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

 

The Summer of Love: Feser-Hart Redux

I was initially disappointed with Feser’s lack of earnest engagement with _TASBS_ . At the same time, I do concede that he and DBH have previously gone back & forth rather extensively & substantively. In some sense, one might ask how much more can Feser really add by way of argumentation.

See, for example:

http://edwardfeser.blogspot.com/2017/01/a-hartless-god.html

Honestly, I really couldn’t stomach more of Feser’s revival of that ole time religion, i.e. a decadent neo-scholasticism. The disconnect for me & his ilk truly is visceral. I don’t necessarily reject Feser’s counterarguments because they aren’t logically consistent. What leaves me cold or, sometimes, even on the verge of wretching, is that such rationalistic takes as his are so existentially disappointing.

To proceed from Feser’s valid premises to check for soundness, one must also accept his terms, which, in my case, presuppose that I will have jettisoned all of my most deeply felt aesthetic sensibilities & moral intuitions.

Now, I fully expect that, post-mortem, we will all travel “beyond” those quotidian evaluative dispositions in various ways, but I certainly don’t expect we’ll travel “without” them, that any acceptable post-mortem anthropology should do such violence to my earthly experiences of all that’s been true, beautiful, good & unitive. For that matter, neither can I set aside my theophanic experiences of the here & now for the morally unintelligible theodicies on offer.

Rhetorically, I felt like DBH was interrogating me, asking how I really felt, what I most deeply valued, whom I most fervently cherished and how those relational dispositions imparted normative impetus to how I’d really respond to various thought experiments, whether now or post-mortem, whether regarding God or, let’s say, my precious children. And he was suggesting “Hold that thought! Cherish that feeling!” before engaging any syllogism!

Others, like Feser, assure me, rather, that … well, if that single damned soul is my son  … “Don’t worry. You’ll get over it.” And when we reflexively recoil & launch an invective, they complain of our harsh rhetoric.

That’s it. I’ve said much more about much else, elsewhere & here. Sometimes too much, to be sure. So, I apologize again. But these are reasons of my heart. I’m searching for arguments that are not just valid. The most taut tautologies for me will also be existentially satisfying.

In a more discursive vein, I realize that many have misinterpreted _TASBS_ as a theodicy.

What I have described above has more to do with its theophanic thrust. I eschew evidential theodicies. I resist them vehemently. But I do countenance logical defenses regarding the problem of evil. One of the bigger takeaways from DBH’s arguments, for me, was a deeper appreciation for the conception of evil as privation, which, as a concept over the years, wasn’t wholly compelling to me, although, in some ways, just sufficient. What infused that notion with more meaning was interpreting it (as  a corrollary to _TASBS_) as referring to an eschatological reality.

While I had previously bought into the idea that evil had no intrinsic existence, still, it most definitely was real and “existed” parasitically. To suggest that its parasitic existence wasn’t visible, real, etc always seemed to be wholly incoherent, lame, unpersuasive. One just could not convincingly say it was absolutely “no thing.”

Only per a universalist account can one affirm that, ultimately & eternally, evil will indeed enjoy no parasitic existence &, as a corrollary to all being realizing its Sophianic union with Being beyond being, evil will lapse into utter no-thing-ness, absolutely not existing, since no privations of the good, of being, shall perdure.

Evil may not be absolutely no thing “yet” but it is progressively “becoming” nonexistent, for we are poised to exist in fulfillment of the divine Logoi.

Anything less than the utter destruction of evil’s parasitic existence (hindering our telic realizations) will leave us with a Manichean residue and a “relatively good” God?

So, while _TASBS_ proffered no shallow evidential theodicy as misread by folks wearing the wrong hermeneutical lenses, it does seem to provide a theophany which has practical implications for grounding a modest logical defense – not Platinga’s or Stump’s, but – perhaps like M.M. Adams’?

To be clear regarding the normative role that our aesthetic sensibilities & moral intuitions play in how we judge competing theophanic accounts:

Our evaluative dispositions are integrally situated within an holistic hermeneutical spiral, which orients us to transcendental imperatives. They represent laws planted in our hearts, experienced by our consciences, which have been further informed by family life, friendships & loves, church fellowship, catechetical instruction, moral development, liturgical cultivation, formative spirituality, communal discernments & ongoing conversions, both secular & religious.

They are not to be cursorily dismissed, hastily set aside or cynically caricatured.

I personally subscribe to an axiological epistemology, as has been previously articulated by Amos Yong and I in conversation with CS Peirce, Lonergan & RC Neville.

