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"To Seek and Think in Reciprocity"

"To Seek and Think in Reciprocity"

The Program on Trinitarian Ontology at the IUS

 

At the conclusion of the fourth academic year, Piero Coda, president of the Institute and coordinator of the Theology and Philosophy Department, synthesized the central elements of the course of study on Trinitarian Ontology.

 

What comes into evidence is the originality of the charism of unity of Chiara Lubich, an eminently spiritual one which, at the same time, is at the origin of a large number of initiatives in the world.  Among these is the University Institute in Loppiano, another expression of the richness of content of this patrimony, which becomes key for reading reality and provides an impulse for social change.

 

Seminario di teologia 2012

 

1. Sophia was born from an experience which blossomed in the bosom of Christianity. What contribution can this Institute offer to theology and the culture of Christian inspiration today?

 

The history of humanity has entered a new phase of development:  every experience of life, thought and action, is called upon today to come out of isolation and render the others fertile, to in turn be made fecund by them.  As has always happened, specifically in the two thousand years of the history of the Church, during these epochal passages, the Spirit of God touches our intelligence and gifts us with the necessary energy to take a leap forward.  Among the many novel impulses He has been very generous with, inspired by Him today, is the passion for Unity; of mind and heart, of peoples, cultures and knowledge. This impulse started Chiara’s adventure, and with hers that of many others, to spread with open hands seeds of fraternity, freedom, justice and unity worldwide.  It is a prophecy that the Catholic Church has experienced with the Second Vatican Council and which, thanks to events such as the Day for Prayer for different religions at Assisi in 1986, is now leavening humanity.  In the light of this crucible, a theology is born, rich with the patrimony of tradition and attentive to the signs of the times.  It rediscovers in the God revealed by Jesus, the God who is a Trinity of Love, the ultimate key, discrete but marvellously incisive, of the mystery of the human person and the destiny of history.

 

2. The life of Chiara Lubich has shed new light on decisive moments in the life of Jesus, such as his abandonment on the cross.  What is new about all this?

 

Jesus Forsaken, as Chiara calls Him with pregnant linguistic novelty,  is the pulsating heart of unity, that is, the interpretation of the Christian event that qualifies a new lifestyle and thinking according to the Gospel.  Jesus Forsaken, she said, is “the God of our Times”:  God who, we are told, in His shocking and inviting reality, in the act of giving up not something of Himself, but indeed, all of Himself to the other, by Himself, pursues humanity and creation in a mad folly, up to the extreme sacrifice.  This He did so as to give them His freedom and His unity, which is the Trinity, a convivial and happy relationship  of distinct persons.  Thus, Jesus lives as God, as man: among us and for us.  He is then the living parable and the completed promise (in Him) and fulfillment (in us) of who we are.

 

3. What perspective of innovative research can a student find who comes from a theological and philosophical background, at the IUS?

 

The originality of this formation and of research in this field, at Sophia, is accredited under two profiles.  On the one hand, it means to ‘think’ truth and the meaning of reality from inside an experience, which is a gift, of the life of Jesus or (for those who do not share our Christian faith) in a tight yet open dialogue with it,  starting from a responsible assumption of one’s own tradition, conviction and questions.  On the other hand, it  is one of identifying and promoting the grammatical and logically valuable syntaxes which comes to light from this, in a dynamic, structural relationship with the various forms in which the pluralistic nature of knowledge is concretely articulated. This is the research program which defines, in our institute, the site of a Trinitarian ontology in which philosophy and theology, each from its own angle, are called to offer their specific contribution to stimulate that new impetus of thought that is necessary to face the challenge of the present.  Obviously, this is not possible or useful unless it passes through an exercise of shared seeking and thinking in reciprocity, trust and openness.  “No one in fact, knows, if not from one another,” wrote Ilario of Poitiers in the third century.

 

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