A Logo-centric Account of Apophasis with a quick nod to Lossky & Staniloae

How Scotus’ Univocity of Being Grounds a Metaphysics of Participation

Scotus’ univocity somewhat entails Anselm’s ontological proof, where “pure perfections,” which are predicable of God alone, refer to being none greater than which can be conceived. Thus, from aspects of determinate being, which self-evidently make creatures better, we can devise composite concepts that apply only to God. Such aspects are transcendentals, because they are coextensive with being, transcending this finite and infinite division of being.

Scotus’ proper attributes (one, good & true) are also transcendentals. The supercategory of disjunctive transcendentals, like finite & infinite and contingent & necessary, for Scotus, prove God’s existence.

The less perfect member of each disjunction are possibilities that may or may not be actualized, creation being contingent and dependent on the divine will and not a necessary & inevitable emanation. The pure perfections, which don’t presuppose some limitation, are transcendentals but, of course, not coextensive.

The above conceptions of being, for Scotus, are predicable in quale and not in quid, hence are predicable denominatively (essential difference or nonessential property) not determinatively (what is it? genus? species?).

In Peircean terms, qualia correspond to possibilities (firstness or 1ns) and not genera-lities (thirdness or 3ns) and can refer to properties (qualia not quiddities) we may conceptually abstract from actualities (secondness or 2ns). This distinction is crucial, for it distinguishes between a semantical univocity, which follows a grammar of naming, and what would otherwise be an ontological univocity, which follows a grammar of categories of existence, i.e. regarding features or properties possessed as formal acts in potency to a final telos. While every quiddity is an essence, not every essence is a quiddity. Scotus’ univocity refers to qualia not quiddities.

Scotus’ univocity still supports a distinction, however, between theo-poetic nomination & theo-logical attribution, but not the vicious form of attribution DBH laments in a univocal ontology. The distinction lies, instead, in that between icons, images, diagrams & metaphors, on one hand, and similes & analogies, on the other, the latter as explicit & literal, the former as implicit, all as possibilities, not generalities.

The reason these subtle distinctions of the Subtle Doctor are crucial, in my view, is that they set forth how both theo-poetic nomination (idiomata) & theo-logical attribution (propria), more modestly conceived, are consonant with our metaphysics of participation.

Indeed, triadically and semiotically, participatively, we are drawn beyond our iconic (peircean 1ns) & indexical (2ns) SIGN-ifications of divine names & locations, and thereby led to our robustly relational symbolic (3ns) engagements, spanning the infinite interval – not just theopoetically & theologically, but -doxologically & theotically!

No, the Divine Economy is Not Trickle Down! — The Flipping of the Divine Donative Script

What’s the nature of our participation in the divine oikonomia?

The trinitarian paterological ur-kenosis, via the divine nature, opens up the eternal distance (economically & intimately) that the Son & Spirit may truly be. (Bathasarian)

The pneumatological kenosis, via the divine will, opens up the infinite analogical interval between God and the gratuity of creation that determinate creatures could truly be. (Hartian)

The Christological kenosis, via the divine will, opens up the infinite possibilities that determinate persons could truly be-come love via the gratuity of grace. The Trinity thereby flipped the divine donative script, when, via the hypostatic union, Jesus participated in human nature. And He did this as a real personhood (enhypostasis), which belonged to Him, alone (anhypostasis).

These divine kenoses, via epektasis, open up an infinite human desire (aesthetically), and via ekstasis, open up the space for one to stand outside one’s self (relationally & personally). (Bulgakov, Balthasar, Hart & Zizioulas?)

I explain later, below, that human persons traverse these distances theopoetically, theologically and relationally. DBH would say rhetorically (via theological nomination) and epistemologically (via philosophical attribution).

And we might all agree that, by relationally, we mean Eucharistically (liturgically & sacramentally, doxologically & theotically).

In the personal and relational sense, in all forms of kenoses, including the paterological, pneumatological, Christological and our Eucharistic participations, we might see, in sharp relief, Zizioulas’ conception of person playing out, i.e. that of other & communion, economy & intimacy, epektasis & ekstasis.

If our analogia gift us, semantically, icons & indexes (signs & locations) of divine encounters (knowledge about God), it is finally a Eucharistic participation that will symbolically & efficaciously (semiotic pragmatism) gift us divine Communion (knowledge of God).

