Tipos de liderazgo

the use of the appellations ( " ), for example those v/hich prove the divinity of the Holy Spirit, the Trinitarian illustrations are considered absolutely inadequate to express the biblical belief in God-and the methodological ethos of a Christian theologian. Although we have already seen the significance of the Divine Names, it is no exaggeration to say that ST. GREGORY characterizes the " kl A-yi û~6i s '' of the Holy Spirit, in paragraph3K by the adjective '*

(living), as he had also expressed his feelings of divine awe, in paragraph 29 , for such an abundance of Appellations ( vcT^vicre-i s ) and described the resistance to the Holy Spirit as an action of

im ^ a e n t p e o p le : " è V w V

rovfl-xv o f T Û irve-upLaxi A t i m'itTovt6-s''27 ^ ,0 may say

furthermore that all these " manifest exactly the function of the Holy Spirit through the unique Mystery of the Holy Dispensation, a thing consonant with the final statement in the last paragraph XXXIII of the same oration which reaffirms the belief in the Trinitarian God of Revelation. The believer is prompted to leave the images C ^

and the shadows (**trxtcu" ) behind him, which means that he must leave every tiling that mi.ght be simply a mere human attempt on the level of intellectual and speculative achievement, in order to rest only on a

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few words under the guidance of the Holy Spirit. Immediately after this appeal to the biblical phrase of “ \ 7 \ f ' ^ c o v pn|x.WT(Ov" ^ the most important point is the oentrailzation of all on the worship of the Father, Son and Holy Spirit, " T-^v p.(ce\J d e o T - ix tc i z e fccu B'uvcx,[a.(v''

a confession of orthodox belief with which the most profound of ST. GREGORY'S orations, the fifth, ends. It is worth noting that

the general texture of this aspect is reminiscent of ST. PAUL I Cor.

1 4. 18-19; " & A '^év '> ^'U.'u’A'VicrfcL 6"é^iD T^VTé- /\ô^ou6 '’Là)

yôC ^ oU TictA-n crAi ^ Tvo. lLw ?[ovS «.aT'yib^'vi oiO jAUp/ouy

TkJÿotS '^ev

On the other hand ST* GREGORY does not omit to refute in

detail the use of Trinitarian illustrations by previous ecclesiastical authors to whom he refers as " f<Lal ÿ-a .p Kla) o u A A àc"

Of course it is difficult to say wliich authors ST. GREGORY has in mind; the solution which ELIAS CRETERSIS suggests is that ST. GREGORY

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adumbrates the third apocryphal Epistle by St* Peter'"^ in Clementina;*> V ^ S* ew*ieÈvxee»r^M='***itise4*»5«*«» * ‘ although it is not improbable, nevertheless we must take into account the whole Patriotic tradition for two reasons;

(à) In J.Bo COTELERIUS* text there is no triune articulation of the image-source, as in ST* GREGORY, who is explicit about a localization of trinitarian analogy. The two parallel passages run thus;

ST* GREGORY'S; " ^0 Tiv^L ^ i<j?a hlou" t t o to.pLov/"a/-

dVohcr-cL ^ K.CU K.CLI aTiTio/ ^ pi t0> péu 0 % r n p 0 ViSs ^ To Fe To TF'veîj^.cL t o cYytov a v o ^ i^ w s 6'X^c '.

CLETONTIRA; ''n"ny\ Rbv (S (ruveiri Voou

i/pn-ceov 'iccu ^eni" ^ a t ^ o s ko) "Y/foü Kcà d jp io ü

ToS"

It is obvious that the Clementine passage is a preliminary form of that by St* Gregory* Moreover there is a different purpose in each

of them,or afc.least a different aspect of the same illustration* Indeed as it will be proved in its turn, ST* GREGORY, beginning

cautiously will end toilh the exclusion of this illustration from the Trinitarj.an wording; whereas the author of the Clementine passage is mainly positive to the analogy. It might be argued quite rightly that the conclusion of the Clementina corresponds rather to the

psychological image of Mind « Vford « Speech, which the unlmo\wi author explains in the beginning of the same e p i s t l e t h a n to the couple fountain - river* In this case we might find a more direct connection with ST* ATHANASIUS than with CLEMENTINA. As S. PAPADOPOULOS^^

pointed out ST. ATHANASIUS adopted the illustration of a fountain - 36

river for the Father and the Son, but we cannot find anywhere in ST* ATHANASIUS' work a third element of t M s illustration that might consist of a deliberate trinitarian image* Furthermore it must be noticed that ST* ATHANASIUS uses the image of fountain - river for

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defending, the homoousion of the Son." On the contrary ST* G1N3G0RY is aware of an analogical meaning that these terms render the triple scheme, source *• fountain - river, and for this reason he insists on expounding in depth the consequences of this usage for the orthodox trinitarian dogma.

(b) Likewise we cannot be sure if ST. GREGORY, by the " "

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refers to TERTUL.LIAN'S work "Adversus Praxea^. vrhere the threefold 39 image spring ~ stream - river had been used to imply subordination but without withdrawing the consubstantiality of the Son and the Holy Spirit, ~ a point familiar to the use of analogy later on by AUGUSTINE^^ in idhose theology at the beginning of any explanation the concept of

'iS'é —

ONE God is prdmarily emphasized so that the nature comes before the 4.1

persons; of course an opinion like this is to a large extent open to analogy and represents an attempt to arrive at any knowledge of God by means of images of Himself present in His Creation.

A. Returning to the point at issue, we need to examine ST. GREGORY'S explanation of the image of " 0 ^ rfn yn ir o T a p P S , Without doubt ST* GREGORY focuses his attention on the possibility, or rather on the likelihood, of grasping The Holy Trinity by a kind of

' ? _I •>

analogical knowledge of the persons N '>1 Tà) C s c , 0 <|5i9oc^-