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

God fittingly determines that the essential nature of human persons necessarily includes that measure of epistemic distancing sufficient to allow for our choosing among rationally desired eternal goods.

God thereby permits each of us to co-creatively self-determine our unique charismatic character, spiritually.

One thing such an epistemic distancing necessarily entails is the axiological ordering of higher & lesser goods, for it’s in our very deliberations between them that we will learn which of God’s gifts we most deeply desire to both receive & give back, thereby developing our unique spirituality.

For if loving is the answer, then who’s the giving for? ~ Noel Paul Stookey

Now, it is necessarily the case that, because of such an epistemic distancing, at times, out of ignorance, we will unavoidably choose lesser goods. But, it is also the case that, eventually & inevitably, we can overcome such ignorance, precisely through this process of choosing.

What has never been the case, however, is that an ignorant choice of a lesser good is either necessarily culpable or ever irremediable, for to err, in & of itself, is not to sin and every mistake or sin lies within the scope of God’s mercy (cf. Romans 8).

Our human finitude, however radical, does not by design make sin necessary, although it does make its possibility unavoidable.

In pursuing our rational desires, even when we err, we can thereby erase a modicum of ignorance, or, in other words, close a measure of epistemic distance. It is only when one, with both sufficient knowledge & freedom, chooses a lesser good that one sins.

So, that very same epistemic distancing, which allows for our choosing among rationally desired eternal goods, thereby becoming who we co-creatively & self-determinedly choose to be, charismatically or spiritually, is also necessary for the growth of our freedom in choosing higher over lesser goods, virtuously or morally.

When we choose lesser goods, we sin in a measure commensurate to our current epistemic distance, ie some sufficient degree of freedom & knowledge.

So, the essential nature of human persons includes that epistemic distancing necessary for becoming free when deliberatively choosing both between lesser & higher goods as well as among eternal goods.

Beyond the co-creative self-determination of our unique charismatic character, spiritually, epistemic distancing allows us to grow a wholly virtuous character, morally.

A finally free person will only ever deliberate among rationally desired eternal goods, choosing in a way that fits one’s spiritual character.

How did Jesus experience His finitude or axiological-epistemic distancing?

Spiritually, He fully & perfectly expressed every charism. Humanly, He deliberated – not only among eternal goods, but – between lesser & higher goods and learned from His mistaken choices, progressively closing His kenotic epistemic distancing. He thereby even grew His human freedom, even as His need to deliberate between lesser & higher goods diminished with every epistemic closure.

Never did Jesus choose a lesser over a higher good with degrees of human knowledge & freedom sufficient to constitute a sinful refusal, a self-denial of Goodness, Himself.

Afterthoughts or Prologue or Whatever

Generally, I purposefully remain radically agnostic re probabilistic & evidential approaches to the problem of evil, but I’ll share my provisional “feelings.”

I would say that we’re sufficiently distanced, epistemically, to realize, operatively if not gnoseologically, Who & What we are as imagoes Dei sans mortality.

I could, however, imagine nonphysical, eg relational, forms of death being pedagogically indispensable to our fully realizing, both operatively & gnoseologically, who we most truly are, ie participants in a concrete, social Absolute.

BUT – would we be sufficiently distanced to realize, operatively if not gnoseologically, Who & What we can become theotically as similitudines Dei sans mortality?

YES!!!

Further reflections

I reckon Hick & Wykstra borrowed the term epistemic distance (dang, can’t use “ED” as it’s already taken) from applied linguistics (e.g. pedagogy) & probabilistic epistemology, where the concept of epistemic distancing refers to a linguistic modality re semantic meaning, pragmatic interpretation & cognitive learning.

Personally, I receive Augustinian & Irenaean approaches, including evil as privation, soul-making & free will defenses, as establishing a mere logical compatibility between classical theism & evil.

HOWEVER, I reject all evidential theodicies in their attempts to further develop such defenses probabilistically b/c they tend to trivialize the immensity of human pain & enormity of human suffering.

YET – I do provisionally accept Stephen Wykstra’s systematic, skeptical theistic reply to evidential arguments, precisely b/c he grounds it in the epistemic distance between us & God, for it at least succeeds in showing that our failure to explain evil doesn’t confirm atheism.

A choice is forced upon us: imagining either it’s the existence of evil or God’s character that must remain unintelligible.

BECAUSE OF – DBH’s game theoretic disposal of the antecedent-consequent decree distinction is decisive over against any eternal residue of evil’s parasitic existence … and because of

God’s character revealed in Jesus & discerned by the Fathers, who embraced apocatastasis …

God’s sufficiently intelligible … and

THAT gives me all the hope I need.

Still, what place might death & other horrendous evils have in our lives?

I can only say that – from the Logos, Who’s been eternally spoken – the only logoi going forth remain those of being, well being & eternal being.

Ergo, God’s got no-thing to do with & no place for death apart from its eternal vanquishment.

THAT, not how, all this may be true, I insist!

Finally, what gets God out of the dock needn’t be based in case theory (logical defenses, evil as privation, free will) & shouldn’t be circumstantial evidence (theodicies). Juries are instructed that they can rely on character witnesses, alone, for not guilty verdicts.

Thus surrounded by a great cloud of witnesses, a holy host of others standing ’round

Who do YOU say …?

panSEMIOentheism as an ontological pan-entheism of creatio ex nihilo & a mereological panen-theism of creatio ex deo

Of the three Abelardian divine modes of identity, it is the formal mode from which an Aristotelian syllogistic can be derived to thus define the identities of creatures formally (and not inconsistent with the irreducibly triadic modal ontology of Peirce’s methodological & semantic pragmatisms).

In neither divine nor creaturely formal modes of identity would a person ever be considered constituted as an hypostasis bereft of an essential nature, as if the essential whatness of persons did not necessarily inhere along with the hownesses of each whoness.

Neither would a secondary personal nature ever not necessarily inhere along with both the whoness, hence peculiar howness, of a person’s hypostatic nature and the whatness of their essential nature.

Natures, both as hypostatic whonesses & hownesses as well as both essential & secondary whatnesses, are only ever, i.e. eternally, enhypostasized. The concept of an anhypostatic nature does not successfully refer.

Not only should we neither reify (anhypostasize) the essence nor hypostasize the energeia, but – we shouldn’t reduce the persons to mere idiomata.

To that extent, then, any temporal distribution of logoi will necessarily be – not only an emanation of formal whatnesses, but – a procession of hypostatic hownesses.

Creation, then, processively enhypostasizes the created natures – hypostatic, essential & secondary – through, with & in the Logos as eternally incarnated (enhypostasized or assumed) by Him.

This would be consistent with my panSEMIOentheism which affirms both an ontological pan-entheism of a creatio ex nihilo & a mereological panen-theism of a creatio ex deo, wherein the hypostatic & essential natures of every freely willing creature have been eternally determined, called forth ex nihilo, and invited to co-creatively self-determine their secondary natures, beckoned forth ex Deo.

Per ipsum, et cum ipso, et in ipso, est tibi Deo Patri omnipotenti in unitate Spiritus Sancti, omnis honor et gloria per omnia saecula saeculorum.

Divine Communications, Communicators & Communions – differentiating incarnation, embodiments & presences

the concrete analogia entis is the old green deal, the whole green deal, the proto-eschato-logical green deal

The person of Christ eternally & incarnationally contains (already) – not only the thatnesses, whatnesses & hownesses, but – even the very thisnesses that each & every particular creature becomes (not yet) through its synergistic co-operation with divine energeia.

Do the many presences of the embodiment-realizing Logos differ only in degree, per univocal conceptions of presence, or modally, evoking metaphorical conceptions?

Appropriated within a semiotic heuristic, we can certainly distinguish divine communications per iconic, indexical & symbolic modes, which, ordinarily, could be thought to differ in communicative power (eg icons, mantras, rituals, sacraments, etc).

However, there’s FAR more going on in divine-creaturely agential interaction than ordinary semantic communications.

Beyond the modal semantic differences of diverse embodiments,  communicatively, Incarnation also has performative significance, a pragmatic dimension, effecting divine-creaturely communion.

The eternally, incarnate Word, Who self-reveals – not only iconically, indexically & symbolically, but – personally, invites robustly performative engagements, which, pragmatically, will not return empty, for the Word utters no ordinary communications, but always offers Her very self.

While divine-creaturely communications (as embodiments) proceed semantically, it is in the pragmatic dimension that divine-creaturely communicators, i.e. hypostatic processions (of embodiers), realize communion, ie Real Presence, every creature becoming identical to its logos as eternally contained by the Word.

So, while there are diverse divine embodiments, semantically, there’s but one multiply-realized Incarnation, pragmatically, ie the eternal Word, Who contains every logoi, hypostatically, while otherwise eternally transcending creatures both naturally (per idiomata & propria) and energetically (per energeia).

Meta-heuristic Implications

There’s a semantical univocity & ontological analogy of the ur-kenotic acts (revealed per propria, appropriations, energeia, etc) of divine & human persons.

There’s a semantical & ontological univocity of the kenotic acts of divine & human persons.

Divine & human persons both have primary & secondary essential natures, as well as irreducibly unique hypostatic natures.

The human (indeed, all creaturely) primary & secondary essential natures are identical to the divine secondary essential nature.

Christ’s divine personhood includes an irreducibly unique hypostatic nature (haecceitas-like, idiomata, etc) in addition to a nondeterminate primary essential nature & self-determinate secondary (assumed) essential nature.

Human personhoods include irreducibly unique hypostatic natures (haecceities) in addition to divinely determined primary essential natures plus, potentially & self-determinedly, can become  (acquire) secondary essential natures, both such essential natures (primary & secondary), again, identical to the divine secondary essential nature.

Divine & human personhoods are thus semantically univocal & ontologically analogous – not only because they’re infinite vs finite, but also – because, while each is, in part, self-determined vis a vis their secondary essential natures (variously by assuming or becoming), they’re otherwise alternately nondetermined vs determined vis a vis their primary essential natures.

