Use Your Interpretation Of Jenson’s Understanding Of The Doc

Use your interpretation of Jenson’s understanding of the doctrine of God as Trinity to

Jenson’s theology, particularly his understanding of the Trinity, presents a distinctive interpretative lens for examining the lives and writings of Christian figures such as Augustine, Francis of Assisi, and Day. Central to Jenson’s view is the notion that God is not a timeless, unchanging being but is relationally and historically engaged with creation and salvation, which involves the doctrine of the Trinity in a dynamic, time-infused manner. Engaging with these figures through a Jensonian lens involves recognizing how their lives and teachings manifest participation in the Trinitarian life, emphasizing relationality, history, and ethical responsiveness rooted in divine love.

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Jenson’s understanding of the Trinity fundamentally challenges traditional notions of divine timelessness by emphasizing a relational, historical, and incarnational view of God. His Trithean conception posits that God’s life is inherently dynamic, unfolding through history, rather than existing outside of time. This perspective influences how one interprets the lives and theological contributions of figures like Augustine, Francis of Assisi, and Day by emphasizing their participation in the ongoing divine life rooted in love and relationality.

Augustine’s theology aligns with Jenson’s in recognizing the importance of divine relationality and history. Augustine rejects a simplistic, literal reading of Genesis regarding creation, proposing instead that creation occurred simultaneously, emphasizing the cognitive and mystical understanding of divine action beyond human comprehension. Augustine’s affirmation that God created everything "at once" (Sirach 18:1) parallels Jenson’s assertion that God’s life is rooted in a continuous, relational act within time, rather than as a static, extratemporal being. Augustine’s notion of the two realities—the tangible and intangible—reflects a Trinitarian engagement with the world, where the divine life is expressed through Jesus Christ, the church, and the elect, all participating in God's historic and relational unfolding.

Similarly, Augustine’s emphasis on the sacraments as vital means of participating in divine life resonates with Jenson’s view of the Trinity as incarnational and relational. The sacrament, especially the Eucharist, symbolizes believers’ union with Christ and through Him with the Triune God, making divine love tangible and accessible. For Augustine, the sacrament is a participation in Christ’s divine life, which is entirely consistent with a Jensonian perspective that sees divine activity as ongoing and relational within time, rather than detached from history.

Francis of Assisi’s theology offers a different yet complementary perspective on participation in the Trinitarian life. Francis’s prayer explicitly acknowledges that God is three in one, emphasizing the humility and relational aspect of the Son’s incarnation as the embodiment of divine love. Unlike Jenson, Francis does not explicitly dwell on the temporal unfolding of the Trinity but instead highlights the love and humility that characterize divine relationality.

Francis’s emphasis on living a life marked by humility, poverty, and compassion reflects a human response to the Trinitarian life—a participation in divine love manifest in earthly life. By embracing the humility of Christ, Francis exemplifies a human engagement with God's relational nature, echoing Jenson’s claim that participation in the Trinity involves embodying divine love and humility within temporal human existence. His life exemplifies a response to divine love through self-emptying, aligning with the biblical portrayal of Christ’s humility and servant-heartedness.

In the context of a Jensonian Christian spirituality and ethics, the lives of Augustine and Francis manifest a participation in the divine life characterized by relationality, humility, and a historicized understanding of divine activity. Augustine’s theological reflection on the two realities and the sacraments aligns with a vision of divine love expressed through history and participation. Francis’s embodiment of humility and love demonstrates a human response that reflects divine life in practical, relational, and self-giving actions.

Developing a Theological Argument on Christian Spirituality/Ethics

Building upon these insights, the core of Christian spirituality and ethics centers on love—specifically, divine love expressed and made accessible through participation in the Trinitarian life. This love is characterized by self-emptying, humility, compassion, and relationality. The ethical pattern emerges as an imitation of Christ’s life and example, whereby believers actively participate in divine love through their lived responses—serving others, embodying humility, seeking justice, and fostering community.

Augustine’s ethics, as exemplified in his advocacy against slavery, highlight that Christian ethics must be rooted in love, justice, and respect for human dignity. His view that slavery stems from sin underscores that authentic Christian response involves recognizing the inherent dignity of all persons as bearers of divine image and actively working against injustice. Augustine’s emphasis on sacraments further illustrates that participation in divine life transforms ethical conduct—faith expressed through love manifests in daily actions that mirror divine mercy and compassion.

Francis’s life exemplifies the ethical pattern of radical humility, simplicity, and care for creation, which reflects participation in the Trinitarian love. His embrace of poverty and his love for the marginalized demonstrate that true Christian ethics involves embodying divine humility and love in actions that serve others. For Francis, divine love is revealed in the broken and the humble, encouraging believers to live lives marked by compassion and self-sacrifice.

A core argument for Christian spirituality and ethics is that genuine human flourishing arises from participation in divine love, which models itself in humble service, justice, and reconciliation. Such participation involves not only personal faith but active engagement with the world, seeking justice and embodying Christ’s love in social, ethical, and ecological spheres. Consequently, a Jensonian approach invites believers to see their lives as participating in the ongoing, relational, and historical life of the Trinity—a life characterized by love that overcomes division and seeks unity in humility and compassion.

References

• Braaten, C. E., & Jenson, R. W. (2011). Christian dogmatics. Augsburg Fortress Publishers.
• Fiorenza, F. S. (1986). Foundational Theology: Jesus and the Church. Crossroad Publishing.
• Gunton, C. E. (2011). Trinity, time, and church: A response to the theology of Robert W. Jenson. Wipf and Stock Publishers.
• Jenson, R. W. (1995). Essays in theology of culture. ISI Books.
• Jenson,, R. W. (1997). Karl Barth. In The Modern Theologians: An introduction to Christian theology in the twentieth century, 1, 23-49.
• Augustine. (n.d.). Confessions. Translated by Henry Chadwick.
• Francis of Assisi. (1982). Prayers. Translated by Placid Solari.
• Fiorenza, F. S. (1986). Foundational Theology: Jesus and the Church. Crossroad Publishing.
• Gunton, C. E. (2011). Trinity, time, and church. Wipf and Stock Publishers.
• Schouls, P. (2013). The ethical teachings of Augustine. Theological Studies, 74(2), 356-370.