Semiotic Appropriation of Cyril, Maximus & Bulgakov in terms of cosmotheandric self-revelation

Might we semiotically appropriate Cyril, Maximus & Bulgakov per a heuristic of cosmotheandric eternal divine self-revelation, manifestation, exemplification & signification – to interpret the eternal ad intra in processio per the Monarchy of the Father & the personal taxis and the eternal ad extra in missio per the Incarnation & Creation?

The divine will has satiated each human person’s intellect & will with His primal Truth & Goodness, as He constitutes each of us, originally, as everlastingly abiding images of God.

We thus come into the world already drinking from our saucers of God-possession because our cups of subjective beatitude have overflowed from the very beginning for each of us.

As such, our primary nature is gifted with an intrinsically absolute lovability that can neither be enhanced nor diminished. We thus mirror the immutable intrinsic perfection & aesthetic intensity of the divine esse naturale.

Whatever else may be going on, self-constitutively, as we co-creatively cooperate in growing our secondary natures per degrees of virtuosity from image to likeness, there’s a revelatory dynamic, whereby we manifest Christ ever more clearly, signify Christ ever more consistently, glorify Christ ever more brilliantly, thereby participating ever more illuminatively in objective beatitude.

We thereby reflect the mutable self-revelatory exemplifications & aesthetic scope of the divine esse intentionale’s incarnational manifestations of – not only 

the Christo-Pneumatological particular presences mediated by special revelations via the missions of the Logos, which assumes creation’s forms that it might exemplify divinity through enhypostatic embodiment, icons, names & symbols in the divine gratuity of grace, but –

the Pneumato-Christological universal presence mediated by general revelations via the logoic processions, which in-form creatures that they might signify divinity through their shadows, vestiges & images of & likenesses to Him in the divine gratuity of creation.

That’s the Precis for my

PanSEMIOentheism –
A Neo-Chalcedonian, Franciscan, Cosmotheandric Universalism

In a sense, I actually adopt a neo-Báñezian stance re the primary nature of human persons as imagoes Dei, on whom Providence acts – not only formally & existentially, but – in an efficiently causal way that radically determines, i.e. predestines, us for everlasting life, eschatologically. There would be no hint of eternal conscious torment, as my move entails the same logic as Oliver Crisp’s Reformed universalism (cf Deviant Calvinism).

It’s otherwise in regard to our theotic trajectories where divine kenotic condescension prescinds from acting via efficient causes on our wills as each personal act either grows our secondary virtuous natures & is eternalized via synergy w/Energeia/logoi or is otherwise destined to lapse into a self-annihilating nothingness, when evil’s parasitic existence loses its hosts, leaving no eternal residue.

What’s at stake in these relatively free choices (acts limited by potencies; Scotistic & Maximian libertarian conception) are the degrees of virtue eternalized in our secondary nature, the aesthetic scope of our own objective beatitude, where we’ve grown in likeness to God. Whether that scope can grow post-mortem or not, I have no a priori reason to suggest why not. Nor any reason to insist it must (due to libertarian personal freedom). It may be, under any scenario, that we’ll begin our eternal sojourn, in terms of glory, by variously populating the firmament as tiny votive candles or blazing helioss and every degree of objective beatitude in between.

The Incarnation, then, however soteriologically efficacious it remains, was in the cosmotheandric cards from the get-go & not occasioned by some “felix” culpa. What’s at stake is the divine will’s freely loving expansion of aesthetic scope (not intrinsic perfection) by our free creaturely participation with energeia & logoi, correlatively growing our objective beatitude. The eschatological synergistic marriage of that divine aesthetic scope (Sophia) & creaturely objective beatitude (sophia) constitutes the Wedding of the Lamb.

There was no divine dice roll or counterfactual discursive analysis by the divine intentionale discerning a best possible world, a clear category error, as any divine mutable acts & passible relations only ever determine alternative outcomes from among an infinite array of aesthetically equipoised optimalities.

Go ahead, ask, and you shall receive – blessings in a manner greater than which can not be conceived without sacrificing or exhausting the integrity & coherence of the character of our infinitely merciful God as revealed, even now, by Mary’s boy, Jesus.

IF

natures aren’t self-subsistent

infinite divine & finite human natures are ontologically analogous

divine & human persons are semantically univocal

persons are integrated, singular wholes, whose natures don’t compete

participable logoi of humanization & deification are metaphysically identical

Christ assumes, what we become, in the fullest expression of human nature

Christ exemplifies, but we signify, divine nature

THEN

Who and what was Mary?

If Origen, Athanasius, CappBros, GNaz, Cyril, Cyrillian Chalcedonians including the Neo-Chalcedonians, Leontius of Jerusalem (enhypostaton, communicatio idiomatum, double birth, theopaschism) & Justinian (Logos) & Maximus (Life of the Virgin) were correct, then, of course,

Mary was the Mother of God.

Feast days and elaborate prayers to Mary abounded in Constantinople, after she was declared God-Bearer in 431, and veneration of the Theotokos was at its peak in the reign of Justinian, builder of the great Hagia Sofia, not long before Maximus was born.

Maximus’s Mary, A Minister, Not Just an Icon, by the late Sally Cunneen

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