The Maximian Logos-logoi Identity can still be enriched by Sophiological Heuristics

As Royce’s concrete Absolute modified Peirce’s semeiotic; Aurobindo’s integral Absolute modified Advaita; so Maximus’ Logos-logoi identity modified Neoplatonism. In each case, the concept of the Absolute became both concrete & social?

If one wants to approach questions re Maximus’ multiple incarnations thru semiotic lenses (Peirce, Royce, Scotus, Bonaventure, etc), of special interest would be Eriugena’s take on Christological participation, for, like CSP, he framed creation in terms of theophany.

re: creation as incarnation, exchanges between Blowers & Wood

Neither a vertical hypostatic descent nor a horizontal hypostatic multiplication present theological problems in my view.

Taken together, as the same economic mission, ISTM, the horizontal procession aspect ontologically foregrounds composite hypostases, haecceities, actualities, concrete particulars as dynamical, autopoietic entities.

These entities “are” acts that are, at once, existential, efficient & formal, thereby reducing potencies, respectively, per various essential, material & final limitations.

Locating the Logos-logoi identity hypostatically properly avoids both reifications of essences (natures don’t process as ‘that’s or ‘who’s) & hypostatizations of energies (which are not ‘that’s but ‘how’s).

If there’s a scandal, it’s not theological but metaphysical, for this emergentist perspective offers no robustly ontological account of such brute actualities or naked haecceities, such as we encounter in this multiplication of composite hypostases. Still, other emergentist accounts only pretend, for supervenience  explains no-thing.

There are still Neoplatonic-like semiotic dynamics like exemplification, manifestation & signification, but, as with any semiotic realism, the symbolic implicates the pragmatic, so interpretation implicates participatory acts (existential, efficient & formal). The logoi do act formally, but that follows from the hypostatic grounding of identity in difference, existentially & relationally (the mutuality of I-ness & Thou-ness).

Need we distinguish ad intra & extra processions in terms of esse naturale & intentionale, necessity & freedom, ur-kenosis & kenosis?

Well, the Incarnation so well ‘fits’ the God, Who’s been revealed, that it’s inevitability, hypostatically, doesn’t in any sense entail that, essentially, it’s ‘naturally necessary.’

At least, this creation as incarnation approach seems not inconsistent with my own affirmation (pan-SEMIO-entheism) of both

a pan-entheistic vertical distinction, where, via creatio ex nihilo, God donates & communicates creatively as we participate & are liberated imitatively, as well as

a panen-theistic horizontal distinction, where God, via creatio ex Deo, donates & communicates diffusively as we participate & are liberated substratively.

The practical upshot of an in/finite hypostatic participative distinction –

As composite hypostases, substratively, potentially, we can act the very same way Christ does when He’s acting kenotically, while imitatively, we can act like Christ does when He’s acting ur-kenotically.

Law of Retreblement (irreducible triadicity) of participation (hypostatic synergy)

1) energetikon of similitude = operativities or essential natures or participabilities

2) energon of otherness = operators or hypostases or participants

3) energia of dynamic manifestations = operating or participating

Any generation of novel opposites will be necessarily triadic, hence, will include – not only formal emanations & dynamic manifestations, but – hypostatic processions. Thus are energema created & incarnated.

4) energema = opera or new creative & co-creative participants participating in participabilities

So, hypostatic actors (generated opposites) via synergic acts participate in energeia.

And, different types of hypostatic-synergic coinherences involve vectors of both similitude (horizontal) & otherness (vertical).

These include:

horizontal trinitological tri-hypostatic-synergy; perichoresis of the trinity per monarchy of the father

vertical christological hypostatic-synergy, a kenotic descent of energema;  hypostatic union per perichoresis of the One

horizontal cosmotheandric pluri-hypostatic-synergy, a creative diffusion of energema; perichoresis of the Many

Importantly, we best consider perichoresis and/or coinherence in terms of apophatic metaphors that convey both “no confusion& “no commingling.”

Furthermore, we must realize that the above trihypostatic, hypostatic & pluri-hypostatic perichoreses are analogical. Therefore, less than positive metaphysical explanations, they set meta-heuristic contours regarding what is manifestly not going on, whether trinitologically, Christologically or cosmotheandrically.

While hypostases & natures are formally distinct (irreducible to each other), both are really distinct from energeia. We even distinguish hypostases or signify persons with negative metaheuristic contours of incommunicability, which, itself, entails two negative conditions – being not repeatable & not a form. This would apply constitutively, then, to both the mutual relations of divine persons and haecceities of created hypostases.

Whatever theory one holds regarding how idiomata individuate numerically distinct hypostases, for example, imagining that they refer to

a) properties that are simple, non-shareable & non-coinstantiable, or, perhaps,

b) shareable in-principle but as a uniquely combined bundle of properties, or even

c) some  combination of non-shareable & uniquely (or not) bundled shareable properties

the haecceity-like bruteness of each hypostasis sets limits, both logically & constitutively, on how we conceive the Maximian Logos-logoi identity.

Not only do human & divine essential natures relate analogically, so, too, do divine & human hypostatic idiomata (One to the many). Not only that, both all human persons per their haecceities, as well as all other pluri-hypostatic creaturely entities, relate analogically, not just per essential but also per hypostatic natures (many to many).

We best locate, then, the Logos-logoi identity in terms of whatness of an energetikon & howness of energia, as each & every hypostasis, thisness or whoness, remains – not only not a form, but – not repeatable.

The ontological & teleological takeaways of the immanent Logos-logoi identity remain utterly provocative in that what each becomes & how each participates incarnationally entails a divinization of each creature per the identical logoi involved in the incarnational humanization of the Logos.

The essence & energies of creatures, as instantiated by persons & the cosmos, are relationally constituted per the logoi, which are the very same created immanent universal that’s assumed by the Logos, all via enhypostasization of an eternal essence, which was never anhypostatic.

This panentheistic account has some mereological-like features, perhaps something like a set theory for hypostatic idiomata. It can still be enriched by Sophiological conceptions, including distinctions between uncreated & created Sophia.

See:
Sophia, Energies & Logoi in a Neo-Chalcedonian Cosmotheandrism

Some implications of the Law of Retreblement in my panSEMIOentheism are participatory.

We participate in the Logos via acts that are – not just existential (reducing primary natural potencies) & formal (reducing secondary natural potencies), but – efficient (reducing hypostatic natural potencies, which are neither formal nor repeatable).

Hypostatic natures, here, are conceived per a bundle theory of idiomata, some, in-principle, shareable & others not (haecceitas-like). A set theory-like approach to uniquely bundled idiomata parses out acts (as variously identical or unique), not predicable forms.

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

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

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

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

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

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

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

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

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

That’s the Precis for my

PanSEMIOentheism –
A Neo-Chalcedonian, Franciscan, Cosmotheandric Universalism

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

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

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

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

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

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

IF

natures aren’t self-subsistent

infinite divine & finite human natures are ontologically analogous

divine & human persons are semantically univocal

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

participable logoi of humanization & deification are metaphysically identical

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

Christ exemplifies, but we signify, divine nature

THEN

Who and what was Mary?

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

Mary was the Mother of God.

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

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

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

A Grammatical Heuristic for the Hypostatic Union:

Person or hypostasis is primary, whether divine or human.

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

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

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

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

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

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

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

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

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

Human Agency Acts:

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

teleopotent (veldopoietic),

teleomatic (cosmopoietic)

teleonomic (biopoietic) &

teleoqualic (sentiopoietic).

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

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

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

descriptively via the

perinoetic (empirical);

interpretively via the

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

evaluatively via the

anoetic (affective) ;

normatively via the

deonticnoetic (moral & prudential); and

contemplatively (receptively) via the

metanoetic (theotic).

Divine Causal Joint:

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

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

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

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

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

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

descriptively via the

empirical (perinoetic);

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

evaluatively via the

affective (anoetic) ; and

normatively via the

moral & prudential (deonticnoetic); and

contemplatively (receptively) via the

theotic (metanoetic).

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

A Gelpian-Lonerganian Architectonic – a missiological meta-heuristic

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

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

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

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

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

Notes:

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

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

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

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

Also to my Cosmotheandric Universalism

NeoChalcedonian Cosmotheandric Universalism

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

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

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

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

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

1) trinitological between the divine persons;

2) Christological in the hypostatic union;

3) cosmological in vestigia Dei;

4) anthropological in imagoes Dei; &

5) theotic in similitudines Dei.

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

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

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

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

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

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

This is all developed systematically in:

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

PRECIS for
https://www.academia.edu/43938792/PanSEMIOentheism_A_Neo_Chalcedonian_Cosmotheandric_Universalism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Who made us?” and “Why?”.

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

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

Feel free to submit. For starters:

Ockham

God Out the Dock

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

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

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

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

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

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

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

I suspect that’s how many of us roll.

A Metaphysical “univocity of reality” in a Neo-Chalcedonian Cosmotheandrism – a Peircean Precis

Thinking in terms of Peirce’s

Being > Reality > Existence

Considering a Neo-Chalcedonian Christology

While we still refer to divine & determinate hypostases via semantic univocity & ontological analogy …

Can we say that the Logos-logoi identity that humanizes divine persons & deifies human persons

invokes a metaphysical “univocity of reality per a Peircean Thirdness of generals, including created logoi, teloi, nomicities, etc,

all “participating” in a creatio ex deo, the essentially divine person self-determinately so, the essentially human person determinately …

such determinate effects variously exemplifying or signifying their Cause per their unique tropoi …

 

human persons as vestigia, imagoes & similitudines Dei …

the divine person as Logos in hypostatic union?

This would distinguish Maximus, on his own terms, from Balthasar’s Maximus, who overapplied the analogia?

