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the three persons.” J.Neuner and J.Dupuis, The Christian Faith, In the Doctrinal Documents ofthe Catholic Church (Bangalore: Theological Publications in India, 2001), 103-104.62. Leonardo Boff, Trinity and Society, 65.63. “The Word of God must necessarily be united with the God of all, and the Holy Spirit mustabide and dwell in God; it is also necessary that the divine Trinity be recapitulated and ledback to One, as to a supreme point, that is to the almighty God all things.” J.Neuner andJ.Dupuis, The Christian Faith, 106.64. We believe in one God the Father almighty, creator of all things visible and invisible. And inour one Lord Jesus Christ the Son of God, the only begotten born of the Father, that is of thesubstance of the Father, God of God, light of light, true God of true God, born, not made, ofone substance with the Father (which they call in Greek “homoousion”), by whom all thingswere made, which are in heaven and on earth, who for our salvation came down, and becameincarnate and was made man, and suffered, and arose again on the third day, and ascended intoheaven, and will come to judge the living and the dead. And in the Holy Spirit. But those whosay: “There was [a time] when he was not”, and, “Before he was born, he was not”, and“Because he was made from nonexisting matter, he is either of another substance or essence”,and those who call “God the Son of God changeable and mutable”, these the Catholic Churchanathematizes. (DS 54).65. “Problem: We can venerate Jesus Christ, but not to the point of equating him with God, sincesuch an excess would destroy the true meaning of God. He can be like God (homoiousios), butnever equal to God (homoousios). He is the first creature, the prototype of all creatures, butnot God …Arius and his disciples stressed the fact that Jesus a most perfect human being,since in him the Word had pitched tent, and he was filled with the Holy Spirit. He reached thepinnacle of human perfection, to the point where he deserved a divine name. The Fatheradopted him as his Son, but compared to the abyss of mystery that is the Father, the Sonremains subordinate (subordinationism, because he was created and generated by the Father,or adoptionist subordinationism, since he deserved to be adopted by the Father)”. LeonardoBoff, Trinity and Society, 48.66. Leonardo Boff, Trinity and Society, 66.67. We believe in one God, Father omnipotent, maker of heaven and earth, and of all thingsvisible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, born of theFather before all ages, light of light, true God of true God, begotten not made consubstantialwith the Father, by whom all things were made, who for us men and for our salvation camefrom heaven and was made flesh by the Holy Spirit and of the Virgin Mary, and became man,and was crucified for us by Pontius Pilate, suffered, and was buried and arose again the thirdday, according to the Scripture, and ascended into heaven, and sits at the right hand of theFather, and is coming again with glory to judge the living and the dead; of whose kingdomthere shall be no end. And in the Holy Spirit, the Lord, the giver of life, who proceeds fromthe Father, who together with the Father and the Son is worshipped and glorified, who spokethrough the prophets. We believe in one holy, Catholic, and Apostolic Church. We confessone baptism for the remission of sins. We look for the resurrection of the dead, and the life ofeternity to come. Amen (DS 86).68. J.Neuner and J.Dupuis, The Christian Faith, 121.69. “Community is the deepest and most foundational reality that exists. It is because ofcommunity that love, friendship, benevolence, and giving exist between human and divinepersons.” Leonardo Boff, Holy Trinity, Perfect Community, 3.70. Catherine Mowry LaCugna, God For Us: The Trinity and Christian Life, (New York: HarperCollins Publishers, 1991), 260.71. Ibid., 266.72. D.John Zizioulas, Being As Communion (New York: St. Vladimir’s Seminary Press, 1985),88.73. Paul S.Fiddes summarizes the central idea of the otherness of the Father, the Son and the HolySpirit by Athanasius, “He (Athanasius) was more captivated by the relations of the Father, Sonand the Holy Spirit. To the skeptical Arian question as what the difference could be betweenthe persons if they are one in divine essence (ousia), he gave a different kind of answer: theFather is ‘other’ (heteros) in that he alone begets the Son, the Son is ‘other’ in that he alone isbegotten, and the Spirit is ‘other’ in that he alone proceeds from the Father. They are differentin the way that they are related to each other.” Paul S.Fiddes, Participating in God: A PastoralDoctrine of the Trinity (London: Darton, Longman and Todd Ltd., 2000), 20.74. Leonardo Boff, Trinity and Society, 5.
