Trinitarian ontology

Since 13th century scholastic theologians like William of Auxerre and Thomas Aquinas dismissed any attempt of philosophically comprehending the Trinity, this central tenet of the Christian faith has classically been considered the exclusive domain of theology. Apart from singular exceptions, there have been few to no efforts to conceive a rational philosophy of the Trinity after this divide introduced in the 13th century. The emergence of the Trinitarian Ontologies movement illustrates that this question needs to be reconsidered now more than ever.

The aim of this paper is to inquire into the possibility of a philosophy of the Trinity, understood as the development of purely rational arguments supporting a triune structure of the divine. In order to do so, the trinitarian arguments that were developed by the Victorines of the 12th century – i.e. in the crucial period immediately preceding the 13th century divide of philosophy and theology – will be proposed as a particularly fruitful point of departure. As will be shown, the Victorines – namely Hugh, Achard and Richard of St. Victor – each proposed their own philosophical proofs of the divine tri-unity. As such they merit a reconsideration in light of the questions Trinitarian Ontology raises.

Edith Stein era una profonda studiosa della natura umana e della sua libertà e, allo stesso tempo, una donna altamente attenta nei riguardi delle proprie esperienze spirituali, che arricchivano di continuo il suo approccio scientifico alla problematica dell'essere umano libero. Negli ultimi anni della sua breve vita, già monaca carmelitana e immersa nelle sofferenze che comportavano le vicissitudini belliche che colpivano l'Europa invasa, rifletteva sul rapporto corpo-spirito della persona che agisce in libertà: L'uomo è chiamato a giungere alla sintonia con la volontà divina. Se stabilisce questa sintonia in libera sottomissione, allora gli è concesso di cooperare al compimento della creazione. Se la creatura libera si rifiuta a questa sintonia, allora cade nella illibertà.

Vivimos en tiempos de una globalización proporcionada por paradigmas peligrosamente deficientes, de una revolución tecnológica a menudo carente de alma y de orientación ética, de una crisis ecológica que preanuncia irreparables catástrofes sin una adecuada e inmediata conversión de estilos de vida… Ante este contexto, desafíos improrrogables y urgentes nos interpelan sin mucho éxito, evidenciando con esto que la urgencia principal de nuestra época es la de «repensar el pensamiento» (Edgar Morin). En el Manifiesto para una ontología trinitaria, Piero Coda nos invita a un reto antiguo y a la vez nuevo que es el ejercicio del pensar: acogiendo y «atrapando» al kairós que en nuestro tiempo irrumpe providencialmente y nos insta a reconocer, declarar y compartir con humildad, claridad y franqueza la verdad del S/ser que se nos dice a partir de una experiencia e inteligencia relacional rica y plural, libre, no excluyente, sin preconceptos, reduccionismos ni falsas absolutizaciones. La inventio del concepto de la Trinidad que nace del encuentro entre la filosofía griega y la revelación cristiana ofrece un horizonte posible para esta nueva comprensión del sentido del S/ser en clave relacional. A la luz de esto, los autores de este volumen –cada uno en el ámbito de su especialización– nos ofrecen una interpretación de la realidad a través de una relectura de la tradición y de la modernidad en clave trinitaria, indicando un camino nuevo y emocionante. Con la expresión de Hemmerle, se trata de formar parte de una Weg-Gemeinschaft, un camino en comunidad y una comunidad del camino, donde, partiendo de un ejercicio dialógico y de don de sí, el pensar con el otro aspira a realizarse en aquel pensar uno en el otro, hasta llegar a la meta escatológica y universal de «Dios todo en todos» (cf. 1 Co 15, 28)

Nous vivons dans une période de changement d’époque, comme le surligne le pape François. La complexité des questions et la pluralité des visions dans le contexte d’un monde globalisé nécessitent la capacité de s’y orienter et de discerner sans fermeture préalable au dialogue et à la compréhension de la vision autrui. Les défis actuels nécessitent une pensée capable de les affronter et relever. Une pensée qui ne répète pas les réponses du passé et laquelle n’est pas éloignée des problèmes et questions des personnes.
Le christianisme peut relever ce défi lorsqu’il part de son centre, de la Trinité. Ainsi c’est en regardant la Trinité que nous pouvons trouver la clé pour dépasser l’opposition entre l’humain et le spirituel, le naturel et le surnaturel, le tout et la partie, comme aussi d’éviter l’intégration par l’uniformité et comprendre plus profondément la relation entre l’unité et la différence. Où, sinon dans la Trinité, trouver un moyen de surmonter ces oppositions et ces divisions ? De cela émerge la pertinence d’une ontologie trinitaire, qui réside, entre autres, dans son caractère d’un espace de la pensée inclusif qui cherche à aller au cœur des choses, d’une pensée ouverte à l’autre et capable de se faire l’autre. Elle permet de dépasser une logique ou une pensée binaire et d’adopter une logique et pensée trinitaire.

