A Suggested Mechanism of Class Be Stars by McLaughlin D. B.

By McLaughlin D. B.

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Chapter 3 Augustine’s De Trinitate and Lonergan’s Realms of Meaning 40 B y all accounts, Augustine’s De Trinitate is a complex, difficult book. 6). It is clear from the previous chapter that a number of contemporary Trinitarian theologians, for whom Augustine has become something of a whipping boy, are not among the few who have understood his work. Variously misrepresented and frequently misunderstood, a variety of theological sins have been laid at his feet, notably the sins of individualism, with more than a suspicion of modalism.

In the process of putting forward this hypothesis I also comment on various features of Augustine’s work which are further illuminated by Lonergan’s writings. Proposals Regarding the Structure of De Trinitate It is commonly held that Augustine conceived of De Trinitate as a unity. 41 Certainly there are often clear transition points at the end of one, and beginning of each new, chapter. Book 15 gives a summary of the whole, which indicates some sense of plan for the work. Augustine himself describes his method as an inquisitio, a search not unlike that later proposed by Anselm, of faith seeking understanding.

As a consequence “for God to be is to be in communion” (ibid. 42). 10). Rather than view the Trinity as beings/persons in relationship, Augustine “prepared the way for the later, and fateful, definition of the person as a relation” (Gunton 1990, 43). 12). This position he directly contrasts with that of the Cappadocians, for whom “the three persons are what they are in their relation, and therefore the relations qualify them ontologically, in terms of what they are,” whereas the persons in Augustine’s approach “lack distinguishable identity” (Gunton 1990, 44–5).

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