Do we have Norms to Evaluate Trinitological Distinctions – like Fatherhood?

Syntactical References to Nondeterminate Being, meta-ontologically (neither physical nor metaphysical) — include

Being, Esse Naturale, Ousia & Quiddity, some say substantial or secondary substance

Reality, Esse, Hypostasis & Haecceity, some say primary substance or personal

Relations, Esse Intentionale, Energeia of Ousia-Economy of Hypostases & Trans-Formal Distinction, some say ad extra relational

And they roughly map, syntactically, via references to Determinate Being, ontologically (physical and/or metaphysical).

See:
https://paxamoretbonum.wordpress.com/2018/10/31/oremus-the-who-what-how-of-god-talk-or-let-us-pray/

We can refer to the substantial (abstract), personal (concrete) or relational distinctions of determinate beings, but we distinguish divine hypostases not substantially (as they’re nondeterminate) but relationally.

For example, ad extra & relationally, theosis implies a twofold theopoietic distinction, whereby energeia foster our creaturely participation in divine activities and the divine economy fosters our creaturely incorporation into Christ by nature?

And as we turn from a consideration of ad extra relations per Esse Intentionale, Energeia of Ousia-Economy of Hypostases & Trans-Formal Distinctions, what about trinitarian ad intra relations?

What can we meaningfully say of divine immanence, hypostatical plurality & character, personal distinctions, eternal generation & procession (necessarily & via esse naturale not intentionale), etc, as we next turn to such a question as:

What is distinctive of the Fatherhood?

We realize this how – through

• doxastic belief of what?

• epistemic understanding of what?

• gnostic participation & incorporation in what?

Of what regarding –

• Being? that’s nondeterminate, nontemporal, noncausal, nonoriginate, noncomposite?

• Hypostatic & Personal Properties? Derived – not being, but – identity?

• Relations ad extra & ad intra? energies of ousia? economic activities of hypostases?

Whatever relational distinctions (ad extra and/or ad intra) we aspire to articulate, meta-ontologically, whether onto-theologically or theo-ontologically, their meaningfulness should be evaluated by how well those distinctions foster the above mentioned theopoietic dynamics?

And we should employ norms that will gauge the degrees of effectiveness of those dynamics in terms of the very same secular & religious conversions that have been fostered by our Scriptural narratives & Liturgical traditions?

Haven’t those narratives & traditions, from of old, long oriented, empowered, consecrated, saved, healed & sanctified God’s People?

So, when we engage in speculative, systematic trinitology, in addition to our syntactical, semantical & syllogistic methods, we must also reason, contextually, from the trinitophanic encounters and theopoietic participations & incorporations gifted us by our time-honored theopoetic narratives & prayers?

Otherwise, we risk reducing our theology to sterile exercises in abstract logic, mere puzzles for intellectual musement?

Indeed, we aspire to pastorally elevate systematic theology, reaching for its mystical fruits, precisely by concretely grounding it in its mystical roots, or what William Johnston called the Science of Love?

Some prayers, hymns & readings do articulate, sometimes more or less explicitly or implicitly, meta-ontological arguments, trinitologically (or paterologically, christologically or pneumatologically), but those vague & general theological contours often leave a great deal of space for theological opinions?

To the extent such opinions aspire to offer meaningful (e.g. theotic) distinctions, we can ask of their authors what difference their distinctions might make in the life of prayer & dynamics of conversion, fostering believers’ participation in divine activities & incorporation into the Body of Christ?

Oremus – The Who, What & How of God-talk or Let Us Pray!

Our scriptures, sacraments, sacramentals, psalmody, hymns, liturgies, devotionals, oblations, works of spiritual & corporal mercy, when all embodied, dispositionally, in the unitive strivings of our sophiological trajectories, will grow our loving intimacy with God, others, the cosmos and even each in our relationship to one-self!

Little of that growth requires a depthful propositional grasp, onto-theologically or theo-ontologically, beyond the barest common sense understandings of our creeds, dogmas & general precepts, which certainly impart some meta-ontological implications per their general contours, though nothing requiring a specific ontology or given metaphysic.

Meta-ontologically, for those who do like to “go there,” while I could not begin to relate what Scotus, Palamas, Aquinas & Peirce ever really said or intended, for me these definitions will apply:

Freedom as authenticity, infinitely realized or progressively actualized

Univocity as semantic, applied to Peircean 1ns, possibilities (not real actualities), where noncontradiction folds but excluded middle holds in an indeterminacy of vagueness.

Formal distinction as applied to Peircean 3ns, probabilities, a final cause (potency) & formal cause (act), where noncontradiction holds but excluded middle folds in an indeterminacy of generalities.

Actualities as Peircean 2ns, a material cause (potency) & efficient cause (act), where noncontradiction & excluded middle hold

This modal ontology with its grammar applies to determinate realities that participate in being, reality & existence, where freedom & authenticity are temporally & progressively realized and potencies actualized.

Freedom & authenticity are infinitely realized only in the reality of the Ens Necessarium to which only a trans-formal distinction would successfully refer (as neither an act of existence nor other act-potency dynamics would apply).

Syntactical categories of essence (ousia or what?), esse (hypostases or who?) and activities (e.g. divine energies or how?) could successfully refer to both the Ens Necessarium & determinate realities and a semantic univocity even applied to their essence-talk, allowing for a modicum of meaningful, theopoetic God-talk (an infinite intelligibility), while otherwise precluding all but apophatic references (not only vis a vis who? & what? but also how? in an utter incomprehensibility) both onto-theologically & theo-ontologically, especially given our lack of a successful root metaphor, metaphysically (e.g. whether substantialist, personalist or relationalist).

It does seem that there’s a wealth of things we can meaningfully say metaphorically & theo-PO-etically, especially as we attend to the works & activities of God (esse intentionale) theo-POI-etically, as we participate in the manifold ways & means fostered by the activities of Uncreated Grace (esse naturale), observing how they transmute our experiences by infusing created grace, all ordered to theotic ends.

Primarily, then, what we can meaningfully say … are our prayers!

For those who do like to “go there,” seldom will you come across blog discussions better than these:

https://afkimel.wordpress.com/2016/06/27/the-essenceenergies-distinction-and-the-myth-of-byzantine-illogic/

https://afkimel.wordpress.com/2017/10/02/theosis-and-the-palamite-distinction-questions-concerns/#comments

A Systematic Theology of the Contemplative Stance – toward a Polydoxic, Pneumatological Missiology

A contemplative posture orients one’s disposition toward reality more than it offers propositions about reality. It more so norms “how” we see and less so describes “what” we see.

Contemplation effects metanoia, which includes intellectual, affective, moral, social and religious conversions. While these conversion dynamics are distinct from developmental growth mechanisms (for example, as described by Piaget, Maslow , Kohlberg, Erikson and Fowler, et al), they are not unrelated as they do foster those processes.

The conversions gift us horizon-situated dispositions, which

1) open our perceptions via an awareness that there’s more to any given reality than our own thoughts can suggest; via logos;

2) open our minds to recognize the intelligence on display in other interpretations of any given reality outside of our own social and political circles; via topos;

3) open our souls by expanding what’s reasonable to expect regarding any given reality beyond what our own feelings might suggest; via pathos;

4) open our hands by enlarging our sense of responsibility toward any given reality beyond our own moral and practical concerns; via ethos;

and

5) open our hearts to being in love with and beloved by God, others, the cosmos and even one’s self; via mythos.

See: Contemplative Being, Believing, Belonging, Desiring, Behaving & Becoming

These conversions gift us with what Lonergan described as human authenticity, when he articulated his transcendental imperatives: be aware, be reasonable, be responsible and be intelligent.

Still, what theorists like Lonergan, Maslow, Gerald May, Viktor Frankl and others all eventually came to understand was that self-actualization was in fact a by-product of self-transcendence (not the end-product of self-interested strivings). Any pursuits of self-actualization, authenticity, Enlightenment and such for their own sakes, i.e. as sought after end-products, would be self-defeating, frustrating their own realizations. Any who would aspire to be aware, reasonable, responsible and intelligent — would best realize those values by, first, being in love!

Without following the imperative to be in love, one could not realize sustained authenticity. Without seeking Enlightenment out of solidarity and compassion, rather than for one’s own sake, Enlightenment would forever elude one.

The contemplative stance, then, while mostly dispositional, does entail one universal, even if vague, propositional posit, which is that reality’s origin and end, being and essence, value and appeal, meaning and purpose, is love.

Thus contemplation, as entailed in the spiritual practices, asceticisms and disciplines across traditions, expresses a singular, orthodoxic, soteriological trajectory. This orientation goes beyond the norms of authenticity or of a suitable epistemic humility, dis-positionally, to also include, pro-positionally, a belief that reality is robustly relational. It warrants an existentially actionable interpretation that, wholly and thoroughly beloved, we simply must be loving. (As the children sing why they love Jesus … because He first loved me).

In many cases, through interreligious dialogue, we are discovering that, beyond this singular, shared, orthodoxic, soteriological trajectory, the great traditions and indigenous religions will otherwise diverge with pluralist, diverse, polydoxic, sophiological trajectories, which, more simply put, correspond to different ways of being in love with different aspects of reality, including God, others, self and cosmos.

This is to recognize that, in many ways, as we move beyond the vaguely spiritual to embrace more specific religious paths, it will not necessarily entail competing interpretations of reality but only complementary approaches to reality, which can be variously more inchoate or developed, more or less inclusive, variously emphasizing our unitary being or our unitive strivings, more or less suited to foster conversions and to sustain authenticity, more or less perfectly articulating truth, enjoying comm-unity, celebrating beauty, preserving goodness and growing freedom & love. I mean to say all of that in full consonance with Pope Paul VI’s proclamation, Nostra Aetate.

When institutionalized religions fail in fostering conversions and in sustaining authenticity, many followers will, understandably, retreat into a spiritual but not religious stance. When religions are at their best, though, well, we “see how they love one another” as they foster open minds, open hearts and open hands!

