properly locating impasses in theological stances

A suggestion for properly locating impasses in theological stances, e.g. trinitological disputes:

It makes sense to me to associate Lonergan’s secular conversions

  • 1) intellectual,
  • 2) social,
  • 3) affective &
  • 4) moral –

w/his imperatives & functional specialties, respectively,

  • 1) experiential awareness & research,
  • 2) intelligent understanding & interpretation,
  • 3) reasonable judging – deciding & history and
  • 4) responsible acting & dialectics.

This anthropological account thus cycles thru

  • 1) descriptive
  • 2) interpretive
  • 3) evaluative &
  • 4) normative

value-pursuits to realize human authenticity.

Religious conversion would then proceed in a reverse succession thru the normative, evaluative, interpretive & descriptive functional specialties to realize a sustained authenticity via self-transcendence (being in love):

  • 1) normative – foundations (exegetical, liturgical, historical & philosophical)
  • 2) evaluative – doctrines (creedal)
  • 3) interpretive – systematics (theopoetic & metaphysical idioms)
  • 4) descriptive -communications (pastoral, homiletics, missiology).

I set this forth to suggest that, for example, scholarly trinitological impasses can thus be variously located in differences regarding:

  • 1) anthropology
  • 2) foundations
  • 3) doctrines
  • 4) systematics and/or
  • 5) communications.

This is to suggest that if two theologians disagree regarding a more fundamental level, e.g. anthropological or exegetical, then, it will derivatively produce doctrinal disputes.

And it makes little sense to engage in systematic polemics, e.g. trinitarian syllogistics, with those whose who disagree with us at a more fundamental level, e.g. doctrinally or foundationally, much less anthropologically.

Some impasses between classical & analytical approaches, in fact, result from conclusions embedded – not only in one’s axioms, premises or logic, but – in the very definitions of one’s terms (e.g. philosophically: what is God? or anthropologically, what’s a person?).

Divine Modes of Identity – Bulgakov, Balthasar & Bracken with Scotus & the Greek Fathers

Some analytic theologians would charge all trinitarian defenses with ad hoc philosophizing?

Nyet!

I intuit a general amenability of Abelardian-like syllogistics to reality writ large, i.e. beyond trinitarian logic.

It seems to me that essential, hypostatic & formal modes of identity could be applied in any noncomposite, monist ontology, e.g. materialist monism, pantheism or even a mereological panen-theism.

Aristotelian syllogistic logic can be recovered from the Abelardian-like approach precisely because the distinction between modes of identity & modes of predication collapse for composite realities, where all predications are of formal identity.

The more widely embraced pan-entheism, like classical theism, employs an ontological distinction between humans & God, where God donates & communicates creatively as we participate & are liberated imitatively.

The panen-theistic parsing employs a mereological distinction between humans & God, where God donates & communicates diffusively as we participate & are liberated substratively.

My own pan-semio-entheism, in bracketing ontology, conceives divine donation & communication both creatively & diffusively and creaturely participation & liberation both imitatively & substratively.

Because I precisely nurtured such intuitions in dialogue with Bulgakov, Balthasar & Bracken (due to my own sophiological, aesthetic & Peircean sensibilities), I was delighted to encounter Brandon Gallaher’s reflection:

The Problem of Pantheism in the Sophiology of Sergii Bulgakov: A Panentheistic Solution in the Process Trinitarianism of Joseph A. Bracken?’ in Seeking Common Ground: Evaluation and Critique of Joseph Bracken’s Comprehensive Worldview (A Festschrift for Joseph A. Bracken, S. J.), eds. Gloria Schaab and Marc Pugliese (Milwaukee: Marquette University Press, 2012), 147-167.

######################

In a divine syllogistic of modes of identity, we’ve conceived the individual essences of the divine hypostases as originating in the Father and interrelating – not causally, but – as essentially dependent, hence, not subordinationist.

[re: not causally, arche, when regarded as an hypostatic idioma of the Father, in my view, can felicitously be conceived in a causal sense; it would refer to a personal cause, paternally, i.e. ad intra, a person via nature causing persons & ad extra, persons via will causing energeia & oikonomia? To be avoided would be any misconception of an impersonal and/or abstracted essence as variously causal, as well as any conceptions of either cause or person that aren’t suitably nuanced, apophatically, analogically, etc, eg I like supremely personal, trans-causal & trans-formal! I shy away from qualifying divine causalities with “quasi,” e.g. quasi-formal. I prefer, instead, to imagine that it’s we contingent, determinate beings & realities who act “quasi” on the way to becoming authentic & eternal!

For, you see, the essential, personal & formal modes of identity of divine syllogistics reflect three integrally related types of divine unity – substantial, hypostatic & dynamical – each correlatively presupposing the others. And yet, it’s the Father, as absolute unoriginate, Who secures the Trinity’s unity?

For, is it not this very monarchy that, in principle, precedes (not temporally, but in the order of intelligibility) & makes meaningful perichoresis, in the first place (pun intended)? Over against any subordinationist charges, I would simply suggest that, if there is anything like that, it’s nothing personal & isn’t substantial (puns, again, intended!).]

We have acknowledged THAT this account has ontological implications without suggesting HOW.

In Abelard’s first two modes of identity, the essential & personal, paralogisms (modalism & tritheism) present if we conceive the hypostases & ousia, respectively, as primary & secondary substances in the same Aristotelian sense that we apply to determinate being.

Happily, in the third mode, formal identity, we do have an epistemic bridge between the syllogistics of divine & determinate being.

This has all been addressed here:
Gödel & the End of Physics and Abelard et al & the End of Trinitology

Having acknowledged that there must be ontological implications for the first two modes of identity, the essential & personal, can we similarly build a bridge between the syllogistics of divine & determinate being?

Scotus has already constructed that bridge & it rather uncannily accommodates the thought of the Greek Fathers!

I have previously addressed other resonances between, for example, Scotus & Palamas.

See:

How Gelpi’s Inculturated North American Theology “Graced” my encounter with Eastern Orthodoxy

My Mon-Arche-I-tectonic Shift

I’ve been through the Desert Fathers on an Ousia with No Name — It felt good to get out of the Reign (of Rationalism) with the help of the Cappadocians.

Simply Divine or a Divinity Fudge? Cooking with Dionysius, Scotus, Peirce, Aquinas & Palamas

But how might Scotus further resonate with the approach of the Greek Fathers, beyond my previous preoccupations with divine energeia & formal modes of identity?

How might Scotus demonstrate a resonance with the Greek Fathers for the first two modes of identity, also?

How, exactly, has Scotus bridged the syllogistics of divine & determinate being?

No one more elegantly answers that question than does Richard Cross:

Duns Scotus on Divine Substance and the Trinity

Cross asserts that, by employing a conception of the immanent universal, Scotus constructs an account of the doctrine of the Trinity that is conceptually compelling, philosophically coherent & closer to that found in the later Greek Fathers, from Gregory of Nyssa onward, than the Augustinian approach (predominant in Aquinas’ own) to the divine essence.

Per Cross, Scotus flips the metaphysical script in considering – not the divine persons, but – the essence as – not a secondary, but – a first substance.

