This post was prompted by this one, McCabe on the Trinity, over at Inhabitatio Dei. The following is George Hunsinger articulating Barth’s view on the Trinity. He is discussing how Barth dealt with oneness/threeness, being/becoming, in the life of God’s eternal ousia.

God’s life takes a particular form. It resides, says Barth, in the “process of generation” whereby God “posits himself as the living and loving God” (II/1, pp. 305, 302). That is, God’s life is the process by which he posits himself as the Holy Trinity. His life is a life of free distinction and communion in the perichoresis of the Father, the Son, and the Holy Spirit. In the freedom of his eternal love, “God lives as he who is” (II/1, p. 307). God is the One who lives in the perichoresis of the three hypostases, “in their being with each other and for each other and in each other, in their succession one to another” (II/1, p. 297). Therefore, God’s being, Barth concludes, does not exclude but includes becoming. If it is possible to speak of “an eternal self-realization” in God (II/1, p. 306), it can only be in the sense of a perpetual movement from perfection to perfection. The unity of the triune God, Barth states, is “the unity of a being one which is always also a becoming one” (I/1, p. 369). It is a unity always becoming one because it is perpetually positing itself as three. With respect to the Trinity Barth writes: “What is real in God must constantly become real precisely because it is real in God (not after the manner of created being). But this becoming (because it is this becoming) rules out every need of this being for completion. Indeed, this becoming simply confirms the perfection of this being” (I/1, p. 427). God’s life in and for himself, his inner life in love and freedom, his being in the process of becoming, his one ousia in thee hypostases in the process of perichoresis, is a perfect work (opus perfectum) that occurs in perpetual operation (in operatione perpetuus) (I/1, p. 427). In the dynamism of his one eternal life, God, who is his own basis, his own goal, and his own way from the one to the other, continually becomes who he is. (George Hunsinger, “Disruptive Grace: Studies in the Theology of Karl Barth, 192-93)

With the above in mind, apply this being/becoming in the life of God to the incarnation of Christ; what does this imply? It implies that in the very ousia or being of God, the Son is always and already becoming deus incarnandus (God in the flesh Jn 1:14). In other words, what Jesus becomes in ‘historic time’, in the man from Nazareth, His “being” has always been in supra-time. Does this then necessarily mean that Jesus has always had hair, bones, and skin? No! It only means that Who Jesus is, has always been oriented toward assuming hair, bones, and skin. Maybe an analogy would be helpful, John 1:18 says: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. . . . , to use the language of ‘bosom’ and take it to its breaking point. Jesus, like a fetus in its mother’s womb, is truly and completely all that He will be, constituently, in His “being”, what He “becomes” in the man from Nazareth. Sorry that was crude.

In this sense, then, as with the very trinitarian life of God, historic time remains distinct from “super-time” (eternity) insofar as “being” is distinct from “becoming.” In other words the who (ousia) determines the what (hypostases), while at the same time the who and the what are held together in an inseparable informing tension of perichoresis. I think this helps us avoid, when thinking about the inter-relationship between super-time and historic-time, falling into a process notion of God’s being; which does not have a doctrine of perichoresis holding these two concepts of time in tension. Which results in the inversion of what Hunsinger describes above, i.e. that historic-time and super-time become indistinguishable, in essence allowing historic time to be determinative of super-time.

I think Barth, according to Hunsinger, is right to give precedence to God’s ousia, while at the same time not subordinating His hypostases which is upheld by a strong doctrine of perichoresis. I wonder if McCabe (the article linked above) has a doctrine of perichoresis in his thinking on this? I also wonder if Barth spoke of perichoresis as prominently and explicitly as Hunsinger attributes to him?

Sorry, my reflections above are a bit crude and organic, but hey I am thinking out-loud here 🙂 .

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