Beauty Is the Gravitas Amoris: A Trinitarian Correlation of Beauty and Love
Abstract
:1. Introduction
“The tempered light of the woods is like a perpetual morning, and is stimulating and heroic. The anciently reported spells of these places creep on us. The stems of pines, hemlocks, and oaks, almost gleam like iron on the excited mind”.
2. Beauty and Love in Plato, Aristotle, and Plotinus
2.1. Plato
2.2. Aristotle
2.3. Plotinus
“What does it mean to say that there is proportion in beautiful practices or customs or studies or types of scientific understanding? For how could theorems be proportional to each other. If it is because they are in concord, it is also the case that there is concord among bad theorems”.
“This is the reason why fire, above all the other bodies, is beautiful; it has the role of form in relation to the other elements, highest in position, finest of the other bodies, being as close as possible to the incorporeal, and is alone not receptive of the other elements, though the others receive it. For it heats them, but is itself not cooled, and is primarily coloured, whereas the others get the form of colour from it. So, it shines and glows as if it were form. That which fades in a fire’s light, unable to dominate the matter, is no longer beautiful, since the whole of it does not partake of the form of the colour”.
2.4. Some Common Threads
3. Beauty and Love in Christian Thought
3.1. Augustine
“And thus evils, which God does not love, are not apart from order; and nevertheless He does love order itself. This very thing He loves: to love good things, and not to love evil things—and this itself is a thing of magnificent order and of divine arrangement. And because this orderly arrangement maintains the harmony of the universe by this very contrast, it comes about that evil things must need be. In this way, the beauty of all things is in a manner configured, as it were, from antitheses, that is, from opposites: this is pleasing to us even in discourse”.
3.2. Aquinas
Love demands some apprehension of the good that is loved. For this reason the Philosopher (Ethic ix. 5, 12) says that bodily sight is the principle of sensitive love: and in like manner the contemplation of spiritual beauty or goodness is the principle of spiritual love”.(ST. I-II.q27.a2)
3.3. Ficino
3.4. Jonathan Edwards
“Beauty does not consist in discord and dissent, but in consent and agreement. And if every intelligent being is some way related to being in general, and is a part of the universal system of existence; and so stands in connection with the whole; what can its general and true beauty be, but its union and consent with the great whole?”
3.5. Dietrich von Hildebrand
3.6. Some Common Threads
4. Beauty as the Gravitas Amoris
4.1. Beauty as the Gravitas Amoris Defined
4.2. Triune Love as Beauty’s Fitting Home
4.2.1. The Generative Diffusiveness of Beauty
“Beauty brings copies of itself into being. It makes us draw it, take photographs of it, or describe it to other people. Sometimes it gives rise to exact replication and other times to resemblances and still other times to things whose connection to the original site of inspiration is unrecognizable. A beautiful face drawn by Verrocchio suddenly glides into the perceptual field of a young boy named Leonardo. The boy copies the face, then copies the face again. Then again and again and again. He does the same thing when a beautiful living plant—a violet, a wild rose—glides into his field of vision, or a living face: he makes a first copy, a second copy, a third, a fourth, a fifth. He draws it over and over, just as Pater (who tells us all this about Leonardo) replicates—now in sentences—Leonardo’s acts, so that the essay reenacts its subject, becoming a sequence of faces: an angel, a Medusa, a woman and child, a Madonna, John the Baptist, St. Anne, La Gioconda. Before long the means are found to replicate, thousands of times over, both the sentences and the faces, so that traces of Pater’s paragraphs and Leonardo’s drawings inhabit all the pockets of the world (as pieces of them float in the paragraph now before you)”.
“If a man could have an absolutely perfect idea of all that passed in his mind, all the series of ideas and exercises in every respect perfect as to order, degree, circumstance, etcetera, for…the last hour, he would really to all intents and purposes be over again what he was that last hour. And if it were possible for a man by reflect perfect to contemplate all that is in his own mind in an hour, as it is, and at the same time that it is there in its first and direct existence…a man would really be two during that time, he would be indeed double”.