La doctrina de la Trinidad en su formulación clásica es difícil de
expresar y compleja de comprender por su dependencia de la metafísica
clásica. Esto distancia la experiencia del Dios trino de la vida
de la comunidad cristiana. Sin embargo, esta doctrina es clave para
entender la paradoja de la experiencia de la salvación cristiana y el
marco de comprensión de la fe. La formulación de Nicea introdujo
un nivel de especificidad en el lenguaje que hizo necesario acudir a
la fuente de la metafísica para afinar su definición. Retomando la definición,
distintas teólogas feministas hoy han pretendido deshelenizar
el lenguaje de Nicea para construir un lenguaje decolonial y plural
propio de la época de la globalización. Las propuestas de muchas
de ellas invitan a moverse en la tensión continuidad-discontinuidad
teológica para trazar algunas metáforas teológicas que acojan la definición
trinitaria. Una de las claves hermenéuticas será la noción
de perijóresis que enlaza las intuiciones de los padres capadocios con
las propuestas de estas autoras. La danza, como metáfora perijorética,
contiene el nombre trinitario de Dios Comunión que nutre con
su dinámica relacional y dinámica, siendo hoy un excelente punto
de convergencia doctrinal.

Arrio consideró que Dios Padre no compartía su sustancia divina con Cristo. Esta postura abocó al hereje alejandrino a un “solipsismo teológico” que concibe a Dios en soledad eterna, en gran medida por influencia del neoplatonismo y su monismo ontológico. Frente al tópico que achaca la helenización del cristianismo al homoousios niceno, este artículo mostrará que el Concilio de Nicea se caracterizó por reaccionar al peligro helenizante de Arrio y por dialogar críticamente con la filosofía. En este sentido, afirmamos que la ortodoxia trinitaria de Nicea asumió y culminó con éxito la lógica de la alianza subyacente al monoteísmo bíblico, y que, además, terminó inscribiendo un giro decisivo en la metafísica mediante la prioridad de la alteridad y el amor.

Everyone is made in the image of God, no matter their gender identity. Therefore, our language for God should allow everyone to see themselves in God. Referring to Abba, God the Creator, as “they” corrects the tradition, allowing nonbinary persons, so often excluded both socially and theologically, to understand themselves as manifestations of divinity.

En 1966, el filósofo y teólogo Klaus Hemmerle escribía un ensayo fundamental para el desarrollo de su pensamiento: Das Heilige und das Denken. El corazón de este trabajo es la problemática de la pensabilidad del Misterio Santo (Heilige). La pregunta que mueve su investigación es: ¿cómo puede ser pensado el Santo para que sea Santo al pensar? Siguiendo esta cuestión y la propuesta que al respecto hace Hemmerle, en este trabajo queremos, primero, destacar los que podríamos definir los "prolegómenos" para pensar el S/ser. El desarrollo del planteo será típicamente filosófico. En un segundo momento, tomando en cuenta algunas páginas del último ensayo hemmerliano, Leben aus der Einheit, queremos mostrar, como proyección del desarrollo del autor, el movimiento del pensar en su arraigo en la existencia de quienes reciben en sí y entre sí el manifestarse del Misterio Santo, revelado en Jesús en la fuerza del Espíritu. En esta segunda parte se quiere, entonces, esbozar el camino para el paso de un pensar filosófico-fenomenológico a un pensar teológico-filosófico fenomenológicamente cualificado.

El autor defiende la capacidad de la Teología para crear discursos culturales; indica que el discurso teológico creativo tiene el reto de ayudar a los creyentes a comprender mejor el misterio de la fe, para activar una vivencia intensa de la misma, de modo que la experiencia religiosa que nos pone en contacto con el Dios Uno y Trino podamos vivirla mejor. Su propuesta de ontología trinitaria no pretende una ontologización de Dios, sino una trinitarización de la realidad. Asegura que, desde la luz de la revelación divina, el teólogo puede contemplar la realidad humana y la realidad toda; puede ver el mundo como Dios lo ve, con el deseo de injertar dinamismos divino-trinitarios en la dramática trama histórica en la que a veces se juega el destino de los seres humanos.

El presente volumen nace precisamente del deseo de responder de algún modo a esta osada invitación que nos hace la ontología trinitaria de manera decisiva y, a la vez, atractiva. De responder, digámoslo así, al radical y urgente desafío del hoy: «“re-formar” el pensar» redescubriendo su forma originaria, custodiada en el logos antiguo y siempre nuevo de la Revelación cristiana: «principio de iluminación y de transformación de la mirada que tiene su fuente gratuita en el misterio que se revela como Trinidad» (Piero Coda, "Manifiesto para una ontología trinitaria").