And we see where the quest, itself, becomes our grail; the risks of faith, hope and love, themselves, become our rewards; the journey, itself, becomes our destination; the spiritual process, itself, becomes our transformational product; the next good step becomes the entire recovery program; the commitment, itself, becomes our outcome; the prayer and sitting, themselves, become our consolation.

Life’s highest goods, alone, can thus be enjoyed without moderation, as the pursuits of truth, unity, beauty, goodness and freedom are, intrinsically, their own rewards. The contemplative stance embodies that real-ization. Good religion enhances it.

In science, faith & quotidian life, epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can normatively adjudicate any competing responses using the principles of reasoning under uncertainty.

The hermeneutical spiral, above, recapitulates Lonergan’s transcendental imperatives & functional specialties.

See: https://paxamoretbonum.wordpress.com/2017/12/13/contemplative-being-behaving-believing-belonging-desiring-becoming-an-outline-of-foundations/

To wit:

De-liberatively, regarding our references, descriptively & interpretively, epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can adjudicate, normatively, any competing responses, using the principles of reasoning under uncertainty, evaluatively.

De-liberatively (cosmos & mythos – be free, be loving, be-loved per both temporal & ultimate teloi) …

regarding our references …

descriptively (logos or perceptionbe aware in research & communications) & …

interpretively (topos or understandingbe intelligent in interpretation & systematics) …

epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can adjudicate …

normatively (ethos or actingbe responsible in dialectics & foundations), any competing responses, using the principles of reasoning under uncertainty

evaluatively,(pathos or judging & decidingbe reasonable in history & doctrines).

I must stipulate with Hart & Milbank that any rivalry between ultimate worldviews, say nihilist vs theological, cannot be logically coerced. Reality remains far too ambiguous for us & way too ambivalent toward us to compel belief through speculative reason, alone.

With the Thomists, I would insist that, even stipulating that nihilism has not thus been refuted, philosophy well demonstrates the reasonableness of natural theology as an equiplausible competing worldview.

For me, Thomism’s reasonableness remains indispensable over against any thoroughgoing fideism, much less, nominalism, idealism, voluntarism or relativism.

I do not receive Milbank as coming from some Thoroughly [Post]Modern Millie, but, instead, take (eisegetically) his postmodern critique as an admonition to avoid the temptations of dueling hyper-formalisms in countering those insidious –isms.

This is to recognize that —

no essentialistic framing will finally foreclose nominalism, descriptively;

no naïve realism will convincingly defeat idealism, interpretively;

no intellectualistic speculation will logically overcome voluntarism, evaluatively;

no absolutistic insistence will compellingly obviate relativism, normatively; and

no rationalistic appeals will definitively refute fideism, existentially.

But what amount to epistemic misfires for some are but caricatures for others, whose

1) descriptive probes include semiotic & moderate critical realisms;

2) interpretive heuristics employ a metaphysical fallibilism;

3) evaluative dispositions engage an irreducible triad of logos-pathos-ethos, e.g. Aristotelian eudaimonia, Augustinian beatitudo or Thomist summum bonum;

4) normative propositions allow some degree of ethical pluralism grounded – not in an insidious relativism or vulgar pragmatism, but — suitable epistemic humility, metaphysical fallibilism & moral probabilism ; and

5) philosophical preambula vault fidei past the threshold of equiplausibility.

Thomism’s reasonableness thus gets vaulted philosophically past the threshold of equiplausibility by the valid & coherent arguments of natural theology & natural law. (And its deontological conclusions should be considered at least as modest as its ontological commitments are tentative). There, philosophy culminates in either the theological preambula fidei & its general precepts or a nihilistic cosmogony.

Any “competing” theological or nihilistic mythos would come after a normatively justified existential leap.

Past this threshold of epistemic warrant, speculative reason yields to practical reasoning under uncertainty. The speculative arguments between essentialism & nominalism, realism & idealism, intellectualism & voluntarism, absolutism & relativism and fideism & rationalism have previously been transcended by a fallibilist, critical realism.

Normative justifications commence and can lead either to the fideistic, voluntaristic dichotomy of a theological versus nihilistic mythos or to an existential disjunction, where rational equiplausibility principles, albeit often implicit, adjudicate a decision to “live as if” that which is (more so, perhaps, they who are) the most life-giving & relationship-enhancing, the most beautiful & good, the most unitive & liberative, will — first & proleptically, i.e. proximately & temporally, as well as eventually & eschatologically, i.e. ultimately & eternally — also happen to be the most true.

This constitutes meta-discourse, however inchoate or implicit, whether variously held provisionally or confidently, yes, prior to special revelations, and yes, on tradition-transcendent grounds. Importantly, this needn’t be formal discourse or what can sometimes devolve into sylly syllogisms, but more often, via our participatory imaginations, comes from our common sense & common sensibilities, from connaturality, an illative sense, a tacit dimension, intuitions & informal abductions.

The most problematical arguments of natural theology are rationalistically grounded in naïve rather than critical realisms. The most problematical arguments of the natural law are a prioristic, rationalistic, deductivistic, biologistic, physicalistic & infallibilistic, especially as they move from general precepts to specific concrete norms, particularly because of epistemic hubris and the lack of a more inductive, personalist relationality-responsibility approach. But the abuse of natural theology & natural law is no argument against their proper use.

The questions that beg?

What constitutes the most life-giving, existentially?

How do we define & measure the most relationship-enhancing? The most unitive, interpretively & orthocommunally?

Where’s the most beautiful instantiated, evaluatively & orthopathically?

And the most good realized, normatively & orthopraxically?

And the most liberative, metanoetically & orthotheotically?

These are not questions that yield to an armchair cognitive map-making but which must actively engage participative imaginations that are naturally embodied, historically situated, socially embedded, culturally bound, politically immersed & transcendentally horizoned.

Of course it’s incredibly problematical to apply our ortho-metrics to competing worldviews, precisely because their instantiations are so very particular & traditioned.

But I wouldn’t want to defend the notion that nihilism remains in that competition?

Finally, Between an overly pessimistic Augustinian interpretation & overly optimistic transcendental Thomism, perhaps a Goldilocks theological anthropology can be articulated:

/https://opcentral.org/resources/2015/01/12/donald-l-gelpi-two-spiritual-paths-thematic-grace-vs-transmuting-grace-part-1/

https://opcentral.org/resources/2015/01/12/donald-l-gelpi-two-spiritual-paths-thematic-grace-vs-transmuting-grace-part-ii/

Gelpi recognized both as donative realities – a gratuity of creation & gratuity of grace, the Spirit’s universal presence (e.g. nomicities) & particular presence, where Grace is mediated via transmuted experience, where, for example, Kerygma matter immensely.

This discussion continues here:

https://paxamoretbonum.wordpress.com/2018/08/15/augustinians-thomists-nature-grace-politics-religion/

Where in the World is Sophia? —a Sophiological footnoteThe created grace Gelpi refers to would be constituted by reality’s actualized potencies, eternalized teloi (both temporal & ultimate teloi) of Peircean thirdness, efficient materialities of secondness, connaturalized indeterminacies of firstness, existentialized essences, formalized finalities, participatory intimacizations eternalized, all temporal realities coaxed forth Pneumatologically, Christologically & Paterologically via Divine Energies as would account for effects as would be proper to no known causes.

Every trace of human goodness, for example, eternalized, i.e. every beginning of a smile & all wholesome trivialities!

Whether interpreted in Platonic, Neoplatonic, Aristotelian, Thomist, Scotist, Palamitic or Peircean categories (and I cross hermeneutical bridges between them all), collectively & dynamically, these cumulative actualized potencies or eternally realized divine teloi may represent Sophia, who participates in the Divine Energies in a perichoretic Divine Dance.

In The Wisdom of God, Bulgakov spoke of two Sophias, one created and the other uncreated. She to whom I refer above would be the created Sophia in her participatedness. While I affirm the Divine Energies per a formal distinction, I must defer to others regarding the manner of viewing Sophia in Orthodoxy. And still wonder just how we might best account for ecstatic visions of Sophia.

See more re this theophany:

https://paxamoretbonum.wordpress.com/2018/08/14/essential-theophanic-putative-theo-ontological-aspects-of-human-divine-relations/

FINAL NOTE:

This body of work largely comprises my project, which I refer to as Pan-semio-entheism, because, as a systematic theology, while it is metaphysically realist, it prescinds from any given metaphysical root metaphor (substance, relational, process, experience, etc) to a phenomenological meta-heuristic.

See: Amos Yong With John Sobert Sylvest, “Reasons and Values of the Heart in a Pluralistic World: Toward a Contemplative Phenomenology for Interreligious Dialogue,” Studies in Interreligious Dialogue 20:2 (2010): 170-93

https://paxamoretbonum.wordpress.com/2017/12/13/contemplative-being-behaving-believing-belonging-desiring-becoming-an-outline-of-foundations/

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

https://paxamoretbonum.wordpress.com/2016/12/09/morrells-4-d-imax-rohrian-perichoretic-adventure/

https://paxamoretbonum.wordpress.com/2016/12/10/divine-dance-rohr-morrell-panikkar-oh-my/

https://paxamoretbonum.wordpress.com/2016/12/10/%e2%80%8bfrom-ontotheological-trinito-logical-is-ness-to-theopoetic-trinito-phanic-dance-ness-yes/

https://paxamoretbonum.wordpress.com/2016/12/10/perichoresis-as-vehicle-negativa-in-rohrs-divine-dance-a-trinito-phany-in-continuity-with-orthodox-trinito-logy/

https://paxamoretbonum.wordpress.com/2017/01/10/the-trans-formal-distinction-between-the-divine-essence-energies/

https://paxamoretbonum.wordpress.com/2017/01/10/epistemic-distance-the-greatest-good-as-divinely-willed-ends-in-an-anti-theodicy/

https://paxamoretbonum.wordpress.com/2018/06/18/maritain-murray-macintyre-milbank-a-medieval-integralist-walk-into-a-bar/

https://paxamoretbonum.wordpress.com/2018/07/10/a-semiotic-phenomenology-toward-a-more-ecumenical-trinitology-and-trinitophany/

https://paxamoretbonum.wordpress.com/2018/07/13/freedom-from-aquinas-to-modern-emergentist-semiotics/

https://paxamoretbonum.wordpress.com/2018/08/04/a-defense-of-metaphysics-to-be-or-not-to-be-or-to-e-prime-or-not/

https://paxamoretbonum.wordpress.com/2018/08/07/truth-broadly-conceived/

https://paxamoretbonum.wordpress.com/2018/08/09/the-pre-political-grounding-of-both-liberal-illiberal-regimes/

The architectonic set forth herein suggests philosophical norms & theological heuristics, the contours within which I methodologically approach systematic theology, comparative theology & Gospel inculturation.

