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This study, based on the Bampton Lectures delivered in the University of Oxford in 1992, examines what is often called the crisis of modernity, with reference not only to modernity but to modern culture in general. Problems of social, theological, and philosophical thought are traced back beyond the Enlightenment to the very roots of Western Christian theology. A response to these problems is essayed by constructively developing conceptual possibilities to be found in ancient and modern theology of the Trinity.
- Sales Rank: #1128076 in Books
- Brand: Brand: Cambridge University Press
- Published on: 1993-08-27
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .59" w x 5.43" l, .78 pounds
- Binding: Paperback
- 264 pages
Features
- Used Book in Good Condition
Review
"By suggesting that many of the ills of modernity reflect the displacement of God, Colin Gunton helps us to see our problem in a new light. Anyone concerned with theology and with its relation to the modern predicament must read The One, the Three and the Many." Stanley Hauerwas
"[Gunton's] work merits wide and careful consideration. His study is meticulously structured, replete with signposts that enhance its readability as well as sturdily conveying his vigorous and thoroughly theological intellectual program." Nancy A. Dallavalle, Theological Studies
From the Back Cover
'Endlessly rewarding with many memorable aphorisms (the book) will certainly be a key text in the Gospel / Culture debate over the next decade.' --Ministry
Most helpful customer reviews
43 of 44 people found the following review helpful.
Breathtaking!
By A Customer
Gunton's thesis is that the doctrine of the Trinity, specifically in the concept of perichoresis, sheds light on the relational nature of all created reality and can serve as a conceptual model for the restoration of fragmented modern culture. In the perichoretic maintenance-in-tension of the one God and the three Persons, we find a model for a balanced integration of truth, goodness, and beauty in culture that is both unified and particular, coherent and true to diversity. As Gunton puts it (177): "But just as a unitarily conceived ultimate reality encourages fragmentation [reviewer note: i.e., by right, rebellious insistence on the reality and value of the particular], so by contrast a God conceived trinitarianly, a God who contains within himself a form of plurality in relation and creates a world which reflects the richness of his being, can surely enable us better to conceive something of the unity in variety of human culture."
The book is in 8 chapters (originally lectures), arranged, as Gunton notes explicitly (e.g., 130), chiastically: the problems described in chap.1 are resolved in chap. 8; the problems of chap. 2 are resolved in chap. 7; etc.
Part One: The Displacement of God
1. From Heraclitus to Havel. The problem of the one and the many in modern life and thought
2. The disappearing other. The problem of the particular in modern life and thought
3. A plea for the present. The problem of relatedness in modern life and thought
4. The rootless will. The problem of meaning and truth in modern life and thought
Part Two: Rethinking Createdness
5. The universal and the particular. Towards a theology of meaning and truth
6. `Through whom and in whom...' Towards a theology of relatedness
7. The Lord is the Spirit. Towards a theology of the particular
8. The triune Lord. Towards a theology of the one and the many
2 of 2 people found the following review helpful.
The Particular as Relationality
By Jacob
Gunton's thesis is that Modernity plays the one and many against each other (6). Antiquity and modernity are alike in having defective accounts of relationality. Third, the fragmentation of the three transcendentals (begun with Plato) makes the modern world an uneasy world. Understanding that modernity is difficult to define, Gunton sees it as a family of dogmas best represented in the French and Russian Revolutions. What modernity gives us is "displacement," shifting transcendentals from God to the world (or something like it).
Yet this book is not merely a screed against modernity. Modernity is best seen as parasitic upon and in reaction to the ancient Christian tradition. Indeed, some moments of modernity, while wrong, could not have gotten off of the ground if not for ambiguities in the Christian tradition (e.g., a privileging of Plato, etc).
Gunton uses Parmenides and Heraclitus as two symbols of dealing with the problem of One and Many. Gunton calls these two approaches “a coincidence of opposites” (18). Without the mediation of a third factor they collapse into each other. The ancient Western tradition *tended* to favor monism over dualism (there were exceptions). Gunton suggests this could be due to substance-metaphysics, that the real substance of God is what lies beneath and behind the persons (191).
The early Christian tradition, by contrast, provided a model for overcoming this--best seen in Irenaeus. ecapitulation gives time itself validity before eternity (von Balthasar, quoted in Gunton 159). It gives us a conception of God’s acting in and through the world which is diversified within fundamental unity: wordly happening is now diversified and open because it is embraced by eternity. Economy embraces the being of the world in its relation to God and the action of God in relation to the world. The economy is the way God constitutes reality. He makes it what it is through the activities we call creation and redemption.
In conclusion the substantiality of God should not reside in an abstract being, but in concrete particulars that we call divine persons and in the relations in which they mutually constitute one another (191). Gunton has some beautiful meditations and suggestions on spirit and perichoresis, but I must note a few criticisms:
* I feel uneasy about his saying the Persons of the Trinity constitute each other by relations. There is a truth, there, but the statement is misleading. I repeat Volf's criticism of Zizioulas: Zizioulas distinguishes between being constituted (the Son and the Spirit through the Father) and the Father being conditioned (The Father by the Son and the Spirit). If one presumes that the Father alone is the constituitive entity within the Godhead, then, as we have already seen, it is difficult not to ascribe priority to the person before the communion. If, on the other hand, one takes seriously the notion of the Father as conditioned by the Son and the Spirit, then the differences between the persons risk being leveled. If the Father is conditioned by the Son and the Spirit, then he is constituted by them. That is, he is God only as Father. As soon as one allows innertrinitarian reciprocity, the innertrinitarian asymmetry seems to vanish (After Our Likeness, 80).
In short, whatever their genius, I don't think the Cappadocians can fully deliver by themselves.
* He suggests we should see Ideas in Coleridge's sense as the transcendental that unites One and Many. Maybe so, but this tends to move the discussion back to priority of the One.
* I agree with all of Gunton's criticisms of Augustine, yet after a while we see increasingly few citations of Augustine following criticisms of Augustine.
2 of 2 people found the following review helpful.
Colin Gunton, The One, the Three and the Many
By Dean Fredrikson
Speaking as a British theologian to the English academic community, Gunton exhibits considerable erudition along with concern about the disintegration of traditional Christianized culture into what he calls "modernism" and "postmodernism." His analysis of the cultural shift reaches back to pre-Christian philosophy, from Idealism to the reality of relationships. The book is not an easy read, but for those who want to think about the course of the American culture, it is informative and stimulating.
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