De este modo, este texto paradigmático contiene colaboraciones que desentrañan la ontología trinitaria implícita en la tradición cristiana (Agustín de Hipona, Gregorio de Nisa, Hildegarda de Bingen, Máximo el Confesor, Tomás de Aquino, Edith Stein, K. Hemmerle, entre otros), mientras que otras aportaciones se centran en reflexionar a partir de la perspectiva trinitaria sobre algunos temas clásicos y modernos de la filosofía, como el tiempo, el movimiento, la unidad, la alteridad o los existenciales.

This paper aims to consider how in Lahbabi's thought, and more precisely in Lahbabi's PhD dissertation, De l'etre à la personne. Essai de personnalisme réaliste (1954), we can find a focus about intersubjectivity and the problem of the communication between different subjects and consciences. This problem, whose origin is found by Lahbabi in Descartes' thought, is faced also by Hegel and Heidegger and Lahbabi try to enlighten their different points of view

La ontología o metafísica trinitaria ilumina, a partir de las relaciones intradivinas, nuestra praxis sobre el amor en todas sus facetas: amistad, deseo erótico-sexual, esponsalidad, fraternidad cívica y eclesial, etc. Este trabajo hace frente principalmente al desafío del “poliamor”, cuyo discurso a veces se mal interpreta como semejante a la teología trinitaria. El poliamor es un síntoma reactivo del “amor romántico” que se define por una sexualización del amor humano similar a la de algunas ideas pseudomísticas. Por ello, debe operarse una desexualización del misterio divino. Como respuesta acudimos a la perspectiva de la amistad trinitaria explicando el significado del paradigma trinitario amical del tercero, el condilectus (Ricardo de San Víctor). Por otro lado, se explicitan las visiones del amor tácitas en algunas concepciones heréticas sobre Dios. Desde el paradigma del tercero, se esbozan unos principios antropológico-trinitarios básicos para comprender los lazos fraternos convivenciales y el amor conyugal.


Trinitarian ontology or metaphysics provides a light, based on intradivine relations, on our praxis of love in all its facets: friendship, erotic-sexual desire, espousal, civic and ecclesial fraternity, etc. This work mainly addresses the challenge of 'polyamory', whose discourse is sometimes misinterpreted as akin to Trinitarian theology. Polyamory is a reactive symptom of 'romantic love' which is defined by a sexualisation of human love similar to that of some pseudo-mystical ideas. Therefore, a desexualisation of the God's mystery must take place. In response, we turn to the perspective of Trinitarian friendship, explaining the meaning of the Trinitarian paradigm of 'the third' (person), the condilectus (Richard of St. Victor). On the other hand, the visions of love implicit in some heretical conceptions of God are made explicit. From the paradigm of the third, some basic anthropological-trinitarian principles are outlined to understand the fraternal bonds of conviviality and conjugal love.

Hemmerle's transformation of the question "What remains?" by pointing to love is paradoxical. How is it possible for love to remain when it is that which does not insist on itself, but rather gives itself completely? How are we to think of the remaining of that which does not remain? And yet the recent development of philosophy shows that truth and thought are entangled in just such self-referential "paradoxes of the infinite". This paper will follow Heidegger, Przywara and Hemmerle in studying how Trinitarian self-giving or love is a transformative rhythm of being beyond logic and dialectic. Does it move away from the impasses of modern philosophy and renew the tradition of Trinitarian metaphysics, so that it becomes clear why neither logic nor dialectic but only love completes the emendatory task of thought?

Il presente saggio non va letto come conclusione di una ricerca. Esso vuole aprire una riflessione, indicando alcune piste che partono da esperienze concrete della Chiesa cattolica dopo il Vaticano II. Esperienze e domande sono scritte in stile telegrafico, i punti interrogativi non sono retorici, ma realmente intesi come tali. Più che un'esposizione, il testo vuol essere una provocazione. Con Gesù in croce, una procedura profana diventa l'unica reale liturgia. «Qualunque cosa [l'uomo] offra a Dio, sarà sempre insufficiente. La critica profetica del culto ha opposto ciò sempre di nuovo alla sicurezza di sé dei ritualisti: Dio, a cui appartiene il mondo intero, non ha bisogno dei vostri montoni e tori; la facciata pomposa del rito copre solo la fuga dal punto centrale, dalla chiamata di Dio, che vuole noi stessi e il quale si prega in verità soltanto nel gesto dell'amore incondizionato. Mentre nel tempio si dissanguano gli agnelli pasquali, fuori dalle mura della città muore un uomo, Figlio di Dio, messo a morte dalle stesse persone, che pensano di glorificarlo [questo Dio] nel tempio. […] Ciò che negli occhi del mondo rappresentava null'altro che una procedura profana, cioè l'esecuzione di un uomo condannato quale criminale politico, in realtà è stata l'unica reale liturgia della storia universale.» 1

The Research Fellow will work closely with members of the Department of Philosophy and Patrology and the research group of the project "Trinitarian Ontologies: A New Philosophical Investigation into Trinitarian Relationality" (Triertium). He will participate in all research activities of the Triertium research group (research seminars, conferences, scientific and cultural projects, online courses), conduct systematic or historical research in relational or Trinitarian ontology (in relation to patrology, comeniology, theological aesthetics, metaphysics, philosophical ethics or philosophy of religion), both independently and as part of the research group, publish in high-quality international scientific journals or publishing houses in accordance with the submitted individual research plan (separate part of the application), and initiate and participate in the preparation of other research projects, as well as in the creation of a network of international research cooperation in contemporary Christian thought.