With this pan-semio-entheism, I aspire to develop a polydoxic, pneumatological missiology for the planting of ecclesial gatherings that will invite, orient, unify, sanctify, heal, nurture, liberate & send forth dual-practitioners & even multiple-belongers.

Anthropos

We must resist an under-estimation of the significance of special revelation in growing humanity’s orientation to God, as it allows persons to move more swiftly & with less hindrance on their journeys, realizing both temporal & ultimate teloi.

We must also resist either an over- or under-estimation (of an extreme intrinsicism or extrinsicism) of humanity’s dynamic orientation to God & moral reality via natural theology & natural law.

Even among the intrinsicists of the Nouvelle Theologie, the blurring of distinctions between nature & grace didn’t remove anthropological tensions regarding the realities of sin & ecclesial accommodations to the world.

While the intrinsicists all agree in principle that we can discern what’s “common and accessible to all” and gradually move forward to the “highest data of theology,” some Thomists & Augustinians otherwise diverged precisely along the grounds for anthropological optimism & pessimism vis a vis both sin & worldly accommodations.

See:
Brandon Peterson, Critical Voices: The Reactions of Rahner and Ratzinger to ‘Schema XIII’ (Gaudium et Spes)

Peterson quotes a post-conciliar interview of Rahner: I would say that the dangers of a false adaptation of the Church to the modern world, or of falling into a purely secular humanism —which are real dangers in the Church’s attempt to open itself outwards to the modern world can invite as a defensive reaction the opposite danger, namely, to turn inwards and to make the Church a closed sect. Theology must help the preacher preach the gospel in such a way that it can really be understood and assimilated today; and theology also has a critical function in preventing the Church in its preaching or in its practice from becoming a ghetto or a sect within the contemporary world.

Peterson concludes: Christocentrism, anthropological methodology, and critical openness to the world stand in a creative tension which marks Gaudium et Spes itself, a tension which we must not relax if we are to be faithful heirs to this landmark council. For such a tension is an essential part of a theological approach which, executed properly, can proclaim the Gospel to a world that not only needs it, but needs to understand it.

How might we best exploit these creative tensions?

Reality emerges & gifts entities that present with different kinds of “aboutness” that suggest degrees of ontological density but which don’t definitively reveal metaphysical natures.

An emergentist heuristic might refer to these “aboutnesses” in terms of different degrees of telic influence.

• Veldo-poietic (field-like) entities present as teleopotent or end-unbounded;
• cosmopoietic – teleomatic or end-stated;
• biopoietic – teleonomic or end-directed or end-coded;
• sentiopoietic – teleoqualic or end-purposed; and
• sapiopoietic – teleologic or end-intended.

In this profusely pneumatological reality, divine interactivity gifts the Spirit’s universalized presence via creatio continua, consistent with the Thomistic aphorism – “Quidquid recipitur ad modum recipientis recipitur.” This means that “whatever is received, is received according to the mode of the receiver.”

All reality participates, constitutively & relationally, responding to various formal & formative divine promptings of divine esse intentionale & energies, each entity according to its given telic modes.

Human persons interact with the Spirit’s universalized presence, constituted by & engaging in all of the above-listed modes of aboutness, but uniquely, as reality’s only sapiopoietic creature, via a teleological mode, in a robustly intentional way.
The sapiopoietic nature of human persons equips them to also interact with the Spirit’s particularized presence in special revelation.

Per Aquinas in the ST: It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is what Dionysius says (Coel. Hier. i): “We cannot be enlightened by the divine rays except they be hidden within the covering of many sacred veils.” It is also befitting Holy Writ, which is proposed to all without distinction of persons — “To the wise and to the unwise I am a debtor” (Romans 1:14) — that spiritual truths be expounded by means of figures taken from corporeal things, in order that thereby even the simple who are unable by themselves to grasp intellectual things may be able to understand it.

Per Don Gelpi S.J.’s anthropology:

In an “experiential approach to human nature, any given human mind may or may not be oriented dynamically to God. Rather, each self must acquire such an orientation, either by fixing its personal beliefs on purely rational motives concerning the reality and nature of God, or by responding positively and graciously in faith to some event of divine self-revelation.”

The gratuity of creation, experienced by human persons as they interact with the Spirit’s universalized presence, can foster a rationally acquired dynamical orientation to God, gifting an awareness of & cultivating an aretaical disposition toward both temporal & ultimate teloi. It can thus foster – not only the secular conversions (intellectual, affective, moral & sociopolitical), but – an authentic theocentric religious conversion, which, while variously implicit & inchoate, cooperates with the obediential potencies formed by secular conversions.

The gratuity of grace, experienced by human persons as they interact with the Spirit’s particularized presence, can foster a dynamic reorientation of the self to God, if it responds positively and graciously in faith to some event of divine self-revelation.

If this dynamic reorientation of the self results from a response in faith to a particular divine self-disclosure, whether initially or subsequent to a previous reorientation fostered by the gratuity of creation, it constitutes an infusion of supernatural grace via the gratuity of grace.

Per Gelpi, supernatural grace “transmutes experience by endowing it with a new capacity to relate to God both correlative to God’s free act of self-disclosure and impossible apart from that self-revelation.”

A theocentric religious conversion orients a person via Lonergan’s transcendental imperatives as – beyond, temporally, being aware, intelligent, reasonable, responsible & in love with others, cosmos & even self – it also invites one into a relationship with a donative ultimate reality, much like Pip in Great Expectations as he related to his unknown benefactor or, perhaps, as Ralph McInerny put it, like characters in search of their Author. This represents the essential, orthodoxic, soteriological trajectory of the world’s great traditions & indigenous religions.

Consistent with Nostra Aetate, concerning the relationship of the church to non-Christian religions, in addition to that essential soteriological trajectory, various traditions & religions may otherwise diverge to various degrees in their polydoxic, sophiological trajectories, whereby persons grow in intimacy (theosis) with God.

See:
https://paxamoretbonum.wordpress.com/2017/04/30/%e2%80%8bwhat-the-contemplative-stance-means-to-me/

This is the Goldilocks anthropology that best exploits the creative tensions of the Nouvelle Theologie, which, when properly engaged, successfully sidesteps any sterile Neo-Scholasticism, transcendental Thomism or Augustinian radicalism.

Special Revelation clarifies what would otherwise remain indistinct in the logos of General Revelation.

First, in the order of logos:

Determinacies

We disambiguate ambiguities & define in/definite actualities, which are determinacies (in/definitive) that correspond to referenced or defined entities.

Indeterminacies

In/determinacies (in/determinable & in/determined) refer to generalities (probabilities & necessities) and vagueness (possibilities).

We determine in/determinacies by delimiting vague possibilities & specifying generalities, i.e. probabilities & necessities.
Beyond a mere propositional translation process (via our cognitive map-making) between noetic aspects of general & special revelations, as we move from natural to revealed theology or even between revealed traditions …

We must also engage in
dispositional interpretations (via the inhabitations of our participatory imaginations) of culturally embodied unitive, aesthetic, ethical & liberative norms, if we are to adequately appropriate the theological idioms required for our Gospel inculturation.

Then, beyond logos:

Beyond a creedal logos, we need participatory immersion in revelation’s other integral aspects: communal (topos), liturgical & devotional (pathos), moral (ethos) and ascetical & mystical (mythos).
Natural Theology shouldn’t be conceived in strictly logocentric terms, for even a theocentric religious conversion in the gratuity of creation, however inchoate, indistinct or implicit, propositionally, will dispositionally gift, both personally & culturally, embodied relationships to truth, unity, beauty, goodness & freedom.

As one cooperates with prevenient graces & obediential potencies via General Revelation, while these propositional & dispositional embodiments remain confused, imperfect & indistinct, due to the indirect nature of one’s knowledge of God, they reflect authentic existential orientations to the transcendental imperatives directly known via Special Revelation in the gratuity of grace.

To wit: https://dhspriory.org/thomas/ContraGentiles3a.htm#25

Since all creatures, even those devoid of understanding, are ordered to God as to an ultimate end, all achieve this end to the extent that they participate somewhat in His likeness. Intellectual creatures attain it in a more special way, that is, through their proper operation of understanding Him. Hence, this must be the end of the intellectual creature, namely, to understand God.

Below are accounts of secular & religious conversions.

The architectonic, below, represents a hermenetical spiral, which proceeds successively & transformatively (via a divine gratuity of creation) through a cosmic, temporal chronos of logos, topos, pathos & ethos to a divine encounter with a mythic, eternal, kairos, whereupon, given a prevenient, obediential potency, a novel, foundational meta-ethos will donatively (via a divine gratuity of grace) emerge to thereafter norm, in reverse succession, the transformative dynamics of a doctrinal meta-pathos, systematic meta-topos & pastoral meta-logos.

This spiral presents, wholistically, in the overall soteriological trajectories of each transformative journey. It is also recapitulated, holonically, in every discrete axiological trajectory of each individual value-realization.