This should be read in conjunction with:

A Collatio in Response to Edward Feser’s review of David Bentley Hart’s That All Shall Be Saved

And with:

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

A Collatio in Response to Edward Feser’s review of David Bentley Hart’s _That All Shall Be Saved_

A Collatio in Response to Edward Feser’s review of That All Shall Be Saved: Heaven, Hell, and Universal Salvation By David Bentley Hart, Yale University Press (2019).

Feser recently published this review: David Bentley Hart’s attack on Christian tradition fails to convince

Precis of Feser’s Review

For Hart, at the end of the day it is not scripture, not the Fathers, not the councils, not the creeds, not Holy Tradition, that should determine what Christians believe.

The Fathers

Feser: The possibility of eternal damnation is taught in Scripture, by almost all the Church Fathers.

Why did Jesus not explicitly say that everyone will be saved, if that is what he meant? Why did it take centuries before any Christian even floated the idea?

Response:

Ambrose Andreano: Patristic universalism


The Councils

Feser: The Council of Trent rejected the view that a Christian can be certain of his salvation. As a non-Catholic, Hart would not be troubled by some of these facts, but his view is generally considered heterodox even in Eastern Orthodoxy.

Response:


Justin Coyle: May a Catholic faithful to the magisterium endorse universalism?


The Scriptures

Feser: Hart dismisses the traditional interpretation of the scriptural passages that teach the possibility of everlasting punishment. He claims that Christ’s words to this effect are either hyperbole of the kind typical of parables and apocalyptic literature, or have been mistranslated. When Christ speaks of punishment that is “everlasting”, he really means merely that it will last for an age.

Response:

Matthew Joss – Graduate Student of St. Mary’s College Logos Institute, University of St. Andrews writes:

DBH describes his hermeneutical method: obvious doctrinal statements (generally from the epistles) should be privileged over the figurative language of the Gospels and Revelation (93-94). There is an extended section dealing with the translation of aionios, which is quite helpful, although its actual application to texts is limited. He concludes, “The texts of the gospels simply make no obvious claim about a place or state of endless suffering”


Theological Anthropology

Feser: On the philosophical side, too, Hart’s book is a mess. A line of argument developed by Aquinas holds that it is impossible for the will to change its basic orientation after the death of the body. The reason is that the intellect’s attention can be pulled away from what it judges to be good and worth pursuing only by the senses and imagination, and these go when the body goes. The view has been spelled out and defended in detail within the Thomist tradition, but Hart has little to say about it other than to dismiss it with a few insults and cursory objections which Thomists have already answered.

Response:


Pastor Tom Belt:
Maximian irrevocability thesis


Moral Responsibility

Feser: Hart argues that since rational creatures are made to know and love God, any choice against God is irrational. If a choice is non-culpable because it is irrational, how can we be culpable for any bad thing that we do (given that bad actions are always contrary to reason)? How can we deserve even finite punishments? And if we can’t, then why do we need a saviour?

Response:

DBH: response to David W. Opderbeck, Ph.D.

Hart’s Rhetoric

Feser: DBH’s book freely indulges the boundless appetite for gratuitous invective and other ad hominem rhetoric for which he is famous.

Response:


John Sobert Sylvest:
re DBH’s harsh rhetoric

Hart’s Pantheism


Feser: Hart holds that all human beings are parts of Christ’s body in such a way that if even one person is damned forever, then Christ’s body is incomplete, and even his obedience to the Father is incomplete. Hart also holds that the individual self is destined to be “reduced to nothing” so that we can be “free of what separates us from God and neighbour.” What is left he compares to the Hindu notion of Atman. But all of this is hard to distinguish from a pantheism that blasphemously deifies human beings.

Response:


John Sobert Sylvest: That’s too facile a caricature to dignify with a response.


Divine & Human Agential Interaction

John Sobert Sylvest:
account of the noncompetitive nature of divine & human agencies

The Arguments of DBH Ed Feser Failed to Engage

Response 1

John Sobert Sylvest:
Essay Before Reading TASBS

Response 2

John Sobert Sylvest:
Essay After Reading TASBS

This should be read in conjunction with:

The Summer of Love: Feser-Hart Redux

And with:

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

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.