Our determinate oikonomia are the divine oikonomia & the economic trinity is the immanent trinity, just not vice versa, as the Trinity perpetually opens eternal distances (ad intra) and infinite intervals (ad extra), precisely that we might be, might become & might commune, forever & ever! Amen?

Now, has this not opened up the eternal space & infinite interval where we may all reasonably hope for ἀποκατάστασις ?

The Semiotic Eucharistic Cycle

Liturgy of the Word

  • Iconic theo-poetic nomination of divine names

  • Indexic theo-logic attribution of divine locations

Liturgy of the Eucharist

  • Symbolic doxological & theotic engagement of divine participations

Offertory – Ecstasis & Proodos as self-transcendence

Communion – Enstasis & Mone as union

Post Communion – Epecstasis & Epistrophe as self-reception

Dismissal (Ecstasis & Proodos)

Unitive Living (Enstasis & Mone)

ReturnIntroibo ad Altare Dei (Epecstasis & Epistrophe)

Liturgy of the Word – repeat the cycle

There’s Nothing Ontological About Scotus’ Univocity of Being

Because Scotus’ univocity of being refers to a semantic not ontological thesis, it’s – not only not over against analogy, but -tacitly relied upon on by, thereby integral to, analogy. It’s a thesis about language or how we think & talk about God and not about ontology or what God is.

So, does analogy with its implicit univocity still take back all the meaning it ostensibly gives?

It takes back a LOT but not ALL because our God-concepts are, at least, grounded empirically.

Like icons, images, similes & metaphors, both our univocal & analogical terms are likenesses or similarities of the realities they SIGN-ify or bring to mind, prior to conveying any complete meaning, which may or not be “fixed.”

For example, whiteness (Scotus’ example, in fact) is such a concept as can signify more than one reality irrespective of their generic ontological differences. And it can do so with a fixed meaning, too, even though it conveys nothing, in and of itself, ontologically, about different white things, i.e. neither what they are nor how they came to be white. (Scotus is not nominalist but moderately realist regarding universals, but that’s another conversation.) It’s thus a mental construct that’s been abstracted away from the things it variously signifies, while otherwise “proper” to none of them.

Once modalized as a white sheep or white Corvette, we have two new “composite” concepts.

Substitute “loving” for whiteness, “finitely” for sheep & “infinitely” for Corvette and one can see that the meaning of loving is fixed and so has some empirical bearing on our understanding of God, but the composite concept “infinitely loving” is qualitatively different & refers only to God.

Such an understanding remains rather meager, to be sure, but nevertheless sufficient to avoid wholesale equivocation, thereby rescuing the syllogisms of natural theology’s Analogia Entis from fallacy. It gifts us an imperfect knowledge and a small amount at that, but it’s an empirical – not just semantic & conceptual – knowledge of a very BIG & ULTIMATE reality, so, can have profound existential import, doxologically & theotically.

It’s only an ontological univocity of being, as a generic category, that should draw anyone’s metaphysical fire or raise anyone’s theological ire.

There’s Nothing Esoteric About Apophasis

One afternoon, one notices that the glass vase, which normally rests on an outdoor table in their backyard, has been shattered into so many pieces & that one of the bricks on the house’s rear wall has been cracked. One immediately infers that a projectile from over the back fence did the damage, then tries to muse to the best explanation, unable to find the offending object.

Taking out one’s compass, protractor & sliderule, estimating the projectile’s velocity, angle of trajectory, distance travelled, putative weight & such, the resident rules out the object having been thrown, fired from a potato cannon, tossed by a pitching machine, flung by a lawnmower and so on. For now, the determinable effects remain proper to no known causes.

Those effects were not entirely dissimilar to those one might expect from zinged marbles, fired potatoes, thrown baseballs or flung rocks, but, at bottom, were inconsistent with such acts even though, in certain other ways, very much like them.

The resident cleans up the mess & replaces the vase. It happens again! The resident, again, does forensic measurements, cleans up the mess & replaces the vase. It happens a third time! Still, the effects remain proper to no known causes. But, now, the resident starts to take the cause “personally.”

