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Doctrine of the Trinity

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The purpose of this research is to examine the doctrine of the Trinity as put forward by Boff in Society and Trinity. The plan of the research will be to set forth the principal constituents of his elaboration of the Trinity, and then to discuss the scope and limit of his contribution to the modern understanding of what he persistently refers to as a mystery. In particular, attention will be given to the issue of the tension between Boff's specific and repeated rejection of what he refers to as the modern historicist understanding of the doctrine and his own argument that the authentic modern interpretation of the mystery must be understood with specific reference and appeal to faith.

Boff's method of explicating what he refers to as a modern understanding of the doctrine of the Trinity is to proceed in logic from the general way that mortal man approaches the Trinity toward an increasingly specific examination of the components that make up the Trinity itself. It is for example fundamental to his entire discussion that one begins the journey of understanding by acknowledging that the Trinity is perforce a mystery that passes understanding and that therefore any glimmer of comprehension of the mystery must be seen as an abstraction from the metaphysical reality as it were of the mystery. This is what is meant by his discussion of the Trinity in theological imagery and his focus on such terms as "signifier" and "signified." But without laying as a ground rule the prin

. . .
alm of faith. In other words, the historicists are heretics. This is not authentic argumentation or speculation; it is special pleading for orthodoxy by use of the means of reason with or without faith. And while Boff does acknowledge that he is a man of faith and not one of science, he does not acknowledge that a trinitarian argument premised on reason alone might have any validity at all: You can't play with my volleyball unless you play by my rules. Nothing in the historicist argument prevents the acquisition or acceptance of faith. Indeed, if there is God's work to do in the world, it may well make sense that God is engaged by such work; otherwise, whence the notion of man's being made in God's image and likeness? There seems to be some room for the notion that image and likeness are as much process as fact, for fact as man experiences it is nothing except process. Process for man is reality, and if God's reality is eternal, and if God is almighty, surely God's reality is also process. This surely is the lesson of the Word made flesh. Further, despite Boff's assertion, the historicist approach does not absolutize history; that is precisely what a process view of history as evolutionary cannot do. Does historicism really proj
. . .

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Approximate Word count = 4825
Approximate Pages = 19 (250 words per page)

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