Trinitarian forgetfulness and ontological resumption
29
May
The idea of an absolute, infinite, unique and eternal spiritual substance (see the post)
far from being an idea of God, far from being the unveiling of the Holy Trinity, is an idealistic scheme of rationality for an abstract God, yet compatible with the Hegelianism, the idealistic god.
Sloterdijk’s severe criticism of humanism now makes even more sense with the post-pandemic perspectives, placing the “will to power” of the two wars and a possible future scenario, as “a synthesis of humanism and bestialism” (Sloterdijk, 2000) , of course we have other possibilities, the varied ideological thesis that many expect or a third excluded: the fraternal option planetary.
Just as the ontological resumption proposed a new logic and epistemology, which comes from the Husserlian epoché (put all concepts in parentheses), along with a new theology, this Trinitarian, where there is a third person in the Trinity, which is the Holy Spirit, but it is not simple.
Christian and Catholic theologian Karl Kahner wrote about “Trinitarian oblivion” (1962), even before the Second Vatican Council, which marked a turning point in Catholic thought, the first ecumenical council that generated some controversy and which is not yet fully applied,
The Second Vatican Council marked a profound change in the relationship of the church with society, it should open a new perspective of the participation of the popular (of the laity), a new vision of the mission of the church and in special presentation of the updating and insertion of the church in its time. with various liturgical and pastoral aspects.
Many Christians in general understand the Father and the Son well, but the Holy Spirit is a mystery, not a synthesis and not only the relationship with God the Father (the One that no one has seen) and neither the Jesus, the incarnate God alive, historical, but without leave divine.
Classical theology treated the “mystery” of the Trinity with the idea of an “absolute, infinite, unique and eternal spiritual substance”, see the previous post of Hegelianism, so God is a single substance, essence or nature, explained as three sub- distinct systems and people: Father, Son and Holy Spirit, in these ideas the Hegelian system (among them even the Marxist) fit well.
The understanding of Being as an act and potency (typical of Tomás de Aquino), and potency is similar to the virtual, places divine people as a relationship and is integrated in a new synthesis that sees God as a pericoretic communion* of love, theologians of different tendencies as von Balthasar, Rahner and Kasper moved in this direction and the ontological issue is a common one. (*more that relationship, inter-pretenetration)
The second Vatican Council already reflected the turning of a metaphysical perspective of a theology that prioritizes a more historical, phenomenological, hermeneutic and existential understanding of reality, more in tune with the current worldview and culture.
The understanding of being as an act (so characteristic of Aquinate) and of divine persons as a relationship, are part of a new synthesis that understands God as a pericoretic communion of love.
The understanding on the other hand of potency as virtus, virtuous possibility of Love that is essential to understand that sin is non-love and not a mere Manichean opposition from evil.
