and here he strikes a vein far richer, and far more faithful to the "economic" trinitarian dynamism of atonement, than that represented by the mere exclusion of a reciprocal Thou from the thought of God - is one of self-oblation, according to which each "I" in God is also "not I" but rather Thou; for the divine
circumincession is always a relationality of "self"-renunciation in favor of - an opening out to - the other.22 It is thus that God in himself is, as Hilary was fond of observing, never solitary.23 One might even say that, in God, divine "substantiality" is the "effect" of this distance
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