“The Son comes forth from the Father as his Word that is uttered. The Word then breathes forth love for the Father, giving himself back to him, and the Father likewise by the same perfect impetus gives himself to his Son. The Spirit proceeds thus from the mutual and eternal self-gift of Son to Father and Father to Son. Thus the Spirit proceeds from the Father and the Son as the bond of unity. The filioque is not merely an abstruse point of theological speculation, but something that is existentially vital. If the Spirit truly proceeds from a love that is agape, how could that love be one-sided?”
4.2.2. Beauty as an End in Itself
4.2.3. Beauty as Gratuitous Gift
“True beauty is from elsewhere, a pure gift. It cannot be programmed nor its arrival foreseen. It never falls simply into the old patterns of what is already there nor is it frivolous or burdened with leaden solemnity. Frequently, beauty is playful like dancing sunlight, it cannot be predicted, and in the most unlikely scene or situation can suddenly emerge…The things we never notice, like health, friends, and love emerge from their subdued presence and stand out in their true radiance as gifts we could never have earned or achieved”.
4.2.4. Beauty Is a Healing Herald of Hope
“But the third rope was still moving: the child, too light, was still breathing…and so he remained for more than half an hour, lingering between life and death, writhing before our eyes. And we were forced to look at him at close range. He was still alive when I passed him. His tongue was still red, his eyes not yet extinguished. Behind me I heard the same man asking ‘For God’s sake, where is God?’ And from within me, I heard a voice answer: ‘Where is He? This is where—hanging here from this gallows”.
“The Mozart G Minor Quintet gives us a powerful sense of being moved by something profound and archetypical, not trivial and passing, which is both immensely sad, but also beautiful, moving, and arresting. We could imagine being moved in some analogous kind of way by some beautiful story of star-crossed love, of loss or parting. But the story isn’t there. We have something like the essence of the response, without the story”.
While yet a boy I sought for ghosts, and spedThrough many a listening chamber, cave and ruin,And starlight wood, with fearful steps pursuingHopes of high talk with the departed dead.I called on poisonous names with which our youth is fed;I was not heard—I saw them not—When musing deeply on the lotOf life, at that sweet time when winds are wooingAll vital things that wake to bringNews of birds and blossomingSudden, thy shadow fell on me;I shrieked, and clasped my hands in ecstasyI vowed that I would dedicate my powersTo thee and thine—have I not kept the vow?With beating heart and streaming eyes, even nowI call the phantoms of a thousand hoursEach from his voiceless grave: they have in visioned bowersOf studious zeal or love’s delightOutwatched with me the envious night—They know that never joy illumined my browUnliked with hope that thou wouldst freeThis world from its dark slavery,That thou—O awful lovelinessWouldst give whate’er these words cannot express.
“We do not want merely to see beauty, though, God knows, even that is bounty enough. We want something else which can hardly be put into words—to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. …We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in”.
4.2.5. Beauty’s Union with Goodness
“Beauty…dances as an uncontained splendor around the double constellation of the true and the good and their inseparable relation to one another…she will not allow herself to be separated and banned from her two sisters without taking them along with herself in an act of mysterious vengeance. We can be sure that whoever sneers at her name as if she were the ornament of a bourgeois past—whether he admits it or not – can no longer pray and soon will no longer be able to love”.
“Μηδενὶ μηδὲν ὀφείλετε εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν. 9 τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν”“Never owe anything to anyone except to love one another. For the one who loves another has fulfilled the law. For ‘you shall not commit adultery, you shall not lie, you shall not steal, you shall not lust’ and whatever other command, in this word is summed up: love your neighbor as yourself”.