In fact, Scotus doesn’t consider the divine persons substances at all, whether primary or secondary, because they are incommunicable.

The relations between the persons are nonetheless real – as exemplifications of the divine nature.

Thus, apart from the Scotistic insights into the divine energeia, economy & formal identities, which I’d focused on previously (the links above), Cross well articulates how Scotus’ doctrines also have intrinsic value & address the divine nature & persons.

#############################

To me, the most interesting meta-metaphysical questions posed to any given metaphysic include –

Is reality, writ large,

  • 1) non|un/composite?
  • 2) non|in/determinate?
  • 3) non|in/finite?
  • 4) non|im/personal?

We can, a priori, envision (abductively) competing answers that are logically consistent & internally coherent, but, unavoidably incomplete, both axiomatically (deductively) & evidentially (inductively). Ergo, there’s an inevitable leap of faith involved in any existential opting for one or the other of these options.

What both religious & Enlightenment (e.g. Dawkins, Dennett) fundamentalists have in common is that they all fail to look over their epistemic shoulders to recognize their own leaps.

More concretely, then –

Some (e.g. materialist monists) view reality writ large as uncomposite & indeterminate, in the sense that, as a whole, the One’s simply brute & the Many dynamical causes just infinitely regress.

Others (e.g. idealist monist pantheists) view reality writ large as uncomposite & wholly determinate, in the sense that, as a whole, it’s sufficiently caused in a most thoroughgoing way. They answer the riddle of the One & the Many with The One “is” The Many.

Finally, there are various ontological dualists & pluralists, who are all over the map w/their, mostly both-and, answers to those questions & generally theistic. A lot of them are on Twitter & politely advocating all sorts of unitarian & trinitarian hypotheses!

My purpose in setting forth those meta-metaphysical questions in rather sharp relief was not just philosophical.

For sure, many “leap” existentially past materialist & pantheist construals because the first does violence to our innate aspirations to enduring values, the latter – to our universal volitional experience, each nihilistic (but in a various senses).

I want to further suggest that our philosophical categories of non|un/composite & non|in/determinate remain very much in play, theologically, for the trinitarian tensions that present, as we strive to defensibly thread the needle between tritheism & modalism.

Tritheism presents obvious problems as, exegetically & historically, we’re precommitted to the One (noncomposite deity). The more stringent a strategy for avoiding tritheism, however, the more a spectre of modalism will threaten one’s trinitology.

It is less obvious how a modalist (determinate) deity would necessarily do violence to our notions of divine & human volition, however, especially granting that the deity, modally, would still be self-determinate, humans contingently so. But, again, exegetical & historical contours circumscribe for us a much more eminent conception of the divine will, which is to say, with an intrinsically nondeterminate aspect to the divine nature that, certainly, constitutively entails self- determinate attributes, but in a way that’s essentially kenotic.

That kenotic aspect affords us a much more robust notion of freedom vis a vis the divine will & a much more eminent conception of the divine nature?

At stake in each metaphysic, then, whether philosophically or theologically, are conceptions with practical implications for the logical consistency (exegetical & historical), internal coherence & external congruence of our creedal stances toward the One & the Many (divine & determinate) and of all authentic conceptions of Freedom (divine & human).
Pneumatological kenosis: the Spirit immanentized in the gratuity of creation & Christological kenosis: the Son incarnated in the gratuity of grace, both, implicate a Paterological ur-kenosis of the Father in the generation of the Son & procession of the Spirit.
ur-kenosis entails an unoriginate, nondeterminate, principium, an idioma of the Father, eternally self-emptying in (self)determinate relating thru eternal generation of Son & procession of Spirit. Nothing modal. Hypostatic & personal in gratuitous ad intra & ad extra dynamism.

Father-Son-Holy Spirit [FSH]

FSH denotations, while epistemic denotations, have ontic not modal connotations (neither phenomenal nor noumenal).
A concurrent noumenal modalism suggests that the Persons are “three ways that God really is.”
Rahner’s “distinct manners of subsisting” derives from the Summae’seach of them subsists distinctly from the others in the divine nature” and in continuity with Gregory of Nyssa.

Hence, there are three subsistences, lacking the same formal identity, not one formal identity taking on three different manners of subsisting, i.e. ‘three ways that God really is.”

FSH denotations refer to divine hypostatic realities or idiomata like nondeterminate persons (EO), exemplifications (Scotist) or subsistences (Thomist) that are analogous to determinate persons (psychological), haecceities (Scotist) or instantiations & primary substances (Thomist).
FSH denotations do not refer to divine substantial realities or propria like nondeterminate ousia, essence or primary substances (Scotist) that are analogous to determinate essence, form, quiddity (Scotist) or secondary substances (Thomist).

As the most fecund metaphysics have rejected this phenomenal-noumenal distinction, the best systematic theologies have, too.

Such classical, disjunctive, dyadic conceptions as the phenomenal vs noumenal, epistemic vs ontic, essentialism vs nominalism, idealism vs realism, logical vs efficient causes, etc all represent two sides of the same bankrupt coinage of our metaphysical realm. If it has no metaphysical currency, that’s precisely because it presupposes the impossibility of metaphysics.

In the most robust metaphysical systems (classical realisms), the structures of objective knowledge remain – not dyadic, but – irreducibly triadic, introducing a third category – mediation (variously, but indispensably, accounted for & articulated). I’ve no space to explicate that here, but, classically, we encounter this triadicity in Aristotelian-Thomist & Scotist accounts and, more recently, in Peirce’s semiotic realism. Various triadic thought systems have indeed presented ubiquitously across cultures & throughout history.

The chief problem with any radically apophatic, trinitarian ignosticism is that it’s epistemically corrosive. It inevitably & successively will reduce to theological & metaphysical ignosticisms, which, in turn, will, necessarily & correlatively, also annihilate our highly speculative theoretical sciences.

#############################
Metaphysical Account of Substantial (Being or Esse) & Hypostatic (Existant or Subject) Modes of Determinate Being
Modal temporality categories include possible, actual, probable & necessary.
Modal adequacy categories include mereological (whole/part/noncomposite) & non|in/finite.
Modal ontology categories include descriptions & references to specific hypostatic realities (determinate persons, instantiations or haecceities or primary substances) with attributions to their precise properties (determinate essence, form, quiddity or secondary substance).
Semantic Univocity & Ontic Analogy of Being
logical categories for dogma e.g. ‘distinct manner of subsisting’ (subsistenzweisen)
ontic categories for systematics
Metaphysical Account of Substantial (Being or Esse) & Hypostatic Modes of Identity of Nondeterminate Being
Modal indentity categories include apophatic references (idiomata) to specific hypostatic realities (nondeterminate persons, exemplifications or subsistences) with apophatic attributions (propria) to their precise properties (nondeterminate ousia, essence or primary substance)
Formal Modes of Identity of Nondeterminate & Determinate Being
Theopoetic Account of Substantial (Being or Esse) & Hypostatic Modes of Nondeterminate Identity
############################

Theopoetic Norms – Do they subversively overturn or conversively overcome metaphysics?