A Gelpian-Lonerganian Architectonic – a Missiological Meta-Heuristic

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

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

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

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

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

The above meta-heuristic provides the hermeneutical key to my Retreblement – a Systematic Apocatastasis & Pneumatological Missiology per a Neo-Chalcedonian Cosmotheandrism

https://www.academia.edu/42917078/Retreblement_-_a_Systematic_Apocatastasis_and_Pneumatological_Missiology_per_a_Neo-Chalcedonian_Cosmotheandrism

A Moderately Libertarian Approach 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.

A Plea for a Rhetorical Ceasefire in the Politicization of the Covid19 Pandemic

When it comes to country (even state & county) comparisons of Covid19 data, it’s best to be suspicious of politicos, their ideologues & sensationalistic media, who, because of confirmation bias, have cherry-picked numbers to portray the pandemic as either more or less severe than it really is.

The reason they do this, of course, is to either scapegoat or exonerate government leaders for political purposes.

Such a politicization, typically, will cynically characterize those leaders’ responses in terms of – not just in/competency, but – moral turpitude and scientific illiteracy.

Too often, such politicizations will either over- or under-exaggerate the short & long term consequences of lockdowns (vis a vis their various durations & extents) in terms of economics, mental health and educational & career development, etc

Further, even the more nuanced comparisons of per capita mortality & case severity by country are seldom sufficiently nuanced. Specifically, they fail to adjust for salient demographics, like GDP,
population density, age, gender, life expectancy, prevalence of
obesity, diabetes & other comorbidities, quality of
health infrastructure – nurses, doctors, icu’s, etc

As a result, the nature & extent of government mandated measures, for better & for worse, get over-exaggerated, precisely because other salient factors get ignored. And those factors, in some early studies, were much better predictors of per capita mortality & case outcomes than variations in government mandates.

So, when it comes to finding the sweet spots between the flattening of covid case & economic recession curves (keeping in mind the drastic, multifarious consequences of both), toward such multiple ends as reducing both mortality & healthcare overcapacity, there need be no (can’t be a) one-size-fits-all lockdown percentage or duration in order to realize a given country, state or county’s goals, as aimed to fall within a generally acceptable sweet spot range.

For all sorts of eminently defensible reasons, Western democracies will have experienced higher per capita mortality rates by the time the pandemic has, hopefully, run its course or been otherwise thwarted by vaccines & treatments. And such differentials, I promise, will not be reflective of varying levels of enlightenment, whether of political, moral or scientific natures. Rather, as seen thus far, other demographic factors will more so account for them.

Such differentials as between, on one hand, the US & Western Europe, and, on the other, what are effectively totalitarian dictatorships, especially are not reflective of an enlightenment of any sort or suggestive of strategies I’d wish to emulate?

It is a strength – not a weakness – of our federalist system, the best governmental experiment in humankind’s history, that New York & California can adopt one strategy, Texas & Georgia – another.

Did some states reopen too soon? I think so. Does that mean, however, that I believe some governors operated wholly outside the bounds of what I would defend as politically, morally or scientifically defensible?

Not in my view.

I would only suggest some have, roughly seems to me, sub-optimized. Even then, for the most part, our leaders are, less often truly statesmen & stateswomen, most often followers, whose chosen strategies will reflect a given population’s most current political sensibilities (which can shift like hurricane winds). Necessarily, then, they must judiciously calibrate the degree of governmental coercivity that will be most effective & truly enforceable for their particular constituency, that is — without precipitating widespread revolt & noncompliance. That factor will differ from topic to topic, state to state, even county to county. Such subsidiarity & diversity reflect values we should not ridicule and dare not sacrifice.

Our democratic republic, as an experiment, has many laboratories, which, given time & experience (often painful), will gift ourselves & the world the Best Practices that – historically have & in this case will, again – serve humankind on manifold fronts & in multiform ways.

Often, a governor must calibrate & titrate executive responses to a constituency which is climbing what is a steep learning curve. Those, who pretend the answers & strategies are apparent & the learning curves shallow for human realities surrounding pandemics, lack – not only the right answers, but – even the right questions. This is true for the experts. How much more true it must be for Joe & Jane Citizen?


The way I feel about it, presently, is that all of the politicization of this pandemic, coming from all directions, is positively repugnant.

Still, I’m going to give all politicos, ideologues & sensationalistic journalists, as well as myself and other citizens, a pass.

This is a once in a century event. We’re relatively confused & understandably anxious.

Does this mean that I don’t think certain persons have given in to various kinds & degrees of confirmation bias?

No.

Does this mean that I don’t think many persons of all persuasions have taken positions out of pure political expedience & said things that are transparently & utterly laughable, even sad & hurtful?

