“Samenesses & differences in relation” reduce to Sophianic I-Thou-nesses

The Onenesses of emanational & personal relations variously present as different types of embodied antinomies (semiotic ententional – absential relations) via the

paterological uniqueness or monarchy,

essential unicity or simplicity,

unitary energeia or trinitologically,

hypostatic union or christologically &

sophianic unity or cosmotheandrically,

all constituted by “samenesses & differences in relation” that reduce to I-Thou-nesses.

Beyond the analogy of being, essentially, & energeia, relationally, the Logos-logoi identity constitutes a mereology of hypostases, personally – not of static substances, ontologically, but of dynamical actors acting, synergetically. eg lords a leaping, pipers piping, lovers loving.

It’s like the 12 Days of Christmas, only substitute the beatitudes in this hypostatic mereology of participators participating.

Greater than the sum of its parts (every creature!), the bidirectional synergy of this Whole is asymmetric, e.g. Jesus ascended, Mary was assumed.

God IS with us, Emmanuel!

And that, Alfie, is what it’s all about!

Merry Christmas!

Notes on synergies as analogical perichoretic coinherences

vertical (or essential causal series) paterological monarchical emanational relational-synergy, ur-kenotic

horizontal trinitological tri-hypostatic-synergy; or personal relational-synergy

vertical (self-determinate) christological hypostatic-synergy – a descent; kenotic

horizontal cosmotheandric pluri-hypostatic-synergy- a diffusion

In Universalism’s Renaissance, Charges of Rationalism Stick Less Often than Many Imagine

In Universalism’s Renaissance, Charges of Rationalism Stick Less Often than Many Imagine

Per Lonergan’s functional specialties, we proceed from foundations (exegetical, liturgical & historical) & doctrines (creedal) through
systematics (theopoetic & metaphysical idioms) in the service of communications (pastoral, homiletics & missiology).

That’s to recognize that, theologically, we proceed from the normative & evaluative through the interpretive to the descriptive.

So, any charge of rationalism is basically suggesting that one has made one’s metaphysic the normative foundation of one’s theological conclusions, when it otherwise should merely be providing an interpretation of revelatory foundations & doctrines, mostly for translation purposes, communicatively.

This is to agree, then, that one’s universalism must derive, for example – not from Neo-platonic metaphysics, but – from Scripture, Eucharistic prayers, Patristics and the Creeds to yield, for example, a Christianized Neoplatonism. Otherwise, what one might embrace could be a Neo-platonized Christianity.

Now, charges of rationalism, caricaturizing both East & West, are nothing new, e.g. Orthodox mysticism vs Latin rationalism. What might be novel, though, would be any tu quoque-like reverse application of the so-called de Regnon paradigm (sounds like a Championship Wrestling maneuver off the old theo- turnbuckle?). For example, one might suggest that it’s some rationalism that must be grounding another’s universalism, a priori rejecting the possibility that there might otherwise be a competing, defensible interpretation of revelation at its heart.

It does seem to me that the universalism of the East is precisely derived from Scripture & Tradition as rooted in & expressed by its Biblical exegesis, prayers of the Church & teachings of the Fathers. There are even those, both East & West, who hold that such an indicative universalist posture should be recognized as a valid opinion & acceptable minority position, even if not dogmatized.

And many of them suggest that the West has over-dogmatized much of its eschatology (e.g. purgatory & hell), in general, and post-mortem anthropology, in particular. As a matter of fact, regarding the latter, too much of it represents the dogmatization of elements of a highly speculative angelology (e.g. irreversible choices). It would be tempting to call that a rationalism, i.e. proceeding from a metaphysic, but the alternate interpretation – that it’s an over-dogmatization – is both more charitable & likely more correct? In other words, it otherwise entails a more or less defensible interpretation of revelation that’s being explained metaphysically rather than a metaphysical stance that’s being turned into an anthropological conclusion, theologically.

One practical takeaway might be that we best resist facile caricatures of competing theological stances, as they are often tantamount to arrogantly insisting that another’s theologoumenon clearly must represent a rationalistic philosophical grounding because, after all, it couldn’t possibly have Scripture & Tradition at its heart, at least, not given my infallibilist interpretation!

Universalism – a qualified defense of both indicative & subjunctive apokatastasis

Regarding universalism, I’ve long held a view that’s situated somewhat between that of DBH & Paul Griffith’s.