RIGHT BEING – PRESENCE

COSMOS of PENTAPARTITE ANTHROPOLOGY

GIFTED – authentic value-realizers – kairos of imago dei & chronos of cosmic evolution; an interpreting subject of a micro-cosmic mereological reality

  • Intellectual – be aware
  • Social – be intelligent
  • Affective – be reasonable
  • Moral & Practical – be responsible
  • Religious – be in love

RIGHT BELIEVING – WORD BROKEN OPEN

LOGOS of PENTADIC METAPHYSICS & ONTOLOGY (WORD)

GIVENS – orthodoxic phenomenology of objects of interpretation, sacred kairos & secular chronos; secondness

  • Unitary Being as Intraobjective Identity
  • Unitive Striving as Intersubjective Intimacy
  • Unified Self as Intrasubjective Integrity
  • Ultimate Unicity as Interobjective Indeterminacy
  • Ens Necessarium as Transjective Necessity

RIGHT BELONGING – COVENANT & PEOPLE GATHERED IN THANKSGIVING

TOPOS of PENTAPRAGMATIC COMMUNITY & MISSIOLOGY

THANKSGIVING – orthocommunal contexts & Eucharistic communities of interpretation (sacred kairos & secular chronos)

  • Eschatological – historical & scientific as ordered by & to truth; Spirit-oriented
  • Ecclesiological – sociological as ordered by & to unity; Spirit-empowered
  • Soteriological – arts, humanities & cultural as ordered by & to beauty; Spirit-sanctified or dedicated
  • Sacramental – economical & philosophical as ordered by & to goodness; Spirit-healed & nurtured
  • Sophiological – political as ordered by & to freedom; Spirit-saved

Beyond the mere propositional translations (via cognitive map-making), engaged dispositional interpretations (via inhabitations of participatory imaginations) of culturally embodied noetic, aesthetic, ethical, unitive & liberative norms will reveal the theological idioms necessary for Gospel inculturation.

RIGHT DESIRING – ANAMNESIS & MEMORIAL

PATHOS of PENTALECTICAL AXIOLOGY

GIFTS – orthopathic value-realizations of proleptic kairos & evolutionary chronos; firstness & the primacy of esthetic interpretion

  • Truth
  • Unity
  • Beauty
  • Goodness
  • Freedom

RIGHT BEHAVING – ITE, MISSA EST

ETHOS of PENTALOGICAL EPISTEMOLOGY (SPIRIT)

RECEIVING – orthopraxic value-pursuits through acts of interpretation, sacred & secular, pneumatological (kairos) & participatory imagination (chronos); thirdness

  • Descriptive
  • Interpretive
  • Evaluative
  • Normative
  • Contemplative

RIGHT BECOMING – MEAL – You are what you eat!

MYTHOS of PENTATARIAN THEOLOGY

GIVER – orthotheotic participations – theological manifestations as invitations from image to likeness for we are the Body of Christ indwelled by the Trinity & participating in the Divine Dance; interpreting subjects of a macro-cosmic mereological reality

  • Jesusology & Epiphany
  • Trinitology & Trinitophany
  • Paterology & Theophany
  • Pneumatology & Pneumatophany
  • Christology & Christophany

DIVINE PROVISIONINGS & GRATUITIES

Gratuity of Creation – the divine provisioning of co/operative connaturality, where humanization & socialization lead to authenticity via 1) secular conversions (w/inchoate grasp of natural law) and intimacization leads to sustained authenticity via 2) kenotic conversions (w/kenotic relational dynamics of temporal ends).

Gratuity of Grace – divine provisioning of co/operative grace, where deification leads to transformative realizations via 3) religious conversions (w/polydoxic relational dynamics & inchoate grasp of natural theology) and christianization leads to transformative fruition of eternal ends via 4) theotic conversions (w/beatitudinal & beatific realizations).

There’s a progressive realization of virtues, as one’s experiences are transmuted by cooperation w/the Holy Breath, w/decreasing risks of perverted ends, whether temporal or eternal.

Sophia effected by Divine Energies will express immanent & divine entelechies (via various teloi) in the gratuities of creation & grace, in universal & particularized instances.

CONVERSIONS

I. Natural Conversions – intellectual, social, affective & moral

A. descriptive – research/experiential perception – logos

B. interpretive – interpretation/intelligent understanding – topos
C. evaluative – history/judging – deciding – pathos
vital options

D. normative – dialectics/responsible acting – ethos
forced options –

II. Authenticity & Self-Transcendence – cosmos (self, others & world) via Spirit’s universal ordinary presence in the gratuity of creation (obediential potencies; prevenient/operative & cooperative connaturality). This gratuity involves the divine provisioning of temporal ends proportionate to Aristotle’s virtues of truth, beauty, goodness & unity (via humility) through operative (prevenient) & cooperative connaturality.
normative – foundations
live options – polydoxy
existential leaps

III. Religious Conversion – mythos (meta-cosmos or ultimate reality) via Spirit’s particularity & extraordinary presence in the gratuity of grace (response to special revelations via prevenient/operative & cooperative graces). This gratuity involves the divine provisioning of eternal ends (meta-ethos) proportionate to Aquinas’ theological virtues of faith, hope, love & unity (via communal oneness ) through operative (prevenient) & cooperative grace.
A. evaluative – doctrines (meta-pathos)
existential landings
B. interpretive – systematics (meta-topos)
theology of nature
C. descriptive – communications (meta-logos)
Gospel inculturation & moral enculturation

Regarding Philosophical & Theological Distinctions

A distinction is not truly philosophical if it hasn’t been discerned to make a difference, existentially, helping one realize one’s true temporal ends. And it’s not truly theological if it hasn’t been discerned to make an existential difference, helping one realize one’s true eternal ends.
One can only authentically become fully human by realizing our divinely ordained temporal & eternal ends.

An anthropology may properly relate the perinoetic|empirical, dianoetic|logical, diastemic|aporetic, ananoetic|metaphysical, epinoetic|apophatic & kinetic|dynamical aspects of our human episteme, yet, without an holistic integration with the METANOETIC|transformative reality of human BECOMING, it’s not robustly philosophical, much less theological.

Note:
If taken beyond methodological stipulations to metaphysical presuppositions, beliefs in sufficient reason/causation & reality’s intelligibility will ontologically reduce to theism. Beyond that, dynamical questions re reality’s immanent & transcendent entelechies may beg.
One’s metaphysical stances, sometimes implicit, toward any of a wide variety of interpretations of various origins (e.g. field, cosmic, quantum, life, sentience, language) may often then implicate: pan-, panen-, pan-en-, open or classical theism, deism or theistic personalism.

Architectonic of Divine Gratuity

Orthodoxic Path: Gratuity of Creation

Polydoxic Path: Gratuity of Grace

Theotic Path: Gratuity of Grace

Architectonic of Participatory Divine Gratuities

The apparent tension between divine simplicity & divine freedom results from the conflation of two distinct categories, the metaphysical & existential with the nonmetaphysical & quidditative.

Especially Cf. The Formulation of Thomistic Simplicity: Mapping Aquinas’s Method for Configuring God’s Essence, JETS 57/2 (June 2014): 371–403.

Other aporia remain but are located elsewhere.

We successfully reference God, metaphysically, only apophatically, e.g. divine simplicity & ousia, abducting THAT God is, existentially.

We successfully reference God, personally, per special revelation, variously employing kataphasis, apophasis, doxology, etc, inductively experiencing WHO God is, quidditatively, e.g. divine aseity & energeiai.

Revelatory references employ common sense rhetoric with ontological implications but not always strict metaphysical categories & predications, which, at any rate, wouldn’t, in principle, lend themselves to anything but apophatic, existential – not quidditative, essential – metaphysics. Logical consistency not subject to parody in modal ontological arguments requires apophatic predication.

That’s why I insist, for example, on labeling the essence-energies distinction as trans-formal.

Analogical predications of God exert much more normative leverage on our embodied dispositions – aesthetically, morally & relationally – as we participate in reality’s excess of meaning, making appropriate (e.g. Eucharistic) responses to ultimate reality via myth & storytelling, which aren’t always completely true, literally, or robustly effective, analogically, i.e. they exert little descriptive leverage on our abstract propositions or deductive argumentations.

I would thus urge any reference to a putative analogical god-talk to be restated as trans-analogical.

We judge that the Reality of God will somehow, ultimately, make existence far less ambiguous for, & ambivalent toward, us in ways we can neither prove nor fully express, because …

proleptically, we have participated through, with & in One, Who has loved us, Whose Spirit has gifted us first fruits, an earnest, a guarantee, a down payment, a seal, a promise, a confident assurance in things hoped for & conviction of glories unseen.

How, precisely, might we avoid a Spinozan modal collapse?

In my own Peirce-like modal ontology, first, we distinguish determinacies & indeterminacies. [1]

For determinacies, we must disambiguate any ambiguities (univocal, equivocal, analogical, apophatic, etc) & define any in/definite actualities, which are determinacies (in/definitive) that can correspond to vaguely referenced or robustly described entities.

In/determinacies (in/determinable & in/determined) refer to generalities(probabilities & necessities) and vagueness (possibilities). We determine in/determinacies by delimiting vague possibilities & specifying generalities, i.e. probabilities & necessities.

Next, we distinguish possibilities, actualities & probabilities in terms of Aristotelian causation.

A distinction may be real vs conceptual (re logical or virtual). Real distinctions can include modal distinctions (re temporality or adequacy).

Modal temporality can include a formal or metaphysically real distinction. This maps, somewhat, to both Scotus’ formal distinction & Peirce’s category of thirdness or 3ns.

Modal temporality as applied to Peircean categories can variously map to causes, where for:

2ns or actualities, where noncontradiction [PNC] & excluded middle [PEM] hold and act maps to efficient & potency to material causes;

3ns or regularities, where PNC holds but PEM folds and act maps to formal & potency to final causes;

1ns or possibilities, where PNC folds & PEM holds and act maps to our embodied connaturalities and potency to their indeterminacies.

Other real distinctions would include:

Existential
act – existence
potency – essence

Modal Adequacy
in/finite
whole/part or mereological

Real vs Conceptual (re logical or virtual).