No.

What I’m inviting others to join me in doing is to give everybody a Free Covid19 Pass.

It’s too important a reality to treat as facilely as it has been thus far. Let’s observe a rhetorical ceasefire & turn our focus to keeping safe, staying healthy & helping all in need.

After all, there’s no shortage of persons of all persuasions, who have taken all sorts of positions regarding all sorts of other things out of pure political expedience & who have said so many other things that are transparently & utterly laughable, even sad & hurtful!

So, let’s throw the rascals out & vote our heroes & heroines in for all those other reasons, which existed prior to the pandemic.

And, if one simply can’t resist covid19 sniping, please  let’s not demonize or valorize Texas vs New York. All of our states are going to come out of the crisis with differentials that will take years to properly analyze & sufficiently nuance in terms of curve-flattening effectiveness for both the viral &, the more elusive but eventually sufficiently quantifiable, recession-based consequences.

Let’s, instead, focus on why, for all intents & purposes, Covid or otherwise, we’d still rather live in our Western democracies (including Sweden) than China, N. Korea or Russia.

For now, I’m going to research further how the entire premise of this essay might collapse based on a drill down into the Covid19 data coming out of Germany. I may have to eat crow and suggest we’d all be better off emulating them? My guess is that’s not going to be the case, but … who knows?

Published earlier this year – a prologue to the above essay:

Desperately Searching for the Sweet Spot of Epidemic & Recession Curve-Flattening

The public polling seems to show that a significant minority thinks our pandemic-control measures have gone too far, even as a significant majority supports continued efforts at social distancing. ~ Michael Brendan Dougherty

Let these debates flourish as we pursue the truth together!

Let’s be humble enough to admit that the truths regarding pandemics can be incredibly elusive, even for the experts that model such realities, epidemiologically & economically.

There are some, however, who have suggested (with the most arrogant, ad hominem faux-erudition) that these truths are out there in plain sight, that the world’s governmental, epidemiological & economic experts are parading around naked and blind to such truths, all the while unwittingly foisting untold evils on the world, enabled by a complicit unthinking public.

Now, it’s one thing to make such sweeping charges in so facile a manner, but, per the time-honored wisdom practiced by most historians & sociologists, once one has analogically (not to mention with a callous insensitivity) invoked the spectre of various types of Nazi complicities to make one’s case, the audience can rest assured that the cards about to be played will reveal a losing hand.

To wit, consider Jack Kerwick’s diatribe:

After facilely psychoanalyzing the world in one fell, dismissive swoop, suggesting that the vast supermajorities of experts & their trusting followers, alike, have unthinkingly bought into their precautionary Covid19 strategies, Jack inventories the costs they somehow failed to consider:

“It can, and already has, led to incalculable pain and suffering. It is no stretch to call these evils. Consider all that has occurred over the last six or seven weeks or so, since the dawn of The Great UnReason.”

Regarding items 1-9, all I can ask of Jack is:

“Really? You believe that the world’s governments, public health experts, epidemiologists, economists, medical & hospital associations have been blind to these costs? And, thanks to the blog of a part-time philosophy teacher, they’re now going to gasp a collective ‘Oops!’?”

Seriously?

Even regarding item 10, the Third World consequences of food supply disruptions, those projections, themselves, come from Arif Husain, the chief economist at the World Food Program, a United Nations agency.

Regarding the Third World, as well as here in the states, for that matter, as better info emerges, strategies will get tailored to account for country to country & intra-country regional variations. We won’t be deploying such blunt instruments as we’re able to augment our tool chests. Consider this early April Foreign Policy article:
https://foreignpolicy.com/2020/04/10/poor-countries-social-distancing-coronavirus/

Kerwick goes on:

“The masses of Americans who have bought hook, line, and sinker, without a moment’s hesitation, the Zombie tale of an Apocalyptic Virus are as well responsible for the immense suffering that their endorsement has left in its wake.”

Of course, Jack’s not just talking about the average John & Mary Doe, but the American Hospital Association, American Medical Association, American Nurses Association, Liz Cheney, Lamar Alexander, Lindsey Graham, Mitt Romney & Bill Cassidy, not to mention those who extend William F. Buckley’s legacy at the National Review.

There are more sober voices, thankfully:

From Michael Brendan Dougherty at the National Review:

If you judged by social media, you’d think that America in the coronavirus crisis had a pro-lockdown faction led by Dr. Anthony Fauci and a “let it rip” faction led by a handful of red-state governors and professional conservative saber-rattlers. This may be a useful narrative for people whose jobs thrive on controversy, myself included. It may even be helpful for organizing our thoughts on the virus. But mostly, it just isn’t true.