Analogia of an Aesthetic Teleology

1) analogy of aesthetic intensityfixed

a) God: intrinsic perfection

b) human: subjective beatitude, bliss of beatific vision

2) analogy of aesthetic scope – variable in terms of manifestation

a) creator, God: scope of manifestations increased thru ad extra “exemplifications” of Logos & Glory, i.e. of divine esse intentionale, more than mere Cambridge properties, thin passibility

b) co-creator, human: scope of manifestations increased thru “significations” of Logos & Glory, objective beatitude, AMDG

Analogia of Divine & Human Tropoi

1) tropos of divine person

   a) essential nature exemplifies Logos

   b) secondary nature, exemplifies humanity

2) tropos human person

   a) essential nature as vestigial & imaginal Dei signifies Logos, exemplifies evolving humanity

   b) secondary nature as similitudino Dei signifies Logos, exemplifies deified humanity

Universalist Implications

 

An Open Invitation to Universalism – no matter how you square divine-human agential interaction

Anyone Could Bust a Universalist Move!

Scholars divide when evaluating individual church fathers & scholastics in terms of their stances toward determinism & freedom, compatibilism & libertarianism, intellectualism & voluntarism, and other such categories as pertain both to philosophical anthropology and to the relationship between divine & human agencies.

Such confusion reigns because they ignore the noncompetitive nature of divine & human agencies, a theandric reality implicit in Chalcedonian Christology, & even more perfectly explicated in Neo-Chalcedonian distinctions.

As a theoretic upshot of this noncompetitive agential account, absolutist readings of classical theologians will amount to facile caricatures. Those can otherwise be avoided by an appropriations theory approach, wherein theologians are better distinguished merely in terms of notable emphases, e.g. soft determinism, weak compatibilism, moderate libertarianism, moderate voluntarism, moderate intellectualism, etc.

In human agency, for example, the intellect’s necessarily operative just not wholly determinative in volition. In divine agency, for example, creation ensues – not from an essential necessity, but – a volitional inevitability of divine hypostases that are – not quidditatively, relations, but – qualitatively, relational.

As a practical upshot, this noncompetitive agential account should suggest (to those acquainted with universalist-infernalist debates) that arguments, among classical theists, for & against apocatastasis, need not turn on premises grounded in alternative accounts of divine-human agential relations.

After all, per some narratives, we might characterize Isaac of Nineveh, Gregory of Nyssa & Aquinas as weak compatabilists, Maximus & Scotus as moderate libertarians.

Furthermore, Augustinian, even Calvinist accounts, which altogether circumvent such agential issues, can be formulated consistent with apocatastasis. Finally, Báñezian accounts are consistent with a hopeful universalism.

How, though, do we negotiate the logics that might implicate an essential vs hopeful (practical) universalism?

One way or the other, whichever stance one takes, even totally for or against, the trick is to make some type of theological assertions, to ground them exegetically & patristically, to articulate them in some metaphysical idiom, & then, finally, to (legitimately) run for the apophatic cover of a positive mysterianism, whenever one’s interlocutors point out the unavoidable antinomial residues.

Our search for our (anti)apocatastatic apologetic, then, not escaping Gödelian constraints, will force a choice between consistency and completeness. As Hawking said, the good money’s always on consistency, i.e. accepting the unavoidable incompleteness. More aptly, as the Nazianzen did, we’re really just looking for the least inadequate way to convey our faith.

In some respects, then, if we’re going to have to embrace an ineluctable agnosticism, we can focus our arguments on exhaustively explaining HOW volition works, putting an end to our curiosity regarding the precise nature of noncompetitive divine-human agential interactions, opting for Augustinian, Thomistic or Scotistic emphases, while leaving an antinomial theological residue regarding WHAT God wills.

Or, we can focus our arguments on exhaustively explaining WHO God is, putting an end to our curiosity regarding the precise nature of WHAT God wills, opting for the universalist “hints” gifted us by Origen, Isaac of Nineveh, Gregory of Nyssa, the Nazianzen, Athanasius, Maximus & others, while leaving an antinomial anthropological residue regarding HOW human volition works. The good money, seems to me, remains with cultivating an abiding aporetic sense regarding the precise nature of noncompetitive divine-human agential interactions. After all – not just theological, but – enduring metaphysical aporia also abound regarding the origins of – not just human language & sapience, but – even animal sentience.

Thanks to Chalcedon, at least, we know via participation what it’s like to imitate the divine & even to grow in likeness to Christ. We remain otherwise stumped regarding “what it’s like to be a bat.”

When it comes to choosing one anthropological tautology over the next vis a vis our noncompetitive divine-human agential interactions, the tie-breaker for otherwise logically consistent accounts, for me, remains anthropological congruity with our time-honored, shared moral & aesthetic sensibilities. Any account, including speculative post-mortem anthropologies, that does violence to our quotidian experiences of human belonging, desiring, behaving, believing & becoming, I reject.

As a theological corollary, since we are imagoes & similitudines Dei, incongruous images of God that do violence to our most deeply felt anthropological sensibilities, intuitions & discursive reasonings, I also reject.

Accordingly, I heartily commend DBH‘s TASBS and offer my own Systematic Apocatastasis.

Sophia, Energies & Logoi in a Neo-Chalcedonian Cosmotheandrism

Sophia has been a challenge to map as revealed in historical treatments. Setting those descriptive accounts to the side, at least in part, below is my own normative formulation.

I like to conceive Sophia as an

attribute of the divine essence, belonging to the Trinity,

exemplified hypostatically by the Son as wisdom & Spirit as glory, &

manifested as uncreated Sophia thru such as divine energies (Palamite) & logoi (Maximian).

These uncreated logoi are manifested theophanically, as they terminate in effects on determinate being (as created logoi) in manifold & multiform participable ways, e.g. teloi, laws, nomicities, gifts, grace, signs & wonders.

Every creaturely cooperation with, hence participation in, the logoi constitutes a theotic, sophianic eternalization that incorporates us into created Sophia, Christ’s Bride or Mystical Body.

Thus we imitate the Bridal Fiat of the Theotokos & thereby participate in her incarnational synergism as it’s both eschatologically consummated in the divine nuptial union & protologically anticipated by  (contained in) the pre-existent logoi of Christ.

Creation happens.

To Be or Not, to Sophianize or Not our human secondary nature: The Unbearable Lightness of Being (eternally self-determined)

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

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

Creativity would be the nature of God, pattern of existence & activity proper to God that God shares in varying degrees w/finite entities in an expression of divine empowering love. ~ Bracken

Thus I re-situate Bulgakov’s sophiology, Maximus’ Logos-logoi & Palamas’ energies.

re: use of Whitehead’s cosmology for Christian understanding of the God- world relationship risks misinterpretation of ANW: In my judgment, Aquinas made basically the same “mistake” in employing Aristotelian metaphysics to set forth his understanding in the ST. ~ Joe Bracken

Bulgakov claims Aquinas’s account is insufficiently Trinitarian, too influenced by pagan philosophy, & separates the divine will & intellect in such a way as to introduce arbitrariness into the relationship between the divine ideas & creation. ~ John Hughes

Here I am not endorsing the controversial thesis of creatio ex nihilo advocated by Irenaeus and others over the centuries, but instead proposing the notion of creatio ex deo. ~ Joseph Bracken

Bulgakov understood the doctrine of creation to be negatively defined as creatio ex nihilo and positively defined as creatio ex Deo. ~ Pavel L. Gavriljuk

Christian systematic theologians until quite recently grossly overemphasized the role of divine power and thereby significantly underestimated the role of divine love in their understanding of how God deals with the creatures of this world. ~ Joseph Bracken

For God to be the transcendent source of creativity within the cosmic process, God must be ontologically both the primordial source and ultimate goal of the cosmic process. ~ Joseph Bracken

A New Process-Oriented Approach to Theodicy Joseph Bracken, Process Studies, Vol. 48, No. 1 (Spring-Summer 2019), pp.105-120 https://jstor.org/stable/10.5406/processstudies.48.1.0105#metadata_info_tab_contents

The Problem of Pantheism in the Sophiology of Sergii Bulgakov: A Panentheistic Solution in the Process Trinitarianism of Joseph Bracken? by Brandon Gallaher

This essay explores Bulgakov’s thought as an alternative form of panentheism to Bracken’s

‘The Problem of Pantheism in the Sophiology of Sergii Bulgakov: A Panentheistic Solution in the…academia.edu

The God-World Relationship Between Joseph Bracken, Philip Clayton, and the Open Theism, by Dong-Sik Park, Claremont Graduate University

The God-World Relationship Between Joseph Bracken, Philip Clayton, and the Open Theismscholarship.claremont.edu

In Whom We Live & Move & Have Our Being, Panentheistic Reflections on God’s Presence in a Scientific World, William B. Eerdmans Publishing Company, 2004 Below, I will list several chapters of this book, above, as are relevant to energies, logoi & sophia in a panentheism.

a) God immanent yet transcendent : the divine energies according to Saint Gregory Palamas, Kallistos Ware

b) The universe as hypostatic inherence in the logos of God : panentheism in the eastern orthodox perspective, Alexei V. Nesteruk

c) The cosmic vision of Saint Maximos the Confessor, Andrew Louth

d) Panentheism : a field-oriented approach, Joseph A. Bracken

e) The logos as wisdom : a starting point for a Sophianc theology of creation, Celia E. Deane-Drummond

Bulgakov’s Account of Creation: Neglected Aspects, Critics and Contemporary Relevance, Pavel L. Gavriljuk, International journal of systematic theology, 2015, Volume: 17, Issue: 4, Pages: 450-463

Creatio ex nihilo and the Divine Ideas in Aquinas: How fair is Bulgakov’s critique?, John Hughes, Modern Theology, Volume 29, Issue 2, 2013

“Words and phrases must be stretched towards a generality foreign to their ordinary usage; and, however such elements of language be stabilized as technicalities, they remain metaphors mutely appealing for an imaginative leap” ~ Whitehead, Process and Reality

Implicit here is my long- standing conviction that every metaphysical system is inevitably provisional and thus in principle open to reform and revision. ~ Joseph Bracken

Notes regarding Divine-Human Interaction & Grace per Libertarian Free Will

My account, below, will not exhaust every manner of divine-human interaction & of grace, but will address one aspect that I find deeply consoling — that God infuses grace universally, superabundantly & even without our assent, ever respecting our libertarian free will.

In reconciling divine-human interactions via grace & libertarian freedom of the will, might we draw on diverse conceptions from Scotism, Neoplatonism & Thomism (analytical not Banezian)?