4.2.6. Beauty Engenders Love
5. Answering Objections and the Transcendental Reframing
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Conflicts of Interest
1 | For a critical examination of this view, see (Zizioulas 2017). |
2 | For a longer defense, see (Scruton 2011). |
3 | One might wonder why Shelley writes to “intellectual” beauty. In the philosophical tradition of Neo-Platonism, “intellectual beauty” was the highest and purest form of beauty—seen by the intellect—in which all other beautiful things participate. All beauty ultimately derives from and leads to intellectual beauty. See (Plotinus 2018) V.8. |
4 | See the sense-referent distinction in (Kripke 1980). |
References
- Anatolios, Khaled. 2022. Deification through the Cross: An Eastern Christian Theology of Salvation. Grand Rapids: Eerdmans. [Google Scholar]
- Anselm, Saint. 2008. The Major Works. Edited by Brian Davies and Gillian Evans. Oxford World’s Classics. Oxford and New York: Oxford University Press. [Google Scholar]
- Anton, John. 1964. Plotinus’ Refutation of Beauty as Symmetry. The Journal of Aesthetics and Art Criticism 23: 233–37. [Google Scholar] [CrossRef]
- Aquinas, Thomas. 1952. Summa Theologiae. Translated by Fathers of the English Dominican Province. Chicago: University of Chicago. [Google Scholar]
- Aristotle. 2014. Complete Works of Aristotle, Volume 2: The Revised Oxford Translation. Translated by Jonathan Barnes. Princeton: Princeton University Press. [Google Scholar]
- Augustine. 2005. Of True Religion. In On Christian Belief. Translated by Edmund Hill. Brooklyn: New City Press, vol. 8. [Google Scholar]
- Augustine. 2012. The Trinity, 2nd ed. Translated by Edmund Hill. Hyde Park: New City Press. [Google Scholar]
- Augustine. 2019. Confessions. Translated by Thomas Williams. Indianapolis: Hackett Publishing Company, Inc. [Google Scholar]
- Augustine. 2020. On Order. Translated by Michael Foley. St. Augustine’s Cassiciacum Dialogues. New Haven: Yale University Press, vol. 3. [Google Scholar]
- Baddorf, Matthew. 2017. An Argument from Divine Beauty Against Divine Simplicity. Topoi 36: 657–64. [Google Scholar] [CrossRef]
- Balthasar, Hans Urs von. 1982. The Glory of the Lord. 1: Seeing the Form/by Hans Urs von Balthasar. Translated by Erasmo Levia-Merikakis. San Francisco: Ignatius Press. [Google Scholar]
- Beleaua, Corina-Mihaela. 2020. Locating Values in Literature: Goodness, Beauty, and Truth. Lanham: Lexington Books. [Google Scholar]
- Bertozzi, Alberto. 2021. Plotinus on Love: An Introduction to His Metaphysics through the Concept of Eros. Philosophia Antiqua. Boston: Brill, vol. 155. [Google Scholar]
- Blackwell, Ben. 2016. Christosis: Engaging Paul’s Soteriology with His Patristic Interpreters. Grand Rapids: William B. Eerdmans Publishing Company. [Google Scholar]
- Bruner, Michael Mears. 2017. A Subversive Gospel: Flannery O’Connor and the Reimagining of Beauty, Goodness, and Truth. Studies in Theology and the Arts. Downers Grove: InterVarsity Press. [Google Scholar]
- Castelo, Daniel, and Kenneth Loyer, eds. 2022. T&T Clark Handbook of Pneumatology, paperback ed. London: T&T Clark. [Google Scholar]
- Chen, Ludwig. 1983. Knowledge of Beauty in Plato’s Symposium. The Classical Quarterly 33: 66–74. [Google Scholar] [CrossRef]
- Christensen, Michael, and Jeffery Wittung, eds. 2007. Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions, pbk. ed. Grand Rapids: Baker Academic. [Google Scholar]
- Coelho, Humberto Schubert. 2022. The Rationality Of Beauty: Aesthetics And The Renaissance Of Teleology. Zygon® 57: 46–59. [Google Scholar] [CrossRef]
- Corrigan, Kevin. 2018. Love, Friendship, Beauty, and the Good: Plato, Aristotle, and the Later Tradition/Kevin Corrigan. Veritas 26. Eugene: Cascade Books. [Google Scholar]
- Crosby, John F. 2007. Doubts about the Privation Theory That Will Not Go Away: Response to Patrick Lee. American Catholic Philosophical Quarterly 81: 489–505. [Google Scholar] [CrossRef]
- Crosby, John F. 2015. Is Love a Value-Response? Dietrich von Hildebrand in Dialogue with John Zizioulas. International Philosophical Quarterly 55: 457–70. [Google Scholar] [CrossRef]