Since Aquinas and other theologians of the 13th century dismissed the idea of philosophically comprehending the Trinity, this central tenet of Christianity has classically been considered the exclusive domain of theology. As a consequence, there have been few efforts to conceive a philosophy of the Trinity. This paper argues in favour of such a philosophy by reviving a debate that profoundly marked scholasticism before Aquinas: The 12th century Victorines Hugh, Achard and Richard of St. Victor each provided unique accounts of the Trinity that deserve closer attention from both a philosophical and a theological point of view. Hugh argued for an a posteriori approach that identifies certain aspects of creation as mirroring the properties of divine persons, but caused a series of challenges which led his successors to consider alternative approaches. Achard tried to prove God’s Triunity with reference to the interplay of unity and plurality in creatures and in the creator, thereby developing a new metaphysics of plurality. Finally, Richard developed the concept of a Trinity of persons from the a priori analysis of the fundamental structure of perfect love.

Discussing these attempts, the paper concludes that there can indeed be a philosophy of the Trinity and that Aquinas’ critique only applies to certain a posteriori arguments for the Trinity but leaves the possibility of others open. Finally, some key implications of this insight – such as the possibility of rationally conceptualising the immanent Trinity while the economic Trinity remains outside the grasp of philosophy – are discussed.

The Christian God is best conceptualized as a dynamic society of persons united through love into one perfect community. Divine joy demands that God be both internally related and time-full. Historically, this interpretation of God has been called the Trinity. This essay will offer a coherent account of dynamic, tripersonal Trinitarianism and argue for its transformative relevance to systematic theology. The three-as-one invite the universe into being and continually sustain it, thereby blessing all reality with God’s own relational imprint. Openness to this dynamic relationality renders human being into divine becoming.

In his work De Trinitate, Augustine emphasizes the importance of time in understanding the Holy Trinity. He observes that any relational distinction or difference becomes more evident and graspable when it unfolds within the flow of time and parent precedes offspring by an interval of time. Time is a gift for us to receive with love so that the relational patterns of our lives, knowledge, and desire can become real by sharing in the eternal loving bond of the Trinity. For this reason, Klaus Hemmerle, an author of the Theses Towards a Trinitarian Ontology (1976), claimed that no truth is more temporal than a religious truth. The article will explore the Augustinian origins of this claim and its Trinitarian meaning.

Sulla "coniazione" e l'uso della parola "trinitizzare"/"trinitizzarsi" in Chiara Lubich Ora che sempre di più in diversi studi, articoli e libri, e con diverse modalità, appaiono brani tratti dallo scritto denominato Paradiso '49, raccolta di testi di Chiara Lubich ancora non pubblicati, che registrano un'esperienza mistica fondante per il Movimento dei Focolari,1 diventa utile ed importante chiarire il significato di alcuni concetti chiave per assicurare una loro corretta trasmissione. Uno di questi è racchiuso nella parola "trinitizzare", termine coniato dalla Lubich e da lei impiegato nel suddetto testo solo nelle forme del verbo attivo e riflessivo, come indicate nel titolo di questo articolo: "trinitizzare" e "trinitizzarsi", e mai nella forma di sostantivo: "trinitizzazione".  Cerchiamo di evidenziare che cosa abbia potuto intendere con questa parola, come concetto fondante, e che cosa non abbia detto espressamente col suo uso, ma che in seguito è stato esplicitato da altri.

o s s o collegio di direzione massimo cacciari danielle cohen-levinas umberto curi massimo donà emanuela fornari gianluca garelli sergio givone massimiliano marianelli giacomo marramao francesca r. recchia luciani laura sanò vincenzo vitiello

My article, “Reconceiving Trinitarian Creatorship and Redeemership through a Dialogue between Robert Jenson and Karl Barth: Soteriological Panentheism,” has just been published in Religions, the peer-reviewed journal (indexed in AHCI). I am thankful for the journal’s editor’s invitation to contribute my humble article free of charge as an open-access publication. The following is its abstract:
Abstract
In this article, I explore the significance of the protological and eschatological dimensions of the Trinity, critiquing and building upon the Trinitarian doctrines of Karl Barth and Robert Jenson. The traditional doctrine of the Trinity tends to separate the Triune God’s saving economy, which Barth attempts to reconcile via reclaiming their inseparability in his Church Dogmatics. However, Jenson critiques Barth for continuing to abstract the eternal life of God from God’s act in history and instead proposes an eschatological view of the immanent Trinity as the temporal fulfillment of God’s economic actions. By placing Barth and Jenson in mutual dialogue, I argue for a balanced integration of Barth’s and Jenson’s perspectives, asserting that both the primordial existence and the eschatological fulfillment of the Trinity are critical to understanding the Triune God as the Creator and Redeemer. At the end of the article, I propose a soteriological panentheism that aims to reconcile these dimensions. This scheme highlights the continuous, dynamic interaction between God’s eternal nature and temporal creation.
Keywords: Karl Barth; Robert Jenson; the immanent Trinity and the economic Trinity; soteriological panentheism; eternity and time

