Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Trinität: Bewusstsein auf der Grundlage d. notionalen Akte; ein göttliches Bewusstsein je verschieden gehbat von Vater, Sohn, Geist

Kurzinhalt: Divine Consciousness on the Basis of the Notional Acts;

Textausschnitt: Divine Consciousness on the Basis of the Notional Acts

385d The existence of this divine consciousness is easily demonstrated. For the two divine processions are really identical with the four relations, since in God, where there is no motion, there is no procession other than the relation of a principle to its term and the relation of a term to its principle. Besides, these four relations are subsistent, so that the subject that is related by a relation and the relation itself by which it is related are really the same. Again, the processions themselves are intellectual and intellectually conscious emanations, and therefore whatever are really identified with the processions are likewise intellectual and intellectually conscious. Therefore (1) the subjects that are related to one another by relations and (2) the relations themselves by which the subjects are related to one another are intellectual and intellectually conscious. Thus, on the basis of this consciousness, the Father and the Son and the Spirit are, each of them, conscious both of himself and of each of the others, since it is impossible for anyone to be consciously related to another without by that very fact being conscious both of oneself and of the other to whom one is related. (Fs)

387a Further, this divine consciousness on the basis of the notional acts is one consciousness. There is necessarily only one consciousness when from a single act of understanding a single word is once and eternally spoken, when from a single act of understanding and a single word a single act of love is once and eternally spirated, and when the act of understanding, the word, and the act of love are consubstantial. (Fs) (notabene)

387b But, although this divine consciousness on the basis of the notional acts is one, nevertheless since distinct notional acts are proper to distinct persons, one and the same consciousness is had distinctly by the distinct persons. The intellectually conscious Father generates the Son by intellectual consciousness; the intellectually conscious Son is generated into intellectual consciousness by the Father; the intellectually conscious Father and Son spirate the Holy Spirit by intellectual consciousness; and the intellectually conscious Spirit is spirated into intellectual consciousness by the Father and the Son. But to generate and to be generated are really distinct from each other, and similarly to spirate and to be spirated are really distinct from each other; and to generate consciously, to be generated consciously, and to be spirated consciously are no less distinct from one another. We must, then, most certainly conclude that the one divine consciousness, considered on the basis of the notional acts, is possessed by the Three in three distinct ways. This is surely necessary, if indeed the Father, the Son, and the Spirit are, each of them, conscious both of himself and of each of the others, since they could not be conscious of the others by one consciousness unless each of them possessed the same consciousness in a distinct way. (Fs) (notabene)