By Dominic Legge O.P.
The Trinitarian Christology of St Thomas Aquinas brings to gentle the Trinitarian riches in Thomas Aquinas's Christology. Dominic Legge, O.P, disproves Karl Rahner's statement that Aquinas divorces the examine of Christ from the Trinity, through providing a stimulating re-reading of Aquinas on his personal phrases, as a profound theologian of the Trinitarian secret of God as manifested in and during Christ. Legge highlights that, for Aquinas, Christology is intrinsically Trinitarian, in its starting place and its ideas, its constitution, and its position within the dispensation of salvation. He investigates the Trinitarian form of the incarnation itself: the noticeable project of the Son, despatched by means of the daddy, implicating the invisible undertaking of the Holy Spirit to his assumed human nature. For Aquinas, Christ's humanity, at its private foundations, incarnates the very own being of the divine Son and be aware of the daddy, and for that reason each motion of Christ unearths the daddy, is from the daddy, and leads again to the daddy. This examine additionally uncovers a extraordinary Spirit Christology in Aquinas: Christ as guy stands short of the Spirit's anointing to hold out his saving paintings; his supernatural human wisdom relies at the Spirit's present; and it's the Spirit who strikes and courses him in each motion, from Nazareth to Golgotha.
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Extra info for The Trinitarian christology of St Thomas Aquinas
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Father! (Gal. ’” In St Thomas’s longest extended examination of the divine missions (STh I, q. 43), he reverses this order. After clarifying the idea of missions in general (in aa. 1–2), he treats first the invisible missions (aa. 3–6), and then concludes with the visible missions (aa. 7–8). There is a good reason for this: the invisible missions of the Son and the Holy Spirit are, in a sense, simpler to explain. In every invisible mission, the created effect is an unseen habitus in the soul. In contrast, the visible missions, while easier to envision, are more complex to explain.
2, qla 2. 6 Gilles Emery, La Trinité créatrice: Trinité et création dans les commentaires aux Sentences de Thomas d’Aquin et de ses précurseurs Albert le Grand et Bonaventure (Paris: Librairie Philosophique J. Vrin, 1995), 487–8. , 248–528 (especially 514–28). I Sent. d. 14, q. 2, a. 2. 4 Divine Missions: From the Trinity, to the Trinity 13 In this key text, St Thomas begins with the Neoplatonic conception of exitus and reditus, part of the common Dionysian heritage that he received from his master, Albert the Great (and that he shares with St Bonaventure):9 exitus and reditus describes the circular motion by which goodness is diffused from God and returns to God.
26 Sanctifying grace is the root and principle in the essence of the soul according to which a human being can begin to know and love God in this way. 28 Elsewhere, however, Thomas explicitly clarifies that God dwells in the soul even when one is not actually knowing Emery, “L’inhabitation de Dieu Trinité dans les justes,” 176–7. The following discussion of articles 3 and 5 of Question 43 is largely a summary of the work already done on this subject by Gilles Emery and Camille de Belloy. See Emery, Trinitarian Theology, 372–87; “Missions invisibles et missions visibles,” 52–6; Belloy, La visite de Dieu, 98–147.