We could conceive of both Scotus & Maximus as libertarians for whom the intellect’s necessarily operative but not wholly determinative in volition, where self-determinative volitional acts remain limited in potency to the logoi of being, well-being & eternal being.

The divine & human wills are thus not connected by one’s choosing between “this or that” but in “why the will wills at all,” as it does remain free not to act (via a type of quiescence). Such a volition would entail a moderately libertarian & moderately voluntarist free will.

Scotus locates the will in efficient causation. For many, this represents a conceptual relocation from the formal.

Interestingly, this can be squared with Eleonore Stump’s relocation of the operation of grace from efficient to formal causality over against Banezian premotion.

Stump distinguishes between an “assent to,” a “refusal of” & an “absence of refusal of” grace, as, per Aquinas, one can cease to refuse grace without assenting to it.

God thus infuses grace in us all, even when we don’t assent, as long as we’re not refusing it, i.e. as long as our wills are “quiescent.”

Thereby He infuses the good will of our justifying faith.

Thereby we can abandon ourselves to Divine Providence through quiescence.

Thus, let us pray –

w/Ignatius: “Take, Lord, receive all my liberty.”

w/the Psalmist: “Be still & know that I am God.”

with Merton: “I know you will lead me by the right road though I may know nothing about it.”

May we both cooperate with the graces of today & be alert to divine infusions.

Divine Freedom & Necessity in a Cosmotheandrism

For Bulgakov: I”s are constituted by “Thou”s

In the semiotic approach to emergence, Terry Deacon has coined two terms:

1) an “ententional” phenomenon is characterized by

2) a specific reality that it lacks, i.e. an “absential

Those terms, for me, bring to mind what I would call “embodied antinomies” or dynamical ententional-absential aboutnesses.

If epistemology models ontology, then, not every mediation need dialectically express some accommodative middle, whether epistemologically &/or ontologically.

Rather, because some of reality’s deepest value-realizations are precisely generated by the antinomial embodiments of ententional phenomena in ontologically creative tensions with their absentials (i.e. via epistemic & axiological distancing), our languages can semiotically express such dynamics only through such non-accommodative mediations, as would nurture a healthy aporetic sense.

We might say, for example, that ententional “I”s are constituted by absential “Thou”s.

And we might even observe that certain forms of “freedom” are constituted by “necessity.”

We could even say that, we, as creatures, exist as absential “thou”s for the necessarily freely willing loving God, the supremely ententional “I am.”

Such a divine ententionality depends essentially on a supremely personal divine intentionality per a divine volition that’s, at once, in some sense groundless as well as grounded by a self-constituting love, beyond all of our meager voluntarist or libertarian conceptions.

What might the Trinity’s economic generation of our own antinomial embodiments, our own radically social natures, our own human ententional phenomena (logoi) & absentials (tropoi), reveal “about” the ad intra Trinitarian generations & taxis?

The economic can, in principle, reveal nothing ontologically quidditative about the immanent Trinity (ad intra aporia).

Semiotically, however, because the divine energies do, at once, connotatively signify the essence & denotatively indicate the hypostases, from the unitary nature of the divine energies, while epistemically constrained by sophianic aporia (e.g. un/created, in/determinate, non/necessitating, causal logoi & teloi?), we can nevertheless connotatively infer the ultimate unicity of the divine ousia, even though constrained by essential aporia (e.g. indivisible yet communicable?), and denotatively infer the unitive relations of the divine hypostases, i.e. Monarchy of the Father & divine taxis, although constrained by hypostatic aporia (e.g. how & which metaphysical idiomata are modeled by our epistemic gnorismata?).

Because human symbolic inference is irreducibly triadic, interpretively, it’s also inherently performative, which means such connotative & denotative inferences, above, flow from our efficacious participations in the divine logoi, i.e. concretely & experientially, hence, sacramentally. Only then can our participatory imaginations, next, lend themselves to the post-experiential abstractions & discursive formulations of our Eucharistic anamnesis.

So, this creation’s not born of any necessity as would in any measure negate the eternal freedoms (both with & without ratio, i.e. both groundless & of a self-constituted ground, e.g. love) of nondeterminate divine being. Rather, it would ensue from the radically free, kenotic self-limitation of the self-determined divine being.

The Logos thus freely & donatively gifts participable logoi.
And not just per those bilateral theandric logoi as are proportionally (asymmetrically) participated in via incarnational humanization & theotic divinization, such as when we live as we pray – Biblically, creedally & liturgically. The entire creation participates, cosmically, proportional to other ententional aboutnesses or teloi – all as existentially oriented in an emergent hierarchy of nested absentials:
• 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.

As such, this account approaches being, apophatically, as radically discontinuous ontologically, with an aporetic approach to nondeterminate, self-determinate, indeterminate & determinate entities, which exhibit characteristic aboutnesses via manifold & multiform antinomial embodiments.

Kataphatically, reality’s cosmotheandric hierarchy of ententional-absential participations via the Maximian Logos-logoi identity affords us a profound degree of existential actionability as we proportionally imitate the Christ, analogically & ontologically – each per her unique embodied tropoi, and literally & teleologically – all via participation in identical logoi.

Antinomial embodiments thus constitutively relates all being, whether nondeterminate, self -determinate & in/determinate, in dynamical terms of essential unicity, hypostatic unity & unitary energeia.

The protological (paterology, christology & pneumatological) thus constitutes – not only the eschatological, but – the ecclesiological, soteriological, sacramental & sophiological.

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

Liturgically, then, after our meditation on the Word, the Logos, through our Offertory, our own ecstasis & proodos of self-transcendence, we’ll enjoy Communion, our enstasis & mone in union, to then go forth empowered to love & serve via our Post Communion epecstasis & epistrophe or self-reception.

Notes regarding different forms of volition:

indetermined w/o ratio or with freedom from necessity, including one’s choosing whether to will at all, moderately voluntarist

in/determined w/ratio (desires or needs) or freedom to – assent, refuse or permit (absence of refusal), moderately libertarian

self-determined or self-limited or freedom for, as in kenosis, authentically sacrificial

These are imagoes Dei of the Divine Volition which is nondeterminate (both w/ & w/o ratio) & self-determinate via ad intra ur-kenosis & ad extra kenosis.

Neo-Chalcedonianism is Uncommonly Commonsensical

Cyril & Maximus ambitioned nothing robustly explanatory. Instead, they much more modestly established Christological grounds, which remain fertile for cultivating new meanings of the Incarnation, today. In our Trinitology & Christology, we can take a commonsensical approach to understanding the divine persons. We can fruitfully employ vague & general exploratory heuristics, using grammatical semantic references, in our ongoing probes of the meaning of our encounters of these persons in scripture & liturgy.

We similarly probe the meanings of methexis & theosis. Terms referring to essential propria, hypostatic idiomata & relational energeia & logoi, in principle, can’t be considered constitutive ontological definitions suitable for use in analytical, explanatory metaphysics.

The question of meaning put to us was – not WHAT, but – WHO do you say I am?

As we recognize & affirm the protological in the eschatological & vice versa, this needn’t entail a thoroughgoing theological determinism, not even for a universalist stance, at least, not if we properly distinguish & nuance determination, causation, necessitation & freedom.

Proportional participations in Maximian logoi, beyond being theandric realities, express universal cosmic realities?

This evokes for me Bulgakov’s seeing divine beauty in nature, God as indifferentia oppositorum & his embrace of Nicholas of Cusa’s coincidentia oppositorum.

Not thru an ontological “middling” but via a teleological “muddling” of antinomial realities do sophia, energeia & logoi reveal the unitary nature of the divine energies, ultimate unicity of the divine ousia & unitive relations of the divine hypostases.

Peirce’s semiotic realism well navigates past the existentially perilous shoals of an empty nominalism, vulgar pragmatism, idealist anti-realism, arbitrary voluntarism & corrosive relativism.

Insofar as life’s inescapably liturgical, we might more parsimoniously refer to that creedal collection of negations as the Litany of Nihilism.

To the extent that our creeds are inherently orthopraxic, we must all be on our guard to not celebrate this Litany of Nihilism, i.e. unawares & in the very manners that we move and live and have our being.

This is to observe that we all need to be more vigilant, as we will all on occasion entertain angels, unawares, and they best not be Screwtape or Wormwood.

While Peirce’s abduction of the reality of God does barely sneak by a naive fideism, any refusal to journey beyond his Ens Necessarium would implicitly entail a radically apophatic deism.

So, in the same way that Peirce went beyond both Scotism & German Idealism, influenced by & appropriating their best intuitions, setting aside any inadequacies, I’ve found a most profitable way to go beyond (not contrary to) Peirce is by turning to Булга́ков & Флоре́нский.

Of the Actus Purus, we may semantically predicate though not ontologically define essential, personal & energetic distinctions like being, willing & doing. If we attentively, concretely & experientially behold the Trinity’s universalized & particularized presences among & donative presents for us, we’ll be overwhelmed by the mysterium tremendum et fascinans. In our post-experiential processing, as our participatory imaginations yield to a cognitive map-making of discursive reasoning, an ineluctable antinomial residue will inevitably remain.

Our numinous experiences do not dialectically resolve the dynamical tensions that resist our fallible reasoning. We don’t know what to make of essences, persons & energies, which present, at once, groundless, grounded & self-grounded vis a vis our meager conceptions of necessity, freedom & kenosis. And this involves no mere Gödelian trade-off of consistent axioms for systematic incompleteness, such as we employ for determinate being. Rather, we’re confronted by an horizon where our logic’s unavoidably paraconsistent, at best, our systematics remain semi-formal, at best, the nature of our language, itself, antinomial, at best, our notions of identity alternately absolute, relative or nonstrict, at best.

But, wait!

For philosophers, who’ve paid any attention at all to the intractable aporia confronting our accounts regarding the origins of the quantum, of the cosmos, of life, of consciousness & of language, the above-listed epistemic constraints & antinomial residues yet pertain no less to the essences, persons & energies of determinate beings than they do to their divine analogates?