What kind of person is doing this and how? Well, it can’t be the sweet little old childless widow, who lives there. Of course, then, not any grandchild. And it’s positively not her yardkeeper, house-cleaner or physical therapist. It must be a neighborhood prankster, but one without a name or motive.

We’ve talked very intelligibly about this unknown personal cause, only able to make successful semantic references but unable to make good ontological descriptions of the actor or the actor’s specific machinations. We have employed analogies that apply literally, qualifying them with all manner of apophatic negations.

You see, there’s nothing occult or gnostic about apophasis. It’s quite quotidian in application, with a positive epistemic valence, even, as a supplemental way of increasing descriptive accuracy by saying what something is not or is not like.

Pip did this in Great Expectations, searching for – not a malefactor, but – benefactor. Ralph McInerny has described us as Characters in Search of Their Author.

Not just the fast & frugal heuristics of common sense employ such abductive inference, ananoetics & apophasis, as this has long been the tradecraft of our highly speculative theoretic sciences, of quantum interpretations & philosophies of mind, of undiscovered elements on the Periodic Table & putative genes carrying the traits of Mendel’s peas.

Yes, our God-talk traffics only in successful references not ontological descriptions and takes back, apophatically, more than what it gifts, analogically. But that’s just the philosophical part of our human episteme. It, at least, renders our beliefs reasonable, partly intelligible even if not wholly comprehensible.

For some, that serves as the praeambula fidei to making the existential leap in responding to special revelation, musing that, if Jesus of Nazareth & his People Gathered are that loving, that beautiful, that good, that liberative, then, maybe just maybe, I can reasonably hope He & They are also that True!

That’s what this entire blog is really all about, reconciling Plato, Plotinus, Proclus, Palamas & Peirce, Bulgakov & Bracken, Zizioulas & Scotus.

When I say “successful reference” to God, I mean that literally in a robustly ontological sense.

From divine vestigia of the gratuity of creation via general revelation & energeia-oikonomia of the gratuity of grace via special revelation, I say we can infer from those divine effects, which are proper to no known causes, a putative Actus Purus.

Because the nondeterminate divine ousia & hypostases involve Act sans potency, similarities to the acts of determinate beings are far outnumbered by dissimilarities.

From a separate conversation, I’d written:

A practical take-away from Neville (following Peirce’s semantics):

Modally, if one takes an analogy to be a type of possibility (e.g. along w/ icons, images, diagrams, similes & metaphors, which are similarity-invoking), then, as a form of indeterminacy, it might be treated as a case of vagueness, where noncontradiction [PNC] wouldn’t apply?

We’d thus distinguish it from that form of indeterminacy, modal generality, where excluded middle wouldn’t apply but a continuum of probabilities could (scalar).

Without PNC, a great deal of epistemic humility‘s warranted in all analogy-discourse!

Dissimilarities abound!

Apophasis thus redounds!

When DB Hart gets outdone with some neo-scholastics, it’s because they apparently give more weight to the Analogia than it can epistemically bear. <<<

We believe, then, that nondeterminate divine realities cause determinate effects – vestigia, energeia & oikonomia & invite our participation. But what is the “nature” of our participation, considering divine acts are nondeterminate and/or self-determinate & ours determinate? Is there anything univocal going on?

It seems to me that when we cooperate with the divine gratuities of creation & grace, we as creatures foster the very same doxological & theotic effects as the Trinitological Synergy, soteriologically, sophiologically, ecclesiologically, eschatologically & sacramentally. We do this imitatively & instrumentally, by actively surrendering, kenotically, thereby becoming passive conduits, pneumatologically.

Correcting Bulgakov w/Bracken, I imagine a panentheistic, divine matrix, which, participatorily, not only involves us creatively & imitatively, but, which neo-platonic-like, also influences us diffusively & substratively, as the divine telos gently coaxes us toward the fulfillment of our human nature (sustained authenticity).

I guess I’m suggesting that there’s a participatory univocity of loving effects via our determinate kenosis, imitating Jesus’ self-determinate kenosis, unleashing the Spirit’s gifts, charisms & universal salvation.

Flipping the Semantic Script for Determinate & Divine Being

Turning this thing on its head has been precisely how I’ve come to approach this all. The more jargonistic way of condensing my above contributions is to wit:

Determinate syllosistics are derived from divine syllogistics.