If, in our foundational (exegetical & historical, dogmatic & philosophical) creedal trinitologies, we establish theological contours within which our systematic trinitologies & theopoetic trinitophanies are to navigate …

Where those contours are comprised by a given consensus regarding the relevant vague, dogmatic & metaphysical categories that are in play, each with its rules of predication & terms of art …

Where those systematic trinitologies are comprised by a given metaphysic (root metaphor & formal ontology) with a given idiom with further rules of predication & terms of art for the inferential propositions of our cognitive map-making

Where those theopoetic trinitophanies are comprised, mostly informally, often with beautiful cascading metaphors, engaging interrelational drama & believable sacramental-poetic images, all gifting an excess of communal meaning to our embodied evaluative dispositions & transformed participatory imaginations

And, further, if our systematic trinitologies can largely be normed by their external congruence & logical consistency with those creedal trinitologies, as well as by their own internal coherence …

Then, by what methods & metrics are we to otherwise norm our theopoetic trinitophanies?

Do they aspire to subversively overturn or conversively overcome metaphysics?

Broadly speaking, we might suggest that, generally, right behaving (orthopraxic – good) mediates between right believing (orthodoxic – true) & right belonging (orthocommunal – unitive) to realize right desiring (orthopathic – beautiful), all transformatively fostering a sustained human authenticity (orthotheotic – liberative).

Each such probe (true? beautiful? good? unitive? liberative?) of reality’s values remains methodologically autonomous & necessary. However, none, alone, is sufficient as they remain, together, axiologically integral.

An authentic theopoetics, orthopathically, will integratively contribute to our ongoing transformation & sustained authenticity to the extent it helps foster a community of the true, beautiful & good, liberating its members to partake of the divine nature & incorporating them into Christ.

More concretely, see:

Perichoresis as Vehicle Negativa in Rohr’s Divine Dance – a polydoxic trinito-phany in continuity with an orthodoxic trinito-logy

Gödel & the End of Physics and Abelard et al & the End of Trinitology

In my trinity-talk, I try to mindfully inhabit one mode of discourse at a time.

I approach creedal trinitology as a rather formal subject, where there seems to be a great deal of consensus, phenomenologically, regarding the requisite vague categories and their rules of predication (e.g. essence, existence, hypostasis, person, relation, energeia, oikonomia, univocal, analogical, distinctions: real, conceptual, formal; causes: formal, final, efficient, material; determinacies & necessities, etc). This consensus sets our theological contours, metaphysically, without specifying a given metaphysic.

In a systematic trinitology, staying with those contours, many specify a given metaphysic employing an apt root metaphor: substance, process, experience, social, relational, etc All such metaphors eventually collapse & paradoxes ensue. This is no less unavoidable in trinitology than it is in quantum interpretations or philosophies of mind. Alas, we press on in search of that meta-idiom.

Most of us, beyond our essential creedal formulae, engaged liturgically & explicated catechetically, are otherwise familiar with what I call trinitophany or trinity-talk in various common sense idioms, which are largely informal. In our local idioms, we employ metaphors but not as root metaphors and not in any formal syllogistic sense. Here our metaphors cascade & collapse and usually, but not always, change from one to the next. Here our discourse is poetic, celebratory, prayerful. Trinitophanies don’t aspire to universal models, only believable imgages.

In the consideration below, I’m trying to focus on a creedal trinitology.

Some of my favorite thinkers wonderfully integrate dogmatic, philosophical & sacramental-poetic discourse and/or creedal & systematic trinitological and theophanic approaches, e.g. Bulgakov & von Balthasar.

When we use concepts like consubstantial to refer to determinate secondary substances or essences, all 3 modes of being are in play, temporal acts in potency – of existence to essence and efficient to material & formal to final causations. There’s a LOT going on!

But we must check ALL of that conceptual baggage at the epistemic door, as we board the divine essence sleeper car, meta-ontologically, or we’ll derail our trinitarian train of thought, for NONE of that is going on!
None of that needs to go on for divine realities b/c they ALREADY ARE whatever they’re willed to be, while we are, instead, BECOMING what we’re willed to be.
We can thus identify & refer to an object as God if we know either its essence OR its person OR its energeia-oikonomia.
To completely identify & describe a determinate creature, we must know its essence AND its haecceity AND its relations (e.g. generalities, regularities, in/determinacies).
Note: Both determinate modes of being & meta-ontological modes of identity remain irreducibly triadic, the former an ontological subcategory of the formal mode of identity, which applies to both divine & determinate realities.

###############

The meta-ontological modes of identity in divine syllogistics merely assert (analytically) THAT there’s 1 ousia & 3 hypostases.

Unlike the modes of being in Aristotelian syllogistics, neither the essential propria nor the hypostatic idiomata of the divine modes of identity intimate (ontologically) HOW divine realities are variously nondeterminate, self-determinate, noncomposite, unoriginate, begotten, etc.

Tritheism, subordinationism, modalism & various paralogisms can appear as valid conclusions when ontological rather than meta-ontological categories are applied to classical trinitarian discourse. They thus amount to category errors.

A separate concern typically arises regarding the degree of intelligibility conveyed by modes of identity & it must be conceded that they gift us far more dispositionally than propositionally. Such gifts, however, remain eminently actionable, existentially, and particularly indispensable, theopoetically & theo-poi-etically.

**************

Consider 5 major aporia of determinate reality re types of origins: quantum, cosmic, life, consciousness & language. Not only do they defy explanatory adequacy, physically, they resist any adjudicatory attempts between competing metaphysical heuristics.

Still, even without a specific ontology or metaphysic, meta-ontologically, we can reasonably infer & successfully refer to such realities in terms of putative unknown causes.

From definitive determinate effects, which are proper to no known causes, we can identify such putative causes even though we’re unable to comprehensively describe them.

We vaguely refer to quantum gravity, dark matter, hidden variables, qualia & such, not unreasonably speculating that, like the long-hypothetical Higgs boson, those or related hypotheses could be experimentally confirmed (or not).

Such inferential, metaphysical reasoning from known effects to unknown causes (via relational reality) refers to a meta-ontological mode of – not being, but – identity, specifically, the mode of formal identity.

Formal identity thus includes both robust descriptions & vague references. Some such references (e.g. quantum gravity) have perennially resisted, while others (Higgs boson & field) have eventually yielded to, comprehensive description in terms of meta/physical properties (e.g. precise quiddities & specific regularities).

This meta-ontological, formal mode of identity maps to that relational, ontological subcategory, which, in a modal ontology, would include those laws, regularities & in/determinacies that mediate between quiddities & haecceities, possibilities & actualities, essences & substances.

This formal mode of identity applies, meta-ontologically, to both the divine syllogistics of nondeterminate & self-determinate realities as well as the Aristotelian syllogistics of determinate realities. Its ontological subcategory applies to all determinate effects, whether their putative causes are, themselves, determinate, or otherwise non- or self- determinate.

