Zizioulas and company had argued that the new social Trinitarianism was grounded in the work of the Cappadocian fathers and was preserved better in the eastern tradition than in the western tradition shaped by Augustine. Gunton attacked Augustine as not having done justice to the doctrine of the Trinity. This historical narrative of the Eastern social trinity versus the Western near-Unitarianism was crucial to my whole project because the relationality within God—mirrored in the way God related to the creation—supposedly was the explanation for what Scripture means when it says “God is love.” My idea was to articulate a social ethics of love based on a doctrine of God as love.
From about 1990 to about 2005, I was immersed in the study of Karl Barth and John Howard Yoder. I published a book on Yoder and a follow-up book on social ethics. I was reading people like Colin Gunton, John Zizioulas, Mirosalav Volf and Stanley Grenz, who were promoting the idea of relationality as the essence of God. This relationality is seen as fundamental to the nature of God as Triune in that the three persons are regarded as individual persons with their own wills who cooperate together like a family. So, the relationality within God is expressed in God’s external acts in the creation. Having been convinced of Yoder’s pacifism, I wanted to ground social ethics in the very being of God. So, I envisioned writing a book on the doctrine of God in which I would lay a foundation for a relational understanding of God as the basis for social ethics. Having obtained a contract from InterVarsity, I went off to do research.
Zizioulas - Company - Trinitarianism - Work - Fathers
Zizioulas and company had argued that the new social Trinitarianism was grounded in the work of the Cappadocian fathers and was preserved better in the eastern...
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