2 GOD IS LOVE God Is a Trinity - Was Jesus God? Richard Swinburne - perchèpiùdiuna causaontologicaemetafisica ripartodeicompitiadoperadelpadre perchèsolotre nopoliteismo
2Read more at location 488
Note: Trinità: Dio è amore; per amare genera un suo pari: il figlio; L' amore delle due xsone si effonde nello Spirito... Analogia: in un matrimonio ci si ama da pari a pari. Inoltre nel matrimonio se moglie e marito si amano pensando solo a se stessi instaureranno una relazione egoistica e malsana. L'apertura all'esterno della loro realizzazione è essenziale... L'amore prevede di amarsi reciprocamente ma anche di condividere l'amore per qualcosa o qualcuno di esterno alla coppia... Se il figlio e/o lo Spirito fossero generati successivamente all'esistenza del Padre, allora il padre sarebbe stato imperfetto, il che nn è possibile. Per qs la relazione tra le tre persone è consustanziale. Tuttavia solo il Padre è ontologicamente necessario. Figlio e Spirito sono metafisicamente necessari... È qs sequenza generativa che distingue le tre persone, nn altro... Problema: come è possibile che coesistano tre persone tutte onnipotenti senza che si creino conflitti? Semplice: le xsone hanno la stessa natura e quindi sono tra loro armoniche... Problema: ma la teoria trinitaria nn complica un'ipotesi che aveva nella semplicità il suo forte? No, conseguenze intricate nn pregiudicano la semplicità di partenza... Edit
In this chapter I wish to explore the issue of whether there is more than one divine person.Read more at location 492
course—I will call that divine person, in whose existence we have reasons from religious experience, or testimony, or natural theology to believe, ‘God the Father’. In effect Judaism and Islam believe only in God the Father.Read more at location 494
But Christianity claims that there are three divine persons who depend totally on each other and act together as one ‘personal being’,Read more at location 495
A loving person needs someone to love; and perfect love is love of an equal, totally mutual love, which is what is involved in a perfect marriage.Read more at location 500
Father will bring into existence another divine person with whom to share his rule of the universe. Following tradition, let us call that other person ‘God the Son’.Read more at location 505
if the Father only began to cause the existence of the Son at some moment of time, say a trillion trillion years ago, that would be too late:Read more at location 506
At each moment of everlasting time the Father must always cause the Son to exist, and so always keep the Son in being.Read more at location 508
Although the Father is the (eternal) cause of the Son’s existence, and the Son is not the cause of the Father’s existence, they will in a certain sense be mutually dependent on each other.Read more at location 512
A twosome can be selfish. A marriage in which husband and wife are interested only in each other and do not seek to spread the love they have for each other is a deficient marriage.Read more at location 517
Note: IL BENE CHE EFFONDE UN GRANDE AMORE: LO SPIRITO SANTO. È UN PÒ COME ILBIMBO NEL MATRIMONIO Edit
The love of the Father for the Son must include a wish to cooperate with the Son in further total sharing with an equal; and hence the need for a third member of the Trinity, whom, following tradition, we may call the Holy Spirit,Read more at location 518
A universe in which there was only sharing and not cooperation in further sharing would have been a deficient universe;Read more at location 521
anyone who really loves someone will seek the good of that person by finding some third person for him to love and be loved by.Read more at location 524
Although the Father and the Son caused the Spirit to exist, and not vice versa, all are (in a sense) mutually dependent for the same reason as before.Read more at location 528
But how could there be more than one divine person? Clearly there could be three persons who are each essentially omniscient, perfectly free (and so perfectly good), and eternal. But how could all of them be essentially omnipotent as well?Read more at location 532
The only way in which conflict can be avoided is if each of the three persons see themselves as having at any one time different spheres of activity, because it would be bad for them to act outside their sphere of activity. Then each could be omnipotent, but there would be no conflict because in virtue of their perfect goodnessRead more at location 536
But what could determine which divine person had which sphere of activity? Persons caused to exist by another person have obligations to the person who caused them. So the Father, being perfectly good, will seek to avoid any conflict by laying down for each divine person his sphere of activity;Read more at location 541
Hence there could not be two or more independent divine persons. So only the Father can be ontologically necessaryRead more at location 549
But since the perfect goodness of the Father requires the other two divine persons to exist just as inevitably as the Father exists, they are what I will call ‘metaphysically necessary’.Read more at location 551
All three members of the Trinity are metaphysically necessary persons, but the Father alone is ontologically necessary.Read more at location 554
If the Son and Spirit are to be beings of the same kind as the Father, they must also lack thisness. So what makes each of them the particular divine person he is must be some further property; and there are obvious relational properties which will do this job. The Father is the Father because he has the essential property of not being caused to exist by anything else (that is, being ontologically necessary). The Son is the Son because he has the essential property of being caused to exist by an uncaused divine person acting alone. The Spirit is the Spirit because he is caused to exist by an uncaused divine person in cooperation with a divine person who is caused to exist by the uncaused divine person acting alone.Read more at location 562
But then any fourth divine person would not exist necessarily, even in the sense of metaphysical necessity.Read more at location 594
the hypothesis that there is a Trinity is not more complicated than the hypothesis of theism for the great simplicity of which I argued in Chapter 1. A simple hypothesis is no less simple for having complicated consequences:Read more at location 597
They form a totally integrated divine society, the Trinity, which acts as one coordinated whole. This can itself be said to beRead more at location 601
because in the way described it is a society rather than one person, I shall call it a ‘personal being’, and for the rest of this book I shall use the word ‘God’ as the name of this being.Read more at location 605
In this sense there is ‘one God’. So (in a derivative sense) whatever any divine person is and does, God is and does.Read more at location 607
The Creed also indicates, as I have suggested that we should expect, that the three members of the Trinity have at any time different spheres of activity. It speaks of God the Father who is ‘maker of Heaven and earth, and of all things both seen and unseen’.Read more at location 667
He made everything ‘through the Son’; that is, the way in which he causes things to exist is by directing the Son to cause them to exist.Read more at location 672
The Son ‘became incarnate’ and lived on earth, and will ‘come again in glory to judge the living and the dead’.Read more at location 673
The argument which I have given in this chapter for the necessity of God being a Trinity may seem a very sophisticated one. But it depends on two very simple moral intuitions: that perfect love requires total sharing with an equal and requires cooperating in spreading that love further, so that anyone you love has someone else to love and be loved by.Read more at location 678
Note: LE DUEINTUIZIONI