In addition to formal identity, nondeterminate & self-determinate divine realities exhibit two other modes of identity: the essential (re ousia) & personal (re hypostases). These apply ONLY in the syllogistics of divine realities, meta-ontologically, but do not map, for example, to such ontological subcategories of determinate realities, where, per Aristotelian syllogistics — re: essences, the act of existence remains in potency to essence; re: hypostases, efficient acts in potency to material causes; & re: relations, formal acts in potency to final causes — all such temporal dynamics are totally foreign to divine ousia & hypostases, which are eternal.

So, while there’s a semantical univocity & minimalist analogy of the meta-ontological categories of being, realities & relations, which apply in both created & Uncreated spheres, the modes of identity for the Uncreated categories of being (ousia) & realities (hypostases) not only do not map to any ontological subcategories in the sphere of creation but also remain silent, ontologically, in the Uncreated sphere.

Any univocity and/or analogy of beings & realities, created vs Uncreated, remain strictly meta-ontological in both essential & hypostatic/personal modes of identity.

A univocity and/or analogy of relations, however, can map, ontologically, the determinate effects within a modal ontology to putative causes, both created & Uncreated, and do so, meta-ontologically, via the formal mode of identity.

Thus natural theology reasons from the divine vestigia in the gratuity of creation back to certain attributes or propria of a divine essence and/or idiomata of, for example, a pneumatological hypostasis.

Thus special revelation reasons from divine theotic effects in the gratuity of grace, from the energeia back to the propria of divine ousia & from the oikonomia back to the idiomata of trinitological hypostases.

While such divine propria & idiomata successfully refer to putative causes of Uncreated realities, non- & self-determinate, those realities remain, at once, utterly incomprehensible & infinitely intelligible.

This is not unrelated to the constraints we encounter for determinate realities:

Some people will be very disappointed if there is not an ultimate theory that can be formulated as a finite number of principles. I used to belong to that camp, but I have changed my mind. I’m now glad that our search for understanding will never come to an end, and that we will always have the challenge of new discovery. ~ Stephen Hawking

See:

http://www.hawking.org.uk/godel-and-the-end-of-physics.html

A more concrete take on the practical upshots of divine essence-talk might unpack these dense theoretical abstractions.

In our temporal reality, however it may be that we conceive essences, universals, properties, ie as nominalists, conceptualists, realists, etc, we can still manage to successfully describe realities & reason formally about them with terms, sentences & propositions. One mustn’t imagine that – by invoking a univocity & analogy of being, even mindfully tending to apophatic vs kataphatic predications – we can similarly reason about the Trinity.

We aspire, then, not to robustly ontological, theoretical descriptions w/propositional significance for divine-discourse, but to merely semantical, heuristical references w/dispositional impetus for divine-intercourse.

So, even without fully comprehending what it could possibly entail to be infinite, unoriginate, nondeterminate, noncomposite, etc vis a vis being, truth, beauty, goodness, freedom, etc, these otherwise meager conceptions can help properly dispose us – theopoetically, in our life of prayer, liturgies & devotions, also theo-poi-etically, fostering our ongoing theotic transformations.

##################

For starters, one mustn’t confuse meta-ontological phenomenologies and metaphysical ontologies, or quite simply that which is beyond being & being.

For another, one mustn’t confuse epistemic attributes and ontic properties.

Importantly, one must also not confuse nondeterminate, self-determinate, kenotically determinate & contingently determinate realities. In that regard, it might be best to engage Divine syllogistics by speaking in terms of essences, hypostases & formalities, while, analogically, employing quiddities, haecceities & quasi-formalities, when engaging Aristotelian syllogistics.

That’s pretty much it.

One can dig deeper, though.

To wit:

Meta-ontological categories of modal identity apply to nondeterminate, self-determinate & kenotically-determinate objects and include the essences, hypostases & telicities of such necessary realities.

This could include the ens necessaria of any meta-architectonic (e.g. materialist, pantheist, panentheist, classical theist, etc).

Such a necessary object can be identified either essentially or hypostatically or telically (formally) as attributes of any of those categories are, alone, sufficient to successfully identify such objects.

For determinate realities, only the meta-ontological category of telic (formal) modal identity applies. To successfully identify such contingent objects, essential, hypostatic & telic properties are all necessary, none – alone – sufficient.

For nondeterminate, self-determinate & kenotically-determinate objects, essential & hypostatic properties are epistemically unavailable, ontically occulted, in principle.

Hence, only vague attributes can be applied, such as, for example, divine propria, essentially, or divine idiomata, hypostatically.

For nondeterminate, self-determinate, kenotically-determinate & contingently determinate objects, telic (formal) attributes & properties afford, respectively, successful references & descriptions.

Hence, vague attributes can be applied, such as, for example, divine energeia, essentially, or divine oikonomia, hypostatically, in order to successfully refer to divine realities.

Also, for contingently determinate objects, precise essences & specific telicities can be applied in order to properly identify the (meta)physical properties that are necessary to successfully describe individual hypostases.

For such objects, beyond their modal identity & description, a dynamical modal ontology can be applied as various ontological categories represent different temporal acts in potency, for example, 1) hypostatic act of existence in potency to essence; 2) hypostatic efficient causation in potency to material causation; 3) telic formal causation in potency to final causation.

For nondeterminate, self-determinate & kenotically-determinate objects, beyond their modal identity & reference, their determinate effects ensue – not from acts in potency, temporally, but – from eternal acts.

Because of these distinctions, I prefer to distinguish eternal necessities from temporal contingencies by referring to the former in terms of essences, hypostases & telicities or formalities, the latter in terms of quiddities, haecceities & quasi- telicities or quasi-formalities. This approach flips that script which refers to divine telicities as quasi-formal (e.g. Rahner). It renders our metaphysical-talk metaphorical & our meta-ontological references as primally real. The path to authenticity thus involves eternalization or the transformation of quasi-telic temporal ends to the eternal ends of Divine Telos.

Amplification:

I think of modal identity in primarily epistemic terms, but it certainly also entails at least some vague ontological specifications (even when only via apophasis) & imparts some dispositional axiological implications.

This is to say that I believe that divine syllogistics regarding essential propria (e.g. truth, beauty & goodness) & hypostatic idiomata (e.g. Father, Son & Spirit) very much matter for our worship, our transformation & such.

Meta-ontologically, I conceive divine being as nondeterminate and/or self determinate, while contingent being presents as variously (in terms of degrees) in/determinate. I categorize in/determinate realities per a modal ontology, which recognizes its radical temporality.

Divine syllogistics & Aristotelian syllogistics intersect determinately, only in the category of formal modal identity. Otherwise, regarding modal identities, it’s a clear category error to equate divine essences & hypostases, for example, with contingent quiddities & haecceities, because they are otherwise distinguished as eternal vs temporal, as non- & self-determinate vs variously in/determinate, and so on.

In the category of formal modal identities, however, we can consider determinate effects, whether their causes are nondeterminate, self-determinate or in/determinate. Even allowing for divine determinate causes, still, those would be distinguishable from ordinary contingent determinate causes by their kenotic natures.