- Danaher, William J. 2007. Beauty, Benevolence, and Virtue in Jonathan Edwards’s The Nature of True Virtue. The Journal of Religion 87: 386–410. [Google Scholar] [CrossRef]
- Diessner, Rhett, Teri Rust, Rebecca C. Solom, Nellie Frost, and Lucas Parsons. 2006. Beauty and Hope: A Moral Beauty Intervention. Journal of Moral Education 35: 301–17. [Google Scholar] [CrossRef]
- Djuth, Marianne. 2007. Veiled and Unveiled Beauty: The Role of the Imagination in Augustine’s Esthetics. Theological Studies 68: 77–91. [Google Scholar] [CrossRef]
- Edwards, Jonathan. 1969. Charity and Its Fruits: Christian Love as Manifested in the Heart and Life. Edited by Tryon Edwards. London: Banner of Truth Trust. [Google Scholar]
- Edwards, Jonathan. 1980. The Works of Jonathan Edwards: Scientific and Philosophical Writings. Edited by Wallace Anderson. New Haven: Yale University Press, vol. 6. [Google Scholar]
- Edwards, Jonathan. 1993. Images of Divine Things. New Haven: Yale University Press. [Google Scholar]
- Edwards, Jonathan. 2017. The Works of Jonathan Edwards. Carlisle: Banner of Truth Trust, vol. 2. [Google Scholar]
- Emerson, Ralph Waldo. 1849. Nature. Boston: James Munroe & Company. [Google Scholar]
- Emerson, Ralph Waldo. 1969. Essays. The World’s Great Classics. New York: Grolier Incorporated. [Google Scholar]
- Farley, Edward. 2001. Faith and Beauty: A Theological Aesthetic. Aldershot: Ashgate. [Google Scholar]
- Feingold, Lawrence. 2019. The Word Breathes Forth Love: The Psychological Analogy for the Trinity and the Complementarity of Intellect and Will. Nova et Vetera 17: 501–32. [Google Scholar] [CrossRef]
- Ficino, Marsile. 2016. On the Nature of Love: Ficino on Plato’s “Symposium”. Translated by Arthur Farndell. London: Shepheard-Walwyn. [Google Scholar]
- Ficino, Marsilio. 2023. Commentary on Plato’s Symposium on Love, 3rd ed. Translated by Sears Jayne. Thompson: Spring Publications. [Google Scholar]
- Gardner, Howard. 2011. Truth, Beauty, and Goodness Reframed: Educating for the Virtues in the Twenty-First Century. New York: Basic Books. [Google Scholar]
- Gál, Ota. 2022. Plotinus on Beauty. Leiden: Brill. [Google Scholar]
- Giles, Kevin. 2012. The Eternal Generation of the Son: Maintaing Orthodoxy in Trinitarian Theology. Downers Grove: IVP Academic. [Google Scholar]
- Harrington, Daniel J., and James F. Keenan. 2010. Paul and Virtue Ethics: Building Bridges between New Testament Studies and Moral Theology. Lanham: Rowman & Littlefield Publishers. [Google Scholar]
- Harvey, John D. 2019. A Commentary on Romans. Kregel Exegetical Library. Grand Rapids: Kregel Academic, an imprint of Kregel Publications. [Google Scholar]
- Hu, Rong. 2023. Public Art Aesthetics and Psychological Healing. HTS Teologiese Studies/Theological Studies 79: 1–9. [Google Scholar] [CrossRef]
- Hyland, Drew A. 2008. Plato and the Question of Beauty. Studies in Continental Thought. Bloomington: Indiana University Press. [Google Scholar]
- Irrera, Elena. 2019. Love of Beauty in Aristotle’s Politics. The Case of Ostracism. Lo Squardio 27: 29–47. [Google Scholar] [CrossRef]
- Johnson, Junius. 2020. The Father of Lights. Theology for the Life of the World. Grand Rapids: Baker Academic. [Google Scholar]
- Jones, Ian. 2017. The Procession of The Holy Spirit: Exploring Points of Contact and Divergence between Augustinian and Eastern Trinitarian Theologies. St Vladimir’s Theological Quarterly 61: 273–300. [Google Scholar] [CrossRef]
- Knell, Matthew. 2009. The Immanent Person of the Holy Spirit from Anselm to Lombard: Divine Communion in the Spirit. Colorado Springs: Paternoster. [Google Scholar]
- Kosman, Aryeh. 2010. Beauty and the Good: Situating the Kalon. Classical Philology 105: 341–57. [Google Scholar] [CrossRef]
- Kripke, Saul A. 1980. Naming and Necessity. Cambridge: Harvard University Press. [Google Scholar]
- Laceulle, Hanne. 2018. Narrative Identity and Moral Agency. In Aging and Self-Realization. Cultural Narratives about Later Life. Bielefeld, Germany: Transcript Verlag, pp. 127–58. Available online: http://www.jstor.org/stable/j.ctv8d5tp1.8 (accessed on 5 May 2024).