If one begins with the Athanasian Creed, then formalizes it, one gets Abelard’s 3 modes of identity: essential, personal & formal.

The first 2 modes do not apply to determinate being, precisely due to radical dissimilarities in predications of ousia & exemplifications of hypostases.

For determinate realities, the only mode of identity is formal & we can consider it a derivation of divine syllogistics (rather than taking them to be an ad hoc strategy of our Aristotelian-like syllogistics).

Of course, for determinate realities, essence, hypostases & forms (the last = generalities, laws, regularities) reflect modes of being.

This doesn’t gift us a formal systematic accounting but it very much entails a rather robust semi-formal heuristic. This is the intersection where determinate effects interact, inter-participatively, as they variously ensue from divine nondeterminate or self-determinate realities or from creaturely determinate realities, either which can, variously, generate “effects proper to no known causes” whether putatively theological, metaphysical, scientific or common sensical.

It’s from the synergistic divine vestigia, energeia & oikonomia that we abductively infer a putative divine cause, Actus. We can thus affirm Rahner’s axiom that the economic trinity is the immanent trinity, even though many of us would hesitate regarding any vice versa. At least, I can’t go there.

Rahner spoke of a divine quasi-formal cause. Inverting the script, though, perhaps it’s better said that it’s our Aristotelian-like categories that are quasi, not the divine categories:

  • quasi-formal in potency to quasic-telic,
  • quasi-actus (efficient) in potency to quasi-substantial (material),
  • quasi-existential in potency to quasi-essential,

whereby, imitatively, we realize our authentic human nature as we grow from mere image (quasi) to clear likeness (REAL-ly), co-creatively fulfilling our created potential.

Not sure I’ve connected any dots or successfully unpacked my divine imaginary, but those are my categories, their semantic rules & implications for intelligible god-talk.

Further Nuancing Apophasis

Some Orthodox theologians point out that both the via positiva and via negativa are RATIONAL approaches, both sharing the same trajectory of increasing descriptive accuracy, whether through affirmation of what something is, ontologically, or is like, analogically, or through negation of what something is not or is not like. That’s how kataphasis and apophasis are largely conceived in the West, often through radically logo-centric lenses.

When Lossky employed an apophatic, perichoretic strategy, though, he referenced a transrational mystical experience moreso in terms of ineffability. He aspires merely to a successful relational reference but does not ambition a successful metaphysical description. (This distinction applies, by the way, to so much of nondual teaching in Buddhist & Hindu traditions, as they aren’t doing metaphysics as much as they are leading us into experiences or real-izations).

The Orthodox priest, Dumitru Staniloae, according to some, was more rigorous and nuanced than Lossky. He would refer to our ineffable experiences as transrational and trans-apophatic.

Such distinctions ground others, for example, a trinito-logy vs a trinito-phany.

An Afterward Regarding Univocity, Analogy & Apophasis

Our irreducibly triadic inferential cycling of abductive hypothesizing, deductive clarifying & inductive testing can fall into a sterile, nonvirtuous dyadic cycling of abduction & deduction, never gaining the realist traction that can only come from, at least, some inductive rubber hitting the epistemic road.

To be sure, sometimes, despite our mindful exploratory excursions, this happens because we’ve encountered a genuine explanatory aporia. In such cases, our alternating univocity, analogy & apophasis can make a salutary contribution to enhanced intelligibility by presenting then discarding one heuristic device after another in the form of more icons, images, diagrams, similes, metaphors & analogies.

This is analogous to our Popperian alternation of conjecture & criticism in the falsification of our abductive hypotheses via inductive testing, but unlike falsification in that, unable to critically engage inductively, it simply generates more hypotheses, more potential pathways to serve as candidates for testing, sometimes via rather weak forms of inference &, if lucky, sometimes using more robust methods.

So, the role of univocity, analogy & apophasis might best be conceived as an inference generator, souping up the abductive engine we already have. It can be thought of, too, as a meta-heuristic device, which keeps churning out heuristics.

  • When it does this using icons, images, diagrams & metaphors, our heuristics are poetic (e.g. theopoetic).
  • When using univocity, apophasis, similes & analogies, our heuristics are logocentric (e.g. theological).
  • When actively engaged by our participatory imaginations (e.g. liturgically, doxologically, theotically), such heuristics can foster interpersonal relations, trans-rationally, trans-apophatically & axiologically.