Divine determinate causes would include incarnational realities.
Divine determinate effects would originate from divine realities, including nondeterminate, self-determinate & kenotically determinate and would include, for example, vestigial effects in the gratuity of creation & theotic effects in the gratuity of grace, such effects as would otherwise be proper to no known contingent, determinate causes & which would be communicated via general & special divine revelations.

The Word remained what he was when he became flesh so that he who is over all & yet came among all through his humanity should keep in himself his transcendence & remain above the limitations of creation…he was alive even when his flesh was tasting death. (Cyril of Alexandria)

In the –

paterological ur-kenosis, the Father remained what He was in the generation of the Son & procession of the Spirit;

pneumatological kenosis, the Spirit remained the Holy Breath, when immanentized/presented in the gratuity of creation;

Christological kenosis, the Son remained divine, when incarnated/presented (via dyo/mia-physitism) in the gratuity of grace.

So kenosis has only ever entailed a qualified self-limitation or tzimtzum (not self-annihilation but self-contraction).

Formal identities of divine determinate realities (e.g. oikonomia & energeia) present via kenotic & synergistic trinitarian acts of the divine hypostases (personal identities), whether unoriginately nondeterminate, eternally self-determinate &/or kenotically determinate.

Essence, Hypostasis, Person, Relation, Energy & Economy

Many New Testament statements by Jesus are interpreted by some in terms that are – not just ontological and/or economical, but, also – relational (e.g. mutual interabiding or indwelling). In my tradition (informed by the Pontifical Biblical Commission), when in doubt, even re John 10, for example, they assume no one in the NT is talking metaphysics, in general, much less a substance ontology, in particular. Rather, they say such verses refer to economic mission & relational indwelling, i.e. w/implications for us. Even conceding that, all such verses when taken together in their NT context as well as in early liturgical traditions will certainly have metaphysical implications, theologically. Most Fathers thought they were ontologically suggestive (&, I’d add, meta-ontologically decisive)?

Hypostatic Asymmetries & Subordinationism

There’s an asymmetry of the homoousion imputed to Athanasius that, seems to me could, involve the distinction between individual vs general essences, qualities that identify hypostases vs properties that identify ousia, any asymmetry applying only hypostatically. Athanasius didn’t employ Cappadocian-like nuances, so, if we plausibly interpret him as talking about individual essences, hypostatically, that asymmetry isn’t truly subordinationist, because such an essential dependence is – not causal, but – merely definitional.

It seems that hypostatic order or taxis, for some, won’t involve originations &/or causes but – ways of self-revealing. For example, maybe active/passive revelatory “images,” while unique for each hypostasis, needn’t entail unique “ways of relating” to the essence. Whatever the case, hypostatic idiomata, whether originationist or revelatory, might best be interpreted in definitional terms of essential dependence & individual essence, not without ontological implications but merely metaphysically (meta-ontologically), bracketing any specific metaphysic (ontologically).

One practical upshot of trinitarian modes of identity seems to me to be that hypostatic asymmetries needn’t imply subordinationism because essential dependencies aren’t causal (not saying they don’t have other ontological implications).

Preserving analogy does seem indispensable to any theotic approach that suggests we can participate in or partake of the divine nature? And, of course, it implies, also, dissimilarities, since divine realities “be what they are” & we “become” what we are. What about dissimilarities between hypostases in relating to essence?

Hypostatic Kenoses

For Bulgakov & Balthasar’s kenotic models, the same activity engaged by each hypostasis would be possession through dispossession. That hypostatic activity can otherwise be uniquely identified as we consider whether a given relation is active, passive, mediated, inverted, etc? Such essential dependencies & interdependencies could still be expressed in terms of individual not general essence.

We have to distinguish between ontological attempts to describe how the hypostases might variously relate to the divine nature & meta-ontological references to same.

The former employ root metaphors of substance, process, social experience or other relations & are less interesting to me because they aspire to say more, in principle, than we can prove. But I affirm those who strive to formulate better idioms.

The latter are “merely metaphysical” and more “vaguely phenomenological.”

I can’t always readily tell which approach people are taking.

For example, Neville’s hypothetical neo-Whiteheadian process approach seems clearly ontological; it would interpret the divine nature, itself, as a product of the Father’s creatio ex nihilo – a rather radical conception of principium sine principio?

In a merely metaphysical approach (perhaps), von Balthasar would kenotically differentiate the hypostatic relations to the divine nature in terms of 1) stripped of 2) thankful for and 3) bridged by, respectively, Father, Son & Spirit.

See: https://mobile.twitter.com/John_S_Sylvest/status/1084862911758168064

#############################

In what amounts to my pan-semio-entheistic theory of truth, I conceive five transcendentals per terms of an Ens Necessarium as Necessary Truth, Necessary Beauty, Necessary Goodness, Necessary Unity (Love) & Necessary Freedom. These five categories map to my conceptions of Lonergan’s conversions & imperatives as well as to a fivefold missiology, both pneumatological & Christological.

This is neither a Kantian nor transcendental Thomist approach, however, but grounded in a semiotic realism and advanced abductively from that naturalized epistemology, deriving from those participatory engagements with reality that rely on an axiological epistemology (per my Peircean-like theory of knowledge).

There’s a leap of faith required, to be sure, at an existential disjunction where nihilism, pantheism & classical theism present.

see Note Below
See: https://paxamoretbonum.wordpress.com/2018/12/04/classical-theism-doesnt-really-compete-tautologically/

Can one take my pan-semio-entheistic leap, within the contours of a classical theism, employing a logic that wouldn’t be considered adhocery & unamenable to normal syllogistic logic?

I believe so.

Conceiving my approach as a fallibilist abduction, then formalizing its phenomenology via a consistent predicate & propositional logic, employing modes of identity, we could establish that its reasoning regarding existents (creatures) would be a special case or reduction of the phenomenological syllogizing of my putative transcendentals.
Put more simply, creature-talk would employ metaphors of our normative Creator-talk, not vice versa.

My five transcendentals, then, will be imported into a classical trinitology. The conceptual bridges between it and Aristotelian logic have already been built by Sara Uckelman.

See: Uckelman, Sara L. (2010). Reasoning About the Trinity: A Modern Formalization of a Medieval System of Trinitarian Logic. In Logic in Religious Discourse. Schumann, Andrew Ontos. 216-239.

I will try to summarize her discourse below & apply it to my heuristics.

In avoiding both modalism & tritheism, while remaining consistent in trinitarian predication, one must recognize three modes of identity. Unlike modalism, which refers to a single object existing in one of these modes, a modal identity entails one object as being the same as another object in one of the modes of identity.

  • Essentially identical objects share the same essence (extensional identity).
  • Personally identical objects share the same properties & definitions (intentional identity).
  • Formally identical objects share a genus, sufficiently similar to be placed therein.

(Abelard originally distinguished extensional from intentional identity.)

The above modes of identity can be applied to the trinitarian logic of the Athanasian Creed, but this divine syllogistics collapses when applied to existents, where Aristotelian syllogistics, instead, apply.

My modal schema, influenced by Peircean categories, where

Being > Reality > Relations > Existents

roughly & analogously maps to these modes of identity

Essential | Personal | Formal | Creatures

employing a predicate or propositional logic, which is meta-logical (while Aristotelian syllogistics employ a term logic).