75. Ibid.76. Nonna Verma Harrison, “An Orthodox Approach to the Mystery of the Trinity: Questions forthe Twenty-First Century”, Concilium, Vol.1, (2001), 62.77. J.Neuner and J.Dupuis, The Christian Faith, 109.78. Leonardo Boff, Trinity and Society, 75.79. Robert R.Barr, God, the Father of Mercy: Prepared by the Theological-HistoricalCommission for the Great Jubilee of the Year 2000 (Mumbai: Pauline Publications, 1998), 20.80. Jacob Parappally, Communion Among Individual Churches, 755.81. Antony Kelly, The Trinity of Love: A Theology of the Christian God (Delaware: MichaelGlazier, 1989), 185.82. Karl Barth, Church Dogmatics II/I, 301-5; Cf. IV/I 186-8.83. Walter Kasper, The God of Jesus Christ, 248.84. Millard J.Erickson, Making Sense of the Trinity: Three Crucial Questions (Michigan: BakerBooks, 2000), 58.85. Jacob Kavunkal, The “Abba” Experience of Jesus, (Indore: Satpakashan Sanchar Kendra,1995), 14.86. George M. Soares-Prabhu., A Biblical Theology For India, ed., Francis X.D’Sa Vol.4 (Pune:Jnana-Deepa Vidyapeeth, 1999), 281.87. Philip Land, “Justice”, The New Dictionary of Theology, ed., Joseph A. Komonchak, MaryCollins & Dermot A. Lane, (Bangalore: Theological Publications in India, 1994), 552.88. John Mac Murray, Persons in Relation (London: Faber & Faber, 1961), 64-76.89. The Work of Justice, Irish Bishops’ Pastoral, (Dublin: Veritas Publications, 1977), 20.90. Justice in the World, Synod of Bishops 01-11-1971.91. Leonardo Boff, Trinity and Society,177.92. “In His preaching He proclaimed the fatherhood of God towards all human beings and theintervention of God’s justice on behalf of the needy and the oppressed (Lk 6:21-23). In thisway He identified Himself with His “least brethren”, as He stated: “As you did it to one of theleast of these my brethren, you did it to me” (Mt 25:40). Justice in the World, Synod ofBishops, 01-11-1971.93. Jesus used the parables to reveal the truths and values of the Kingdom of God, which can beunderstood by all. These stimulated and motivated the listeners of his time. They couldexperience Jesus’ authority and power in what he said. Jesus presents the Kingdom of God inthe parables as eschatological and at the same time present now i.e., ‘already’ begun and it isin process leading to the final fulfillment. In Mathew the instruction on the Christian life (Chs5-7; 18) and mission (Ch 10) is given to wait for the Parousia (Mt 24:45-51; 25:1-30).Therefore it has already started but is not yet fulfilled. The dynamic understanding of theKingdom of God as present stressing the present life is seen throughout the New Testament. Itis also seen as a gift as it comes (Mk 1:15; Lk 11:2), from God and draws near all (Lk 10:9;Mt 10:7), it grows like a mustard seed (Mk 4:30-32); it spreads like the leaven (Lk 13:21; Mt13:33); it is found like a treasure (Mt 13:44); and it is seen and received with simplicity of achild (Mk 9:1,10;15). It is also spoken of as a task to be achieved by specific attitudes oractions (Mt 5:3-12, 5:20).94. George M. Soares- Prabhu, A Biblical Theology for India, ed., Isaac Padinjarekuttu, Vol.1,(Pune: Jnana- Deepa Vidyapeeth, 1999), 223-240.95. Catherine Mowry LaCugna, God For Us: The Trinity and Christian Life, 174-177.96. George Panikulam, Koinonia in the New Testament, A Dynamic Expression of Christian Life(Rome: Biblical Institute Press, 1979), 134.97. George Panikulam, Koinonia in the New Testament, A Dynamic Expression of Christian Life,135.98. George Panikulam, Koinonia in the New Testament, A Dynamic Expression of Christian Life,78.99. “Holy Spirit is related in and through the Christian life and plays a greater role in generatingand strengthening the bonds of love and communion with God the Father, Son Jesus Christand among ourselves. The Spirit is fully involved in our communion with God and fellowhumans. (Rom 8:23)” J.M.R.Tillard, Flesh of the Church, Flesh of Christ, At the Source ofEcclesiology of Communion, 4.100. Juergen Moltmann, The Trinity and the Kingdom of God. Trans. Margaret Kohl, (London:SCM Press, 1981), 158.101. “The growth in this fellowship that is caused by the response to the call to koinonia in itsdifferent levels is also attributed to the Spirit because the Spirit makes with the sons of God a
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