- Lane, Belden C. 2004. Jonathan Edwards on Beauty, Desire, and the Sensory World. Theological Studies 65: 44–72. [Google Scholar] [CrossRef]
- Lee, Colin. 1996. Music at the Edge: The Music Therapy Experiences of a Musician with AIDS. London and New York: Routledge. [Google Scholar]
- Levering, Matthew. 2016. Engaging the Doctrine of the Holy Spirit: Love and Gift in the Trinity and the Church. Grand Rapids: Baker Academic. [Google Scholar]
- Levy, Donald. 1979. The Definition of Love in Plato’s Symposium. Journal of the History of Ideas 40: 285–91. [Google Scholar] [CrossRef]
- Lewis, Clives Staples. 2015. Weight of Glory. New York: HarperCollins Publishers. [Google Scholar]
- Louie, Kin Yip. 2013. Beauty of the Triune God: The Theological Aesthetics of Jonathan Edwards. Princeton Theological Monograph Series 201; Eugene: Pickwick Publications. [Google Scholar]
- Malchiodi, Cathy A., ed. 2005. Expressive Therapies. New York: Guilford Press. [Google Scholar]
- O’Donohue, John. 2005. Beauty: The Invisible Embrace, 1st Perennial ed. New York: HarperPerennial. [Google Scholar]
- Ortiz, Jared, ed. 2020. With All the Fullness of God: Deification in Christian Tradition. Lanham: Fortress Academic. [Google Scholar]
- Padley, Kenneth. 2018. Eternal Progression and Temporal Procession of the Holy Spirit. International Journal for the Study of the Christian Church 18: 332–43. [Google Scholar] [CrossRef]
- Patitsas, Timothy G. 2020. The Ethics of Beauty, 1st ed. Maysville: St. Nicholas Press. [Google Scholar]
- Pattison, George. 2021. A Metaphysics of Love: A Philosophy of Christian Life Part III. Oxford: Oxford University Press. [Google Scholar] [CrossRef]
- Pienkos, Elizabeth, and Louis Sass. 2022. ‘Robbed of My Life’: The Felt Loss of Familiar and Engaged Presence in Depersonalization/Derealization Disorder. Journal of Phenomenological Psychology 53: 51–81. [Google Scholar] [CrossRef]
- Pieper, Josef. 1986. On Hope. San Francisco: Ignatius Press. [Google Scholar]
- Plato. 2008. Great Dialogues of Plato: Complete Text of The Republic, the Apology, Crito, Phaedo, Ion, Meno, Symposium. Translated by William Henry Denham Rouse. New York: Signet Classic. [Google Scholar]
- Plato. 2009. Phaedrus. Translated by Robin Waterfield. Oxford World’s Classics. Oxford: Oxford University Press. [Google Scholar]
- Plotinus. 1991. The Enneads, abridged ed. Translated by Stephen Mackenna. London and New York: Penguin. [Google Scholar]
- Plotinus. 2018. Plotinus: The Enneads. Edited by Lloyd P. Gerson. New York: Cambridge University Press. [Google Scholar]
- Polkinghorne, Donald E. 1996. Explorations of Narrative Identity. Psychological Inquiry 7: 363–67. [Google Scholar] [CrossRef]
- Ramos, Alice, ed. 2020. Beauty and the Good: Recovering the Classical Tradition from Plato to Duns Scotus. Studies in Philosophy and the History of Philosophy. Washington, DC: The Catholic University of America Press, vol. 62. [Google Scholar]
- Rhyne, Janie. 1973. The Gestalt Art Experience. Montery: Brooks and Cole. [Google Scholar]
- Rovira, Rogelio. 2015. On the Manifold Meaning of Value According to Dietrich von Hildebrand and the Need for a Logic of the Concept of Value. American Catholic Philosophical Quarterly 89: 115–32. [Google Scholar] [CrossRef]
- Russell, Norman. 2004. The Doctrine of Deification in the Greek Patristic Tradition. The Oxford Early Christian Studies. Oxford and New York: Oxford University Press. [Google Scholar]