MBD continues:

There is a good reason to hesitate to judge, namely our ignorance. Plagues are a time for scapegoats and blame-shifting precisely because they deal out suffering such a seemingly unjust and random fashion. Our leaders say they will follow the science, but they can’t, really. With a heretofore-unseen virus such as this one, the science is more like inherited wisdom and intuition from previous, similar maladies, at least at the start. What follows is a confused rush to catch up through trial and error. The results are not always pretty, or immediately useful. And although those who stay with their own carefully constructed echo chambers might think otherwise, where COVID-19 is concerned the evidence has not come down decisively on one side or the other of the false lockdown/let-’er-rip dichotomy.

 

The point I’m arguing has nothing to do with who’ll ultimately be right in the curve-flattening cost-benefit calculations. I’m solely here to make the point that, whichever side turns out to be wrong, it won’t be because they weren’t thinking or unaware of the tragic tradeoffs articulated in “Jack’s” questions.

As it is, the more successful the interventions, the more likely they’re going to be later misinterpreted as overreactions.

Because there are both epidemiological & economic trade-offs & risks, medical scientists & economists should collaborate to approximate a range of data-driven strategic sweet-spots. And they have.

This Goldilocks calculus should get reapplied as new information becomes available & uncertainties recede. And it has.

So, the curve theories that policy-makers rely on, when devising strategies to confront the threats of epidemics, should involve the flattening of both epidemic & recession curves, and economic, social, political & medical scientists should all provide input. Such is the case.

The disease & economic models employed for policy responses can vary widely in their approaches and assumptions, giving widely divergent results. And, the modelers should be transparent about the variables and assumptions used. And they have been.

I seriously doubt, though, that those of us who grasp the norms, above, should be credited with articulating some original, novel, brilliant observation, when we suggest that policy-makers should strive to avoid costly precautionary overshoots?

And, as we observe that such costs should not be too narrowly conceived?

Soon enough, scientists & policymakers, over a period of years, through rigorous research & vigorous investigations, will be asking:

Did the precautionary mitigation strategies work?

Were they never needed in the first place?

For now, I really don’t know.

And, for sure, Jack Kerwick doesn’t!

We manifestly do not and cannot know enough, yet, to say whether the world’s experts, collectively & pervasively, miscalculated their epidemic-recession curves for this pandemic.

In this recent pandemic, did the world’s best epidemiologists, economists & governing machineries, as well as most of those who’ve placed their faith in these authorities, sadly but truly, display a “curious, but quite authentic, inability to think“?

Did they really ignore the above-stated, time-honored norms?

Did they really ignore the the kinds & depths of pain & suffering that have ensued in the wake of their mitigation strategies?

My guess is that, ultimately, a majority report will vindicate the world’s policy makers, finding that they took adequate measures based on sufficient information as available at the time. And that they indeed asked all the right questions. It will likely indicate, from the benefit of hindsight, that more optimal measures could’ve been taken based on better information, which didn’t surface for various reasons, some benign but unavoidable, some due to bad faith and indefensible.

There will always be minority reports, too. It’s important that their voices of dissent not be suppressed, scientifically or politically.

But let us not confuse the sane voices of legitimate dissent with the shrill ad hominems of echo chamber ideologues.

CyberBibliography:

https://www.nationalreview.com/corner/a-covid-cost-benefit-analysis/

https://arstechnica.com/science/2020/04/the-value-of-lives-saved-by-social-distancing-outweighs-the-costs/

https://www.forbes.com/sites/stevebanker/2020/04/08/social-distancing-are-the-costs-of-shutting-down-the-economy-worth-it/

Poor Countries Need to Think Twice About Social Distancing

https://www.cassidy.senate.gov/newsroom/press-releases/cassidy-urges-people-to-listen-obey-cdc-state-government-coronavirus-guidance

https://coronavirus.jhu.edu/from-our-experts/economists-and-epidemiologists-not-at-odds-but-in-agreement-we-need-a-broad-based-covid-19-testing-survey

https://blogs.scientificamerican.com/observations/flattening-the-covid-19-curves/

COVID-19 Models: Can They Tell Us What We Want to Know?

Flattening the Coronavirus Curve Is Not Enough

Social distancing, politicized: Trump allies are urging an end to isolation, worrying public health experts

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.
#
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).