Real distinctions include modal distinctions re temporality (above) or adequacy (in/finite or whole/part = mereological). Modal temporality includes a formal or metaphysically real distinction (PNC holds, PEM folds).

It could map like this:

Modal temporality can be applied to Peircean categories as mapped to causes, where for:

actualities, act –> efficient & potency –> material;

regularities, act -> formal; potency –> final.

existentially, act -> existence; potency -> essence.

Finally, we distinguish with Peirce, reality from existence. Gary E. Kessler describes Peirce’s distinction:

Reality is a broader term that encompasses what exists but is not synonymous with it. For something to be real it must have properties sufficient to identify it whether anyone attributes those properties to it or not. The existent, strictly speaking, is what interacts with things in a spatio-temporal environment.

Applying this distinction to God, then, in his excursus on Peirce’s Neglected Argument, [2] Kessler continues:

Since God is not another spatio-temporal object, it amounts to fetishism, Peirce remarks, to say that God exists. Hence his argument, strictly speaking, is not an argument for God’s existence, but for God’s reality.

Aaron Bruce Wilso writes, in Peirce’s Empiricism: Its Roots and Its Originality, Lexington Books, Oct 19, 2016

If the above- described distinctions refer to categories for spatio-temporal realities, how must they be modified to successfully reference the Reality of God, even if not successfully describe some putative Being of God?

Regarding the Reality of God:

Modal temporality would not successfully refer, much less describe God, because God’s

a) pure trans-actuality (actus purus or trans-efficient primal cause) lacks material potency as Ipsum Esse Subsistens.

b) God’s pure trans-formal act (primal telos) of Ens Necessarium lacks final potency; and

c) God’s pure trans-possibility lacks indeterminate potency.

Existentially, God’s pure act of existence lacks essential potency.

In terms of Modal Adequacy, the trans-infinite Reality of God lacks finitude.

Prior to theo-ontology, our theophany would define essential donative, communicative, participative & liberative aspects of human-divine relations. It would preclude all fatalism & determinism, include a robust conception of agency & proper conception of freedom.

Our dogmatic, relational essentials provide the theological contours within which we should remain as we aspire to our classical, neo-classical & other approaches.

The question of modal adequacy raises further whole/part or mereological considerations:

Would any of those dogmatic essentials necessarily be threatened in a theo-ontology that, for example:

pan-entheistically employs an ontological distinction between humans & God, where God donates & communicates creatively as we participate & are liberated imitatively?

panen-theistically employs a mereological distinction between humans & God, where God donates & communicates diffusively as we participate & are liberated substratively?

My Pan-semio-entheism

Bulgakov seems to echo Origen re: eternal creation, but Lossky – Athanaius, who deemed creation in time from God’s will rather than nature. Related to distinctions of Norris Clarke: esse naturale v intentionale & Palamas: essence v energies. Keller’s tehomic panentheism via creatio ex profundis makes sense to me as an eternal act, where the order of existence was the formless void of Genesis. CS Peirce affirms the atemporal Reality of God, where Being > Reality > Existence, denying God’s an existent. To that being:reality distinction, I impute naturale:intentionale & essence:energy distinctions. The Reality of God would freely proceed as energeia, per divine will, diffusing the tehom’s substrative forms w/divinizing finalities, that they may participate imitatively. Eternal creatio ex profundis & an in-time creatio continua preserve divine transcendence w/o sacrificing an intimate relationality, integral to a more robustly personalistic theology. (I’m trying to reconcile these approaches in resonance w/some of Staniloae’s intuitions.)

In the eternal generation of the Son & procession of the Spirit, the economic trinity manifests the immanent trinity.

The non-determinate Creator gifts (originates or speaks) …

the uncreated, transcendent, trans-determinate Logos (norms) mediated by …

the empowering Spirit to …

the determinate creation, the order of which thus presents as an harmonious, telic configuration of pluralities.

This manifestation of the economic trinity exhausts what can be said of the immanent trinity.

Apart from the creative act & divine energeia, which reveal an extrinsic, relational, trinitarian divine esse intentionale

we can attribute nothing determinate, intrinsically or essentially, to the trinitarian divine esse naturale in its aseity.

While being, reality & existence refer to creatures, only being & reality refer to the Creator, a non-existent.

The divine esse naturale (intrinsic, essential being of God) remains trans-formally distinct from the divine esse intentionale (extrinsic, relational reality of God).

I thus eisegetically adapt Neville’s creatio ex nihilo & Yong’s pneumatology in my own meta-heuristic.

Robert Cummings Neville‘s __God the Creator: On the Transcendence and Presence of God__ & Amos Yong‘s __Discerning the Spirit(s): A Pentecostal-Charismatic Contribution to Christian Theology of Religions__

See Addendum below regarding a “dispositional” metaphysic.

I argue that, in both cases, the answer is no.

ALL of the Reality of God metaphysical formulations above set forth apophatic predications, where both PNC & PEM hold. Apophatic predications in modal ontological arguments preserve a logical consistency not subvertible by parody.

HOWEVER, it is one thing to set forth such distinctions syntactically & grammatically following semantic rules (e.g. univocity of being) that foster successful references, allowing us to formulate logically consistent modal ontological arguments that can be rather compelling philosophically & metaphysically, as we abduct the Reality of God or THAT God really effected this or that effect as would be proper to no known causes —

And quite another thing altogether to imagine that this great accomplishment of Natural Theology has also gifted us quidditative knowledge regarding to WHOM that Reality of God-concept refers in any robustly semantical or contextual (pragmatic) sense. It’s at this juncture we can begin telling untellable metaphysical stories, saying way more, metaphysically, than what can reasonably be known, proving too much metaphysically, abandoning all prudent aporetic sensibilities!

It’s at this juncture where, happily, having evaded a fideistic leap, we must next turn to special revelation, not so much propositionally at first but dispositionally, inhabiting & embodying its belongingness, its desirings, its participations — tasting & seeing the beauty & goodness imparted by the Divine Energies, prudently imagining that the Reality of Natural Theology’s God must be true!

Because the Reality of God successfully refers to the Ens Necessarium, not only God’s trans-actuality (essence) but also God’s trans-formal distinctions (energies) require a modal ontological grammar, where both PNC & PEM hold for the Creator.

For the created spatio-temporal order, whether in the formal distinctions of generalities or in the vagueness of possibilities, indeterminacies must be admitted to avoid falling into the hopeless paradoxes of essentialism vs nominalism, idealism vs naïve realism, asymmetric temporality, logical vs efficient causation, and so on.

PNC thus folds for temporal possibilities & PEM folds for temporal probabilities. This sharply distinguishes the modal grammars of metaphysical, apophatic, existential God-talk from those of spatio-temporal metaphysics?

Enough theological aporia present on their own without our generating more by conflating metaphysical grammars.

What sets Spinoza apart is his Principle of Sufficient Reason on steroids combined with an idealist monism, where an Ens Necessarium obviates all indeterminacies, where only one modal grammar operates.

What distinguishes some atheological conceptions is a mereological distinction, where the fallacy of composition is presupposed and the whole does not beg questions for its necessary being, a materialist monist approach to a brute reality. Here the PSR is methodologically provisional & a philosophical naturalism essential, but not necessarily inconsistent with libertarian freedom, consistent with a number of philosophies of mind.

Theological conceptions employ a nuanced PSR, essentially, with a methodological naturalism, provisionally. Conceiving God in classical or neoclassical, pan-entheist or panen-theist, conceptions, the Reality of God begs questions, either ontologically as asking “why not rather nothing?” or mereologically as asking “why not rather something else?”. The response to either question evokes an abduction of the Reality of the Ens Necessarium, which sharply distinguishes the Creator from the created order, metaphysically, but emphatically invokes participatory interactivity, whether creatively & imitatively or diffusively & substratively or perhaps even both. It could well be both, especially if the nihilo of creatio is, metaphysically, trans-existentiale & no-thing, thus avoiding the fetishism of saying that God exists.

In an irreducibly triadic reality, perhaps our entitial states or actualities entail creative & imitative interactions, while our relational states or telic matrices entail diffusive & substrative interactions (think deep & dynamic fields).

The move from the Ens Necessarium to donative participatory interactivity takes us from a natural (onto-theological) to a revealed (theophanic) theological methodology. A philosophical move to a theology of nature (theo-ontological) seeks embodied understandings & theological idioms as that method proposes distinctions like creative & imitative and/or diffusive & substrative.

Logos

experiential perception or research

Human Existence – entitial, esse actuale as 2ns

Topos

interpretation or intelligent understanding

“God is | not x | is true apophatically & literally” refers to Existence, onto-theologically & metaphysically.

From Natural Theology or Onto-theology:

Divine Being – actus purus (divine esse)

Pathos

history & judging – deciding

Human BeingImago Dei, created-imitative esse essentiale as 1ns, connaturality

From Theophany & Theopoietics:

The statement “God is | x | is true kataphatically & trans-analogically” refers to Being, quidditatively, theophanically & theopoietically.

From Theology of Nature or Theo-ontology:

“God is neither | x | nor | not x | is true relationally & really” refers to Reality, theo-ontologically & intimately.

Divine Reality – relational, creative-diffusive essentiale (divine esse naturale) & uncreated substrative energeia (divine esse intentionale)

Ethos

dialectics & responsible acting

Human Reality – uncreated substrative energeia, created, relational, esse intentionale as 3ns

Theological Foundations – philosophical, historical & exegetical – explore a polydoxy of live options for our existential leaps

Meta-Pathos

Theological Doctrines as existential landings

Meta-Topos

Theological Systematics with further refined theology of nature

Meta-Logos

Theological Communications pastoral, homiletics, catechesis, evangelization, missiology, apologetics, Gospel inculturation & moral enculturation

Let’s unpack a Dionysian-like Logic, where:

God is | x | is true kataphatically & trans-analogically;

God is | not x | is true apophatically & literally; and

God is neither | x | nor | not x | is true relationally & really.