- Sanders, Fred, and Scott R. Swain, eds. 2017. Retrieving Eternal Generation. Grand Rapids: Zondervan Academic. [Google Scholar]
- Sayers, Dorothy L., ed. 1981. Essays Presented to Charles Williams. Grand Rapids: Eerdmans. [Google Scholar]
- Scarry, Elaine. 2013. On Beauty and Being Just. Princeton: Princeton University Press. [Google Scholar]
- Schindler, David Louis. 2018. Love and the Postmodern Predicament: Rediscovering the Real in Beauty, Goodness, and Truth. Veritas 28. Eugene: Cascade Books. [Google Scholar]
- Schindler, David Louis. 2019. Love and Beauty: The ‘Forgotten Transcendental’ In Thomas Aquinas. Communio: International Catholic Review 44: 334–56. [Google Scholar]
- Schofield, Malcolm. 2021. Republican Virtues. In Cicero: Political Philosophy. Edited by Malcolm Schofield. Oxford: Oxford University Press, pp. 147–84. [Google Scholar] [CrossRef]
- Schwarz, Balduin V. 1949. Dietrich von Hildebrand on Value. Thought 24: 655–76. [Google Scholar] [CrossRef]
- Scruton, Roger. 2011. Beauty: A Very Short Introduction. Very Short Introductions 262. Oxford: Oxford University Press. [Google Scholar]
- Sevier, Christopher Scott. 2015. Aquinas on Beauty. Lanham: Lexington Books. [Google Scholar]
- Sheffield, Frisbee. 2010. Aristotle and Plato’s ‘Symposium’. Bulletin of the Institute of Classical Studies 54 S107: 123–41. [Google Scholar] [CrossRef]
- Shelley, Percy Bysshe. 1993. Selected Poems. Dover Thrift Editions. New York: Dover Publications. [Google Scholar]
- Sohn, Hohyun. 2007. The Beauty of Hell?: Augustine’s Aesthetic Theodicy and Its Critics. Theology Today 64: 47–57. [Google Scholar] [CrossRef]
- Somers, Margaret R. 1994. The Narrative Constitution of Identity: A Relational and Network Approach. Theory and Society 23: 605–49. [Google Scholar] [CrossRef]
- Spencer, Mark K. 2019. Beauty and Being in von Hildebrand and the Aristotelian Tradition. The Review of Metaphysics 73: 311–34. [Google Scholar] [CrossRef]
- Stuckey, Heather L., and Jeremy Nobel. 2010. The Connection Between Art, Healing, and Public Health: A Review of Current Literature. American Journal of Public Health 100: 254–63. [Google Scholar] [CrossRef]
- Studebaker, Steven M., and Robert W. Caldwell. 2012. The Trinitarian Theology of Jonathan Edwards: Text, Context, and Application. Farnham and Burlington: Ashgate. [Google Scholar]
- Stump, Eleonore. 2006. Love, by All Accounts. Proceedings and Addresses of the American Philosophical Association 80: 25–43. [Google Scholar]
- Taylor, Charles. 2018. A Secular Age. First Harvard University Press Paperback Edition. Cambridge and London: The Belknap Press of Harvard University Press. [Google Scholar]
- Thielman, Frank. 2018. Romans. Zondervan Exegetical Commentary on the New Testament. Grand Rapids: Zondervan, vol. 6. [Google Scholar]
- Tolkien, John Ronald Reul. 2022. The Silmarillion. First US Edition. Edited by Christopher Tolkien. New York: William Morrow, an imprint of HarperCollins Publishers. [Google Scholar]
- Torrente, Luca. 2019. The Beautiful Action for Aristotle. In Looking at Beauty to Kalon in Western Greece. Edited by Heather L. Reid and Tony Leyh. Selected Essays from the 2018 Symposium on the Heritage of Western Greece. San Francisco: Parnassos Press—Fonte Aretusa, vol. 4, pp. 219–28. [Google Scholar] [CrossRef]
