Abstract
This book provides a clear and even-handed introduction to the burgeoning world of Trinitarian theology. The fruit of a collaborative effort between two authors who have written extensively on the mystical dimension of faith and theological exploration, it offers an ‘introduction to the Trinity’ in a more personal sense. The mainly historical emphasis throws light on how the separation of theology from spirituality came about to the detriment of an integrated sapiential and theological approach. As with all introductions, the reader can expect only relatively light references to the exciting new developments in the field, especially those in Trinitarian theology in the realm of interreligious dialogue, political and liberation theology, the dialogue between faith and science, and so on. Nonetheless, these six densely packed chapters, pitched to challenge the reader at an introductory level and hopefully to inspire further study in the field, provide some indication of the many-sided developments that are occurring.
The first chapter, ‘Introducing Trinitarian Theology,’ bristles with so much theological observation and reference that it could serve equally well as a conclusion to the whole work. Given current and rapid developments, one wonders what fruitful purpose is served by yet another rehearsal of de Deo Uno-Trino problematic, and the Rahnerian-La Cugna (intended) corrective. There are much more important and constructive things to say, as the authors indeed do, when they refer to the life of grace as a participation in the Trinitarian mystery and what that means for Christian consciousness—to reflect of the life of God by sharing in it.
The second chapter dealing with the scriptural roots of the Trinity covers the topic adequately, showing the reciprocal definition of the three terms: Father, Son/Logos, and Spirit, thus saving the Christian confession of God the Father from degenerating into patriarchal idolatry. In the doctrinal content and developments covered in the third chapter, there is a fine sense of proportion, especially with the emphasis placed on the doxological dynamism and liturgical setting of the emerging Trinitarian doctrines and their constant connection with the biblical data (pp. 53–69). An orthodox confession of the faith is not simply given, but must be forged and often re-forged from the dialectic evident in the Patristic era and the early ecumenical councils. The small section, ‘Learning from the East’ (pp. 69–79) is a particularly valuable summary, likewise the following section on Augustine (pp. 83–92) which draws on the best of current scholarship to save Augustinian Trinitarianism from recent caricatures. The apophatic dynamics of classic Trinitarian theology is appropriately emphasized (pp. 92–95).
The title of Chapter four, ‘Theology of the Trinity from Richard of St Victor to the Reformation’ (pp. 96–142) suggests a very broad sweep, and might well have been usefully divided into two or more sections. At the beginning and end of the chapter there is valuable material which is not usually accessible in introductory works—that is, with regard to Richard himself, and to Luther and Calvin. The treatment of Aquinas is rather truncated and less satisfying—given Thomas’s eminence as an essential point of reference in the Catholic theology of the Trinity.
Chapter five skips all the way and all too quickly ‘From Schleiermacher to the End of the Twentieth Century’ (pp. 142–200). Hegel, Barth, Rahner, Moltmann, von Balthasar, and Zizioulas make brief appearances and receive clear introductions and appropriate and helpful albeit brief comment. The final chapter on the contemporary scene of ‘problems and perspectives’ (pp. 201–43) summarizes some of the positions previously presented, and then leads into the porous realm of postmodernity with its relativities, neo-orthodoxy, deconstruction of the metaphysical, phenomenology, religious pluralism, and so on.
The question stirs: does this postmodern era spell the end of Trinitarian theology—or is it the time when the ever-transcendent self-giving, communal life of the Trinity awaits its most creative development and expression in Trinitarian theology? Our authors have packed a lot into this brief introductory volume. They show that there is clearly a lot more to be said, and they are among those who might well say it.