See:
https://paxamoretbonum.wordpress.com/2018/08/26/simply-divine-or-a-divinity-fudge-cooking-with-dionysius-scotus-peirce-aquinas-palamas/

Also see:

So, Trinitarian discourse can be affirmed as formally consistent and roughly maps, heuristically, to our meta-logical categories.

Still, that affords us only analytical conceivability, a rather minimalist intelligibility?

Can a bridge be constructed to Aristotelian syllogistics? that we might gain some additional modicum of intelligibility?

Yes.

First, we would recognize that, for existents (creatures), only the formal mode of identity obtains and essential & personal predications do not (i.e. in Aristotelian syllogistics).

So, can Aristotelian syllogistics yet be extracted from the mode of identity framework mindful of where such predications obtain or not?

If so, our trinitarian logic needn’t be considered adhocery & unamenable to normal syllogistic logic. Instead, our reasoning regarding existents (creatures) would be a special case as a reduction of trinitarian syllogizing.

We should remain mindful that, in relating propria of the essence, idioma of the hypostases & energeia of the Trinity, per Abelardian modes of identity (essentially, personally & formally), even if we suitably predicate these realities using apophasis, analogy, gerundives & such and remain otherwise consistent —-
still, because we only ever use partial references and not exhaustively complete definitions, a radical incompleteness will still afflict our trinitarian discourse.
For example, even when we’ve managed to avoid paralogisms by properly attending to our modes of identity, in order to disambiguate our categorical predications of divine terms (thereby making explicit identity types essencialiter vs personaliter vs formaliter), while we will have saved some of our most meaningful intuitions, still, mystery will perdure.

While our Peircean-like categories analogously map to our Aristotelian, Scotist & Thomist categories (like quiddity, haecceity, ousia, hypostasis and such), it’s not counterintuitive that the dissimilarities — between all of our approaches to temporal being (Peirce, Scotus, Thomist, etc) and our approach to nondeterminate & self-determinate being (with three modes of identity) — will be located essentially & hypostatically vis a vis the modes of identity.

The categories of essential-hypostatic nondeterminate being (ad intra), where an act-potency distinction will not obtain, simply will not, by definition, correspond to temporally modal categories of essential-hypostatic determinate being.

It makes perfect sense, otherwise, to draw on the formal mode of identity to locate the similarities between, on one hand, the determinate effects of the divine energeia (essentially or substantially of ousia) & economy (personally or hypostatically of haecceities), and, on the other, those of created, determinate beings.

Is that not precisely what we find in the Palamitic distinction between essence & energies, Thomist distinction between esse naturale & intentionale, Scotus’ formal distinction and Peirce’s thirdness?

There’s a divine-creaturely nexus, a semiotic locus, where we can reason, abductively, from effects that are proper to no known causes, to putative causes, whether the Actus Purus of nondeterminate & self-determinate divine causes, or the acts in potency of in/determinate creaturely causes, both physical & metaphysical.

While we are often epistemically constrained, methodologically, unable to exhaustively define such putative causes, whether divine, metaphysical or even physical, this moderate realism affords us the prospect of nevertheless, really, making successful references – per a univocal mode of identity vis a vis effects.

That’s what my project has been about — establishing that our God-talk, including a classical trinitology, remains robustly intelligible & coherent:

See:
https://independent.academia.edu/SylvestJohn

https://paxamoretbonum.wordpress.com/2018/12/03/how-gelpis-inculturated-north-american-theology-graced-my-encounter-with-eastern-orthodoxy/
https://paxamoretbonum.wordpress.com/2018/12/04/classical-theism-doesnt-really-compete-tautologically/

Note re: leaps of faith

Monist
nihilism
pantheism

Dualist
panen-theism (dipolar or whole-part relation)
classical theism (created tehom – staged vs lapsarian)

Pluralist
pan-entheism (uncreated tehom)

Appendix – application to physical systems

1ns, 2ns, 3ns applies to particles & to systems, or to particles as triadic systems, and to systems of systems or meta-systems

As isolated quanta variously rest & interact, isolated systems variously rest & interact, formatively (1ns – entropic), trans-formatively (3ns – telic) & in-formatively (2ns – equilibric).

1ns or the virtual or intrinsic characteristics of an energy system = system energies’ “forming” = system energies’ intrinsic spontaneous changes of placement and/or of time = spatio-temporal waveform-ing or self-visualization or self-potentialities; approaching & realizing massless energy

2ns or the actual or characteristics of an energy system = system energies “resting” or existing or being or instant-aneously at an “instant” in time & place in space or materio-energetic characteristics (efficient/material) or self-actualization or self-actualities of authenticity of Here I Am, Lord or nonstrict identity; approaching nonenergetic mass but there is no energyless mass (asymmetry there, converse or transitivity not in play as energy is THE fundamental)

3ns or the real or extrinsic characteristics of an energy system = system energies “interacting” or “trans-forming” or be-coming or system energies’ extrinsic con-temp-oraneous changes of placement and/or of time or relating or the invitatory-participatory or spatio-temporal characteristics (formal/final) or “hold on, I’m coming!” or “I be coming!) as the I = true self or self-real-ization or self-realities of sustained authenticity of “I will go, Lord” or ultimate eternalization; approaching unique or designated mass-energy specifications

energy system = wave-particles
isolated, resting together, interacting

massless/massive particles

1ns isolated = no signal, only carrier or baseband-ing or pure potentiality or epistemically unmanifest &/or ontically isolated; approaching massless energy (e.g photon) – no frame in which an isolated photon has mass, i.e. no rest mass & no rest energy

2ns resting = signal or decoding or demodulation or epistemically manifest & ontically actual or acting/efficacious or approaching nonenergetic mass (e.g. rest mass or invariant mass) — all relative to an observer

3ns interacting = signal + noise or disturbance or modulation, or codes & errors, encoding or epistemic-ontic omelet of in/determinacy; eternalized as near-pure act or quasi- actus purus vis a vis approaching unique or designated materio-energetic specifications (e.g. )

How Classical Theism Avoids certain Sylly Syllogisms & Category Errors of some analytic & process theologians (& nihilists, too)

For starters, one mustn’t confuse meta-ontological phenomenologies and metaphysical ontologies, or quite simply that which is beyond being & being.

For another, one mustn’t confuse epistemic attributes and ontic properties.

Importantly, one must also not confuse nondeterminate, self-determinate, kenotically determinate & contingently determinate realities. In that regard, it might be best to engage Divine syllogistics by speaking in terms of essences, hypostases & formalities, while, analogically, employing quiddities, haecceities & quasi-formalities, when engaging Aristotelian syllogistics.

That’s pretty much it.

One can dig deeper, though.

To wit:

Meta-ontological categories of modal identity apply to nondeterminate, self-determinate & kenotically-determinate objects and include the essences, hypostases & telicities of such necessary realities.

This could include the ens necessaria of any meta-architectonic (e.g. materialist, pantheist, panentheist, classical theist, etc).