Il volto del tuo essere Antropologia ed ontologia trinitaria Una visione ecumenica sull'essere Sul concetto di Monotrinita
L’uomo modello monotrinitario
nella relazione sinergico-dialogal-comunionale
con Dio Uno e Trino mediante la filiazione Cristica

Il contributo si propone di indagare la plausibilità e le implicazioni di un concetto fenomenico di Rivelazione seguendo le intuizioni trinitarie di Klaus Hemmerle, che auspica un recupero dell’ontologia come terzo polo capace di mediare il rapporto tra filosofia/fenomenologia e teologia/Rivelazione.

Come abitare umanamente il tempo e la sua complessità? La questione ha da sempre coinvolto il pensiero filosofico e teologico in un percorso appassionato di ricerca. Nel Novecento, in particolare con la riflessione fenomenologica, essa è stata messa in stretta correlazione con l’antropologia e ancora oggi provoca una sua ermeneutica complessiva. Il presente volume si pone in ascolto di tali istanze, in dialogo con filosofi e teologi contemporanei, per operare una rilettura dei tre dimensionali del tempo (visione, memoria, attesa) che Agostino pone in evidenza nelle sue
Confessioni. Ci si metterà sulle tracce di una ontologia trinitaria della temporalità, quale possibilità di un ripensamento teologico del tempo in chiave trinitaria, muovendo da un piano relazionale in cui può darsi l’apertura e l’incontro dell’umano e del divino.

The recent translation into English of Klaus Hemmerle's Theses Towards a Trinitarian Ontology has led to a renewed interest in ontology and in the construction of new trinitarian ontologies. In his Theses, Hemmerle argues that a new trinitarian ontology discloses a new order of things: the analogy of Being becomes an analogy of the Trinity. A trinitarian ontology, therefore, turns on an axis of relationality and its impetus is reflexive and performative. In this article, I take up Hemmerle's argument that dialogue with theological anthropology is essential in the development of a trinitarian ontology. I engage the theological anthropologies of Kwok Pui-Lan and Rita Nakashima Brock, whose work reflects a relational turn in theological anthropology, and bring these into dialogue with Hemmerle's insights. In doing so, I consider the implications of contemporary critical consciousness for thinking the human-divine relationship and argue for a Christian trinitarian praxis which explicitly works to subvert narratives and structures that perpetuate the silencing of diverse discourses.

El Concilio de Nicea afirmó la divinidad plena del Hijo a través del 'homoousios' con el fin de garantizar que Jesucristo es el verdadero salvador y divinizador del ser humano. Este artículo muestra la pertinencia del concepto de la alteridad intratrinitaria de Dios como correlato de la fórmula cristológica, así como el consenso teológico al respecto desde el pasado siglo. Si Cristo pertenece a la realidad divina, significa que Dios no vive en soledad eterna consigo mismo, sino que es pura relación interpersonal. En este sentido, enseñamos el modo en que este concepto fue fraguado por la patrística prenicena y clarificado por los capadocios. De las repercusiones de dicha comprensión de Dios han de hacerse cargo tanto la ontología filosófica como el conjunto de la teología sistemática. Por ello, atenderemos a la proyección económico-salvífica de la alteridad intratrinitaria, considerando particularmente las doctrinas de la creación y la encarnación.

Memory is a coincidence of uncertain explorations and definite authority. It cannot be relied upon, but it is essential to one’s inner life. Efforts to manage this ambiva­lence have been associated with the art of memory from its ancient origins to con­temporary artificial memory. But is the mystery of memory really a problem that can be mastered by external technology? This paper will present Augustine’s Trinitarian ontology of the human soul, which includes memory as a distinctive centre of the inner life. In Augustine’s view, memory is the original encounter with the paternal reality that is the inner principle of filial thought, and therefore cannot be fully re­constructed as a product of an absolutized reason, which Augustine reveals as the ultimate theological and philosophical temptation.

Cerchiamo ora di immergerci in uno dei misteri più profondi e splendenti di tutta la cristianità: quello del Dio uno e trino. Cos’è la Trinità? Al catechismo ci hanno insegnato che siamo monoteisti, ma anche che il nostro unico Dio ha tre persone. Un bel grattacapo! Abbiamo tutti davvero compreso tale mistero? La verità è che tale mistero trascende la capacità dell’umana comprensione. Tuttavia possiamo pensare ad essa per il dono della Rivelazione, così da avere le sufficienti cognizioni sia per non incorrere in errori, che per accrescere il nostro amore per Dio. Attraverso questo umile contributo vorrei condividere il mio punto di vista, nella speranza che qualcuno possa trovarlo utile.

