Ich zitiere hier den Abschnitt im Wortlaut:
Die ganze Abhandlung findet man hier:Incarnation and Trinity
The proposed Anglican Covenant begins by referring to the Trinity. Citing the Trinity is almost the standard preamble to any suggestion of solutions to our difficulties. I quote:
God has called us into communion in Jesus Christ (1 Cor. 1:9). This communion has been “revealed to us” by the Son as being the very divine life of God the Trinity. What is the life revealed to us? St John makes it clear that the communion of life in the Church reflects the communion which is the divine life itself, the life of the Trinity. This life is not a reality remote from us, but one that has been “seen” and “testified to” by the Apostles and their followers: “for in the communion of the Church we share in the divine life” (The Church and the Triune God[1], par. 1-2). This life of the One God, Father, Son, and Holy Spirit, shapes and displays itself through the very existence and ordering of the Church.
It says that the unity and coherence that is asserted to obtain within the Trinity holds out to the church a model in terms of which it is being invited to conceive a coherent interrelatedness of its various parts. The church is called to be a united community of different parts, existing in a harmony of love.
I do not find this appeal convincing. It evinces a romantic optimism about human relatedness. It offers a weak view of the Trinity. One asks where does the whole sense of the passion of our Lord Jesus Christ fit in. There is more to this core of a Trinitarian faith than this.
We need a model of Trinity as an icon of mutual loving, yes, but also the Trinity as an icon of real and painful difference within the Godhead. It must be both. The heart of the Christian life, and the Christian spiritual path, is to live the life of reconciliation across a painful value laden divide.
Books on the Trinity often refer to Rublev’s Icon of the Trinity. His depiction of the event of Abraham at Mamre. We might have begun with that familiar Old Testament image - Jacob wrestling with the angel. Central to the Christian notion of the Trinity is not just the binding together of the three persons in love. There is also what has been described as the eternal intercession of the Son to the Father - an active wrestling in intercession within the Godhead in which it is our privilege to share.
P. T. Forsythe talks of the church being ‘conduits of the eternal intercession’. Here there is difference. There is difference that may find its own special icon in the pain of the prayers of Gethsemane. Here is a difference within which one will wrestles with another will. Here is difference, but one where each is prepared to bless the other in the encounter.
Is there not wrestling within the Trinity? The pain of Gethsemane is pain within God. Within the Trinity we find more than just three persons in a relation of love. There are three persons engaged in conflict, the pain of which expressed itself at Gethsemane. This is all within the life of God. Such life can only be the life of the church.
I referred earlier to Donald Mackinnon. I can recall his commending to our mediations that haunting final line of Sophocles’ “Women of Trachis”
“Maidens come ye also, nor linger at the house; ye who have lately seen a dread death, with sorrows manifold and strange; and in all this there is nought but God.”
Our belief is that in that life of combined love and pain we are sharing in the life of God – it is on earth the highest life we can aspire to. In this life we cannot hope for the life of love alone, unless we walk the way of denial, or walk apart from our fellows.
What the church has is a hope that ‘at the end of time’ a harmony will be possible between those irreconcilables which we find in our current life. This is something that the church can neither see nor grasp. In the meantime it seeks to do justice to both ‘sides’, while it lives on earth. It recalls Paul in Romans 8 “Hope that is seen is not hope.”
http://www.thinkinganglicans.org.uk/arc ... 03174.html
Ich finde diesen Gedanken der "ringenden Trinität" interessant, mir ist er aber in dieser Form neu. Kennt jemand von Euch andere Theologen, die sich in dieser Richtung Gedanken gemacht haben? Hat das Bild der "ringenden Trinität" Vorläufer in der Tradition? Ist Getsemani immer nur als ein Widerstreit der menschlichen (furchtsamen) Natur Christi mit der göttlichen gedeutet worden?
Ich freue mich auf eine Diskussion.
Bitte nur ernstgemeinte Zuschriften.
SD