Such a necessary object can be identified either essentially or hypostatically or telically (formally) as attributes of any of those categories are, alone, sufficient to successfully identify such objects.

For determinate realities, only the meta-ontological category of telic (formal) modal identity applies. To successfully identify such contingent objects, essential, hypostatic & telic properties are all necessary, none – alone – sufficient.

For nondeterminate, self-determinate & kenotically-determinate objects, essential & hypostatic properties are epistemically unavailable, ontically occulted, in principle.

Hence, only vague attributes can be applied, such as, for example, divine propria, essentially, or divine idiomata, hypostatically.

For nondeterminate, self-determinate, kenotically-determinate & contingently determinate objects, telic (formal) attributes & properties afford, respectively, successful references & descriptions.

Hence, vague attributes can be applied, such as, for example, divine energeia, essentially, or divine oikonomia, hypostatically, in order to successfully refer to divine realities.

Also, for contingently determinate objects, precise essences & specific telicities can be applied in order to properly identify the (meta)physical properties that are necessary to successfully describe individual hypostases.

For such objects, beyond their modal identity & description, a dynamical modal ontology can be applied as various ontological categories represent different temporal acts in potency, for example, 1) hypostatic act of existence in potency to essence; 2) hypostatic efficient causation in potency to material causation; 3) telic formal causation in potency to final causation.

For nondeterminate, self-determinate & kenotically-determinate objects, beyond their modal identity & reference, their determinate effects ensue – not from acts in potency, temporally, but – from eternal acts.

Because of these distinctions, I prefer to distinguish eternal necessities from temporal contingencies by referring to the former in terms of essences, hypostases & telicities or formalities, the latter in terms of quiddities, haecceities & quasi- telicities or quasi-formalities. This approach flips that script which refers to divine telicities as quasi-formal (e.g. Rahner). It renders our metaphysical-talk metaphorical & our meta-ontological references as primally real. The path to authenticity thus involves eternalization or the transformation of quasi-telic temporal ends to the eternal ends of Divine Telos.

Amplification:

I think of modal identity in primarily epistemic terms, but it certainly also entails at least some vague ontological specifications (even when only via apophasis) & imparts some dispositional axiological implications.

This is to say that I believe that divine syllogistics regarding essential propria (e.g. truth, beauty & goodness) & hypostatic idiomata (e.g. Father, Son & Spirit) very much matter for our worship, our transformation & such.

Meta-ontologically, I conceive divine being as nondeterminate and/or self determinate, while contingent being presents as variously (in terms of degrees) in/determinate. I categorize in/determinate realities per a modal ontology, which recognizes its radical temporality.

Divine syllogistics & Aristotelian syllogistics intersect determinately, only in the category of formal modal identity. Otherwise, regarding modal identities, it’s a clear category error to equate divine essences & hypostases, for example, with contingent quiddities & haecceities, because they are otherwise distinguished as eternal vs temporal, as non- & self-determinate vs variously in/determinate, and so on.

In the category of formal modal identities, however, we can consider determinate effects, whether their causes are nondeterminate, self-determinate or in/determinate. Even allowing for divine determinate causes, still, those would be distinguishable from ordinary contingent determinate causes by their kenotic natures.

Divine determinate causes would include incarnational realities.
Divine determinate effects would originate from divine realities, including nondeterminate, self-determinate & kenotically determinate and would include, for example, vestigial effects in the gratuity of creation & theotic effects in the gratuity of grace, such effects as would otherwise be proper to no known contingent, determinate causes & which would be communicated via general & special divine revelations.

The Word remained what he was when he became flesh so that he who is over all & yet came among all through his humanity should keep in himself his transcendence & remain above the limitations of creation…he was alive even when his flesh was tasting death. (Cyril of Alexandria)

In the –

paterological ur-kenosis, the Father remained what He was in the generation of the Son & procession of the Spirit;

pneumatological kenosis, the Spirit remained the Holy Breath, when immanentized/presented in the gratuity of creation;

Christological kenosis, the Son remained divine, when incarnated/presented (via dyo/mia-physitism) in the gratuity of grace.

So kenosis has only ever entailed a qualified self-limitation or tzimtzum (not self-annihilation but self-contraction).

Formal identities of divine determinate realities (e.g. oikonomia & energeia) present via kenotic & synergistic trinitarian acts of the divine hypostases (personal identities), whether unoriginately nondeterminate, eternally self-determinate &/or kenotically determinate.

#############################

In what amounts to my pan-semio-entheistic theory of truth, I conceive five transcendentals per terms of an Ens Necessarium as Necessary Truth, Necessary Beauty, Necessary Goodness, Necessary Unity (Love) & Necessary Freedom. These five categories map to my conceptions of Lonergan’s conversions & imperatives as well as to a fivefold missiology, both pneumatological & Christological.

This is neither a Kantian nor transcendental Thomist approach, however, but grounded in a semiotic realism and advanced abductively from that naturalized epistemology, deriving from those participatory engagements with reality that rely on an axiological epistemology (per my Peircean-like theory of knowledge).

There’s a leap of faith required, to be sure, at an existential disjunction where nihilism, pantheism & classical theism present.

see Note Below
See: https://paxamoretbonum.wordpress.com/2018/12/04/classical-theism-doesnt-really-compete-tautologically/

Can one take my pan-semio-entheistic leap, within the contours of a classical theism, employing a logic that wouldn’t be considered adhocery & unamenable to normal syllogistic logic?

I believe so.

Conceiving my approach as a fallibilist abduction, then formalizing its phenomenology via a consistent predicate & propositional logic, employing modes of identity, we could establish that its reasoning regarding existents (creatures) would be a special case or reduction of the phenomenological syllogizing of my putative transcendentals.
Put more simply, creature-talk would employ metaphors of our normative Creator-talk, not vice versa.

My five transcendentals, then, will be imported into a classical trinitology. The conceptual bridges between it and Aristotelian logic have already been built by Sara Uckelman.

See: Uckelman, Sara L. (2010). Reasoning About the Trinity: A Modern Formalization of a Medieval System of Trinitarian Logic. In Logic in Religious Discourse. Schumann, Andrew Ontos. 216-239.

I will try to summarize her discourse below & apply it to my heuristics.

In avoiding both modalism & tritheism, while remaining consistent in trinitarian predication, one must recognize three modes of identity. Unlike modalism, which refers to a single object existing in one of these modes, a modal identity entails one object as being the same as another object in one of the modes of identity.

  • Essentially identical objects share the same essence (extensional identity).
  • Personally identical objects share the same properties & definitions (intentional identity).
  • Formally identical objects share a genus, sufficiently similar to be placed therein.

(Abelard originally distinguished extensional from intentional identity.)

The above modes of identity can be applied to the trinitarian logic of the Athanasian Creed, but this divine syllogistics collapses when applied to existents, where Aristotelian syllogistics, instead, apply.

My modal schema, influenced by Peircean categories, where

Being > Reality > Relations > Existents

roughly & analogously maps to these modes of identity

Essential | Personal | Formal | Creatures

employing a predicate or propositional logic, which is meta-logical (while Aristotelian syllogistics employ a term logic).