In my view, then, we best engage our Scotist, Thomist, Palamist, Aristotelian & Peircean approaches – not as explanatory metaphysics, but – as exploratory heuristics, setting forth metaphysical contours in the same way that our creeds define the theological boundaries of essential dogma.

Here’s a concrete application as an example:

An Aristotelian hylomorphism, properly conceived in a triadic semiotic sense, doesn’t compete as an explanatory metaphysic (i.e. aspiring to explain consciousness in competition with eliminativism, nonreductive physicalism, cartesian dualism, etc) but, instead, serves as an exploratory heuristic, which can guide empirical research, keeping relevant questions alive & foregrounded. It might suggest, for example, that one mustn’t conflate materialism with physicalist accounts. Instead, we best distinguish that conception of consciousness, which we properly take to be immaterial (i.e. for materialist approaches are prima facie absurd) from that of any physicalist conception of same, which needn’t necessarily be absurd (e.g. inconsistent with freedom).

The musing, above, dialogues with this conversation at Pastor Tom Belt’s Open Orthodoxy blog.

Apocatastasis, Apokatastasis, the Eternalization of All Wholesome Trivialities – where there’s a will (divine Telos) there’s a way (to Heaven)

I’m committed to no particular theo-cosmogony and no cosmo-metaphysic, either, but it’s always seemed plausible to me that there could have been an uncreated, co-eternal formless void (in no sense some dualistic co-equal of divine forces, e.g. Manichean or otherwise).

There are ongoing scholarly debates (linguistic, etymological & exegetical) regarding cognates like tohu wa bohu and tehom, so, I don’t mean to specifically invoke them, but those debates have certainly evoked some of my thoughts, so, when I employ such concepts, I only intend to co-opt them as helpful metaphors.

To wit, then, we might well imagine neither a classical creatio ex nihilo nor a neo-classical creatio ex profundis, where the tehom refers to a primary creation (early exegesis of Augustine). And, under any circumstances, we best elide the exegetical debates, receiving Biblical accounts theopoetically not metaphysically, anyway.

But, certainly, our theopoetic narratives, theophanic encounters & theopoietic participations gift us some onto-theological & theo-ontological contours?

One such speculative take-away, I’d propose, is that our references to divine Telos must be predicated apophatically, whenever we engage in onto-theo- or theo-onto-speak. While there may indeed be a modicum of univocity, semantically, between a divine Telos, theopoetically, and our cosmic teloi, metaphysically, still, ontologically, like divine Simplicity, divine Telos “essentially” must remain a negative concept, an apophatic reference, a metaphysical placeholder for categories of Being, Reality & Relations that correspond only syntactically (i.e. not ontologically) to categories of determinate being, reality & relations.

So, while believing THAT determinate beings, realities & relations, with their cosmic teloi, participate in divine Telos, we can’t begin to proffer HOW this could be so!

Cosmic teloi might include various emergent “about-nesses” regarding the multiform “ends” of determinate realities:

end-unbounded via teleopotent veldo-poiesis (e.g. quantum fields);

end-stated via teleomatic cosmopoiesis (e.g. thermodynamics, gravity, etc);

end-directed via teleonomic biopoiesis (e.g life origins);

end-purposed via teleoqualic sentio-poiesis (e.g. what is it like to be a bat?)

and

end-intended via teleologic sapio-poiesis (e.g. origins of symbolic language).

Many recognize these multiform teloi within a strictly materialist monist account of determinate reality, accepting the inescapable nominalist, voluntarist &, ultimately, nihilist consequences.

Other monists recognize them within an idealist framework, accepting the pantheistic consequences, which include a principle of sufficient reason on deterministic steroids.

Ignoring the manifold & multiform aporia and question begging bruteness that unavoidably will afflict such emergentist accounts of determinate beings, realities & relations, such an infinite regression of dynamical efficient-material causes as determined by only the most ephemeral of teloi, in my view, might precisely describe a formless void, an eternal abyss wherein no formal or final causes “necessarily” perdure, otherwise merely probabilistically presenting in various degrees of in/determinacy, in an epistemic-ontic omelet never to be unscrambled.

