Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: These 3; Zeugung: nur zutreffend für das Wort; Definition: Zeugung (Aristoteles)

Kurzinhalt: ASSERTION 3; Generation in the strict sense of the term is implied by the divine emanation of the Word, but not by the divine emanation of Love.

Textausschnitt: ASSERTION 3

Generation in the strict sense of the term is implied by the divine emanation of the Word, but not by the divine emanation of Love.
Meaning of the Assertion

189e We have determined the manner in which divine procession can be conceived and the number and kinds of processions that are conceived in this manner. We now ask whether generation in the strict sense of the term applies formally either to the emanation of the Word or to the emanation of Love. And our response is to affirm the first and deny the second. In this way, a further congruence between the psychological analogy and what we know by faith comes to light. (Fs)

Theological Note

191a It is of divine and catholic faith that the Son is begotten and the Holy Spirit is not begotten (DB 39, DS 75, ND 16). It is of divine and catholic faith that the same one is both Son and Word, entirely so [DB 288, DS 548]. It is the opinion of St Thomas that 'In the name "Word" the same property is implied as in the name "Son."'1 This is also the opinion of those theologians who follow St Augustine,2 and their opinion, when occasion arose, received the approval of Pius VI (DB 1597, DS 2698). (Fs)

Division of the Argument

191b The argument hinges upon three points, namely, from the formality of generation in the strict sense of the term, from the manner of conceiving the divine nature, and from the difference between the emanation of the word and the emanation of love. With these points as premises, it is easy to conclude that the divine emanation of the Word includes the formality of generation in the strict sense of the term, but that the divine emanation of Love does not. (Fs)

The Formality of Generation

191c For Aristotle, 'generation' in the wide sense denotes the origin of a material substance; this is the way the term is used in various places throughout his work On Generation and Corruption. (Fs)

Taken strictly, generation is usually defined as the origin of something alive from a conjoined living principle, with a resulting likeness in nature.

191d Accordingly, the following are not instances of generation in the strict sense of the term:
(1) the origin of something that is not alive (for example, the origin of water from hydrogen and oxygen);
(2) the origin of something alive from a principle that is not living (for example, so-called spontaneous generation);
(3) the origin of something alive from a living principle, but not from a conjoined living principle (for example, the creation of living beings);
(4) the origin of something alive from a conjoined but dissimilar living principle (for example, the origin of hair from the scalp);
(5) the origin of something alive from a conjoined and similar living principle, but a living principle whose similarity to the originated is not in a likeness in nature (for example, the origin of Eve from Adam through a rib, for it does not pertain to the nature of a rib taken from a man that a woman comes to be from it). (Fs)

191a Thus, we can conclude that there is generation in the strict sense of the term if and only if each and every element included in the definition is applicable. And in the present discussion we must pay special attention to the fifth element of the definition, namely, 'with a resulting likeness in nature'; for although it is necessary that what emanates be similar in nature to that from which it emanates, this is not sufficient. To have the formality of generation in the strict sense, this likeness in nature must result by virtue of the emanation itself. (Fs)