- Vidu, Adonis. 2021. The Same God Who Works All Things: Inseparable Operations in Trinitarian Theology. Grand Rapids: William. B. Eerdmans Publishing Company. [Google Scholar]
- von Hildebrand, Dietrich. 2009. The Nature of Love. Translated by John F. Crosby, and John H. Crosby. South Bend: St. Augustine’s Press. [Google Scholar]
- von Hildebrand, Dietrich. 2016. Aesthetics. Edited by John F. Crosby and John Henry Crosby. Translated by Brian McNeil. Steubenville: Hildebrand Project, vol. 1. [Google Scholar]
- von Hildebrand, Dietrich. 2020. Ethics. Translated by John F. Crosby. Steubenville: Hildebrand Press. [Google Scholar]
- Weinandy, Thomas G. 2010. The Father’s Spirit of Sonship: Reconceiving the Trinity. Eugene: Wipf & Stock. [Google Scholar]
- Weinandy, Thomas G., Paul McPartlan, and Stratford Caldecott. 1996. Clarifying the Flioque: The Catholic-Orthodox Dialogue. Communion: International Catholic Review 23: 354–73. [Google Scholar]
- Weiss, Sonja. 2022. Ficino’s Doctrine of Love and Beauty and Its Plotinian Background. Filozofia 77: 20–35. [Google Scholar] [CrossRef]
- White, Frank C. 1989. Love and Beauty in Plato’s Symposium. The Journal of Hellenic Studies 109: 149–57. [Google Scholar] [CrossRef]
- White, Frank C. 1990. Love and the Individual in Plato’s Phaedrus. The Classical Quarterly 40: 396–406. [Google Scholar] [CrossRef]
- White, Frank C. 2008. Beauty of Soul and Speech in Plato’s ‘Symposium’. The Classical Quarterly 58: 69–81. [Google Scholar] [CrossRef]
- White, Thomas Joseph. 2022. The Trinity: On the Nature and Mystery of the One God. Thomistic Ressourcement Series; Washington, DC: The Catholic University of America Press, vol. 19. [Google Scholar]
- Wiesel, Elie. 2006. Night. Edited by Marion Wiesel. 1. Ed. of This Translation. New York: Hill and Wang. [Google Scholar]
- Winston, Joe. 2006. Beauty, Goodness and Education: The Arts beyond Utility. Journal of Moral Education 35: 285–300. [Google Scholar] [CrossRef]
- Zizioulas, John. 2017. An Ontology of Love: A Patristic Reading of Dietrich von Hildebrand’s The Nature of Love. American Catholic Philosophical Quarterly 91: 553–66. [Google Scholar] [CrossRef]
- Zovko, Marie-Élise. 2020. Agōn and Erōs in Plato’s Symposium. In Athletics, Gymnastics, and Agon in Plato. Edited by Heather L. Reid, Mark Ralkowski and Coleen P. Zoller. San Francisco: Parnassos Press–Fonte Aretusa, pp. 143–56. [Google Scholar] [CrossRef]
Disclaimer/Publisher’s Note: The statements, opinions and data contained in all publications are solely those of the individual author(s) and contributor(s) and not of MDPI and/or the editor(s). MDPI and/or the editor(s) disclaim responsibility for any injury to people or property resulting from any ideas, methods, instructions or products referred to in the content. |
© 2024 by the author. Licensee MDPI, Basel, Switzerland. This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https://creativecommons.org/licenses/by/4.0/).
Share and Cite
Luke, S. Beauty Is the Gravitas Amoris: A Trinitarian Correlation of Beauty and Love. Religions 2024, 15, 1044. https://doi.org/10.3390/rel15091044
Luke S. Beauty Is the Gravitas Amoris: A Trinitarian Correlation of Beauty and Love. Religions. 2024; 15(9):1044. https://doi.org/10.3390/rel15091044
Chicago/Turabian StyleLuke, Sean. 2024. "Beauty Is the Gravitas Amoris: A Trinitarian Correlation of Beauty and Love" Religions 15, no. 9: 1044. https://doi.org/10.3390/rel15091044