With DBH & others, I reject how facilely notions like compatibilist & libertarian are so often used. But, I resonate w/Scotus & Maximus & (mis?)appropriate them as moderately libertarian.

I recognize “who we are” existentially & essentially per our primary nature as wholly determined by God, ie as imagoes Dei. With Maritain, I reject ECT because I believe in an indicatively universal apokatastenai, which restores our primary nature, necessarily, such that we’ll no longer be choosing “between” higher & lesser goods, post-mortem.

That’s distinct, then, from “who we can become” formally & finally per our secondary natures as self-determined by us, ie as similitudinae Dei. I thus believe a subjunctively universal apokatastasis is defensible as a theologoumenon and that it involves the theotic realization of our secondary natures, probabilistically, as we choose “among” eternal goods, post-mortem.

So, what’s at stake, self-determinately, can never entail “being who we are” as imagoes Dei, as if we could ever self-annihilate that which remains everlastingly & intrinsically good, but is rather “becoming who we could” as likenesses of God.

What’s at stake, then, are degrees of intimacy & objective beatitude.

I depart from that defensible theological opinion (subjunctive universal apokatastasis), though, because it seems that the same mercy & graces that Maritain invoked to defend an indicative universal apokatastenai, in my view, would also implicate an indicative universal apokatastasis, wherein we will forever self-determinately choose “among” eternal goods, passing from glory to glory, just not “between” higher & lesser goods.

At bottom, we are – not absolutely, but – only ever relatively free. As finite creatures, we can’t justly be dealt infinite punishments, whether ECT or annihilation. As a person in solidarity with humankind, but, especially as a parent, I can’t countenance either as they’re both, to me, aesthetically repugnant, relationally abhorrent & morally unintelligible. They don’t comport with the nature of God revealed in the Incarnation.

As for my model, I don’t know how theosis would work post-mortem without the epistemic & axiological distancing that’s integral to our experience of freedom, temporally. Perhaps we’ll only be choosing among eternal goods & not between being & well being. It may be that our temporal sojourns self-determine our degrees of subjective beatitude (aesthetic intensity), even as our eternal self-determinations realize various degrees of objective beatitude (aesthetic scope).


God Ordains Epistemic Distancing toward the end of Our Co-creative Self-determination but that doesn’t make sin necessary

Types of Causal & Explanatory Eliminativisms per Aristotelian Causes & Lonerganian Imperatives

Types of Causal & Explanatory Eliminativisms per Aristotelian Causes & Lonerganian Imperatives

Eliminative Nihilism is ignostic regarding existential causes & any explanatory that. It violates the imperative to be & denies transcendent being. Lord, give me only your love

Eliminative Nominalism is ignostic regarding essential causes & any explanatory what vis a vis attending, descriptively. It violates the imperative to be attentive & denies transcendent truth. Lord, give me your grace

Eliminative Voluntarism is ignostic regarding efficient causes & any explanatory who vis a vis intelligence, self-transcendently. It violates the imperative to be intelligent & denies transcendent freedom. Take, Lord, receive my entire will

Eliminative Relativism is ignostic regarding material causes & any constraints on (explanatory *) when or where vis a vis responsibility, normatively. It violates the imperative to be responsible & denies transcendent goodness (in terms of ordinacy, ie lesser & greater). Take, Lord, receive all my liberty

Eliminative Materialism is ignostic regarding formal causes & any explanatory how vis a vis reasonableness, evaluatively. It violates the imperative to be reasonable & denies transcendent beauty. Take, Lord, receive my memory

Eliminative Pragmatism is ignostic regarding final causes & any explanatory why vis a vis relationships, interpretively. It violates the imperative to be in love & denies transcendent unity. Take, Lord, receive my understanding

  • One can substitute “constraints on” for explanatory.
  • the material is that which takes up space-time

Final Word

The above is intended as an informal heuristic to foster reflection and unavoidably includes some rather facile, although not wholly indefensible, conceptual mappings.

The major practical upshot, consistent with all of my musings, is that metaphysical ignosticisms enjoy no epistemic warrant. One adopts any of these eliminativisms at the peril of self-subverting their own stance via parody.

One problem faced by every type of eliminativism – nihilism, nominalism, voluntarism, relativism, eliminative materialism or vulgar pragmatism – is that, taken as a system, it will self-subvert through parody.