Just as with our failed theodicies, what will finally rescue our rationalistic theologies, will not be sylly syllogisms. What will finally satisfy our insatiable appetite for Goodness beyond all goodness, our admirable quest for Beauty beyond all beauty, our insatiable longing for Unity beyond all unity, our transformative realization of a Freedom beyond all freedom, need not require the elimination of reality’s antinomial residues but, instead, may be divinely provisioned by a ceremonial rescue of being by Being, itself, Who loves us with the same ur-kenotic Love of Our Father, Who eternally generates our Saviour & Advocate, the Son & Spirit. Having thus tasted & seen the Goodness of the Lord, we might even lose interest in His antinomies, or, at least, be no more concerned with them than we are with the axioms that ground 2+2=4, for which one would have to proceed halfway through the Principia to grasp their proof? It’ll finally be the participatory encounter with Love that calms our restless hearts.

Any idle curiosity regarding the biographical knowledge ABOUT our Divine Spouse will thus get eclipsed by the experiential knowledge OF Her via Mystical Union in a vision, most beatific.

The concept of ens is everywhere engulfed in antinomies. In fact ens seems to be subject to the most contrary dialectical passions: it is one but also many, necessary but also contingent, infinite & finite, immutable yet mutable … Rosmini

The Litany of Nihilism employs a vulgar pragmatism as a theory of knowledge, but, regarding a theory of truth, is eliminativist. Few journey that way, theoretically, b/c it’s just not sustainably actionable, existentially.

All of us do fall prey to lapsing into a practical nihilism, as we un/consciously opt, in any given moment, at this or that existential disjunction, to live as if there “really” is no truth, beauty, goodness, unity or freedom.

Our belief in Truth is a disposition & decision we make anew, in every moment, b/c, as God sustains our essential natures via creatio continua, as imagoes Dei, we volitionally sustain our virtuous (or vicious) secondary natures per our own co-creative creatio continua.

Whether historically justifiable or not, Bulgakov charitably interpreted Apollinaris as consistent w/Chalcedon. We might return the favor & tweak Bulgakov’s sophiology in doctrinally consistent ways?

Sophia may not be the only idiom but, for me, seems a felicitous one to collectively approach:

a) paterologically, the monarchia as principium of the hypostatic unity;

b) christologically, the eternal hypostatic union, Logos-logoi indentity, created & uncreated logoi;

c) pneumatologically, the eternal universal cosmic-indwelling presence;

d) trinitologically, the ad extra economic dynamics in relation to ad intra immanence;

e) theanthropically, androgyne, feminine & masculine realities;

f) scripturally, divine wisdom;

g) speculatively, antinomial (not dialectical) mediations & the essential unicity; h) eschatologically, the eternal protological ur-kenotic taxis, kenotic creatio continua & theotokos’ incarnational fiat;

i) soteriologically, an aesthetic teleology;

j-1) sacramentally, creaturely imitation & participation, and

j-2) sophiologically, theurgy & theosis – via the divine unitary energeia & logoi (at once humanizing & divinizing);

k) ecclesiologically, the Mystical Bride;

l) mystagogically, cosmotheandric intimacization;

m) theodicially, intertwined ontic & personal evils, as privative realities finally overcome by sacrificial love per

m-1) a primordially liminal, supra-temporal fall or

m-2) sophiology placed in non-nominalistic process theology.

n/ systematically, its anticipation of an open theist approach. In my view, it best be re-situated in a view more sympathetic to classical theist commitments, e.g. Norris Clarke’s personalist Thomism or Joe Bracken’s neo-Whiteheadian divine matrix.

Also see: Paul L. Gavrilyuk (2005). The kenotic theology of Sergius Bulgakov. Scottish Journal of Theology, 58, pp 25

http://journals.cambridge.org/abstract_S0036930605001390

Bulgakov’s Sophiological Panentheism’, keynote address at the Fourth Annual Symposium in honor or Fr. Georges Florovsky, ‘Creation and Creaturehood: The Doctrine of Creation in the Patristic Tradition’, Princeton Theological Seminary, 14-15 February 2014

https://www.academia.edu/9802768/_Bulgakov_s_Sophiological_Panentheism_keynote_address_at_the_Fourth_Annual_Symposium_in_honor_or_Fr._Georges_Florovsky_Creation_and_Creaturehood_The_Doctrine_of_Creation_in_the_Patristic_Tradition_Princeton_Theological_Seminary_14-15_February_2014

‘Graced Creatureliness: Ontological Tension in the Uncreated/Created Distinction in the Sophiologies of Solov’ev, Bulgakov and Milbank’, Logos: A Journal of Eastern Christian Studies, 47.1-2 (2006), 163-190.

https://academia.edu/220401/_Graced_Creatureliness_Ontological_Tension_in_the_Uncreated_Created_Distinction_in_the_Sophiologies_of_Solov_ev_Bulgakov_and_Milbank_Logos_A_Journal_of_Eastern_Christian_Studies_47.1-2_2006_163-190

Theology serves as Queen of the Sciences in an axiologically integral relationship to them but doesn’t deny their methodological autonomy. While it’s implicit metaphysica generalis rejects nonoverlapping magisteria, still, its role contributes – not explanatory, but – only heuristic value. And it can thus impart same even for those who receive its metaphysical presuppositions as mere methodological stipulations. As such, it should emulate the epistemic humility of a servant leader, eschewing any triumphalistic hubris. There’s no reason to believe that a robustly fecund theological heuristic can’t fruitfully proceed from a radically inclusivistic pneumatology (rather than imagining its success need require some militantly Christocentric account).

Bulgakov: Science is sophic: this is the answer we can give to skeptical pragmaticism & dogmatic positivism. It is removed from Truth, for it is a child of this world … but it’s also a child of Sophia, the organizing force that leads this world to Truth.

Sophiology, Science And Technology

Moderately Libertarian Approaches to the Will – with Scotistic & Maximian influences

Both Duns Scotus & Maximus the Confessor sufficiently nuance their notions of the will in ways that sufficiently navigate past both voluntarist & intellectualist flaws.

The following strategies are influenced by but not developed solely from Scotistic & Maximian approaches.

relocate primary causation (as an immediate, continuously conserving cause) to the act of existence, which is in limited potency to an essential cause

recognize that secondary causality includes realities that vary in degrees of indeterminacy

relocate the will from a formal to an efficient causal act, which is in limited potency to a material cause

relocate the operation of grace from an efficient to a formal cause, which is in limited potency to a final cause

distinguish will (self-determination) from nature (hetero-determination)

distinguish an “assent to,” a “refusal of” & an “absence of refusal of” grace (as one can cease to refuse grace without assenting to it)

distinguish three logoi of being, well-being, and eternal being, God the sole cause of the first & third, while well-being’s intermediately caused by our sponaneous movement & gnomic willing (epistemic & axiological distancing), hence, intellect’s necessarily operative but not wholly determinative in volition

attribute gnomic will to evolution not a “fall”

distinguish freedoms to assent, refuse or permit (absence of refusal)

distinguish:

freedom from – an indeterminate willing w/o ratio (choosing among goods, including one’s choosing whether to will at all) from

freedom to – a determinate willing w/ratio (fallibly choosing between goods, per one’s constitutive desires & needs, and privations, iow, refusing grace) and

freedom for – a self-determined or self-limited willing (as in kenosis)

Helpful Resources:

The Subtle Doctor and Free Will, Part 1, Maximus Confesses

The Subtle Doctor and Free Will, Part 2, Duns Scotus on Freedom of the Will and Divine Foreknowledge

A paradox in Scotus account of freedom of the will by Gonzalez-Ayesta

Duns Scotus on the Natural Will by C. Gonzalez-Ayesta

Chapter 4, Duns Scotus on Freedom as a Pure Perfection – Necessity & Contingency by Gonzalez-Ayesta in
Margaret Cameron ed., Philosophy of Mind in the Early and High Middle Ages: The History of the Philosophy of Mind, Volume 2, Routledge, Jul 6, 2018

St. Maximus the Confessor on the Will—Natural and Gnomic by David Bradshaw, Ph.D.

But the Problem of Free Will by David W. Opderbeck, Ph.D.

Divine Freedom & Necessity (analogues & antinomies)


no best possible worlds but a pareto front of equipoised optimalities, choosing among the perfectly good – jssylvest

Freedom and Necessity in Modern Trinitarian Theology, Oxford University Press, 2016

Brandon Gallaher shows that the classical Christian understanding of God having a non-necessary relationship to the world and divine freedom being a sheer assertion of God’s will must be completely rethought.

Review of Brandon Gallaher, Freedom and Necessity in Modern Trinitarian Theology (Oxford: OUP, 2016), Reviews in Religion & Theology 24.4 (2017): 697-699–Justin Shaun Coyle.pdf by Justin Shaun Coyle

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

One can find further resources regarding Scotistic & Maximian libertarian conceptions of the will within these notes, above, especially by searching for Mary Beth Ingham, Marilyn McCord Adams & Eleonore Stump.

Nature & Grace, Natural & Supernatural, Primary & Secondary Causality, Volitional Aspects With & Without “Ratio

Ordinarily & universally, primary causality operates via existential & formal acts of secondary causation per their essential & final potencies, i.e. in the gratuity of creation or naturally.

Extraordinarily & particularly, primary causality operates – not only via those existential & formal secondary causes, but – via efficient causes, i.e. gratuities of grace & miracles or supernaturally.

Only, per the divine kenotic condescension, grace does not act via the efficient cause of human volition (teleological intention, which includes the proto-rationality* normally designated as w/o ratio). This does not preclude divine activity via other human efficient causes per hierarchically nested (embedded) emergent, ententional (& absential) phenomena (teleoqualic, teleonomic, teleomatic & teleopotent).

*The proto-rationality of connaturality, abductive inference, illative sense, tacit dimensionality, etc apprehends the beauty of universal harmonic orders, both implicate & explicate.

When talking about the divine being or essence, aseity means “not made.” When talking about divine persons or hypostases, aseity has a different meaning – “not from.” All of the persons are “not made,” but only the Father is “not from” God.