Compare that to a Scotist- Peircean abduction of the Reality of God, where:

Being > Reality > Existence

The apophatic & literal statements work by metaphysically identifying God via such effects as would be proper to no known causes.

Because kataphatic & trans-analogical statements refer to God existentially, they must employ theophanic & theopoietic idioms, which don’t reduce to formal philosophical & metaphysical categories, as existence can’t be predicated of God, but which do express reality’s excess meaning in our stories & myths, liturgies & devotions.

While such statements offer no onto-theological, metaphysical leverage for our natural theology, descriptively & propositionally, they can still do theo-ontology, accomplishing a great deal of heavy lifting, normatively & dispositionally, discovering & crafting the idioms for our theologies of nature, whereby we affirm that our stories & myths, liturgies & devotions, “really relate” to God.

Therefore, we best formulate our real relational idioms of God in E-Prime (employing no verb forms of ‘to be’ or their equivalents), because, existentially, relational predicates will not successfully refer. With a Palamitic turn, real statements thus require the active voice as we refer to the manifold & multiform works done by God, energeia.

The statement “God is | x | is true kataphatically & trans-analogically” refers to Being, theophanically & theopoietically.

“God is | not x | is true apophatically & literally” refers to Existence, onto-theologically & metaphysically.

“God is neither | x | nor | not x | is true relationally & really” refers to Reality, theo-ontologically & intimately.

For moderate realists like Aquinas, Scotus & Peirce, the categories of Existence & Reality include, respectively, both entitial & relational created realities, i.e. the efficient acts & material potencies of entities and the formal acts & final potencies of teloi.

The category of Reality would also include the uncreated relational reality of Primal Telos, which, as Pure Act, sources created reality’s polydoxic teloi

energetically diffusing divinizing finalities into divine substrative forms …

thereby synergistically harmonizing the instrumental, efficient acts & material potencies of created, entitial existents that they might imitate the divine esse intentionale, growing dispositionally in an ever-deepening relational intimacy.

Divine Simplicity, metaphysically, refers to the apophatic, metaphysical abduction of the Reality of God as Ens Necessarium, esse naturale.

Divine Freedom, theophanically, refers to the uncreated energies of the Reality of God, which invite transformative effects (dis-positions) as would be proper to no known causes, hence from putative theotic participations, both entitial, creative & imitative, and relational, diffusive & substrative.

Any tension between Divine Simplicity & Divine Freedom does not arise onto-theologically in natural theology, for freedom refers to Divine Esse Intentionale trans-analogically (descriptively weak, propositionally, but normatively strong, dispositionally).

While denying a strictly metaphysical impasse between divine simplicity & freedom and while suggesting we’ve thus avoided any logical inconsistencies (e.g. due to parodies grounded in conceptual incompatabilities), it’s not to suggest we’ve also thereby eliminated the aporetic confrontations that inescapably attend to all theo-kataphasis. At the same time, it’s just no small victory to dismiss the facile caricatures & snarky parodies of “devastating” neo-atheological critiques?

A theology of nature, following these speculative grammars, can affirm divine simplicitly as a natural theological argument, philosophically, going beyond it, theo-ontologically – not only invoking Thomistic distinctions between efficient & instrumental causes, primary & secondary causations, to preserve creaturely agencies & avoid modal collapse, but – to affirm a real & robust divine-nature interactivity, pneumatologically, thereby also going, coherently, beyond a mere deism.

Theophanies & theopoietics aspire to successfully reference entitial realities, existentially, employing the ever-cascading & collapsing metaphors of our stories & myth, signs & symbols, liturgies & devotions, alternately revealing the concealed, then concealing the revealed, Who remains always timid but ever coy.

Theo-ontologies & theologies of nature aspire to successfully reference relational realities, personally, relating the uncreated Primal Telos of divine esse intentionale & the polydoxic teloi of creation (note below), which culminate in human intentionality. The seductions of divine intentionale remain ineluctably unobtrusive but so utterly efficacious in the wooing of Sophia (created).

Cf. regarding methodological distinctions of God-talk, see:

https://paxamoretbonum.wordpress.com/2018/08/24/the-apparent-tension-between-divine-simplicity-divine-freedom/

the Spirit woos creation forth•
makes this way south & that way north•
invites each blade of grass to green!horizons, boundaries, limits, origins•
perimeters, parameters, centers, margins•
we’re given freedom in between!

thus truth & beauty & goodness grow•
thus lizards leap & roosters crow•
and dawns break with each new day!

good news is ours to be believed•
love freely given if received•
the Spirit in our heart will stay!

very old poem of mine

N.B. regarding polydoxic teloi

• Veldo-poietic (field-like) entities present as teleopotent or end-unbounded;• cosmopoietic – teleomatic or end-stated;

• biopoietic – teleonomic or end-directed or end-coded;

• sentiopoietic – teleoqualic or end-purposed; and

• sapiopoietic – teleologic or end-intended

Cf. https://paxamoretbonum.wordpress.com/2017/12/13/contemplative-being-behaving-believing-belonging-desiring-becoming-an-outline-of-foundations/

Addendum:

What I have set forth above is a meta-heuristic, what I feel is an essential (pun intended) phenomenological grammar that is preambular to any metaphysic, substance or process, any natural theology, or any theology of nature, whether classical or neoclassical, pan-entheistic or panen-theistic, or even pantheistic or atheological. This represents the foundations of most of my musings.

After posting this, I happily discovered the work of Dr. Mariusz Tabaczek O.P., who has articulated a “dispositional” metaphysic. I commend his writings to all.

Please see:
https://ndias.nd.edu/fellows/tabaczek-mariusz/

https://mariopblog.wordpress.com/

Below is an excerpt from his dissertation. It is the best example of a theology of nature as would be consistent with what I am struggling to articulate.

Click to access 1234.pdf

“A theory of emergence based on dispositional metaphysics would show a new explanatory potential as well. It would not only reconcile Aristotelianism with emergentism, but also have a significant impact on the view of divine action developed in reference to the theory of emergence. God’s action would no longer be conceived panentheistically as an influence on the totality of the world, which metaphysically assumes that the causation of God and creatures is of the same kind (univocal predication) and so runs the risk of collapsing into pantheism. The recovery of the plural notion of causation allows for a recapturing of the classical understanding of divine action as proposed by Aquinas. God is regarded as the ultimate source of forms, and the ultimate aim of all teleology in nature. With regard to efficient causation, God’s transcendence is protected by Aquinas’ distinction between the primary and principal causation of the Creator and the secondary and instrumental character of the causation of creatures. Therefore, God’s immutability, omniscience, omnipotence, infinity, eternity, and impassibility are not challenged, while his immanent and constant presence in all worldly events is by no means undermined.”

Notes:

1) I say Peirce-like because I am not a thoroughgoing Peircean, metaphysically. I adapt, herein, his implicit modal grammar, importing Aristotelian, Thomistic & Palamitic distinctions.

2) A Neglected Argument for the Reality of God (1908) by Charles Sanders Peirce

Regarding the Neglected Argument, Gary E. Kessler writes:

I begin with some distinctions. First, Peirce distinguishes between an argument and argumentation. An argument is “any process of thought reasonably tending to produce a definite belief” while argumentation refers to an argument that proceeds “upon definitely formulated premisses” (6.456). We must note that Peirce’s Neglected Argument (hereafter referred to as NA) is an argument, but not argumentation.

Second, we must distinguish between reality and existence. Reality is a broader term that encompasses what exists but is not synonymous with it. For something to be real it must have properties sufficient to identify it whether anyone attributes those properties to it or not. The existent, strictly speaking, is what interacts with things in a spatio-temporal environment. Since God is not another spatio-temporal object, it amounts to fetishism, Peirce remarks, to say that God exists. Hence his argument, strictly speaking, is not an argument for God’s existence, but for God’s reality.

Conversations that touch upon my take above:

Mapping Metaphysical Distinctions: Aristotelian, Thomist, Scotist, Peircean & Palamitic

The “Trans-Formal Distinction” between the Divine Essence & Energies

Divine Simplicity and Modal Collapse

The Krueger-McHugh Debate: Theism or Atheism (2003)

The Formulation of Thomistic Simplicity: Mapping Aquinas’s Method for Configuring God’s Essence, JETS 57/2 (June 2014): 371–403.

Divine Simplicity and the Formal Distinction, Part 2

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

Let’s unpack a Dionysian-like Logic, where:

God is | x | is true kataphatically & trans-analogically;

God is | not x | is true apophatically & literally; and

God is neither | x | nor | not x | is true relationally & really.

Compare that to a Scotist- Peircean abduction of the Reality of God, where:

Being > Reality > Existence

The apophatic & literal statements work by metaphysically identifying God via such effects as would be proper to no known causes.

Because kataphatic & trans-analogical statements refer to God existentially, they must employ theophanic & theopoietic idioms, which don’t reduce to formal philosophical & metaphysical categories, as existence can’t be predicated of God, but which do express reality’s excess meaning in our stories & myths, liturgies & devotions.

While such statements offer no onto-theological, metaphysical leverage for our natural theology, descriptively & propositionally, they can still do theo-ontology, accomplishing a great deal of heavy lifting, normatively & dispositionally, discovering & crafting the idioms for our theologies of nature, whereby we affirm that our stories & myths, liturgies & devotions, “really relate” to God.

Therefore, we best formulate our real relational idioms of God in E-Prime (employing no verb forms of ‘to be’ or their equivalents), because, existentially, relational predicates will not successfully refer. With a Palamitic turn, real statements thus require the active voice as we refer to the manifold & multiform works done by God, energeia.

The statement “God is | x | is true kataphatically & trans-analogically” refers to Being, theophanically & theopoietically.

“God is | not x | is true apophatically & literally” refers to Existence, onto-theologically & metaphysically.

“God is neither | x | nor | not x | is true relationally & really” refers to Reality, theo-ontologically & intimately.

For moderate realists like Aquinas, Scotus & Peirce, the categories of Existence & Reality include, respectively, both entitial & relational created realities, i.e. the efficient acts & material potencies of entities and the formal acts & final potencies of teloi.

