Please use this identifier to cite or link to this item:https://hdl.handle.net/20.500.12259/32870
Type of publication: research article
Type of publication (PDB): Straipsnis kitose duomenų bazėse / Article in other databases (S4)
Field of Science: Teologija / Theology (H002)
Author(s): Skinkaitis, Rimas
Title: Dieviškųjų Asmenų tarpusavio santykių specifika imanentinėje Trejybėje
Other Title: Particularity of relationship among the Divine Persons in the immanent Trinity
Is part of: Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 47 (2013)
Extent: p. 7-18
Date: 2013
Note: e-ISSN 2335-8785
Keywords: Trejybė;Santykis;Asmuo;Meilė;The Trinity;Relation;Person;Love
Abstract: Vieno ir triasmenio Dievo slėpinys yra viena iš kertinių krikščioniškojo tikėjimo tiesų. Išganymo istorijoje atsiskleidęs Dievas atvėrė ir savo vidinio gyvenimo slėpinį bei leido suprasti, kad visa dieviškoji veikla, kurią žmogus patyrė istorijoje, yra ne kas kita kaip imanentinės Trejybės Asmenų santykių pratęsimas bei įkūnijimas. Straipsnyje siekiama giliau pagvildenti dieviškųjų Asmenų tarpusavio santykius bei jų specifiką imanentinės Trejybės gyvenime
Divine revelation reached its fullness in Jesus Christ, the incarnated Son of God, and it disclosed the truth that God is three distinct persons in a single undivided unity. While describing the dogma of the Holy Trinity, both ample patristic literary sources and the Catechism of the Catholic Church highlight that the Trinitarian life of divine persons is characterized by their interaction. It is not only an indication of a certain quality of their relationship, but also of its fundamental significance to each Person and to the entire Trinity. The titles ascribed to the divine persons are the expression of the relationship that prevails among them. The subjects of divine relationship in the Holy Trinity are the Father, the Son, and the Holy Spirit; the foundation of their relationship is divine emanations. The Father, the Son, and the Holy Spirit differ from each other not in their nature or essence, but in their relationship. The Father is distinct from His Son in His parenthood: the Father has begotten His Son since the beginning of ages. The Son is distinct from His Father in His being as Son: He has been begotten by the Father since the beginning of ages. The Holy Spirit is distinct from the Father and the Son: the Spirit emanates from the inter-relationship of the Father and the Son in the act of their breath (spiratio). The first place in the life of the immanent Trinity belongs to Godhead, the Father. The Father who is the source without any beginning reflecting and thus knowing Himself, begets the Word/Son. Such perfect blossoming of the essence of Father gives Him delight and blissfulness. The Father has been bending to the Son throughout the ages; He regards the Son not as the fulfillment or realization of Himself and His parenthood, but as the experience of His essence in the loving unity with the Other. [...]
Internet: https://www.vdu.lt/cris/bitstream/20.500.12259/32870/1/ISSN2335-8785_2013_N_47_75.PG_7-18.pdf
https://hdl.handle.net/20.500.12259/32870
http://dx.doi.org/10.7220/1392-7450.47(75).1
Affiliation(s): Katalikų teologijos fakultetas
Vytauto Didžiojo universitetas
Appears in Collections:SOTER: religijos mokslo žurnalas / SOTER: Journal of Religious Science 2013, nr. 47(75)
Universiteto mokslo publikacijos / University Research Publications

Files in This Item:
Show full item record
Export via OAI-PMH Interface in XML Formats
Export to Other Non-XML Formats


CORE Recommender

Page view(s)

84
checked on Jun 6, 2021

Download(s)

86
checked on Jun 6, 2021

Google ScholarTM

Check


Items in DSpace are protected by copyright, with all rights reserved, unless otherwise indicated.