By Kenneth Surin
This number of essays, written among 1975 and 1987, covers issues together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and affliction, ecclesiology, and the so-called theistic proofs. the sooner writings relect the author's education as a thinker within the Anglo-Aamerican analytic culture. Later essays have a extra explicitly theological concentration, and so they try to take care of and circulate past the culture via hermeneutics, and literary and social thought. This assortment therefore addresses a much wider checklist of issues than is common in works of philsophical theology, and is exclusive in its use of interdisciplinary equipment and ways.
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The Turnings of Darkness and Light: Essays in Philosophical and Systematic Theology
This choice of essays, written among 1975 and 1987, covers themes together with the doctrine of analogy, the Trinity, theological realism, the problims of evil and affliction, ecclesiology, and the so-called theistic proofs. the sooner writings relect the author's education as a thinker within the Anglo-Aamerican analytic culture.
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Additional resources for The Turnings of Darkness and Light: Essays in Philosophical and Systematic Theology
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This, however, is simply not the case where any possible dichotomy between Eastern and Western trinitarianism is concerned. It would certainly be foolish to attempt to overturn Brown's argument by trying to homogenize the trinitarian theologies of the Eastern and Western churches. But it must be acknowledged that tradition has given us two possible approaches to the mystery of the Trinity, both of which are perfectly orthodox, but which reflect undeniably different attitudes to the mystery. The Cappadocian Fathers began from the plurality of persons established by the immanent begetting, and proceeded to the assertion that the three genuinely distinct persons subsist within the community of a single nature.
But as things stand it is simply not possible to tell. And it may be that once the above hermeneutical questions have been addressed, it will appear obvious to us, qua interpreters of religious 'experience', that the matter of proving the 'existence' of God on the basis of such experience will not be so terribly important - far more pressing will be the question whether I am willing, or have it in myself, to inhabit the world that has been opened-up by the experience(s) I happen to be interlocuting.
It also explains why Aquinas could not himself develop the 'ontological' analogy theory we have found to be implicit in his doctrine of creation. 42 To see theology in these terms is to predispose oneself to regarding revelation as the starting-point of theological activity. This in no way implies that anthropology is irrelevant or that it is trivial: it is only to say that anthropology is important precisely because of the relation in which human beings stand to God, and it is this relation which is mediated by God's decisive act of revelation.