A Theological Anthropological Meta-Heuristic for a Neo-Chalcedonian Cosmotheandric Universalism

A Grammatical Heuristic for the Hypostatic Union:

Person or hypostasis is primary, whether divine or human.

Christ, the person, the Logos, has an essential divine nature and a secondary human nature.
His assumption (becoming) of the latter humanizes the Logos.

The essential nature of human persons is identical to Christ’s secondary nature, but it is not a nature each person fully exemplifies or realizes, initially. It is a nature we become. That
becoming for us constitutes our deification.

The identical uncreated logoi (divine volition & energeia) that humanize the Logos, deify the
human person.

Christ is constituted by & fully exemplifies the divine & human natures.

Human persons are constituted by the same human nature, only progressively so, I would
suggest, participating in the divine nature as vestige, then image, then likeness, thereby only
signifying” the divine nature which is analogous to the human nature, which different
persons realize to varying degrees.

So human nature is analogous to the divine nature, participating as an effect proper to its
cause, resembling it to varying degrees, so signifying (semiotically) vestige, image & ,
eventually & hopefully likeness. That essential nature, when fully realized, would be identical to the human nature assumed by the Logos.

These are grammatical heuristics. BYOM (Bring your own metaphysic!)

Given that heuristic for relating the divine & human natures in the Hypostatic Union, what constitutes this shared human nature – cosmically, noetically & logically?

For every noetic form of knowing there is a corresponding form of logical engagement, as these epistemic approaches engage every aspect of our donative reality via probes that are methodologically autonomous but axiologically integral: descriptive, interpretive, evaluative, normative & contemplative. [1]

Human Agency Acts:

1) Cosmically, as vestigium Dei or Human Being, which reflects the cosmos, involves existential causes in potency to probabilistic essential causes, which include probabilistic telic realities-

teleopotent (veldopoietic),

teleomatic (cosmopoietic)

teleonomic (biopoietic) &

teleoqualic (sentiopoietic).

Divine Causal Joint:
The Spirit operates here via the Gratuity of Creation

2) Noetically, as an imago Dei or Willing Human Person, which reflects the Divine Nous of the divine esse naturale and involves efficient causes in potency to probabilistic material causes as

kinetic (dynamical) and constituting the will, which is teleological (sapiopoietic) and which responds [2] per innate nous, intellectus or sapienta, which can assent, refuse or remain quiescent (absence of refusal) & which engages

descriptively via the

perinoetic (empirical);

interpretively via the

dianoetic (logical), aporetic (diastemic), epinoetic (apophatic), & ananoetic (metaphysical);

evaluatively via the

anoetic (affective) ;

normatively via the

deonticnoetic (moral & prudential); and

contemplatively (receptively) via the

metanoetic (theotic).

Divine Causal Joint:

The Spirit willingly operates via the Gratuity of Grace on human persons as

vestigia Dei thru divine energeia through their teleopotent (veldopoietic), teleomatic (cosmopoietic), teleonomic (biopoietic) &
teleoqualic (sentiopoietic) natures (generally considered exceptional or miraculous), thereby effecting all manner of existential causes (which are efficient causes but not distinctly human) and as

similitudines Dei thru divine energeia through their semiotic natures, thereby effecting all manner of formal causes in utterly efficacious but ineluctably unobtrusive ways.

But the Spirit, condescendingly, refrains from operating on (coercing) the human will via any manner of distinctly human efficient causes (contra Reformed & Báñezian anthropologies). So the Spirit will not operate via the Gratuity of Grace without the human will’s assent or quiescence, as it will not coerce one who refuses to cooperate with Grace.

3) Logically, as a similitudino Dei or Human Becoming, which reflects the Divine Logos of the divine esse intentionale and involves formal causes in potency to probabilistic final causes as

phronetic (autonoetic) and constituting reason, which is teleological (scientiopoietic) and which responds [3] per logic or ratio, which can progressively transmute the will (metanoesis) by engaging

descriptively via the

empirical (perinoetic);

interpretively via the logical (dianoetic), diastemic (aporetic), apophatic (epinoetic) & metaphysical (ananoetic);

evaluatively via the

affective (anoetic) ; and

normatively via the

moral & prudential (deonticnoetic); and

contemplatively (receptively) via the

theotic (metanoetic).

