The twentieth century has shown a great interest in the meaning of the Trinity 'economic'. Starting with the principle of opera ad extra are indivisa Trinitatis, Western theologians (eg Moltmann, LaCugna, Volf) and Eastern Orthodox theologians (eg, Lossky, Stăniloae, Yannaras) were concerned to draw an analogy between the immanent Trinity and economic Trinity. Obviously, some scholars have been fascinated by the social model of the Trinity, following the analogies used by the Cappadocian Fathers, and the social analogy, which reappeared in the twelfth century in the St Richard's argument. Victor, which starts from the premise that God's supreme mercy requires a shared, interpersonal. Such scholars have sought to offset the impact of Trinitarian theology, eclipsed by the dominant influence of Thomas Aquinas, by using it to investigate and psychological analogies to illustrate the inner being of the divine Trinity. Strong influence of Aquinas created a strong echo, which ultimately helped some theologians to address a different doctrine of the Trinity, from interpersonal angle. For example, Aquinas's theology echo Gresham evaluate saying:
Following further development of Aquinas made on Augustine's psychological analogy, the analogy of interpersonal social approach almost disappeared from later Trinitarian theology. Even with a change later Augustinian-Thomistic model, modern theology has maintained a single-member image triune God.
Consequently, some scholars have concluded that the doctrine of the Trinity is a dogma of faith obscure for the modern world. The fundamental problem with contemporary doctrines of the Trinity, as is shown in scholastic theology, is that they seem to be isolated in the general body of Christian doctrine having no relation to other areas and is virtually irrelevant to living the Christian faith. However, Catholic theologian, Rahner, demonstrates the need for renewal of Trinitarian theology. Summing up this bizarre irrelevance linked to the Trinity doctrine lacks any meaningful spiritual practice for daily life, he states that:
Treaty on the Trinity occupies a fairly isolated position in general dogmatic system. If we were to say openly and without exaggeration, when the treaty is concluded, subject or not is never raised. ... It's like the mystery was discovered by his sake, and that, even after we were done nine known, remains the reality, closed in itself. Make statements about him, but that really has nothing to do with us.
Trying to highlight the practical significance of theology Trinity trinitarii social (eg, Welch, Jüngel, Rahner, Moltmann, Boffa and Jenson) have developed a very critical contemporary Trinitarian doctrine in the last half of the twentieth century. They advocate the idea that if God is not one, but has fellowship, life and love in Himself as Father, Son and Holy Spirit, the Church as a community of his people should look to some extent both unity and community of divine life.
Orthodox theologians of the East and is deeply related to Patristic Trinitarian theology, I want to go further. Their desire is to echo this view to be seen both in the whole structure of the Church, as well as structural and ontological systems of the world. For example, Greek Orthodox theologian, Zizioulas speaks of God as "Being a Community 'and from this perspective, understand that the Church is more than a mere institution. Rather, he says, the Church is "a way of living, a way of being" where people are deeply connected in a miraculously very being of God as Trinity. He says:
In the first analysis, the Church is being linked to the very being of God. Because a human being is a member of the Church, it becomes an image of God, as God Himself is there, take the way of being of God.
Similarly, Lossky, Russian Orthodox theologian who exercised the greatest influence on the subject of our time talking about the economy of the Holy Spirit with the Son, which should be defined in terms of ecclesiastical mystery personalize Trinity. As shown Lossky: "Trinity is the Orthodox Church, unshakable foundation of all religious thought, of piety, the whole spiritual life of all experiences."
For Orthodox theologians, perception and understanding of God determines the future ways of distinguishing and understanding both their own self and all that surrounds it. How we understand Him God gives shape our world in turn. Consequently, each different notions of God, there is a different form of society, with its own specific cultural form. As emphasized Schrage, knowledge of God and knowledge of self is inextricably intertwined.
However, Orthodox theologians of the East are not only interested in Trinitarian theology. Despite the fact that Western theology has been criticized as being less Trinitarian, some Western scholars have approached contemporary Trinitarian theology enthusiastically look and its significance for both the Church and the world. Perhaps significant is the notion of Moltmann on relational unity of the Church, which gives priority to the triune God. Moltmann believes the church a copy of God as Trinity Structural: a 'mirror' in which God wishes to see himself reflected. For Moltmann, Ecclesial community of Christ is Trinity 'lived', at least in the way that practice mutual love, eternal love of the Trinity meets itself. The true human fellowship must comply triune God and be His image on earth.
Painting a Trinity Trinity as open, namely the divine life through the entire human history, Moltmann draws a line between monotheism and Trinitarians denying that Christianity would be monotheistic. In addition, Moltmann advocates that the doctrine of the Trinity is important both from a practical and dogmatic, for practical Christian life and for all Christian doctrine. His conviction is hermeneutics: how we see the Trinity reflected in the world determines how we understand and define our doctrines.
As we saw above, the human community (church) as a counterpart to the Trinity (Divine community), is best organized in the life and mission when operating in a Trinitarian, both ontological and doxology. Already, some theologians, mentioned above, made a comment on experiments that might affect how a relational Trinitarians our understanding on ecclesial structure. For example, Volf argues that "the relationship between Trinitarian and ecclesial relations is not only a formal", but rather a "'ontological', since it was created in soteriological". However, such an epistemic framework immediately raises a new problem: how quickly we can move from the contemplation of divine Trinitarian life (even with all its economic features) the application of our ecclesial life?
