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Trinity: The Trinity is a central theological concept in Christianity that describes the trinity of God. According to Christian doctrine, there is one God who exists in three persons Father, Son and Holy Spirit. The Trinity is not explicitly mentioned in the Bible.
Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments.

Author Concept Summary/Quotes Sources

Thomas Aquinas on Trinity - Dictionary of Arguments

Gadamer I 427
Trinity/Thomas Aquinas/Gadamer: When human thinking passes from one to the other, i.e. thinking this and then that, it is nevertheless not taken from one to the other. It does not think first one thing and then the other in the mere sequence of the succession - which would mean that it would constantly change itself. If it thinks the one and the other, it rather means that it knows what it is doing with them, and that means that it knows how to connect the one with the other. In this respect there is no temporal relationship here, but rather a spiritual process, an emanatio intellectualis. With this Neo-Platonic term Thomas seeks to describe the process character of the inner word as well as the process of the Trinity.
This brings out something that was actually not included in Plato's Logos philosophy. The concept of emanation has always contained more in Neo-Platonism than what the physical phenomenon of emanation as a process of movement is. It is the image of the source that is above all. In the process of emanation, that from which something flows out, the One, is not thereby robbed or less.
This applies equally to the birth of the son from the father, who does not consume something of himself, but takes something to himself. But it also applies to the spiritual emergence that takes place in the process of thinking, of speaking out. Such emergence is at the same time a complete remaining in oneself. If the divine relationship between word and intellect can be described in such a way that the word has its origin not partially but completely (totaliter) from the intellect, then it is also true for us that one word originates from the other totaliter. But that means that it has its origin in the spirit, just as the following of the conclusion from the premises (ut conclusio ex principiis). The process and occurrence of thinking is insofar not a process of change
Gadamer I 428
(motus), i.e. not a transition from potency to act, but an emergence ut actus ex actu: the word is not formed only after the knowledge is completed, scholastically spoken, after the information of the intellect by the species is completed, but it is the completion of the knowledge itself. In this respect, the word is at the same time as this formation (formatio) of the intellect. >Word/Thomas
, >Word of God/Gadamer, >Trinity/Gadamer.

Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments
The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.

Gadamer I
Hans-Georg Gadamer
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010

Gadamer II
H. G. Gadamer
The Relevance of the Beautiful, London 1986
German Edition:
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977

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