The category of Reality would also include the uncreated relational reality of Primal Telos, which, as Pure Act, sources created reality’s polydoxic teloi

energetically diffusing divinizing finalities into divine substrative forms …

thereby synergistically harmonizing the instrumental, efficient acts & material potencies of created, entitial existents that they might imitate the divine esse intentionale, growing dispositionally in an ever-deepening relational intimacy.

Divine Simplicity, metaphysically, refers to the apophatic, metaphysical abduction of the Reality of God as Ens Necessarium, esse naturale.

Divine Freedom, theophanically, refers to the uncreated energies of the Reality of God, which invite transformative effects (dis-positions) as would be proper to no known causes, hence from putative theotic participations, both entitial, creative & imitative, and relational, diffusive & substrative.

Any tension between Divine Simplicity & Divine Freedom does not arise onto-theologically in natural theology, for freedom refers to Divine Esse Intentionale trans-analogically (descriptively weak, propositionally, but normatively strong, dispositionally).

While denying a strictly metaphysical impasse between divine simplicity & freedom and while suggesting we’ve thus avoided any logical inconsistencies (e.g. due to parodies grounded in conceptual incompatabilities), it’s not to suggest we’ve also thereby eliminated the aporetic confrontations that inescapably attend to all theo-kataphasis. At the same time, it’s just no small victory to dismiss the facile caricatures & snarky parodies of “devastating” neo-atheological critiques?

A theology of nature, following these speculative grammars, can affirm divine simplicitly as a natural theological argument, philosophically, going beyond it, theo-ontologically – not only invoking Thomistic distinctions between efficient & instrumental causes, primary & secondary causations, to preserve creaturely agencies & avoid modal collapse, but – to affirm a real & robust divine-nature interactivity, pneumatologically, thereby also going, coherently, beyond a mere deism.

Theophanies & theopoetics aspire to successfully reference entitial realities, existentially, employing the ever-cascading & collapsing metaphors of our stories & myth, signs & symbols, liturgies & devotions, alternately revealing the concealed, then concealing the revealed, Who remains always timid but ever coy.

Theo-ontologies & theologies of nature aspire to successfully reference relational realities, personally, relating the uncreated Primal Telos of divine esse intentionale & the polydoxic teloi of creation (note below), which culminate in human intentionality. The seductions of divine intentionale remain ineluctably unobtrusive but so utterly efficacious in the wooing of Sophia (created).

Cf. regarding methodological distinctions of God-talk, see:

https://paxamoretbonum.wordpress.com/2018/08/24/the-apparent-tension-between-divine-simplicity-divine-freedom/

the Spirit woos creation forth•
makes this way south & that way north•
invites each blade of grass to green!

horizons, boundaries, limits, origins•
perimeters, parameters, centers, margins•
we’re given freedom in between!

thus truth & beauty & goodness grow•
thus lizards leap & roosters crow•
and dawns break with each new day!

good news is ours to be believed•
love freely given if received•
the Spirit in our heart will stay!

very old poem of mine

N.B. regarding polydoxic teloi

• Veldo-poietic (field-like) entities present as teleopotent or end-unbounded;

• cosmopoietic – teleomatic or end-stated;

• biopoietic – teleonomic or end-directed or end-coded;

• sentiopoietic – teleoqualic or end-purposed; and

• sapiopoietic – teleologic or end-intended

Cf.

https://paxamoretbonum.wordpress.com/2018/09/05/over-coming-not-over-turning-metaphysics-a-peircean-trinitophany-of-divine-thatness-whatness-howness/

https://paxamoretbonum.wordpress.com/2017/12/13/contemplative-being-behaving-believing-belonging-desiring-becoming-an-outline-of-foundations/

While You See a Chance (for Asceticism) Take It! – forsaking all for the sake of Love

Viktor Frankl taught that a person with a WHY to live can bear almost any HOW.

He should know; he learned that in a Nazi concentration camp.

That’s why renunciation, self-denial & ascetical exercises – not for their own sake, but – for the sake of a Loved One can also liberate us, ourselves.

We thus all should aspire to be strong-willed persons, but, as Gerald May distinguished, not willful but willing.

How might we strengthen our will to grown in love, willingness & freedom?

How might we weaken our willfulness & break those bondages which separate us from those whom we love?

How can we transform our “bondage to” into – not only a “freedom from,” but – a “freedom for” the sake of whom we love?

Where might we find a “technology of liberation” that frees us to aspire to a higher love, to life’s finer things, to get us back in the high life again, where all the doors we’ve closed at times might open up again?

Growing one’s freedom to love requires dwelling in – neither the past nor the future, but – the now.

No need to get preoccupied with either the past (as “Jesus paid it all”) or the future (as the Spirit eternalizes all traces of human goodness, every beginning of a smile, all wholesome trivialities).

Nothing to fill in the blank with regarding “I’ll be okay when _______.”

Seriously, to grow my own freedom to love, I constantly sing in my head or even mouth the lyrics: “While you see a chance, take it!

In each now moment, while I see a chance to strengthen my willingness to love, I have better learned to take it, with increasingly few exceptions …

because my WHY to live has become way more important to me than any HOW.

Here, I am less focused on loving, personal interactions, although that remains the end. I refer, instead, to gratuitous self-denials, ordered to what Cynthia Bourgeault describes in terms of exercising & strengthening our “letting go muscle.” She’s talking within the context of distractions in Centering Prayer, but the same dynamic operates here.

While I see a chance for denial, whether regarding something as simple as –

Googling or not to satisfy some seemingly pressing but genuinely idle curiosity,

consuming or not some morsel (digital or vittles),

replacing or not otherwise intrusive worries with psalms,

foregoing or not an indulgence of drama (news-cycles or soapy series), or, more proactively,

climbing out of a chair or not to go walk or

dedicating my time or not to spiritual writing —

while I see a chance for denial, I take it.

And I’m talking about gratuitous self-denials regarding anything & everything, including wholly innocent self-indulgences, which, in and of themselves would be rather insignificant & morally neutral.

Because this exercising & strengthening of my “letting go muscle” has formed an increasingly strong habit in me of turning my attention to and caring ever more deeply about life’s higher loves & finer things, I’ve slowly found myself back in the truly high life, again.

Beginners on the spiritual path get scandalized at first regarding John of the Cross’ severe asceticism or Francis of Assisi’s betrothal to poverty.

Later, they learn to quit beating their heads against life’s walls just because it feels so good when they stop. They better realize that our saints & mystics didn’t forsake all just for kicks, but, instead, for the sake of One, Whom they loved above all. Romance fueled desires inspired their renunciations, released them from bondages to _______ & freed them for the Most High.

The spiritual practices & ascetic disciplines of every great tradition will eventually come to the fore in every life, as each finds the mystical path out of either great love or great suffering, usually some of both.

There may be some biochemistry in the admonition given to addicts – not to smoke as it makes relapses more likely. Beyond that, whether a substance or process addict (and we all have some degree of both, just varying by degrees of dys/functionality), I see the clear psychological & spiritual benefits that would accrue in strengthening one’s “letting go muscle.

Pascal’s Wager has normative impetus even for universalists. At the existential disjunction between nihilism & theism, where one reasonably opts to live as if the pursuit of life’s most beautiful, good, unitive & liberative realities will, more likely than other approaches, thereby gift the most true (as truth often has flown in on the wings of beauty & goodness, lifted by love), those pursuits are not merely instrumental but also happen to be their own rewards! As compelling as the spectre of eternal fire & brimstone may be, life’s Higher Goods, life’s Higher Loves, life’s Finer Things, which can be pursued without moderation, remain both necessary & sufficient to compel their own pursuits & celebrate their realizations, all quite apart from even temporal, much less, eternal rewards. Virtue truly is its own reward. It, alone, leads to the High Life.

So, in addition to the psalms & hymns of old time religion, I commend Disney’s “Let It Go” and Steve Winwood’s “Finer Things,” “Higher Love,” “Back In the High Life” and, most of all, “While You See a Chance.

From “Finer Things

And come morning
There’s a good wind to blow me home
So time be a river rolling into nowhere
I will live while I can
I will have my ever after

The finer things keep shining through
The way my soul gets lost in you
The finer things I feel in me
The golden dance life could be

From “Higher Love

Think about it, there must be higher love
Down in the heart or hidden in the stars above
Bring me a higher love
Where’s that higher love I keep thinking of?
I will wait for it
I’m not too late for it
Until then, I’ll sing my song
To cheer the night along
I could light the night up with my soul on fire
I could make the sun shine from pure desire
Let me feel that love come over me
Let me feel how strong it could be
Bring me a higher love

From “Back in the High Life

We’ll have ourselves a time
And we’ll dance ’til the morning sun
And we’ll let the good times come in
And we won’t stop ’til we’re done
We’ll be back in the high life again
All the doors I closed one time will open up again
We’ll be back in the high life again
All the eyes that watched us once will smile and take us in

From “While You See a Chance

Stand up in a clear blue morning
Until you see what can be
Alone in a cold day dawning
Are you still free? Can you be?
When some cold tomorrow finds you
When some sad old dream reminds you
How the endless road unwinds you
While you see a chance take it
Find romance, fake it
Because its all on you

Of interest:
Amos Yong explores sanctification as deification in Eastern Orthodoxy, in general, & in the desert tradition of Orthodox spirituality, more specifically, proceeding in the hope that its “technology of liberation” will provide a bridge for dialogue with the Buddhist tradition.

Pneumatology and the Christian-Buddhist Dialogue: Does the Spirit Blow through the Middle Way?
Amos Yong, BRILL, 2012

How Wide is your Spiritual Moat? – an holistic approach to emotional sobriety

Anamnesis (from the Greek word meaning “reminiscence”) is a liturgical statement in which the Church refers to the memorial character of the Eucharist (thanks-giving). It has its origin in Jesus’ words at the Last Supper, “Do this in memory of me.”