What if, however, the divine Telos of the Ens Necessarium, substratively, super-stratively & circum-stratively, via a divine matrix, was diffused into this tehomic, formless abyss of determinate being, reality & relations, somehow inviting a creative & imitative participation in its eternal forms & finalities, its activities & works, its Love? (think divine energeia)

Might there ensue an Incarnation?

Might not every trace of human goodness, every beginning of a smile, all wholesome trivialities be eternalized?

Might we all not, apokatastatically, variously populate the firmament, whether as a tiny votive candle (e.g. that altar boy, Hitler) or as blazing helios (e.g Mother Teresa)? Overflowing our capacity, growing per eternal teloi, moving from glory to glory, beatitude to beatitude?

For every eternal Telic potency actualized would thus pierce the heavenly veil as a perfect participatory prayer or oblation, even as every merely ephemeral, tehomic teloi otherwise self-annihilates, not participating in the authentically True, Unitive, Beautiful, Good & Liberative.

A dog shaped by a trace of human goodness & desired by a human person, who’s in turn shaped by Divine Goodness, might well go to heaven, thus eternalized?

All traces of true sin (not mere finitude) might otherwise be washed white as snow, every tear wiped away?

Such a panentheistic account could square nicely with classical theism, even a neo-Platonist approach, with no need for Whiteheadian accounts that, themselves, flirt with nominalism.

Or not.

Just thinking aloud with no metaphysical horse in the theistic race.

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

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

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

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

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

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

Being > Reality > Existence

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

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

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

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

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

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

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

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

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

energetically diffusing divinizing finalities into divine substrative forms …

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

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

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

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

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

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

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

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

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

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

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

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

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

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

very old poem of mine

N.B. regarding polydoxic teloi

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

• cosmopoietic – teleomatic or end-stated;

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

• sentiopoietic – teleoqualic or end-purposed; and

• sapiopoietic – teleologic or end-intended

Cf.

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

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

The “Apparent” Tension Between Divine Simplicity & Divine Freedom

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

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

Other aporia remain but are located elsewhere.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Other real distinctions would include:

Existential
act – existence
potency – essence

Modal Adequacy
in/finite
whole/part or mereological

Real vs Conceptual (re logical or virtual).

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

It could map like this:

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

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

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

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

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

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

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

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

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

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

Regarding the Reality of God:

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

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

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

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

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

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

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

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

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

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

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

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

See Addendum below regarding a “dispositional” metaphysic.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Logos

experiential perception or research

Human Existence – entitial, esse actuale as 2ns

Topos

interpretation or intelligent understanding

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

From Natural Theology or Onto-theology:

Divine Being – actus purus (divine esse)

Pathos

history & judging – deciding

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

From Theophany & Theopoietics:

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

From Theology of Nature or Theo-ontology:

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

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

Ethos

dialectics & responsible acting

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

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

Meta-Pathos

Theological Doctrines as existential landings

Meta-Topos

Theological Systematics with further refined theology of nature

Meta-Logos

Theological Communications

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

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

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

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

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

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

Being > Reality > Existence

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

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

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

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

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

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

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

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

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

energetically diffusing divinizing finalities into divine substrative forms …

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

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

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

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

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

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

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

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

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

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

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

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

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

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

very old poem of mine

N.B. regarding polydoxic teloi

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

• cosmopoietic – teleomatic or end-stated;

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

• sentiopoietic – teleoqualic or end-purposed; and

• sapiopoietic – teleologic or end-intended

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

Over-coming not Over-turning Metaphysics: A Peircean Trinitophany of Divine THATness, WHATness & HOWness

For Peirce,

Being > Reality > Existence

We can successfully reference the

Being of God

Reality of God

Will of God

But the Peircean category of Existence does not refer to God, only to creation.

Peircean categories can help us avoid the category errors that can easily arise in our references to distinctly different types of trinitarian properties, haecceities & relations, e.g. what we attempt to predicate of ousia, hypostases & energeia.

Philosophically …

from the HOWness (primary & secondary relations) of certain effects as would be proper to no known causes …

we reason to the THATness (primary substance) of the Reality of God, as such effects …

evoke the WHATness (secondary substance) of the Being of God – as another “kind” of being, an Ens Necessarium (Peirce), which only special revelation can qualify.