Divine Causal Joint: The Spirit operates here via the Gratuity of Grace.

A Gelpian-Lonerganian Architectonic – a missiological meta-heuristic

Be attentive, orient, describe, truth, final causes, eschatological, protological, transjective necessity or Ens Necessarium – analog of paterological uniqueness

Be intelligent, empower, interpret, unity, efficient causes, ecclesiological, interpretive, intersubjective intimacy – analog of hypostatic unity

Be reasonable, sanctify & consecrate, evaluate, beauty, formal causes, soteriological, evaluative, charismatic, harmonic, unified self as intrasubjective integrity – analog of mystical, creaturely-divine, sophianic union

Be responsible, sustain, nurture & heal, norm, goodness, material causes, sacramental, ethical, normative, interobjective indeterminacy – analog of essential unicity

Be in love, save, contemplate, freedom, existential causes, synergy, sophiological, liberational, theotic, intraobjective Logos-logoi identity – analog of unitary energeia


[1] These furnishings of the human epistemic suite correspond roughly to Lonergan’s transcendental imperatives and eightfold functional specialties, as explicated elsewhere in my Retreblement.

[2] Noetic responses roughly correspond to aspects of “knowing” as, for example, Newman’s illative sense; Polyani’s tacit dimension; Maritain’s connaturality; Fries’ nonintuitive immediate knowledge; Peirce’s abductive instinct; Aristotle’s intuitive induction; even noesis as pistis or faith.

[3] Logical responses roughly correspond to a more reflective engagement of existence’s donative realities, which are apprehended more inchoately when appropriated, noetically.

This is a companion piece to my Retreblement – a Systematic Apocatastasis & Pneumatological Missiology per a Neo-Chalcedonian Cosmotheandrism

Also to my Cosmotheandric Universalism

NeoChalcedonian Cosmotheandric Universalism

Because the Incarnation eternally proceeds from – not the divine nature as an essential necessity, but – the divine will as a volitional inevitability, therefore 

occasioned – not by some felix culpa, but – from the cosmotheandric get-go,

apocatastasis less so seems intended as some “restitutio in pristinum statum” and moreso seems to me

an indefeasible proto-logical entailment, hence eschato-logical inevitability.

Finite persons are constituted via acts in potency, divine persons by pure act. As such, Jesus eternally humanizes the Logos and deifies human nature via the cosmotheandric incarnation, thereby implicating several types of participation per distinct but analogous forms of dynamical perichoreses:

1) trinitological between the divine persons;

2) Christological in the hypostatic union;

3) cosmological in vestigia Dei;

4) anthropological in imagoes Dei; &

5) theotic in similitudines Dei.

Through those Trinitological & Christological perichoreses, divine persons “exemplify” the divine nature.

Through those cosmological, anthropological and theotic perichoreses, human persons “signify” the divine nature.

These eternal cosmotheandric realities thus constitute the proto-logical contours of all paterology, Christology, pneumatology, Trinitology, anthropology, ecclesiology, soteriology, sacramentology, sophiology, missiology and eschatology.

These proto-logical contours logically advert to no such reality as “evil.”

While, temporally & ephemerally, privations of goodness can obtain ontologically via a “parasitic existence,”  eternally, no coherent accounts of oikonomic condescension or kenotic tzimtzum could abide same and remain logically consistent and existentially congruent with the integrally related  & inherently consonant divine logics as are revealed in our Scriptures, celebrated in our Liturgies & Devotions and realized in our Theoses.

