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For the basic heuristic distinction between substance and person is the distinction between “what” and “who,” a point made by Aquinas (ST I q32 a2) and picked up by some modern authors (Ormerod 1993; Helminiak 1986). ” Either way they will fall foul of the homoousios, at least in terms of its understanding as expounded by Athanasius and the Cappadocians. 32 The psychological analogies It is in the area of the psychological analogy that Augustine would seem to be most vulnerable to the type of criticism that Gunton offers, so it is not surprising to see considerable space given to it in his article.

In the death of Jesus “the innermost life of the Trinity is at stake” (Moltmann 1981, 81). The economic Trinity not only reveals the immanent Trinity, it has “a retroactive effect” upon it (ibid. 160). We are a long way here from the notion common in the Western tradition of an immutable God, who exists outside the categories of space and time. The immanent Trinity itself is affected by the events of our temporal history. The appeal to the categories of imagination, to categories of space and time, certainly gives us a theology which is affectively more satisfying.

For whatever the Father is, so is the Son and Spirit, and what they possess in common, what they are, is divinity. If however 2: Augustine & the Trinity—Whose Crisis? ” the answer would undoubtedly be the Father. For the basic heuristic distinction between substance and person is the distinction between “what” and “who,” a point made by Aquinas (ST I q32 a2) and picked up by some modern authors (Ormerod 1993; Helminiak 1986). ” Either way they will fall foul of the homoousios, at least in terms of its understanding as expounded by Athanasius and the Cappadocians.

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