By Dominic Legge O.P.
The Trinitarian Christology of St Thomas Aquinas brings to mild the Trinitarian riches in Thomas Aquinas's Christology. Dominic Legge, O.P, disproves Karl Rahner's statement that Aquinas divorces the learn of Christ from the Trinity, through supplying 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 foundation and its rules, its constitution, and its position within the dispensation of salvation. He investigates the Trinitarian form of the incarnation itself: the obvious challenge of the Son, despatched by means of the daddy, implicating the invisible venture of the Holy Spirit to his assumed human nature. For Aquinas, Christ's humanity, at its inner most foundations, incarnates the very own being of the divine Son and note of the daddy, and for this reason each motion of Christ unearths the daddy, is from the daddy, and leads again to the daddy. This examine additionally uncovers a awesome 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 reward; 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
Robert L. Faricy, “The Trinitarian Indwelling,” The Thomist 35 (1971): 369–404. 40 The natural human powers of knowing and loving are supernaturally elevated by wisdom and charity so that, by means of those operative habitus, man can know and love God, who is inﬁnitely above every creature. This does not mean that man is always actually knowing and loving God with all of his powers. He may think about other things, fall asleep, or be incapacitated, but in virtue of these habitus, he remains always ordered to knowing and loving God in act, and every intentional act of such knowledge and love has these habitus as its font.
30, q. 1, a. 2. 51 Divine Missions: From the Trinity, to the Trinity 21 has in mind a created effect that has a real relation to a single divine person because it “terminates” to what is proper to that person. This “termination” is something real in the creature; it is not only a manner of speaking. A divine mission’s created effect really makes present a divine person’s eternal procession “in” the creature, like the Washington Monument is, as it were, made present “in” my sense of sight when my seeing “terminates” in the Monument.
It is according to those gifts that the soul is “assimilated” to—conformed to, made like, made the bearer and possessor of—the Son and Holy Spirit according to their eternal processions: [T]he soul is conformed to God through grace. So in order for a divine person to be sent to someone through grace, it is necessary that an assimilation, through some gift of grace, be made to the divine person who is sent. And because the Holy Spirit is Love, the soul is assimilated to the Holy Spirit through the gift of charity; hence, the mission of the Holy Spirit is observed according to the gift of charity.