Eternally perduring parasitic existences would render unintelligible every divine logic: proto-, Christo-, anthropo-, soterio-, ecclesio-, sophio- and eschato-

This is all developed systematically in:

Retreblement – a Systematic Apocatastasis & Pneumatological Missiology per a Neo-Chalcedonian Cosmotheandrism


By existentialist & personalist, I mean that the predicate of existence (entitative existential quantification) will precede any of essence & energy & that any theory of triadic naming (semiotic-like) will be more fundamental than any emergentist theory of triadic terms.

So, any entity, person or hypostasis is more fundamental than essences or energeia (relations).

Absolute and nonstrict identities re determinate realities will have derived from a more fundamental relative identity re nondeterminate & self-determinate realities in our realist metaphysic.

Similarity & difference must be dynamically related via constitutive functional relations of formal identity, which is quidditative for determinate realities but not nondeterminate.

Three name theory will employ both existential & universal quantification but no universal qualification for nondeterminate & self-determinate realities.

Three term theory employs existential & universal quantification; also – the universal qualification of our irreducibly triadic propositional modal ontology; as well as propositional object in/determinacy for determinate realities.

ERGO, per our emergentist (participatory) dynamic, neither essences nor relations will infinitely regress for they will have ultimately derived from, participated with and been formally identified in relation to primal energeia or primal relations or primal logoi of a primal Logos.

This avoids both a pantheism and theopanism because the determinate realities of this emergentist account will have derived – neither from primal entities, themselves, nor a primal essence, but – the primal will of Persons, Whose divine haecceity refers (indexically) to hypostases in their otherwise indescribable, unqualitative, indefinite hereness & nowness.

What, then, of the “stuff” we’re made of, much less the stuff of which divine persons were begotten (& not)?

Well, it’s not as if our account has no antinomial residue. It’s consistent but incomplete, which is an architectonic feature not a positivistic bug.

While for material determinate realities, matter, alone, suffices to individuate hypostases, even when only metaphorically & analogically, the taxonomy of immaterial determinate realities (human persons, because we are analogical images of the divine persons), can only employ a naming strategy that recognizes “that, when & where” each of us, ultimately, came to be in our thisness, hereness, nowness (even in some form of eternal simultaneity).

Who each person is remains, ultimately & ineluctably, indescribable, unqualitative and indefinite!

A contemplative pause, then gaze, then stance with respect to any beloved accesses this truth.

What we do profess is that we know from Whom and Why we emerged.

And our participatory metaphysic suggests, with its inescapably vague (in/definite) and inescapably general (not specific) terms and modal ontology, How.

Some of us learned this in our catechisms when we reached the “age of reason” prior to our Holy Communion:

“Who made us?” and “Why?”.

Only a participatory process of Anamnesis (concelebration), which facilitates forgetting, at least, some of what we learned in our Age of Enlightenment, will get us back in touch with those fundamental truths, which are more so Christological, much less so philosophical.

I’ll now turn to making a list of things to forget.

Feel free to submit. For starters:


God Out the Dock

All the talk of defenses & theodicies vis a vis the problem of evil, which are more vs less on point (though not reckoning in my universalist logic), bring to mind an analogous criminal paradigm.

A general theory of crime, classically,
must involve a rational will. A given crime involves a set of facts, evidentially. A
particular case theory interprets those facts.

Logical defenses can represent interpretive case theory arguments, including whether or not there was a crime.

Theodicies represent evidential arguments
for specific facts, which might beg explanations.

An incredibly weighty form of substantive, positive evidence is good character. It needn’t be weighted in the context of other matters. That is to say that it needn’t be considered in the context of other evidence but is an independent factor that can, by itself, engender reasonable
doubt or produce a conclusion of innocence.

Jury instructions make clear that the law recognizes that a person of good character is not likely to commit a crime contrary to that person’s nature, so, that person’s character or nature can
require a verdict of not guilty.

So, while theodicies are repugnant & defenses can be merely adequate
(understandably, nevertheless, important to many), neither are necessary to take God out of the dock, if He can assemble great cloud of (character) witnesses.

I suspect that’s how many of us roll.