Over-coming not Over-turning Metaphysics: A Peircean Trinitophany of Divine THATness, WHATness & HOWness

For Peirce,

Being > Reality > Existence

We can successfully reference the

Being of God

Reality of God

Will of God

But the Peircean category of Existence does not refer to God, only to creation.

Peircean categories can help us avoid the category errors that can easily arise in our references to distinctly different types of trinitarian properties, haecceities & relations, e.g. what we attempt to predicate of ousia, hypostases & energeia.

Philosophically …

from the HOWness (primary & secondary relations) of certain effects as would be proper to no known causes …

we reason to the THATness (primary substance) of the Reality of God, as such effects …

evoke the WHATness (secondary substance) of the Being of God – as another “kind” of being, an Ens Necessarium (Peirce), which only special revelation can qualify.

Divine aseity, kataphatically & quidditatively, describes the Being of God as a secondary substance or essence (Aristotelian) or quiddity (Scotistic WHATness), i.e. the Father’s revealed, concrete unoriginateness (e.g. Rahner), all corresponding to Peircean firstness.

Divine simplicity, apophatically & nondescriptively, references the Reality of God as a primary substance (Aristotelian) or haecceity (Scotistic THATness), i.e. God’s philosophically knowable unoriginateness (e.g. Rahner), all corresponding to Peircean secondness.

Ergo, the divine hypostases of revelation refer to the trinitarian relations of three primary substances, while the divine ousia refers to the trinitarian relations in one secondary substance or essence.

Divine energeia, participatably & experientially, diffuse the Will of God as esse intentionale (Thomist) or relationality (Cappadocian HOWness), i.e. the personhood of the Eucharistic divine-human communion (e.g. Zizioulas), all corresponding to Peircean thirdness.

Of course, all of this presents over against Arianism, modalism, tritheism, etc

How do we understand the content of special revelation, as our analogical & doxological predications of God, employing ever-cascading but always-collapsing metaphors, seem to challenge Thomas’ doctrine of analogy?

Aquinas denies univocism & equivocism prior to, apparently, affirming their amalgamated version, some might suggest, in an ad hoc manner, i.e. not defending that leap or deriving its logic?

It seems to me, however, that his trans-analogical, amalgamated analogia, derives in the same way that Christopher McHugh derives his God argument. McHugh improves Anselm, Gödel & Hartshorne’s ontological proofs by employing only apophatic predications, while otherwise still following formal modal logic. Any logical inconsistencies are thereby guaranteed not to derive from conceptual incompatibilities, thereby immunizing the argument from any susceptibility to a subversion by parody.

So, properly predicated, our quidditative probes do employ a complete cycling of triadic inference, abductively hypothesizing, deductively clarifying & inductively testing our knowledge of God.

But they accomplish only so much.

Onto-theologically, regarding God’s primary substance, we abduct the Reality of God’s THATness.

Theo-ontologically, regarding God’s secondary substance, we deduct the Being of God’s WHATness, our kataphasis necessarily translated into apophasis.

Avoiding a sterile, nonvirtuous cycle of dyadic inference, i.e. of rationalistic hypotheses & syllogisms …

In other words, not over-turning but over-coming metaphysics

Theopoetically, beyond our abductive onto-theologizing regarding the Reality of God’s primary substance or THATness, and deductive theo-ontologizing regarding the Being of God’s secondary substance or WHATness …

regarding the Will of God’s HOWness, then, we inductively participate in the theophanic Divine Energies.

We existentially engage their connatural, eudaimonistic invitations ever-aspiring to embody their entelechies.

While often inchoately & confusedly, these participations via engagements & embodiments can serve to implicitly authenticate the ortho-doxic formulations of our onto-theologies & theo-ontologies …

through their ongoing transformative realizations of manifold & multiform ortho-communal, ortho-aesthetic, ortho-pathic, ortho-praxic & ortho-theotic efficacies.

Another parsing:

Presupposing 1) a root metaphor (substantial &/or relational) 2) reasoning formally & 3) predicating apophatically (albeit constrained by indeterminacies of vagueness & generality)

Propositionally, then –

Onto-theologically, we abduct the Ens Necessarium w/a successful reference to the Reality of God’s divine esse via philosophy, i.e. THATness or hypostasis.

Theo-ontologically, we increase the accuracy of our theological references to the Reality of God’s divine essence, apophatically, saying what God is not (univocally &/or literally) &/or not like (equivocally &/or analogically), i.e. WHATness or essence or ousia.

Dispositionally, then –

Theo-poetically, we increase the accuracy of our theological descriptions of the Reality of God’s divine energies, kataphatically & apophatically, via myth, storytelling & liturgy w/ever-cascading, always-collapsing metaphors, norming our responses to divine relationality, i.e. its HOWness or teloi, as they re-positionally transform us (fostering what Peirce might call a quietus vis a vis admirability via the primacy of the aesthetic, what the mystics might call sweet repose).

See also:



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