In a wider sense, Anamnesis is a key concept in the liturgical theology: in worship the faithful recall God’s saving deeds. This memorial aspect is not simply a passive process but one by which the Christian can actually enter into the Paschal mystery.

So, if amnesia means “to forget,” then an-amnesis means “not to forget.” We recall, then, why we simply must be thankful. And we do so prayerfully.

As they say, a family that prays together, stays together. So, too, psychologically, modern medicine has discovered that “neurons that fire together, wire together.” Religion means to re-ligate or “tie back together.”

All of this taken together suggests that our spiritual survival requires a vigorous hygiene and rigorous practice of “not forgetting to give thanks.

Phillipians 4:8 reminds us: “Finally, brothers, whatever is true, whatever is honorable, whatever is fair, whatever is pure, whatever is acceptable, whatever is commendable, if there is anything of excellence and if there is anything praiseworthy—keep thinking about THESE things.

From a properly holistic perspective, this spiritual hygiene of anamnesis thus plays an indispensable role in maintaining one’s emotional equilibrium. The more seriously compromised one’s emotional homeostasis has been, especially over protracted periods of time, the more vigilant one must be to stand guard over one’s thoughts, the more rigorous must be the practice of anamnesis and the more integral must be one’s assault against any and all threats posed to one’s psychological defenses.

Anamnesis – a suggestion:

Inventory:

1) 5 most stimulating intellectual curiosities that once captured your imagination

2) 5 most wholesome and emotionally satisfying moments that you can still recall with great relish

3) 5 most morally courageous commitments you undertook together with others

4) 5 most satisying practical accomplishments from your academic, athletic or work life

5) 5 most wholesome and rewarding social engagements you’ve enjoyed

6) 10 most wholesome and grace-filled familial memories, persons, events

7) 5 most spiritually rewarding divine encounters and the persons who shared or mediated them, whether personally, through books or media, etc and 5 holy places where such encounters were gifted.

Commit the above inventory to memory and recite it daily. Recite it once. Or recite it 70 times. Recite it in the place of other tapes that have been playing in your head, perhaps for decades.

Go to this place of gratitude. It will become your sacred, safe place. It not only represents but constitutes your reality. It WILL rewire your brain. Neurons that fire together will wire together. Others that cease firing will eventually lose their wiring. I did this over 30 years ago and it rescued me. I refer to my Litany of Dayenu.

Dayenu (Hebrew:דַּיֵּנוּ‬) is a song that is part of the Jewish holiday of Passover. The word “Dayenu” means approximately “it would have been enough”, “it would have been sufficient”, or “it would have sufficed” (day in Hebrew is “enough”, and -enu the first person plural suffix, “to us”). This traditional up-beat Passover song is over one thousand years old.

Later, I listened to a Melody Beattie audiobook and she prescribed a similar daily inventory of gratitude and I better understood how and why my old spiritual hygiene had worked. Finally, my spouse came into this type of practice from yet another spiritual resource group and I witnessed its transformative influence on her, too.

In January 2003, I published the following: “How Wide Is Your Moat? – our holistic moat

The mutual fund industry has popularized the moat metaphor, a moat being that deep and wide trench around the rampart of a castle, that is usually filled with water. There are even pinball games, like Medieval Madness , in which players use different strategies to breach the castle’s defenses, such as the moat, the drawbridge, the gate, the wall. Sometimes the madness is not so medieval but very much contemporary, within our own psychological castle walls.

I have often thought of the analogy of the moat in other than economic terms. It might also be a useful image in considering a person’s general well being. Like a castle with its multiple layers of defenses, one’s general well being is also bolstered by its own moats and walls and gatekeepers and can be breached by many different types of attacks. There are times in our lives when we know our well being will have to do battle, when we need to both widen and deepen our psychological moats and pull up the drawbridges of our physical ramparts. The size of such bulwarks must be determined by many factors.

Let’s consider some examples of the types of battles we must all fight and of the kinds of defenses we might need to put in place to fortify our general well being. When we are healthy, physically, emotionally and mentally, and under no significant stress, in other words are not under attack physically or psychologically, the size of our holistic moat doesn’t matter much, seemingly.

I’m going to call this moat the holistic moat because its depth and width is determined by many factors which, I will argue, all need to be considered as a whole. Ignore any given factor and our defenses will be breached , which is to suggest that sometimes we don’t have a very wide margin of error to work with because our moat is both shallow and narrow. What are some of the things that fill up our moat and seriously jeopardize our castle of well being?

Well, certainly anything which can affect us emotionally, such as trauma due to grief, terror or physical injury, such as chronic or acute illness, addictions, broken relationships, financial difficulty, employment and career setbacks, academic and professional failure, damage to one’s reputation whether unjust or from a personal failure, and so forth.

The effects of aging or of a chronic debilitating illness, the propensity toward chemical imbalances of neurotransmitters, and other insults to our general well being, all of these things and more, can lower our defenses and increase our vulnerabilities to where we spiral down into near or total dysfunction and immobilization.

The return to any normalcy and full functionality can be difficult, near impossible. In such desperation, we can approach the point where we even lose the will to go on, despite our loved ones, and, assuredly, when the blessings of those relationships no longer weigh heavily enough in the balance against the pain of a truly tormented existence, the castle has been most seriously breached; our physical well being drawbridge is down; our emotional gate has been battered; our mental gatekeeper defeated.

Our spirit has thus retreated to the most inner recesses of our being and, though still sharing immanently with its Beloved in these innermost chambers, there is no felt sense of communion, neither with God nor with the castle cohort, that indwelling and abiding relating to family and friends, and most definitely not with the outer world of strangers.

What are some of the kinds of defenses we might need to put in place to fortify our general well being?

When our moat is narrowed and shallowed by any of the insults to our well being we have considered, we have no room to maneuver and have little margin of error. We cannot afford any mistakes and must move aggressively on all fronts.

If one’s castle is especially vulnerable, either chronically or acutely, one cannot take a casual approach to defending the castle.

One must proactively work to widen the moat! Like the Corps of Engineers on the Mississippi River, one must continuously dredge because the silt is being deposited 24/365 when we suffer from chemical imbalances or are otherwise in the midst of trauma, grief, anxiety or depression.

Physically, we cannot afford to miss out on proper diet, sufficient rest and good exercise. Our diet must be substantial and routine and not made up of the four mainstays of the 4 Cajun Foodgroups , which are sugar, salt, fat and alcohol .

Rest and exercise are essential, too, for manifold reasons documented elsewhere.

Medically , we must seek out pharmaceutical aids to help us through the acute phase of any substantial psychological crises with antidepressants or antianxiety prescriptions and maybe even sleep-aids or other therapeutic regimens.

Emotionally , we must force ourselves to interact with family and friends, with outdoors and nature, acting ourselves into a new way of thinking , unable to think ourseleves into a new way of acting.

Mentally , we may need ongoing psychological counseling and, perhaps, even that in combination with specialized trauma counseling or social welfare assistance and counseling.

Specialized support groups can be most efficacious in assisting and advising on all of the fronts under consideration here and can be an emotional lifeline. They can also make us feel a little less alone by being in the empathetic company of others who don’t know and will never know your tears but who have cried tears for similar reasons.

We should seek to stimulate and enrich our minds with good reading materials, uplifting movies and music, and engaging hobbies.

Spiritually , we may need spiritual direction, either formally or informally, with a director-directee relationship, or in a spiritual companioning mode with a fellow pilgrim with whom we may share a special spiritual kinship.

The life of prayer, no matter how arid or desolate, must be maintained with perseverance and discipline, privately and communally, perhaps augmented by small group participation but most definitely sharing as well in at-large community worship services.

Ideally, one can likely not implement the entire holistic regimen because the very exigencies and contingencies of life, which press in on us and lower our defenses, such as employment and parenting responsibilities, such as financial and physical constraints, also get in our way during the rebuilding efforts. However, one must aggressively and vigilantly attend to all of the factors within one’s means and to the fullest extent possible, notwithstanding constraints on one’s time and resources, and make these efforts a priority, because spiralling down to the lowest ebb of life will most assuredly defeat everything else one is trying to accomplish and deprive one of the vibrancy in one’s relationships, with God and others, that makes anything else worthwhile.

Our road to healing must be holistic and I emphasize this multifaceted approach because I have seen healing stratgeies sabotaged by approaches that don’t take the whole castle into account.

What good is it to deepen or widen a moat if one leaves the drawbridge down?

The attempt to make it through significant crises only pharmaceutically can backfire and bring on even more substance abuse. The temptation to self-medicate with over the counter stimulants or sedatives can simiarly cause problems. To take pills but not eat and rest properly is self-defeating.

Confusing psychological counseling and spiritual direction can be a problem; they are distinctly different enterprises, however related.

If one’s castle is especially vulnerable, either chronically or acutely, one cannot take a casual approach to defending the castle. One must proactively widen the moat!

Neglect of one’s spiritual life, in my opinion, represents the first shallowing of the holistic moat because the spiritual life, a life of prayer, is the climbing into the watchtower of our castle, lifting our hearts and minds to God, aligning our wills with His, and, whereby through ongoing self-examen and discernment, we can vigilantly gaze out over all of our defenses and remain on guard for those attacks that no castle avoids.

All of this we do as we await that Kingdom which is to come while living as safely as we can within that one which is already within us but constantly under siege.

It may be, that what I have outlined above can be viewed not merely as a defensive maneuver against life, but rather as one’s offensive strategy for looking to make one’s mark on the world. These are the very same things I’d suggest as New Year’s Resolutions, to anyone serious about deepening their relationship with God or their relationships with loved ones, to anyone interested in advancing on one’s academic or career path, etc

There is a great unity of purpose in the spiritual life, to a holistically informed lifestyle. When God is first in our lives, everything else falls into place and we will be about the same tasks in life whether our castle is under siege or not. Mark my words, however, it is best not to wait.

For all of my emphasis on remembering, I resonate fully with and heartily commend Fr Aidan Kimel’s Remembering and Forgetting, Depression, and the Healing of Memories @EOrthodoxy