I'm pissed that *this* would end up being the day I missed:
re-reading your article has been fascinating. It was the de Regnon part
that has really stayed with me from reading this for the first time in
Del Colle's Trinity seminar. Having read the Nebridius letters now at
the same time--I certainly have no recollection of reading them from
'92--has really fleshed-out or concretized your argument for me. I
still find that my natural inclination is to take Ep. 11 as a "harder"
Trinitarian analogy: I think it might be useful for the class if you
highlighted your reasons why you reject that temptation. Can any triad
that has a necessary logical sequence be separated from the attention
given to Trinitarian sequence once the "taxis" model has come to rule?
I would expect to see a more explicit denial of this in his argument if
that's what he was doing; and in this "being" model, the "what it is"
second aspect just has such a "logos" appeal to me....
I've mentioned her before, but I am here struck by the 14th-century
writing of Julian of Norwich in which she alleges a similar ontological
supposition that "all our life is in three" and that in everything we
find the resonance of "the Maker, the Lover, and the Keeper." I've
noticed De Trin material in her before, but now I'm wondering about the
transmission of this line of thought.
Given what you said in class the other day about the
amazingly-small number of scholars working on Nicaea, I'd be curious to
ask Coffey if his opinion about current Systematics' treatment on
Nicene questions is as dim as his opinion of current writing on grace.
He expressed the same kind of line as you that most writers said awful
things about grace because they had never had to really get into the
Tradition and all of its subtlety and difficulty on the matter. I
wonder if I could find a career as a Systematician in Nicaea?
Theological Notebook: Letter to Barnes/Note to self on Augustine's Letters to Nebridius
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