To what might such an eternal (not temporal) cause, origin or principle (aitia, arche or principium) refer? Communication. The Father freely & willingly communicates Love, eternally loving (begetting) the Son, loving (spirating) the Holy Spirit & loving (exnihilating) creation.

All persons then participate in the Logoi proportionate to the nature of their being, e. g. God “from” God, “made” by God, hypostatic union, etc
#

While neither Maximus nor Scotus viewed the Incarnation as a result of some felix culpa, that conclusion was a response to different questions posed by each. There’s little doubt that they would’ve very much agreed with each other.
Oversimplifying, but – Maximus inquired after the purpose of creation, concluding it was the means toward the end of the Incarnation. Scotus inquired after the purpose of the Incarnation, concluding it was to communicate divine love & Ad majórem Dei glóriam.
When we conceive of divine freedom (e.g. creative) in terms of w/& w/o ratio, as variously ungrounded, constitutively-grounded &/or self-grounded, what’s “constitutively grounded” would refer to – not an essential necessity, but – a volitional inevitability.
All is distant from God, and is remote from Him not by place but by nature— ou tôpo alla physei— as St. John Damascene explains. And this distance is never removed, but is only, as it were, overlapped by immeasurable Divine love. ~ Archpriest Georges Florovsky

Foreordained from All Eternity: The Mystery of the Incarnation According to Some Early Christian and Byzantine Writers ~ Bogdan G. Bucur https://academia.edu/4996258/Foreordained_from_All_Eternity_The_Mystery_of_the_Incarnation_According_to_Some_Early_Christian_and_Byzantine_Writers

Foreordained from All Eternity: The Mystery of the Incarnation According to Some Early Christian…

academia.edu
#

While recognizing that “dance” clearly lacks philological warrant, LaCugna valued dance because of its metaphorical effectiveness. Still, what justifies a metaphor that portrays such a human participation in divine operations?

Well, even if not ad intra trinitarian taxis, certainly the hypostatic union. The perichoretic concept was used in late Patristic Trinitology to convey – not circle dance, but – mutual interpenetration or permeation without merging or mixing (Maximus & the Damascene).
But, such a concept was first employed in early Patristic Christology by the Cappadocians (Nyssen & Nazianzen). While the Trinitarian perichoresis refers to homogenous, consubstantial realities, the Christological refers heterogenously & heterosubstantially.

The practical upshot?
There’s no reason it can’t refer cosmotheandrically!

Beyond Christological perichoresis, the Logos-logoi identity of Maximus further emphasizes how we as creatures participate, albeit proportional to our being, in divinity, for the very same logoi that humanize the divine also divinize the human.

Dance thus remains a great metaphor, even if much of Western theology stumbled upon it accidentally!

cf. Stamatović, Slobodan. (2016). The Meaning of Perichoresis. Open Theology. 2. 10.1515/opth-2016-0026.
#
As w/equivocal uses of God (eg predicate, name), so too re Oneness (eg essential unicity, unitary energeia, hypostatic unity, monarchical uniqueness). Behr’s concern seems to be that MOF most straightforwardly reconciles w/monotheism? Which oneness does monotheism most implicate?
The Capps reconcile with Augustine, Cyril, Aquinas, Scotus, Maximus, Palamas, RC, EO & much of Protestantism on MOF & ousia. Even if for Scotus it’s a primary substance & immanent universal, like TA, it remains communicable but indivisible. Scotus is more felicitous w/Capps is all.

More Notes re Theological Anthropology of this project


Evokes for me the aesthetic teleology of those who employ metaphors fr complexity theory & nonequilibrium thermodynamics, except they say (of dissipative structures): the more complex, the more fragile (due to number of permutations that can be threatened), the more beautiful.

Since the Beautiful beyond all beauty acts eternally as a Simplicity beyond all simplicity with no residues like fragility, those metaphors seem to express an antinomy that’s not mediated ontologically but teleologically, e.g. via the Maximian Logos-logoi
#
The paterological uniqueness of the MOF is not in the least over against the essential unicity, unitary energeia or hypostatic unity. Still, we best get this historical account correct
because the proper reconciliation of monotheism & trinitarianism hangs in the balance. Furthermore, especially for those of us who affirm both the soteriological & theotic significance of the Incarnation, unitarianism, for example, undermines – not just our trinitological
& Christological dogma, but – the practical, hope-filled, dynamical approaches of our participatory anthropology & transfigurative cosmology. So, it’s not sufficient to learn true statements, creedally, or even speculative grammars, heuristically.
#
Scotus is definitely in the “felix culpa or not” camp. It took Maximus to properly extend the implications of the 3C’s further. Going beyond the Cappadocians, Cyril (mia-physite) & Chalcedon, in identifying the Logos’ divine will with the divine logoi, Maximus advanced our understanding of deification, when he recognized it as the corollary of Christ’s humanization. That’s to say that creation was the means toward the end of the Incarnation, which, itself, provides the means toward the end of our deification (& salvation).
#
Another нет (nyet) to Aquinas’ irreversibility thesis & да to Maximian irrevocability! “Scotus is particularly dismissive of the view (held by others besides Thomas) that angels, once they choose, choose irrevocably (ibid. d.7 esp. nn.9–26).
The possibility is expressly left open by Scotus that some angels sinned but repented (ibid. d.6 q.2 n.78).” So, not all medieval speculative angelology supports Feser’s post-mortem anthropology & related infernalistic premises.
I’d continue to insist that “habitus,” whether as one’s virtuous &/or vicious secondary nature, remains always situated between formal acts & final potencies, facilitating or crippling but never “killing” those potentialities, which remain eternally immersed in Divine Logoi.
#
Yes. Scotus holds the keys to any coherent angelology: All finite causes must be together, spatially, to produce an effect. I’d made up a little heuristic to navigate such distinctions but, instead, relied on the term “embodied.” Scotus departs from TA in many regards.
1) in/communicable essence? all essences, divine & creaturely are communicable 2) dis/embodied? all creaturely entities are naturally embodied (communicatability & spatial extendability) 3) in/animate? some entities are animate & some animate entities are agential 4) in/corporeal agents? angels & contingently dis/carnate souls are incorporeal 5) im/material? agential formal causes are immaterial 6) presence spatially located operationally (Aquinas) or per se (Scotus)?
#

When talking about the divine being or essence, aseity means “not made.” When talking about divine persons or hypostases, aseity has a different meaning – “not from.” All of the persons are “not made,” but only the Father is “not from” God.

To what might such an eternal (not temporal) cause, origin or principle (aitia, arche or principium) refer? Communication. The Father freely & willingly communicates Love, eternally loving (begetting) the Son, loving (spirating) the Holy Spirit & loving (exnihilating) creation.

All persons then participate in the Logoi proportionate to the nature of their being, e. g. God “from” God, “made” by God, hypostatic union, etc
#

While neither Maximus nor Scotus viewed the Incarnation as a result of some felix culpa, that conclusion was a response to different questions posed by each. There’s little doubt that they would’ve very much agreed with each other.
Oversimplifying, but – Maximus inquired after the purpose of creation, concluding it was the means toward the end of the Incarnation. Scotus inquired after the purpose of the Incarnation, concluding it was to communicate divine love & Ad majórem Dei glóriam.
When we conceive of divine freedom (e.g. creative) in terms of w/& w/o ratio, as variously ungrounded, constitutively-grounded &/or self-grounded, what’s “constitutively grounded” would refer to – not an essential necessity, but – a volitional inevitability.
All is distant from God, and is remote from Him not by place but by nature— ou tôpo alla physei— as St. John Damascene explains. And this distance is never removed, but is only, as it were, overlapped by immeasurable Divine love. ~ Archpriest Georges Florovsky

Foreordained from All Eternity: The Mystery of the Incarnation According to Some Early Christian and Byzantine Writers ~ Bogdan G. Bucur https://academia.edu/4996258/Foreordained_from_All_Eternity_The_Mystery_of_the_Incarnation_According_to_Some_Early_Christian_and_Byzantine_Writers

Foreordained from All Eternity: The Mystery of the Incarnation According to Some Early Christian…

academia.edu
#

While recognizing that “dance” clearly lacks philological warrant, LaCugna valued dance because of its metaphorical effectiveness. Still, what justifies a metaphor that portrays such a human participation in divine operations?
Well, even if not ad intra trinitarian taxis, certainly the hypostatic union. The perichoretic concept was used in late Patristic Trinitology to convey – not circle dance, but – mutual interpenetration or permeation without merging or mixing (Maximus & the Damascene).
But, such a concept was first employed in early Patristic Christology by the Cappadocians (Nyssen & Nazianzen). While the Trinitarian perichoresis refers to homogenous, consubstantial realities, the Christological refers heterogenously & heterosubstantially.
The practical upshot?
There’s no reason it can’t refer cosmotheandrically!
Beyond Christological perichoresis, the Logos-logoi identity of Maximus further emphasizes how we as creatures participate, albeit proportional to our being, in divinity, for the very same logoi that humanize the divine also divinize the human.
Dance thus remains a great metaphor, even if much of Western theology stumbled upon it accidentally!
cf. Stamatović, Slobodan. (2016). The Meaning of Perichoresis. Open Theology. 2. 10.1515/opth-2016-0026.
#
As w/equivocal uses of God (eg predicate, name), so too re Oneness (eg essential unicity, unitary energeia, hypostatic unity, monarchical uniqueness). Behr’s concern seems to be that MOF most straightforwardly reconciles w/monotheism? Which oneness does monotheism most implicate?
The Capps reconcile with Augustine, Cyril, Aquinas, Scotus, Maximus, Palamas, RC, EO & much of Protestantism on MOF & ousia. Even if for Scotus it’s a primary substance & immanent universal, like TA, it remains communicable but indivisible. Scotus is more felicitous w/Capps is all.
#
Evokes for me the aesthetic teleology of those who employ metaphors fr complexity theory & nonequilibrium thermodynamics, except they say (of dissipative structures): the more complex, the more fragile (due to number of permutations that can be threatened), the more beautiful.

