ECUMENICAL TRINITARIAN REFLECTIONS AND THE 'DE RÉGNON PARADIGM': A PROBE INTO RECOVERING THE SOCIAL-TRINITARIAN EMPHASES OF THE CAPPADOCIAN FATHERS (original) (raw)

Abstract

The article examines the so-called «Social model of the Trinity» and its implications for theology, religious anthropology, and ecclesiology in its social dimension. The Trinitarian approach of the Cappadocian Fathers is lifted up as a potential source of inspiration for a more complex and dynamic understanding of the Trinity in the West, urging the West to learn from and integrate critically its valuable emphases. The article is constructively critical to the Latin philosophical-theological approach to the definition of the Trinity, suggesting, however, that the commonly accepted 'de Régnon Paradigm' among most Western scholars does not reflect de Régnon's original intentions and does not do justice to the natural affinity and even overlapping of ideas and emphases between the so-called 'Latin' and 'Greek' approaches to the philosophical-theological question of the Trinity.

Key takeaways

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  1. The article critiques the 'de Régnon Paradigm,' urging integration of Eastern and Western Trinitarian theology.
  2. Cappadocian Fathers' insights can enhance Western understanding of the Trinity's social dimensions.
  3. Latin Trinitarianism's focus on divine simplicity may hinder relational aspects of God's being.
  4. Social Trinitarianism emphasizes distinct personhood and relational ontology within the Godhead.
  5. The theological implications of the Trinity extend to salvation, ecclesiology, and ethical frameworks.

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References (22)

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  3. For a good treatment of moral implications of imago Dei (especially pertaining to developing one's conscience), see: (Kondrla -Kralik 2016, 158n).
  4. For a classical example from the time of Lutheran Orthodoxy, see: (Chemnitz 1971, 379).
  5. It is fitting in this respect that Johannes Damascenus begins his most important theological work, Expositio Accurata Fidei Orthodoxae, acknowledging this very fact. (Damascenus 1864, 790)
  6. Mahrik, Tibor -Pavlikova, Martina -Root, Jerry. 2018. Importance of the incarnation in the works of C.S. Lewis and S. Kierkegaard. In European Journal of Science and Theology 14/2, 43-53.
  7. Mojzes, Marcel. 2017. The Reanimated Christ lives in his Church. In Theologos 19/2, 49-65.
  8. Moltmann, Jürgen. 1981. The Trinity and the kingdom: The doctrine of God. Minneapolis. Nazianz, Gregory St. 2012. The Sacred Writings of Gregory Nazianzen. Altenmunster.
  9. Nyssa, Gregory St. 2017. The Sacred Writings of Gregory of Nyssa. Altenmunster: Jazzybee Verlag. Pannenberg, Wolfhart. 1991. Systematic Theology, Vol. 1. Grand Rapids, Michigan.
  10. Petro, Marek. 2018. Human -God's image. In Theologos 20/2, 45-54.
  11. Plantinga, Cornelius Jr. 1986. Gregory of Nyssa and the Social Analogy of the Trinity. In The Thomist: A Speculative Quarterly Review 50/3, 325-352.
  12. Rahner, Karl. 1970. The Trinity. Donceel, J. (trans.). London.
  13. Rea, Michael. C. 2003. Relative Identity and the Doctrine of the Trinity. In Philosophia Christi 5/2, 431-45.
  14. Rea, Michael. C. 2009. Trinity. In Flint, T. P. and Rea, M. (eds.). The Oxford handbook of philosophical theology. Oxford, 689-735.
  15. Robb, Fiona. 1997. The Fourth Lateran Council's Definition of Trinitarian Orthodoxy. In The Journal of Ecclesiastical History 48/1, 22-43.
  16. Scotus, Duns. 1956. Ordinatio. In Balic, C. et al. (eds.). Opera Omnia IV. Vatican.
  17. Schindler, David L. 2008. The Embodied Person as Gift and the Cultural Task in America: Status Quaestionis. In Communio 35/3, 397-431.
  18. Swinburne, Richard. 1994. The Christian God. Oxford. Van den Brink, Gijsbert. 2014. Social Trinitarianism: A discussion of some recent theological criticisms. In International Journal of Systematic Theology 16/3, 331-350.
  19. Vanhoozer, Kevin J. 2014. Three (or More) Ways of Triangulating Theology: On the Very Idea of a Trinitarian System. In Olson, R. E. (ed.). Revisioning, Renewing, Rediscovering the Triune Center: Essays in Honor of Stanley J. Grenz. Eugene, 31-58.
  20. Volf, Miroslav. 1998. After Our Likeness: The Church as an Image of the Triune God. Grand Rapids. Zizioulas, John D. 1985. Being as communion: Studies in personhood and the church (No. 4). Crestwood, NY. SUMMARY: ECUMENICAL TRINITARIAN REFLECTIONS AND THE 'DE RÉGNON PARADIGM': A PROBE INTO RECOVERING THE SOCIAL-TRINITARIAN EMPHASES OF THE CAPPADOCIAN FATHERS. Trinitarian reflections have since the beginning of Christianity as a distinct religious movement been the necessary consequence of the series of events experienced and later recorded in the sacred Scriptures as part of the divine oikonomia salutis. The fourth century marked the beginning of creedal formulations of the Trinitarian faith as ecumenical expressions of the general church, informed and formed in their Trinitarian content especially by the Cappadocian fathers and St. Augustine of Hippo. Differences in language and philosophical background spawned distinct yet complementary approaches and emphases that could be reconciled in the creeds and the teaching of the Church (with historical exceptions, such as the Carolingian-Photian dispute). Later scholastic Trinitarian theology in the West, however, and especially its 19th century interpretations and endorsements by Pope Leo XIII, provoked Theodore de Régnon to offer a provocative juxtaposition of what he labeled 'Latin' and 'Greek' approaches to Trinitarian doctrine. His aim was to expose the existing, legitimate and enriching differences in emphases and terminology between the Greek camp (comprising of both, Eastern and Western | 89 | Assoc. Prof. Maria A. Kuznetsova, PhD.
  21. I.M. Sechenov First Moscow State Medical University (Sechenov University)
  22. Trubetskaya Street 119991 Moscow Russian Federation aelaya@hotmail.com Prof. Dr. Nina I. Kryukova Plekhanov Russian University of Economics 36 Stremyannyi Pereulok 115093 Moscow Russian Federation ninari68@mail.ru

FAQs

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What role did the Cappadocian Fathers play in Trinitarian doctrine development?add

The study identifies the Cappadocian Fathers as crucial in clarifying distinctions between the Father, Son, and Spirit, laying the groundwork for orthodox Christian Trinitarian theology in the 4th century.

How does the de Régnon paradigm differentiate between Eastern and Western Trinitarianism?add

De Régnon contrasts Eastern Trinitarian teachings, focusing on relational continuity, with the Western emphasis on nature, leading to a divisive yet influential framework in theological discussions.

What methodological concerns arise from the Latin and Greek Trinitarian approaches?add

The research highlights that Latin approaches often use psychological analogies for divine personhood, while Greek traditions emphasize distinct hypostaseis, creating tension in contemporary theological discourse.

How has Social Trinitarianism reinterpreted traditional views on the Trinity?add

Social Trinitarianism claims roots in Cappadocian thought, advocating for active relational models of the Trinity, which some argue risks overemphasizing distinction at the cost of unity.

What implications does the relational understanding of Trinitarianism have for Christian anthropology?add

The paper argues that viewing the Trinity as a perichoretic community influences Christian concepts of salvation and human relationships, highlighting God’s relational nature as foundational to human existence.