Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Trinität: reales Bewusstsein; intellektuelles Bewusstsein - psychologische Analogie

Kurzinhalt: Furthermore, just as the psychological analogy itself is taken solely from intellectual consciousness in the most proper sense, so divine consciousness, which is conceived on the basis of the notional acts by way of this analogy, is surely ...

Textausschnitt: How This Consciousness Is Consciousness in the True Sense

387d It is most important to acknowledge that this is consciousness in the true sense of the term. Without doubt, the Father, the Son, and the Spirit alike know on the side of the object that the Father consciously generates the Son, and that the Son is consciously generated by the Father, and that the Father and the Son consciously spirate the Spirit, and that the Spirit is consciously spirated by the Father and the Son. But what the Father, the Son, and the Spirit know on the side of the object, theologians conclude to on the side of the object. But the very same reality that is known by the divine persons and concluded to from faith by theologians is not only known or concluded to, but also exists. And as to existence, it is on the side of the subject, namely, on the side of the subject that is the Father in consciously generating the Son, on the side of the subject that is the Son in being consciously generated by the Father, on the side of the subject that is the Father and the Son in consciously spirating the Spirit, and on the side of the subject that is the Spirit in being consciously spirated by the Father and the Son. (Fs)

389a Furthermore, just as the psychological analogy itself is taken solely from intellectual consciousness in the most proper sense, so divine consciousness, which is conceived on the basis of the notional acts by way of this analogy, is surely intellectual consciousness not only in the most proper sense but also in the most perfect reality. For what else do we mean by the intellectually conscious emanation of a word than that ordering to the uttering of a word which as conscious and consciously compelling arises from the grasp of manifest intelligibility? What else do we understand by the intellectually conscious emanation of love than that ordering to loving which as conscious and consciously obligating arises from the grasp and affirmation of goodness? Finally, what is more intimate to us or of greater excellence within us than to be intellectually constrained to the truth and morally obligated to the good? And yet in all this a human being is but an imperfect and distant image of those intellectual and intellectually conscious emanations in which the Son is generated by the Father and the Spirit proceeds from both. For we have many acts of understanding and few of them complete, many words and not all of them true, many loves and not all of them good. Besides, in us the subject is really one thing, its act of understanding another, its word something else, and its love something else again. But in God there is but one infinite act at once of understanding and knowing and willing, and since there is no subject really distinct from this act, three subjects really distinct from one another are constituted by the subsistent relations that are really identical with the intellectual and intellectually conscious emanations. (Fs) (notabene)