Since the Beautiful beyond all beauty acts eternally as a Simplicity beyond all simplicity with no residues like fragility, those metaphors seem to express an antinomy that’s not mediated ontologically but teleologically, e.g. via the Maximian Logos-logoi
#
The paterological uniqueness of the MOF is not in the least over against the essential unicity, unitary energeia or hypostatic unity. Still, we best get this historical account correct
because the proper reconciliation of monotheism & trinitarianism hangs in the balance. Furthermore, especially for those of us who affirm both the soteriological & theotic significance of the Incarnation, unitarianism, for example, undermines – not just our trinitological
& Christological dogma, but – the practical, hope-filled, dynamical approaches of our participatory anthropology & transfigurative cosmology. So, it’s not sufficient to learn true statements, creedally, or even speculative grammars, heuristically.
#
Scotus is definitely in the “felix culpa or not” camp. It took Maximus to properly extend the implications of the 3C’s further. Going beyond the Cappadocians, Cyril (mia-physite) & Chalcedon, in identifying the Logos’ divine will with the divine logoi, Maximus advanced our understanding of deification, when he recognized it as the corollary of Christ’s humanization. That’s to say that creation was the means toward the end of the Incarnation, which, itself, provides the means toward the end of our deification (& salvation).
#
Another нет (nyet) to Aquinas’ irreversibility thesis & да to Maximian irrevocability! “Scotus is particularly dismissive of the view (held by others besides Thomas) that angels, once they choose, choose irrevocably (ibid. d.7 esp. nn.9–26).
The possibility is expressly left open by Scotus that some angels sinned but repented (ibid. d.6 q.2 n.78).” So, not all medieval speculative angelology supports Feser’s post-mortem anthropology & related infernalistic premises.
I’d continue to insist that “habitus,” whether as one’s virtuous &/or vicious secondary nature, remains always situated between formal acts & final potencies, facilitating or crippling but never “killing” those potentialities, which remain eternally immersed in Divine Logoi.
#
Yes. Scotus holds the keys to any coherent angelology: All finite causes must be together, spatially, to produce an effect. I’d made up a little heuristic to navigate such distinctions but, instead, relied on the term “embodied.” Scotus departs from TA in many regards.
1) in/communicable essence? all essences, divine & creaturely are communicable 2) dis/embodied? all creaturely entities are naturally embodied (communicatability & spatial extendability) 3) in/animate? some entities are animate & some animate entities are agential 4) in/corporeal agents? angels & contingently dis/carnate souls are incorporeal 5) im/material? agential formal causes are immaterial 6) presence spatially located operationally (Aquinas) or per se (Scotus)?
#

How might our experience of God serve as an authoritative source of theology? Peter Neumann employs the Wesleyan Quadrilateral to engage the projects of 3 contemporary Pentecostal theologians: D. Macchia, Simon K.H. Chan & Amos Yong …
placing them in dialogue w/Catholic, Orthodox & Protestant streams: Congar, E Johnson & D Gelpi; Lossky & Bulgakov; & Moltmann, J Cone & Jenson. Pentecostal Experience: An Ecumenical Encounter, Pickwick Publications 2012 I resonate most w/ Yong, Gelpi, Bulgakov & Moltmann.
Yong echoes the “warning of Robert Jenson that the tension in pneumatology between the particularity of the Spirit in Jesus & in the Church & the universality of the Spirit as a cosmic reality ‘strains Western intellectual tradition to breaking . . .

To identify in other religious traditions elements of grace capable of sustaining the positive response of their members to God’s invitation is much more difficult. It requires a discernment for which criteria have to be established. ~ Giovanni Cereti http://vatican.va/jubilee_2000/magazine/documents/ju_mag_01091997_p-56_en.html

cf Discerning the Spirit in World Religions: The Search for Criteria by Benno van den Toren in The Spirit Is Moving: New Pathways in Pneumatology, Studies in Reformed Theology, V 38 pp 215–231, Ed: Gijsbert van den Brink, Eveline van Staalduine-Sulman & Maarten Wisse

cf KirsteenKim, The Holy Spirit in the world: a global conversation

The Holy Spirit in the world: a global conversation

Because experiential discernment criteria (Kirsteen Kim) will have ecclesial (confess Jesus is Lord), ethical (fruits), charismatic (gifts) & liberational aspects , we have to go beyond a mere hierarchical episcopal magisterium (vis a vis Scripture & tradition)

to include other magisteria. Theologians, laity, the poor & marginalized & believers of non-Christian religions must also be considered to achieve authoritative teaching (Peter Phan). I would add criteria related to a growth in intimacy, i.e. devotional, theotic, etc

As we go forward to better establish pneumatological discernment criteria in a global context – not just theistic, but – Christic criteria remain essential, because Christ remains – not just our norm, but – our Goal.
#
If not for a healthy aporetic sense, paraconsistent logic, dialethism, antinomism, semiformal systems, gödelian axiomatic constraints, our speculative approaches to quantum, cosmic, life, sentience & language origins would explode. The Trinity? Got a sylly syllogism for that!
#

The Capps reconcile with Augustine, Cyril, Aquinas, Scotus, Maximus, Palamas, RC, EO & much of Protestantism on MOF & ousia. Even if for Scotus it’s a primary substance & immanent universal, like TA, it remains communicable but indivisible. Scotus more felicitous w/Capps is all. As w/equivocal uses of God (eg predicate, name), so too re Oneness (eg essential unicity, unitary energeia, hypostatic unity, monarchical uniqueness). Behr’s concern seems to be that MOF most straightforwardly reconciles w/monotheism? Which oneness does monotheism most implicate?
#
Evokes for me the aesthetic teleology of those who employ metaphors fr complexity theory & nonequilibrium thermodynamics, except they say (of dissipative structures): the more complex, the more fragile (due to number of permutations that can be threatened), the more beautifulSince the Beautiful beyond all beauty acts eternally as a Simplicity beyond all simplicity with no residues like fragility, those metaphors seem to express an antinomy that’s not mediated ontologically but teleologically, e.g. via the Maximian Logos-logoi identity?

#
The paterological uniqueness of the MOF is not in the least over against the essential unicity, unitary energeia or hypostatic unity. Still, we best get this historical account correct
because the proper reconciliation of monotheism & trinitarianism hangs in the balance. Furthermore, especially for those of us who affirm both the soteriological & theotic significance of the Incarnation, unitarianism, for example, undermines – not just our trinitological

& Christological dogma, but – the practical, hope-filled, dynamical approaches of our participatory anthropology & transfigurative cosmology. So, it’s not sufficient to learn true statements, creedally, or even speculative grammars, heuristically.
It’s necessary to inhabit the proper historical thought patterns, as they emerged from post-experiential encounters (exegetical & liturgical) of Christ. Such a successful inhabitation (existential) presupposes our own holistic encounters of Christ in Scripture,
worship & theosis — encounters that must be adequately ortho-communal, ortho-pathic, ortho-praxic & ortho-theotic if our thought patterns are ever to be sufficiently ortho-doxic. Translated, right belonging, right desiring, right behaving & right becoming
will best foster right believing. Only then can we optimally engage, historically, the proper thought patterns (patristic &/or scholastic) & go beyond mere recitations of true statements & mere rehearsals of proper grammars to authentically encounter Christ &
will best foster right believing. Only then can we optimally engage, historically, the proper thought patterns (patristic &/or scholastic) & go beyond mere recitations of true statements & mere rehearsals of proper grammars to authentically encounter Christ &
to truthfully bear witness to Him in our thoughts, words & deeds. Otherwise, we’ll talk the talk, creedally, but may inadvertently find ourselves in material heresies, not just christological or trinitological (as in the example above), but walking the walks of gnosticism,
historicism, manichaeism, antinomianism, donatism, iconoclasm, pelagianism, jansenism, or worst of all, a practical nihilism.
#

Scotus is definitely in the “felix culpa or not” camp. It took Maximus to properly extend the implications of the 3C’s further. Going beyond the Cappadocians, Cyril (mia-physite) & Chalcedon, in identifying the Logos’ divine will with the logoi.

Maximus advanced our understanding of deification, when he recognized it as the corollary of Christ’s humanization. That’s to say that creation was the means toward the end of the Incarnation, which, itself, provides the means toward the end of our deification (& salvation).

When talking about the divine being or essence, aseity means “not made.” When talking about divine persons or hypostases, aseity has a different meaning – “not from.” All of the persons are “not made,” but only the Father is “not from” God.

To what might such an eternal (not temporal) cause, origin or principle (aitia, arche or principium) refer? Communication. The Father freely & willingly communicates Love, eternally loving (begetting) the Son, loving (spirating) the Holy Spirit & loving (exnihilating) creation.

