Representation and Interpretation as the Basis of Participation in the Trinity
I suggest that God's life is the Spirit's eternal interpretation of the Word as the perfect sign (representation) of the Father. Creaturely interpretations imperfectly mirror the perfect coherence of being and representation that is God's life. When we respond to the incarnate Word we...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
[2015]
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| In: |
Religions
Year: 2015, Volume: 6, Issue: 3, Pages: 1017-1032 |
| Further subjects: | B
Interpretation of
B Participation B Trinity B Theosis B Semiotics |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a I suggest that God's life is the Spirit's eternal interpretation of the Word as the perfect sign (representation) of the Father. Creaturely interpretations imperfectly mirror the perfect coherence of being and representation that is God's life. When we respond to the incarnate Word we are adopted into the place occupied by the Spirit within the Trinity. By responding to the Word with the fullness of our being we are incorporated into the divine dynamic of truthful representation and loving response. Ontologically, this approach invites a retrieval of the idea of vestiges of the Trinity in creation. Epistemologically, it affirms that the basis of God's self-communication (revelation) is the coherence of Being and Representation within God's-self. Ethically, it challenges us to respond to suffering and injustice as these are illuminated by the incarnate Word, and to act as mediators for the incorporation of the whole creation into God's life. The sacrament of the Eucharist is a sign that actualizes what it signifies, where what it signifies is the gift of participation in the divine life. | ||
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