See:
https://paxamoretbonum.wordpress.com/2018/08/26/simply-divine-or-a-divinity-fudge-cooking-with-dionysius-scotus-peirce-aquinas-palamas/

Also see:

https://paxamoretbonum.wordpress.com/2018/03/23/mapping-metaphysical-distinctions-aristotelian-thomist-peircean/

So, Trinitarian discourse can be affirmed as formally consistent and roughly maps, heuristically, to our meta-logical categories.

Still, that affords us only analytical conceivability, a rather minimalist intelligibility?

Can a bridge be constructed to Aristotelian syllogistics? that we might gain some additional modicum of intelligibility?

Yes.

First, we would recognize that, for existents (creatures), only the formal mode of identity obtains and essential & personal predications do not (i.e. in Aristotelian syllogistics).

So, can Aristotelian syllogistics yet be extracted from the mode of identity framework mindful of where such predications obtain or not?

If so, our trinitarian logic needn’t be considered adhocery & unamenable to normal syllogistic logic. Instead, our reasoning regarding existents (creatures) would be a special case as a reduction of trinitarian syllogizing.

We should remain mindful that, in relating propria of the essence, idioma of the hypostases & energeia of the Trinity, per Abelardian modes of identity (essentially, personally & formally), even if we suitably predicate these realities using apophasis, analogy, gerundives & such and remain otherwise consistent —-
still, because we only ever use partial references and not exhaustively complete definitions, a radical incompleteness will still afflict our trinitarian discourse.
For example, even when we’ve managed to avoid paralogisms by properly attending to our modes of identity, in order to disambiguate our categorical predications of divine terms (thereby making explicit identity types essencialiter vs personaliter vs formaliter), while we will have saved some of our most meaningful intuitions, still, mystery will perdure.

While our Peircean-like categories analogously map to our Aristotelian, Scotist & Thomist categories (like quiddity, haecceity, ousia, hypostasis and such), it’s not counterintuitive that the dissimilarities — between all of our approaches to temporal being (Peirce, Scotus, Thomist, etc) and our approach to nondeterminate & self-determinate being (with three modes of identity) — will be located essentially & hypostatically vis a vis the modes of identity.

The categories of essential-hypostatic nondeterminate being (ad intra), where an act-potency distinction will not obtain, simply will not, by definition, correspond to temporally modal categories of essential-hypostatic determinate being.

It makes perfect sense, otherwise, to draw on the formal mode of identity to locate the similarities between, on one hand, the determinate effects of the divine energeia (essentially or substantially of ousia) & economy (personally or hypostatically of haecceities), and, on the other, those of created, determinate beings.

Is that not precisely what we find in the Palamitic distinction between essence & energies, Thomist distinction between esse naturale & intentionale, Scotus’ formal distinction and Peirce’s thirdness?

There’s a divine-creaturely nexus, a semiotic locus, where we can reason, abductively, from effects that are proper to no known causes, to putative causes, whether the Actus Purus of nondeterminate & self-determinate divine causes, or the acts in potency of in/determinate creaturely causes, both physical & metaphysical.

While we are often epistemically constrained, methodologically, unable to exhaustively define such putative causes, whether divine, metaphysical or even physical, this moderate realism affords us the prospect of nevertheless, really, making successful references – per a univocal mode of identity vis a vis effects.

That’s what my project has been about — establishing that our God-talk, including a classical trinitology, remains robustly intelligible & coherent:

See:
https://independent.academia.edu/SylvestJohn

https://paxamoretbonum.wordpress.com/2018/11/11/meaningful-god-talk/

https://paxamoretbonum.wordpress.com/2018/11/27/ive-been-through-the-desert-fathers-on-an-ousia-with-no-name-it-felt-good-to-get-out-of-the-reign-of-rationalism-with-the-help-of-the-cappadocians/

https://paxamoretbonum.wordpress.com/2018/11/28/much-ado-about-nihil-a-taxonomy-of-in-determinacies/

https://paxamoretbonum.wordpress.com/2018/11/29/my-mon-arche-i-tectonic-shift/

https://paxamoretbonum.wordpress.com/2018/12/02/in-dialogue-with-boyd-on-hartshorne-neville-on-divine-freedom/

https://paxamoretbonum.wordpress.com/2018/12/03/how-gelpis-inculturated-north-american-theology-graced-my-encounter-with-eastern-orthodoxy/
https://paxamoretbonum.wordpress.com/2018/12/04/classical-theism-doesnt-really-compete-tautologically/

https://paxamoretbonum.wordpress.com/2018/09/17/why-i-have-no-metaphysic/

Note re: leaps of faith

Monist
nihilism
pantheism

Dualist
panen-theism (dipolar or whole-part relation)
classical theism (created tehom – staged vs lapsarian)

Pluralist
pan-entheism (uncreated tehom)

Appendix – application to physical systems

1ns, 2ns, 3ns applies to particles & to systems, or to particles as triadic systems, and to systems of systems or meta-systems

As isolated quanta variously rest & interact, isolated systems variously rest & interact, formatively (1ns – entropic), trans-formatively (3ns – telic) & in-formatively (2ns – equilibric).

1ns or the virtual or intrinsic characteristics of an energy system = system energies’ “forming” = system energies’ intrinsic spontaneous changes of placement and/or of time = spatio-temporal waveform-ing or self-visualization or self-potentialities; approaching & realizing massless energy

2ns or the actual or characteristics of an energy system = system energies “resting” or existing or being or instant-aneously at an “instant” in time & place in space or materio-energetic characteristics (efficient/material) or self-actualization or self-actualities of authenticity of Here I Am, Lord or nonstrict identity; approaching nonenergetic mass but there is no energyless mass (asymmetry there, converse or transitivity not in play as energy is THE fundamental)

https://www.researchgate.net/post/What_are_the_worse_yet_enduring_misconceptions_about_mass_and_energy_in_special_relativity

3ns or the real or extrinsic characteristics of an energy system = system energies “interacting” or “trans-forming” or be-coming or system energies’ extrinsic con-temp-oraneous changes of placement and/or of time or relating or the invitatory-participatory or spatio-temporal characteristics (formal/final) or “hold on, I’m coming!” or “I be coming!) as the I = true self or self-real-ization or self-realities of sustained authenticity of “I will go, Lord” or ultimate eternalization; approaching unique or designated mass-energy specifications

energy system = wave-particles
isolated, resting together, interacting

massless/massive particles

1ns isolated = no signal, only carrier or baseband-ing or pure potentiality or epistemically unmanifest &/or ontically isolated; approaching massless energy (e.g photon) – no frame in which an isolated photon has mass, i.e. no rest mass & no rest energy

2ns resting = signal or decoding or demodulation or epistemically manifest & ontically actual or acting/efficacious or approaching nonenergetic mass (e.g. rest mass or invariant mass) — all relative to an observer

3ns interacting = signal + noise or disturbance or modulation, or codes & errors, encoding or epistemic-ontic omelet of in/determinacy; eternalized as near-pure act or quasi- actus purus vis a vis approaching unique or designated materio-energetic specifications (e.g. )