of understanding from questions, or
(3) unconscious and spontaneous, such as the origin of a conscious act from a potency, from a disposition, from a habit, which in themselves are unconscious. But God is pure act, and so unconscious origin from a potency, a disposition, or a habit is excluded. And God does not ask questions, raise doubts, or deliberate, so conscious but spontaneous procession is excluded. Therefore, there remains no likeness of nature to the mode of divine procession except the intellectual emanation through which a conscious act originates from a conscious act according to a conscious and autonomous mode. (Fs) (notabene)