Contra Wittgenstein – He should’ve said: It’s not “only” how things are but that & Who things are, which is the mystical.

For reality’s enchantments pertain to the reduction of – not only essences by existential acts, but – final & material potencies by formal & efficient acts.

This is to say that, among other epistemic [methodological] limitations & ontic [putative in-principle] occultations, that reality’s shot through with Godel-like constraints & infinite semiosis vis a vis all axiomatizing aspirations & [inescapably informal] interpretations.

This applies to explanations of – not just putative primal realities that lend themselves, undecidably so, to competing alternative axiomatic accounts of initial, boundary & limit conditions, but – EVERY instance & set of samenesses & differences that participate in relationship.

By “undecidable” we refer to a strictly logical undecidability vis a vis competing accounts, which otherwise get adjudicated pragmatically in terms of existential actionability & relationship enhancement, ie via an equiplausibility principle & not per some vulgar pragmatism.

Modally, the essential samenesses are rooted as possibilities from the past (primary natures), the materially individuated (& or haecceity-like) differences as present actualities (hypostatic natures), which formally participate, relationally, toward a future finality (secondary natures).

The creatio ex nihilo & analogy of being remain necessary but insufficient without creatio ex Deo & hypostatic identities

The paterological uniqueness (protological) of the monarchy culminates in the sophianic union (eschatological)

not only per our co-creative formal acts, which participate imitatively in the creative (ex nihilo) essential unicity, but –

per our co-creative existential & efficient acts, which participate substratively in the emanational (ex Deo) hypostatic unity,

all manifested by the unitary energeia.

My principle of retreblement triadically integrates: entities, relations & essences; existential, efficient & formal acts, etc.

Per Olivier-Maurice Clément‘s trinitarian anthropol­ogy

man [born in the divinity as God is born in the humanity] is called, to use the expressions of Soloviev, to extend the God-man in a creative way into the ‘God-manhood’, the ‘God-universe’.

Classical theism, approached in terms of an analogy of being, then supplemented by 

pan-entheistic accounts of analogous mutual indwellings, per creatio ex nihilo,

solves two of the classical “problems of beginning” – infinite regression & circular referentiality.

To address the problem of causal disjunction, it must be further supplemented by a mereological panen-theistic account of hypostatic identities per creatio ex Deo.

While this unavoidably leaves residual problems of beginning, like those of question begging & tautology, the account, nevertheless, thereby enjoys an epistemic parity with all competing stances (including nihilisms).

Faced with the choice between inconsistency & incompleteness, the good money has always bet on being consistent (per Stephen Hawking).


I will share an excerpt from Dong-Sik Park’s 2012 dissertation, “The God-World Relationship Between Joseph Bracken, Philip Clayton, and the Open Theism,” and offer some comments, after.

With regard to freedom, Schelling explains it in the relation between individual and whole, saying that although an individual part is only possible within the whole of an organism, it has its own life or freedom for itself. In the relation between God and the world, the procession [Folge] of things from God is God’s self-revelation and God can only reveal himself to himself in free beings acting on their own, because there is no
ground other than God. That is, whereas only what is free is in God because it is free,
what is not free is necessarily outside of God because it is not free. In the sense, Schelling asserts that “The beginning and ending of this philosophy is freedom.” The freedom of the creatures is not dependent on divine choice, since the divine life essentially transacts with free creatures. As Berdyaev argues, freedom as such is not created, but rather is “a primordial principle of reality inherent in deity as such and in all concrete actualities. Thus the freedom of the creatures is against a false conception of divine omnipotence which suppresses or manipulates the freedom. Every kind of life is “a succession and concatenation of states,” since each previous state is the ground which bears potency of the succeeding state. This movement is even in the divine life.

My comments:

We must go beyond the creatio ex nihilo elements that implicate, for example, both an analogy of being, essentially, & synergy of energeia, relationally, to better account for the participatory dynamics of divine-creaturely agential interactivity.

The Logos-logoi identity introduces the creatio ex Deo elements that necessarily implicate, in my view, a mereology of hypostases.

This is not to introduce a robustly metaphysical root metaphor (e.g. an Aurobindian mereological panen-theism), but only a vague, perichoretic-like, meta-heuristic, (e.g. Bracken’s Divine Matrix), which respects the apophatic theo-anthropological contours that are required to properly honor the radically mysterious depths of every person, whose individuation derives from an irreducibly unique haecceity-like idioma.