All persons then participate in the Logoi proportionate to the nature of their being, e. g. God “from” God, “made” by God, hypostatic union, etc
#

While neither Maximus nor Scotus viewed the Incarnation as a result of some felix culpa, that conclusion was a response to different questions posed by each. There’s little doubt that they would’ve very much agreed with each other.
Oversimplifying, but – Maximus inquired after the purpose of creation, concluding it was the means toward the end of the Incarnation. Scotus inquired after the purpose of the Incarnation, concluding it was to communicate divine love & Ad majórem Dei glóriam.
When we conceive of divine freedom (e.g. creative) in terms of w/& w/o ratio, as variously ungrounded, constitutively-grounded &/or self-grounded, what’s “constitutively grounded” would refer to – not an essential necessity, but – a volitional inevitability.
All is distant from God, and is remote from Him not by place but by nature— ou tôpo alla physei— as St. John Damascene explains. And this distance is never removed, but is only, as it were, overlapped by immeasurable Divine love. ~ Archpriest Georges Florovsky

Foreordained from All Eternity: The Mystery of the Incarnation According to Some Early Christian and Byzantine Writers ~ Bogdan G. Bucur https://academia.edu/4996258/Foreordained_from_All_Eternity_The_Mystery_of_the_Incarnation_According_to_Some_Early_Christian_and_Byzantine_Writers

Foreordained from All Eternity: The Mystery of the Incarnation According to Some Early Christian…

academia.edu
#

While recognizing that “dance” clearly lacks philological warrant, LaCugna valued dance because of its metaphorical effectiveness. Still, what justifies a metaphor that portrays such a human participation in divine operations?
Well, even if not ad intra trinitarian taxis, certainly the hypostatic union. The perichoretic concept was used in late Patristic Trinitology to convey – not circle dance, but – mutual interpenetration or permeation without merging or mixing (Maximus & the Damascene).
But, such a concept was first employed in early Patristic Christology by the Cappadocians (Nyssen & Nazianzen). While the Trinitarian perichoresis refers to homogenous, consubstantial realities, the Christological refers heterogenously & heterosubstantially.
The practical upshot?
There’s no reason it can’t refer cosmotheandrically!
Beyond Christological perichoresis, the Logos-logoi identity of Maximus further emphasizes how we as creatures participate, albeit proportional to our being, in divinity, for the very same logoi that humanize the divine also divinize the human.
Dance thus remains a great metaphor, even if much of Western theology stumbled upon it accidentally!
cf. Stamatović, Slobodan. (2016). The Meaning of Perichoresis. Open Theology. 2. 10.1515/opth-2016-0026.
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As w/equivocal uses of God (eg predicate, name), so too re Oneness (eg essential unicity, unitary energeia, hypostatic unity, monarchical uniqueness). Behr’s concern seems to be that MOF most straightforwardly reconciles w/monotheism? Which oneness does monotheism most implicate?
The Capps reconcile with Augustine, Cyril, Aquinas, Scotus, Maximus, Palamas, RC, EO & much of Protestantism on MOF & ousia. Even if for Scotus it’s a primary substance & immanent universal, like TA, it remains communicable but indivisible. Scotus is more felicitous w/Capps is all.
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Evokes for me the aesthetic teleology of those who employ metaphors fr complexity theory & nonequilibrium thermodynamics, except they say (of dissipative structures): the more complex, the more fragile (due to number of permutations that can be threatened), the more beautiful.

Since the Beautiful beyond all beauty acts eternally as a Simplicity beyond all simplicity with no residues like fragility, those metaphors seem to express an antinomy that’s not mediated ontologically but teleologically, e.g. via the Maximian Logos-logoi
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The paterological uniqueness of the MOF is not in the least over against the essential unicity, unitary energeia or hypostatic unity. Still, we best get this historical account correct
because the proper reconciliation of monotheism & trinitarianism hangs in the balance. Furthermore, especially for those of us who affirm both the soteriological & theotic significance of the Incarnation, unitarianism, for example, undermines – not just our trinitological
& Christological dogma, but – the practical, hope-filled, dynamical approaches of our participatory anthropology & transfigurative cosmology. So, it’s not sufficient to learn true statements, creedally, or even speculative grammars, heuristically.
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Scotus is definitely in the “felix culpa or not” camp. It took Maximus to properly extend the implications of the 3C’s further. Going beyond the Cappadocians, Cyril (mia-physite) & Chalcedon, in identifying the Logos’ divine will with the divine logoi, Maximus advanced our understanding of deification, when he recognized it as the corollary of Christ’s humanization. That’s to say that creation was the means toward the end of the Incarnation, which, itself, provides the means toward the end of our deification (& salvation).
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Another нет (nyet) to Aquinas’ irreversibility thesis & да to Maximian irrevocability! “Scotus is particularly dismissive of the view (held by others besides Thomas) that angels, once they choose, choose irrevocably (ibid. d.7 esp. nn.9–26).
The possibility is expressly left open by Scotus that some angels sinned but repented (ibid. d.6 q.2 n.78).” So, not all medieval speculative angelology supports Feser’s post-mortem anthropology & related infernalistic premises.
I’d continue to insist that “habitus,” whether as one’s virtuous &/or vicious secondary nature, remains always situated between formal acts & final potencies, facilitating or crippling but never “killing” those potentialities, which remain eternally immersed in Divine Logoi.
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Yes. Scotus holds the keys to any coherent angelology: All finite causes must be together, spatially, to produce an effect. I’d made up a little heuristic to navigate such distinctions but, instead, relied on the term “embodied.” Scotus departs from TA in many regards.
1) in/communicable essence? all essences, divine & creaturely are communicable 2) dis/embodied? all creaturely entities are naturally embodied (communicatability & spatial extendability) 3) in/animate? some entities are animate & some animate entities are agential 4) in/corporeal agents? angels & contingently dis/carnate souls are incorporeal 5) im/material? agential formal causes are immaterial 6) presence spatially located operationally (Aquinas) or per se (Scotus)?
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How might our experience of God serve as an authoritative source of theology? Peter Neumann employs the Wesleyan Quadrilateral to engage the projects of 3 contemporary Pentecostal theologians: D. Macchia, Simon K.H. Chan & Amos Yong …
placing them in dialogue w/Catholic, Orthodox & Protestant streams: Congar, E Johnson & D Gelpi; Lossky & Bulgakov; & Moltmann, J Cone & Jenson. Pentecostal Experience: An Ecumenical Encounter, Pickwick Publications 2012 I resonate most w/ Yong, Gelpi, Bulgakov & Moltmann.
Yong echoes the “warning of Robert Jenson that the tension in pneumatology between the particularity of the Spirit in Jesus & in the Church & the universality of the Spirit as a cosmic reality ‘strains Western intellectual tradition to breaking . . .

To identify in other religious traditions elements of grace capable of sustaining the positive response of their members to God’s invitation is much more difficult. It requires a discernment for which criteria have to be established. ~ Giovanni Cereti http://vatican.va/jubilee_2000/magazine/documents/ju_mag_01091997_p-56_en.html

cf Discerning the Spirit in World Religions: The Search for Criteria by Benno van den Toren in The Spirit Is Moving: New Pathways in Pneumatology, Studies in Reformed Theology, V 38 pp 215–231, Ed: Gijsbert van den Brink, Eveline van Staalduine-Sulman & Maarten Wisse

cf KirsteenKim, The Holy Spirit in the world: a global conversation

The Holy Spirit in the world: a global conversation

Because experiential discernment criteria (Kirsteen Kim) will have ecclesial (confess Jesus is Lord), ethical (fruits), charismatic (gifts) & liberational aspects , we have to go beyond a mere hierarchical episcopal magisterium (vis a vis Scripture & tradition)

to include other magisteria. Theologians, laity, the poor & marginalized & believers of non-Christian religions must also be considered to achieve authoritative teaching (Peter Phan). I would add criteria related to a growth in intimacy, i.e. devotional, theotic, etc

As we go forward to better establish pneumatological discernment criteria in a global context – not just theistic, but – Christic criteria remain essential, because Christ remains – not just our norm, but – our Goal.
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If not for a healthy aporetic sense, paraconsistent logic, dialethism, antinomism, semiformal systems, gödelian axiomatic constraints, our speculative approaches to quantum, cosmic, life, sentience & language origins would explode. The Trinity? Got a sylly syllogism for that!
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The Capps reconcile with Augustine, Cyril, Aquinas, Scotus, Maximus, Palamas, RC, EO & much of Protestantism on MOF & ousia. Even if for Scotus it’s a primary substance & immanent universal, like TA, it remains communicable but indivisible. Scotus more felicitous w/Capps is all. As w/equivocal uses of God (eg predicate, name), so too re Oneness (eg essential unicity, unitary energeia, hypostatic unity, monarchical uniqueness). Behr’s concern seems to be that MOF most straightforwardly reconciles w/monotheism? Which oneness does monotheism most implicate?
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Evokes for me the aesthetic teleology of those who employ metaphors fr complexity theory & nonequilibrium thermodynamics, except they say (of dissipative structures): the more complex, the more fragile (due to number of permutations that can be threatened), the more beautifulSince the Beautiful beyond all beauty acts eternally as a Simplicity beyond all simplicity with no residues like fragility, those metaphors seem to express an antinomy that’s not mediated ontologically but teleologically, e.g. via the Maximian Logos-logoi identity?

#
The paterological uniqueness of the MOF is not in the least over against the essential unicity, unitary energeia or hypostatic unity. Still, we best get this historical account correct
because the proper reconciliation of monotheism & trinitarianism hangs in the balance. Furthermore, especially for those of us who affirm both the soteriological & theotic significance of the Incarnation, unitarianism, for example, undermines – not just our trinitological

& Christological dogma, but – the practical, hope-filled, dynamical approaches of our participatory anthropology & transfigurative cosmology. So, it’s not sufficient to learn true statements, creedally, or even speculative grammars, heuristically.
It’s necessary to inhabit the proper historical thought patterns, as they emerged from post-experiential encounters (exegetical & liturgical) of Christ. Such a successful inhabitation (existential) presupposes our own holistic encounters of Christ in Scripture,
worship & theosis — encounters that must be adequately ortho-communal, ortho-pathic, ortho-praxic & ortho-theotic if our thought patterns are ever to be sufficiently ortho-doxic. Translated, right belonging, right desiring, right behaving & right becoming
will best foster right believing. Only then can we optimally engage, historically, the proper thought patterns (patristic &/or scholastic) & go beyond mere recitations of true statements & mere rehearsals of proper grammars to authentically encounter Christ &
will best foster right believing. Only then can we optimally engage, historically, the proper thought patterns (patristic &/or scholastic) & go beyond mere recitations of true statements & mere rehearsals of proper grammars to authentically encounter Christ &
to truthfully bear witness to Him in our thoughts, words & deeds. Otherwise, we’ll talk the talk, creedally, but may inadvertently find ourselves in material heresies, not just christological or trinitological (as in the example above), but walking the walks of gnosticism,
historicism, manichaeism, antinomianism, donatism, iconoclasm, pelagianism, jansenism, or worst of all, a practical nihilism.
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Scotus is definitely in the “felix culpa or not” camp. It took Maximus to properly extend the implications of the 3C’s further. Going beyond the Cappadocians, Cyril (mia-physite) & Chalcedon, in identifying the Logos’ divine will with the logoi.

Maximus advanced our understanding of deification, when he recognized it as the corollary of Christ’s humanization. That’s to say that creation was the means toward the end of the Incarnation, which, itself, provides the means toward the end of our deification (& salvation).