Quotes About Trinitarian

To define the limits of the Kenosis, and to adjust it to the immutability of the Godhead and the intertrinitarian process, lies beyond the sphere of exegesis and belongs to speculative dogmatics.

I have assumed my clear commitment to a Trinitarian orthodoxy was sufficient evidence that I have not intentionally ignored the role of the Holy Spirit. It may be true, however, that my work has been so Christ-centred, I may have given the impression that the Holy Spirit is an afterthought.

We've turned faith into a right to certitude when, in fact, this Trinitarian mystery is whispering quite the opposite: we have to live in exquisite, terrible humility before reality.

A spirituality that can contribute to the renewal of the church will be solidly trinitarian, as opposed to a mystical monism in which diversity in God is sacrificed to simplicity. It will also be historically oriented-rooted in concrete human history and directed to the transformation of history into eternity.

The Holy Spirit, so central to New Testament writings as diverse as those of Paul, John, and the author of Acts, inhabits the message and empowers the speaker, so that the proclamation of God's act in Christ is the new occasion of creation, issuing from the Trinitarian power of the originating Word itself.

UNITARIAN, n. One who denies the divinity of a Trinitarian.

Among the reactions to your work, there is quite a discussion concerning your concept of "union in love" ["amour fusion"]. In this context, I often think of a text of Richard of St. Victor concerning trinitarian love.153 (Trinitarian love—is it not the final response to triangular desire?) I thank you once again for all that you have given me through your work. I realize more and more that this has had a decisive influence on my life. Sincerely, R. Schwager

Being created in the image and likeness of this Trinidadian God suggests that we're made to live like him — to live in relationship and to live a life of self-giving love. Written in the fabric of our being is this law of self-giving. This is what we're made for. Only when we give ourselves in love to God and others will we find our happiness.

Adam is one. But the God he represents is trinitarian--three in one. A solitary image bearer is missing a key component of God's image and is therefore incapable of revealing God in the world, much less fulfilling his destiny as a human being. Little wonder God says, 'It is not good for the man to be alone.

The main object of this chapter is not, however, to discuss the whole trinitarian theory of mind but to discuss, and discuss destructively, one of its ingredients. I hope to refute the doctrine that there exists a Faculty, immaterial Organ, or Ministry, corresponding to the theory's description of the 'Will' and, accordingly, that there occur processes, or operations, corresponding to what it describes as 'volitions'.

of the NT texts as reflecting what we might call a "proto-Trinitarian" outlook?

Paul's understanding of God was functionally Trinitarian."20 Indeed,

If I'm a pastor, the trinitarian fellowship is my first team. My ultimate loyalty is to that fellowship. My primary identity is as a part of that fellowship. My understanding of how I am doing in life comes out of that trinitarian fellowship. No other team is allowed to determine my identity or evaluate my performance beyond that one.

This line of argument puts the lie to the common charge that Athanasius and other "classical trinitarians" depict God as a static, immobile being. Quite the contrary, classical orthodoxy insists that God is by nature generative, productive, fruitful, and fecund. The Father is eternally Father, having begotten the eternal Son in an eternal begetting. Arians, by contrast, must conclude that the Father has something less than a "generative nature.

As Christians understand it, creation is a trinitarian process: God the Father creates through the Son in the power of the Holy Spirit. So all things are created `by God', are formed `through God' and exist `in God'.