Obviously, such a mode of existence would be possible if such a model would be a Trinitarian model that would be easily revealed. If, in epistemological terms, the economic Trinity hermeneutic field that we have access to the Trinitarian life, then it would be the life of the Church, ie to be a mirror of divine community. Responsibility of the Church is, of course, is to have intimacy with the divine Trinity, to live properly and to reflect the existence of every human community local Trinitarian. In such a framework, living in the presence of Trinity Church will be a model church in a Trinitarian, making it functional and ontological structure that reflects the Trinitarian way of existence for any human community.
But how easy it is to express the real presence in the structure of the Trinity Church? We have already seen how difficult it was in the past to different churches to find a meaningful way to define the correspondence between transcendence and immanence of God of God, especially in relation to the nature of God. On the other hand, we stressed the importance of the real presence of God as Trinity in the economy of salvation. In accordance with this aspect, the Church needs a visible presence of God in order to model the structure according to the Trinitarian life.
Assuming that indeed, the Church can locate the real presence of the divine Persons in the economy, we turn now to see how we can perceive such a presence. If the identity of the Trinity is either silenced or hard to find in the economy, then the Church as a result of unbalanced picture of the Trinity in the economy of salvation?
These questions are to be discussed in this volume. We demonstrate that the presence of the Trinity is indeed fraught with epistemic difficulty. Rather, as we shall see, a Hermeneutics helping more Christian epistemology may be that the "absent presence" in the economy of the Trinity. While hermeneutics is itself problematic, we will try to identify echo this reality both in the Eastern Orthodox tradition, as well as in the West.
'Ble, alms ga.ra, RTI di evso, EVN ptrou aivni, GMAT (to, yourself. Pro, pro proj swpon, sopon "[Now we see through a glass, darkly, but then we see face to face] Paul wrote when he tried to clarify the correlation between the existence of God and our human understanding (I Cor. 13:12). Since the fall produced an epistemological gap between man and God, I can understand that only the 'light' faith. In our fallen state, we can only wish and hope for God's presence, but it will never be acquired. As a result of the most common Noetic experience with God that we have in the economy, we can not get anything else to shape the identity of the Trinity, than silence. In this hermeneutic of silence, all Christian doctrines were shaped accordingly: the shadows of divine reality. As we try to show, and thought the whole structure of ecclesial existence was deeply marked by a sudden silence of God as Trinity in the economy.
Centuries theologians of the second, third and fourth focused on biblical revelation of God through Christ and the Spirit to define the nature of God as Trinity. Capadocienii, for example, have directed attention fixed on theology with Scripture. Therefore, their Trinitarian thought and dialogue had their origins in soteriological economic events of salvation history. Wilken believes that the economy was the Cappadocian "engine that led to Trinitarian thinking." The mistake many early heresies was to keep the Hellenistic ideas of divinity, which were not amended following the appearance of Christ in the space created. Early church fathers, especially Athanasius and Capadocienii, rejected this approach and stressed the idea that any thinking on autorevelaţia God must begin with God in history, in particular, the revelation brought by Christ. Thus, as Gregory of Nice comment, "the human mind can only speak of God as taught in the works of God."
However, this perception is not only specific Eastern Orthodoxy. Similarly, John Calvin insisted that we understand and we can talk about God than in the way that He has revealed himself and who offered Himself as Trinity. Otherwise, just use simple name of God, emptied of this reality, we introduce the notions Christian epistemology no genuine significance. Moltmann also believes that "resulting in sending Jesus Trinity can play Trinity in its divine origin." Therefore, we can say that the doctrine of the Trinity should not be seen as standing behind or in historical events is the revelation of God, but rather the notion of the Trinity is constituted in and through them.
Also Eastern Orthodox theologians have recognized the importance of understanding the truth revealed in Scripture for God's presence in creation. This, in turn, was developed in a theological way. Bria, quoting Stăniloae says: "This is transparent to the world God created, unity, order and sanctity of creation are rooted in the Logos alive and 'reasonable.'"
Sure, the Orthodox theologians, any agreement relating to the revelation of God is not only a canonical. Full size logos perception formed is given the wider context of creation. As Lossky observes: "Every created thing has its point of contact with divinity, and this contact point is the idea, reason or logos that are at the same time, the purpose to which it tends."
Consequently, the Eastern Orthodox theologians, God's revelation scene is larger than the biblical accounts designated. They argue that while revealed while we have in Christ is a revelation closed, continuous dialogue with the humanity of God through Scripture and tradition in the Church. Therefore, for Eastern Orthodox churches, Scripture is important in revealing at least some aspects of how God relates to us in time.
Thus, following the hermeneutic model of transposition of biblical trinitarian structure in the form of Christian doctrine, which was selected by us previously, for example, we now engage in a critical analysis of two important scholars who come two different traditions (Moltmann and Lossky), to highlight their theological discourse form, their key theological hermeneutics applied to their discourse and the resulting consequences on Christian epistemology. We try to show both the strengths and limits of their theological grammar specific. As long as the methodology is more accessible cataphatic Western culture, which I think we, most of us, more familiar, we begin our analysis by scanning Moltmann's theology trying to prove that the dia-noetic reduce hermeneutics to theological mystery and limited language Trinitarian epistemology sphere. We will focus on its methodology, the structure of its epistemological and ontological perception on Trinity absent-present in the economy.