O presente artigo tem como foco a ideia de conhecimento integral ou pensamento complexo a partir do exame de alguns escritos dos expoentes mais significativos da filosofia religiosa russa do final do século XIX e início do século XX, a saber: N. A. Berdjaev, S. N. Bulgakov, S. L. Frank e P. A. Florenskij. Esses autores assumiram a tarefa de enfrentar os reducionismos da visão filosófica positivista. O desafio positivista já tinha sido acolhido com seriedade e determinação por parte de V. S. Solov´ëv e, com ele, por toda a geração de jovens filósofos russos de sua época. As facetas ontológicas sublinhadas por esses autores são fundamentais para a teologia e para a psicologia, porque tratam dos temas da intersubjetividade, da alteridade, do símbolo e, além disso, propõem uma investigação apaixonada e curiosa pelo real.

Pseudo-Dionysius the Areopagite should be celebrated as the Doctor of Darkness (Doctor Tenebrarum).  In a Gothic style that reflects the depth of his many masks, his enduring achievement has been to have conceived of a theological grammar to speak of God beyond the haunting spectre of both ancient and modern nihilism.  His Christian theological grammar is distinguished by speaking in the sense of a hyperbola (ὑπερβολή) or excess of signification, which signifies beyond yet within the world: first in the positive or cataphatic grammar, a positive judgment speaks of God; second in the negative or apophatic grammar, a higher or hyper-negative judgment annuls the positive, even as it speaks of God ‘beyond being’, and ‘beyond intellect’, as the absolutely originary source of any such positive judgment; and, third in the proportionate or analogical grammar, this procession of divine Power reciprocally annuls the infinite repetition of all such negative judgments, even as, from the centre of this cycle, it constitutes the absolutely higher ground from which alone speech of God is warranted.  At the centre of this cycle, Christ can be acknowledged by faith to descend into the depths of the negative so as to shine from within the essentially proportioned and hyperbolic grammar of analogy.  The elements of the Latin Scholastic analogy of being can, as this commentary will show, be reconstructed from Pseudo-Dionysius’s hyperbolic grammar.  In these hyperbolic arcs, the infinite repetition of hyper-negative judgments is annulled, and yet, in a reciprocal determination, equally constituted to virtually proceed from a higher ground in the essential proportions of analogy.  Like fireflies that carry the torch of the Sun before the doors of night, the theological grammar of Pseudo-Dionysius the Areopagite can be shown to be radically shaped by a Christian and Trinitarian theology, in which Christ the Logos is the originary ground and source, not only of the hyper-negative, but of the essential proportions of the analogia entis.

"El  autor,  ya  desde  el  comienzo,  declara  el cometido de su obra: “Este ensayo propone la tesis de que los conceptos de alteridad y amor –asumiendo su complejidad, desplegada  a  lo  largo  del  presente  texto–  pueden  articular  una  ontología  trinitaria”  (p.  53).  Esta claridad se mantiene de principio a fin en  la  redacción,  en  la  estructura  y  (lo  que  es más infrecuente) en la declaración de in-tenciones. Está precedido por un prólogo de Xabier Pikaza, más bien de índole personal, y  sucedido  con  un  epílogo  del  autor  exponiendo  algunos  momentos  de  gestación  de  la obra".
(primer párrafo de la recensión)

In the last twenty-five years scientific research on embodied cognition and related discussions in the philosophy of technology and science have led to two groundbreaking insights: 1. Perceptions, memories, meanings, and volitions are neither located in the brain nor reducible to intentional acts of ‘autonomous subjects’. 2. Human intelligence is always embedded in an embodied, simultaneously natural and artificial environment that is charged with meaning. These insights are compatible with holistic, relational concepts of embodied intelligence in the tradition of sapiential thinkers like Augustine, Thomas Aquinas or Nicholas of Cusa, and related sacramental ontologies. The modern break with this tradition was inspired by the dataist metaphysics of the ‘Gutenberg revolution’ and culminated in the thesis that human cognition is a kind of pattern extraction or the upshot of the synthesis of elementary sensory data. By contrast, the fact that the business of pattern-extraction has become replaceable by the work of ‘artificial intelligences’ calls two things to mind: First, the late-modern confusion of human with ‘artificial intelligence’ is the upshot of a reductionist metaphysics that provoked an unhealthy assimilation of human cognition to the way machines work. Second, in order to strengthen what distinguishes human intelligence from ‘artificial intelligences’, we need to recover the premodern unity of being, truth, beauty and the good, starting from a holistic, trinitarian anthropology. As the most recent research on Human Computer Interaction (HCI) shows, this requires a revision of our modern, instrumental attitude toward technical artifacts which emerged in the Age of the Reformation. Seen from this angle, the recovery of the sacramental ontology of premodernity has become a matter of urgency not primarily in terms of theological developments but in terms of the very innovations that provoked its modern ‘disenchantment’.

