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the proclamation of the Gospel at the front and center is correct because evangelism remains a central Christian calling. Nevertheless, theological attempts to understand the ways in which the Holy Spirit may already be anticipating that Gospel and even actualizing it in the lives of religious others can be a part of that call to evangelism. From that perspective, the final chapter, chapter 6, develops an inclusive theology of religions that retains the uniqueness of Christ as the sole savior and that provides a theological rationale for religions as the possible context for participating in the grace of Christ.
With the larger agenda of the project established, a descriptive guide to its development is in order. The book has three parts. The first part is a historical analysis of Edwards’s and Coffey’s relationships to the Augustinian trinitarian tradition. The first chapter describes the texture of the Augustinian mutual love tradition, detailing the primary characteristics that form the gestalt of the tradition. It outlines the features of the mutual love model by presenting the thought of two of its most significant historical representatives—St. Augustine and St. Thomas Aquinas. This chapter establishes the historical trajectory of the trinitarian theology of Edwards and Coffey.
Chapter 2 demonstrates that Edwards and Coffey reflect common visions of the Augustinian mutual love trinitarian model. It also highlights their unique innovations in the mutual love model of the Trinity. This chapter is important for the ecumenical and constructive agenda of the project because it locates Edwards and Coffey within a common historical trinitarian tradition. Their shared trinitarian theology becomes the basis for the correlation of their Spirit Christologies and pneumatological concepts of grace in the second part of the book. Moreover, it shows that Western trinitarianism, and particularly the Augustinian mutual love model, embodies social dimensions. Thus, Edwards and Coffey offer a way to transcend the dialectic that is assumed in contemporary systematic theology between Western/Augustinian and Eastern/social-relational trinitarianisms.
Part 2 is an exercise in ecumenical theology that shows the points of convergence between Edwards’s and Coffey’s doctrines of Christ, the