Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Vollkommenheit (perfectio); Einwand: ein und dieselbe V. kann nicht V. eines Aktes sein und V. einer Ordnung

Kurzinhalt: ... so also we do not perfectly understand that one real perfection has at once the formality of act and the formality of the unity of order. And yet, ...

Textausschnitt: 431e Next, a difficulty from the opposite side. A perfection that is really the same cannot be both the perfection of the act and the perfection of the unity of order. Therefore, the opinion that has been proposed leads to absurdity. (Fs)

433a We answer this as follows. Just as in this life we do not perfectly understand that a divine procession involves simultaneously the reality of an emanation and the consubstantiality of what emanates, or that the divine relations are identical with a third without being identical with one another, or that the divine reality means three persons in one nature, so also we do not perfectly understand that one real perfection has at once the formality of act and the formality of the unity of order. And yet, as the former, so also the latter can be imperfectly understood in the sense that over the centuries this understanding increases (DB 1795, DS 3016, ND 132; DB 1800, DS 3020, ND 136). For by reason of the fact that in God there is one act and one consciousness, perfection is understood in connection with the formality of act; and by reason of the fact that in God through the intellectual emanations there are constituted three conscious subjects within the same consciousness, perfection is understood in connection with the formality of order. (Fs)

433b But, the objector goes on, according to the above-mentioned opinion, there is not as much perfection in each of the persons as in the three together, since the perfection of the unity of order is found not singly in each person but in the three taken together. On the contrary, according to the authorities, there is as much perfection in each of the three as in the three together.1 This opinion, therefore, is inadmissible. (Fs)

433c In reply we assert that also according to our opinion there is as much perfection in each of the persons as in all three together. For we affirm that there is only one real perfection; and where there is only one real perfection, it obviously cannot in itself be more or less. (Fs)

433d As to the reason adduced by the objector, two points should be noted. First, the authorities are concerned mainly with the consubstantiality of the persons,2 lest anyone believe that the Father and the Son are more than the Father, as Peter and Paul are more than Peter alone. Second, the authorities teach the circumincession of the three as clearly as they teach the equality of one with the three. Thus, what may seem to be subtracted through this equality is, so to speak, restored through circumincession. For by reason of their equality, there is no more in the three than in one person; but by reason of their circumincession, the Son is entire in the Father, and the Holy Spirit is entire in the Father, and similarly the other two persons are in the Son and also in the Holy Spirit (DB 704, DS 1331, ND 326). (Fs)

435a Accordingly, the objection is answered by distinguishing between our way of thinking and the reality of God. We concede that when we are thinking of one person and prescinding from the other two we are unable to consider the divine perfection of order. But we deny that in such a consideration we are adverting to the perfection that is present in each of the divine persons; for according to the doctrine of circumincession, there is in each of the divine persons not only the very substance of the other persons but also the relation or personal property that is really identical with this substance. (Fs)

435b Therefore, be careful not to confuse (1) that which a divine person is with (2) the perfection that is in a divine person. The Father is not the Son, but the Father is in the Son (John 10.38, 14.10, 11, 20; 17.21, 23). (Fs)

435c A final objection. At least this matter is easier to understand when the only ground of perfection recognized in God is act. (Fs)

435d Our reply to this is that when one is dealing with mystery, an easier understanding can hardly be a truer one. (Fs)