Thanks to the support of the University of Innsbruck, the print version of this text is available online. See
https://onlinelibrary.wiley.com/doi/epdf/10.1111/moth.12940

Este artigo analisa as práticas discursivas referentes às relações entre mito e filosofia no pensamento agostiniano sobre a condição judaica nos primeiros séculos medievais. Serão discutidos semânticas e alcances do pensamento mítico sobre o chamado "comportamento filosófico" pós-niceno, demonstrando fortes aproximações entre os dois campos da existência humana. A partir das ressignificações operadas nas práticas literárias dos séculos IV e V, os escritos agostinianos revelam que o mito e a filosofia passam a compor, conjuntamente, o universo identitário construído pela patrística clássica, ora identificado a partir de concepções em torno da divindade, da história e do ser.

sofrimento. A busca da paz conduz-nos no caminho para Deus que, em cada dia, está à nossa porte e chama. Um livro que se recomenda a quantos conservam em suas vidas o hábito e a necessidade da frequente meditação nas coisas divinas que têm a ver com a vida espiritual.

Il presente saggio si propone di affrontare la specifica declinazione che Ricoeur fa dell’idea di reciprocità a partire dalla prospettiva dell’ontologia trinitaria. Ciò attraverso il confronto con due sue opere: Sé come un altro e Percorsi del riconoscimento, evidenziando come, in esse, la dialettica tra ipseità e alterità sfoci nella ricerca di un’idea di reciprocità in grado di dire la più originaria dimensione ontologica relazionale e comunitaria del sé che si manifesta nel dischiudersi dello spazio del “tra”, ovvero della reciprocità asimmetrica e gratuita che, in Percorsi, Ricoeur denomina “mutualità” e che prende figura nell’esperienza di un mutuo riconoscimento nello scambio di doni contraddistinto dalla logica eccedente dell’agape.

This essay aims to read the specific declination that Ricoeur makes of the idea of reciprocity, starting from the perspective of a trinitarian ontology. This through the analysis of two of his works: Oneself as Another and The Course of Recognition, highlighting how, in them, the dialectic between ipseity and otherness leads to the search for an idea of reciprocity capable of expressing the most original ontological relational and community dimen- sion of the self which manifests itself in the opening up of the space of the “between”, i.e. the asymmetrical and gratuitous reciprocity which, in The Course of Recognition, Ricoeur calls “mutuality” and which takes shape in the experience of a mutual recognition in the exchange of gifts marked by the exceedance logic of agape.

This thesis proposes a new ontological foundation to the activities of teaching and research particularly as they are undertaken within the context of the Catholic university. We begin by way of an examination of the metaphysical implications of the basic doctrines of the Catholic-Christian faith, namely the fact of creation ex nihilo, the Incarnation of Jesus Christ the Logos, and the revelation of God’s Trinitarian nature as love. The resultant ontology or logic of being presented is characterised best by the concept of relation. This relational ontology, then, is contrasted with alternative ontologies of modernity which, though often hidden or implicit and thus largely unexamined, remain no less operative and, it is argued, skew one’s perception of reality, effecting a reduction in both what is considered to be worthy of reasoned inquiry, and one’s understanding of the nature of reality as such. What becomes evident is that the relational ontology argued for offers a more grand and capacious paradigm most adequate to reality as such, and which can account not only for the breadth of subjective human experience but also the objective ‘facts’ of nature as understood by modern science.
In contrast to the operative technological ontologies of modernity, characterised by mechanism, radical individualism, and an externalising of all relations, the relational ontology and coinciding metaphysics of gift recognises that all that exists is given as gift from a loving Creator-God, who Himself is an eternal communion of love. Created entities then, being given their existence at each moment are perpetually in relation, both to the God who creates and to the rest of the creation. This logic of being broadens the scope of what is considered reasonable and allows for a more throughgoing examination of reality.
What we seek to bring to light in the study which follows is firstly how the unexamined ontological framework of modern and postmodern cultures is insufficient in its accounting for what is real, in and of itself; and, that only an ontology which accounts for the elevated status of relations alongside substance can provide an adequate foundation from which to carry out the investigations into the real that are the business of the university proper.

Arguably one of the most important philosophical attempts to understand the modern crisis of nature and the natural world is Heidegger’s genealogy of the forgetting of the original ontological sense of nature (physis) in the Western metaphysical tradition. By analyzing Aristotle’s Physics, Heidegger set out to prove that while the original existential determination of nature was dual in the manner of being/nothingness, the Western metaphysical tradition has “naturalized” nature as an essential or objectified determination of being that becomes amenable to any future technological manipulation. But is this philosophical genealogy not a part of the problem when it posits a dualistic tension between the authentic sense of ontological nature and the inauthentic nature of the object-oriented everyday? Do we not, on the contrary, find in the Western metaphysical tradition in Thomas Aquinas a conception of nature in the sense of birth (natura, nativitas) as an image of the nature of the Holy Trinity and of eternal birth in its womb? And could not this Trinitarian-metaphysical conception become the ground for rediscovering that even before we are self-constituting subjectivity, we accept our being as children born from the source of the supernatural nature of the Triune God?

