2712 Working copy of Our Triune God.docx

Published in Aquinas the Augustinian (Catholic University of America Press, 2007) 258-279

How to cite this article: Verhoef, A.H., 2013, 'The relation between creation and salvation in the Trinitarian theology of Robert Jenson', HTS Teologiese Studies/Theological Studies 69(1), Art. #1191, 7 pages.

The topic under consideration is, “The Integration of Theology and Natural Science in the writings of Thomas F. Torrance.” In this paper, I will demonstrate that a relationship does exist between these two disciplines. Because theology is knowledge of the Creator and natural science is knowledge of the created, the Creator and the created order must somehow be related, even though each has a different object of knowledge (Creator vs. creation). Torrance’s contingent rationality of the cosmos will serve as a theological frame of reference for demonstrating the relationship between God and the contingent order, and explicitly, the integration between theology and natural science, albeit restricted to matters of epistemology and methodology. Torrance’s writings reveal that theological science and natural science are not dual in nature but unitary. With respect to the unitary nature of the two disciplines, his writings also reveal two important themes: (i) the scientific study of creation is a creative integration of the theoretical and the practical aspects of natural science and (ii) theological science, when properly understood and practiced, is a creation science. Like natural science, theological science adopts a method which is determined by the unique nature of its object. In theological science, the object is God, known to humanity by his revelation in the incarnation and resurrection of Jesus Christ, as the living Word. The biblical passages that support this thesis are, (i) In the beginning was Jesus and through him all things were made (John 1:1-3), (ii) In Him [Jesus] all things hold together (Colossians 1:17), (iii) In order that they may know the mystery of God, in whom [Christ] are hidden all the treasures of wisdom and knowledge (Colossians 2:2-3), and (iv) The Son …sustaining all things by his powerful word (Hebrews 1:3).

The Heythrop Journal, 2003

VAN TIL’S REPRESENTATIONAL PRINCIPLE APPLIED TO THE WOMAN, 2021

Van Til, building on Vos, has a from-above approach to anthropology, beginning with the self-contained Triune God who formed and animated mankind. He bestowed on them his image, constituting a bond of natural religious fellowship with them, to the end that they might glorify and enjoy him forever. This defies the from-below approach that elevates the “brute facts” of a neutral creation as worked on by autonomous human reason. The discussion of nature abstracted from the Triune Creator has been particularly harsh to the woman. Reformed anthropology must be consciously unfounded on the brute fact of the woman, especially as she is compared naturalistically to the man, and re-founded on the self-attesting Scriptures that typico-symbolically reveal her as Zion, mother-city, bride, sister, and friend, indeed Christ’s eternal complement.

Colin Gunton's trinitarian theology of creation is perhaps best set forth in his well-known work, The Triune Creator: A Historical and Systematic Study. As suggested by the title, Triune Creator is a work of theological history, an attempt to erect the dogmatics of creation upon a historical critique of the doctrine. True to this historical-theological method, this paper will engage an influential interlocutor, namely St. Irenaeus of Lyons († c. 202 A.D.) in an attempt to uncover the nature of Gunton's trinitarian theology of creation. We will also draw broadly from Gunton's writings in order to allow the " historical Gunton " to speak and his theology of trinitarian creation to be heard. As a result, a critical and distinct trinitarian theology of creation will emerge. In light of this constructive theology, three major features of Gunton's doctrine of creation will be explored: creation as creed, ex nihilo, and trinitarian.

The whole of theology is profoundly eschatological according to St Thomas Aquinas' Summa Theologiae. Theology is a knowledge or science that is dependent upon the knowledge of God and of the blessed in heaven for its principles. Published in Aquinas on Doctrine (T&T Clark & Continuum, 2004) 225-240

BYZANTINE AND NIS, 2016

Ирини Артеми (Грчки отворени универзитет, Атина) ПРАВОСЛАВНА ГНОСЕОЛОГИЈА И ОНТОЛОГИЈА ТРИЈЕДИНОГ БОГА У РУКОПИСИМА НИКОЛЕ; ЕПИСКОПА МЕТОНЕ У раду се разматра доктрина Николе Метонског, водећег византијског филозофа XII века. Био је бранилац православне теологије против Проклових неоплатонистичких ставова. Његова доктрина о Богу је идеална и трансцедентна. Сматрао је да су негативни ставови о Богу тачнији од оних који су правоверни. Бога је посматрао као бесконачног и изнад човека, а разматрао је и суштину човека према Богу. Иако је у његовој доктрини Бог једнак бескрају, човек Га може спознати због његове инкарнације у триједином Богу. Објаснио је да је Свето Тројство уствари јединство и да заједно творе домострој и отелотворење, а да је само Христос отелотворен као Богочовек

Scriptura, 2021

This article explains Moltmann's doctrine of ecology as applied by ecotheologians to address the ecological crisis. Ecotheology is highlighted as a critical role-player in the harmonisation of theology and ecology. The role of ecotheology is defined within the ecological crisis in South Africa. The emergence of ecotheology assists scholars to balance and maintain a stable and theologically sensible mode of stewardship, taking a command from the perichoretical example for us to dwell together with God and creation as partners towards creation fulfilment. Moltmann's response to ecological abuse is to provide a Trinitarian theology of the environment that encompasses creation, redemption and anthropology. His theology of the environment attempts to widen its eschatological focus by stressing that humanity and the environment are being redeemed in the coming of God's Kingdom. Moltmann's trinitarian theology, especially from the perichoretical interrelationship of the triune God, pneumatological application in creation, and humanity's pivotal position and role are all elaborated to support ecological understanding. Humanity as imago Dei are encouraged to move from the traditional view of dominating the earth towards that of becoming partners with God in the eschatological replenishment of the earth. Humans need to take a gigantic leap of acquiring knowledge of the trinitarian creation model suggested by Moltmann's ecological doctrine i.e. God-Creation-Humanity. Human beings must find out what their God-given meaning for the creation is, and when they have done so, their sense of responsibility will be ignited.

Westminster Theological Journal, 2012