Robert Luna

So we would see from the beginning, this very text, there's a Trinitarian overtone. But it's the Word that, in a way, precedes the Word of creation. It's interior to God Himself. So the Word was God, as it says.

So we would see from the beginning, this very text, there's a Trinitarian overtone. But it's the Word that, in a way, precedes the Word of creation. It's interior to God Himself. So the Word was God, as it says.

Why did I jump in? I completely agree with what you're saying. And you're very close to Joseph Ratzinger, Pope Benedict XVI. He said, Trinitarian doctrine turned upside down the classical view. It said substance is primordial, relationship is accidental, just the opposite. Ultimate reality is a relationship, hence the importance of in the beginning was the Word and the Word was God.

Why did I jump in? I completely agree with what you're saying. And you're very close to Joseph Ratzinger, Pope Benedict XVI. He said, Trinitarian doctrine turned upside down the classical view. It said substance is primordial, relationship is accidental, just the opposite. Ultimate reality is a relationship, hence the importance of in the beginning was the Word and the Word was God.

And take the next step, Aquinas says this. that a creature is, he says, , it's a kind of relationship to the Creator. It has to be. If it's coming into being every moment from nothing, the creature is a relationship. Then I'd link it to Jesus' ethical teaching. Why do you love even your enemies?

And take the next step, Aquinas says this. that a creature is, he says, , it's a kind of relationship to the Creator. It has to be. If it's coming into being every moment from nothing, the creature is a relationship. Then I'd link it to Jesus' ethical teaching. Why do you love even your enemies?

Because it's not so much substance against substance, but all of us are, whether we like it or not, connected to each other through God. So I think that's really an absolutely right intuition. And it's the metaphysics of this opening line.

Because it's not so much substance against substance, but all of us are, whether we like it or not, connected to each other through God. So I think that's really an absolutely right intuition. And it's the metaphysics of this opening line.

The other thing you need is that the world is not God. So the world has to be intelligible for science to get off the ground, but also it can't be God. If it's God, you're going to worship it or you'll keep it at a distance. If it's not God, you know you can experiment, you're going to analyze and so on. And both those are contained here. It's radically intelligible and it's not God.

The other thing you need is that the world is not God. So the world has to be intelligible for science to get off the ground, but also it can't be God. If it's God, you're going to worship it or you'll keep it at a distance. If it's not God, you know you can experiment, you're going to analyze and so on. And both those are contained here. It's radically intelligible and it's not God.

It's been made by God. I think those two things have got to be in place for the sciences to emerge.

It's been made by God. I think those two things have got to be in place for the sciences to emerge.

And it's layered, like it's layered in all these different ways. Can I just add something to that? Because that's, I think, the right framework. And I'd add the temple perspective, the very fact he's introduced as the son of a temple priest, his mother's from a priestly clan. So the question is, why isn't John the Baptist in the temple?

And it's layered, like it's layered in all these different ways. Can I just add something to that? Because that's, I think, the right framework. And I'd add the temple perspective, the very fact he's introduced as the son of a temple priest, his mother's from a priestly clan. So the question is, why isn't John the Baptist in the temple?

And part of what I think is there's a really pronouncing of judgment on the temple. He's proposing a kind of new temple out in the desert, a new washing. There are people seeking forgiveness of sins, not in the temple, but from him. And then his announcement in the Gospel of John when Jesus comes is, behold the Lamb of God.

And part of what I think is there's a really pronouncing of judgment on the temple. He's proposing a kind of new temple out in the desert, a new washing. There are people seeking forgiveness of sins, not in the temple, but from him. And then his announcement in the Gospel of John when Jesus comes is, behold the Lamb of God.

Part of the Messianic expectation was the renewal of the temple, right? So he would gather the nations, he would reign as Lord, and he would renew the temple. So I think it's the beginning of a temple renewal program. And then when Jesus comes, he goes, well, here's the Lamb of God. Here's the one who's meant to be sacrificed in the true temple.

Part of the Messianic expectation was the renewal of the temple, right? So he would gather the nations, he would reign as Lord, and he would renew the temple. So I think it's the beginning of a temple renewal program. And then when Jesus comes, he goes, well, here's the Lamb of God. Here's the one who's meant to be sacrificed in the true temple.

Then, of course, Jesus picks that up with, you know, I will tear this place down in three days, rebuild it, referring to the temple of his body. So I think that's the liminal thing, too. He's the end of the old temple, the beginning of the new, right?

Then, of course, Jesus picks that up with, you know, I will tear this place down in three days, rebuild it, referring to the temple of his body. So I think that's the liminal thing, too. He's the end of the old temple, the beginning of the new, right?