This article contends that truth is trinitarian and that theology ought to treat epistemology existentially. To demonstrate this, a brief historical study is conducted on the development of the concept of truth and how different approaches revolve around the definitions of truth as ἀλήθεια, veritas, and ‫ת‬ ‫מֶ‬ ‫.אֱ‬ Even though these words translate the same in English, historically each one discloses different angles of truth. By emphasizing one of the definitions in detriment of others, it is argued that truth has been fragmented in distinct concepts apparently opposed. While ἀλήθεια emphasizes the Greek concept of truth, veritas highlights the Latin, and ‫ת‬ ‫מֶ‬ ‫אֱ‬ the Hebrew. The concepts are representatively demonstrated in the thoughts of Plato, Tertullian, Augustine, Descartes, Kant, and Kierkegaard. Accordingly, this article argues for the need to develop an epistemology that is not trichotomic with the concepts of truth dissociated in different spheres of knowledge, but rather, as an inseparable single trinitarian truth. It is argued that there is a need to recover the meaning of truth from the Hebrew ‫ת‬ ‫מֶ‬ ‫,אֱ‬ as an important concept that exposes truth as trinitarian, merging the concepts of ἀλήθεια and veritas under human existential reality. The study proposes that the epistemology of the Christian philosopher, Søren Kierkegaard, is helpful for this understanding, especially concerning his concept of appropriation of truth. To exemplify the argument, Abraham's test of sacrificing Isaac is analyzed. The trinitarian orientation of truth as proposed in this article provides a theological posture, framing truth as incarnational where "the righteous will live by the truth" (Romans 1:17, Galatians 3:11, Hebrews 10:38). Finally, this article also presents some implications for contemporary theology and the church, proposing that trinitarian epistemology is a theological antidote to current relativism. It also encourages the church to approach truth with a more comprehensive attitude, recognizing that every truth is God's truth. Moreover, it invites the church to inoculate the anti-intellectualist mood present in some evangelical circles, approaching truth doxologically.

Il nostro tempo è caratterizzato da una singolare contraddizione: da una parte troviamo che la globalizzazione e la diffusione dei network di massa sembrerebbero facilitare le relazioni, ma dall'altra vanno diffondendosi disfunzionalità psichiche caratterizzate piuttosto dalla paura di entrare in contatto con l'altro e dal disagio a definire la propria identità. L'approfondimento della spiritualità e del pensiero di Chiara Lubich, nei suoi aspetti teologici, antropologici e psicologici, sembra rilevare elementi utili proprio per suscitare, nutrire e far maturare nella persona, insieme alla capacità relazionale-che trova compimento nel reciproco "dono di sé-anche una maggiore consapevolezza di sé. Il presente studio, nato nel gruppo di psicologia  e comunione di Palermo,  prende spunto da un articolo di Silvano Cola, dove si affronta il tema della personalizzazione nel dono di sé attraverso il processo di "morte-resurrezione". Vengono poi esaminati alcuni scritti di Chiara Lubich, che portano a concepire il dono di sé all'interno di un ciclo di "amore-in-atto", dove la concentrazione-raccoglimento su Cristo in sé e nell'altro, conduce ad un decentramento-svuotamento e quindi alla condivisione dei vissuti altrui, fino a raggiungere l'essere uno. Centro motore di tale ciclo è la scelta personale di amare e vivere in comunione con Gesù crocifisso e "abbandonato". Il frutto che ne verrebbe è una nuova coscienza di sé e dell'altro amato per se stesso e il vivere secondo la stessa vita trinitaria. Modello di tutto ciò, e concreta analogia trinitaria, è la relazione tra Gesù e la Madre, da cui traspare, sempre attuale, quella che Chiara ha chiamato «l'attrattiva del tempo moderno»

The author provides evidence in the paper that Hus’ christology and soteriology do not depart from the boundaries of Catholic orthodoxy. Although Hus’ theology was time‐conditioned, the author finds compelling questions therein (in contrast to modern commentators). Hus worked on the third book in the first semester of the academic year 1408/1409, which was a time involving a dramatic turn in his fate. Hus’ christology and soteriology is shaped in Anselm’s manner. It contains thought‐provoking statements about Christ’s predestination, about his natural mortality, about the reverence of Christ’s humanity and about the worship of images. Hus’ theology of history focuses on the incarnation as the climax and fulfilment of the history of the world. The concept of Christ’s sinlessness, not excluding the ability to sin, is also interesting. In the conclusion, the author brings to light certain inconsistencies contained in the first half of the third book of Hus’ Commentary