Divine aseity, kataphatically & quidditatively, describes the Being of God as a secondary substance or essence (Aristotelian) or quiddity (Scotistic WHATness), i.e. the Father’s revealed, concrete unoriginateness (e.g. Rahner), all corresponding to Peircean firstness.

Divine simplicity, apophatically & nondescriptively, references the Reality of God as a primary substance (Aristotelian) or haecceity (Scotistic THATness), i.e. God’s philosophically knowable unoriginateness (e.g. Rahner), all corresponding to Peircean secondness.

Ergo, the divine hypostases of revelation refer to the trinitarian relations of three primary substances, while the divine ousia refers to the trinitarian relations in one secondary substance or essence.

Divine energeia, participatably & experientially, diffuse the Will of God as esse intentionale (Thomist) or relationality (Cappadocian HOWness), i.e. the personhood of the Eucharistic divine-human communion (e.g. Zizioulas), all corresponding to Peircean thirdness.

Of course, all of this presents over against Arianism, modalism, tritheism, etc

How do we understand the content of special revelation, as our analogical & doxological predications of God, employing ever-cascading but always-collapsing metaphors, seem to challenge Thomas’ doctrine of analogy?

Aquinas denies univocism & equivocism prior to, apparently, affirming their amalgamated version, some might suggest, in an ad hoc manner, i.e. not defending that leap or deriving its logic?

It seems to me, however, that his trans-analogical, amalgamated analogia, derives in the same way that Christopher McHugh derives his God argument. McHugh improves Anselm, Gödel & Hartshorne’s ontological proofs by employing only apophatic predications, while otherwise still following formal modal logic. Any logical inconsistencies are thereby guaranteed not to derive from conceptual incompatibilities, thereby immunizing the argument from any susceptibility to a subversion by parody.

So, properly predicated, our quidditative probes do employ a complete cycling of triadic inference, abductively hypothesizing, deductively clarifying & inductively testing our knowledge of God.

But they accomplish only so much.

Onto-theologically, regarding God’s primary substance, we abduct the Reality of God’s THATness.

Theo-ontologically, regarding God’s secondary substance, we deduct the Being of God’s WHATness, our kataphasis necessarily translated into apophasis.

Avoiding a sterile, nonvirtuous cycle of dyadic inference, i.e. of rationalistic hypotheses & syllogisms …

In other words, not over-turning but over-coming metaphysics

Theopoetically, beyond our abductive onto-theologizing regarding the Reality of God’s primary substance or THATness, and deductive theo-ontologizing regarding the Being of God’s secondary substance or WHATness …

regarding the Will of God’s HOWness, then, we inductively participate in the theophanic Divine Energies.

We existentially engage their connatural, eudaimonistic invitations ever-aspiring to embody their entelechies.

While often inchoately & confusedly, these participations via engagements & embodiments can serve to implicitly authenticate the ortho-doxic formulations of our onto-theologies & theo-ontologies …

through their ongoing transformative realizations of manifold & multiform ortho-communal, ortho-aesthetic, ortho-pathic, ortho-praxic & ortho-theotic efficacies.

Another parsing:

Presupposing 1) a root metaphor (substantial &/or relational) 2) reasoning formally & 3) predicating apophatically (albeit constrained by indeterminacies of vagueness & generality)

Propositionally, then –

Onto-theologically, we abduct the Ens Necessarium w/a successful reference to the Reality of God’s divine esse via philosophy, i.e. THATness or hypostasis.

Theo-ontologically, we increase the accuracy of our theological references to the Reality of God’s divine essence, apophatically, saying what God is not (univocally &/or literally) &/or not like (equivocally &/or analogically), i.e. WHATness or essence or ousia.

Dispositionally, then –

Theo-poetically, we increase the accuracy of our theological descriptions of the Reality of God’s divine energies, kataphatically & apophatically, via myth, storytelling & liturgy w/ever-cascading, always-collapsing metaphors, norming our responses to divine relationality, i.e. its HOWness or teloi, as they re-positionally transform us (fostering what Peirce might call a quietus vis a vis admirability via the primacy of the aesthetic, what the mystics might call sweet repose).

See also:

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

https://paxamoretbonum.wordpress.com/2018/08/26/simply-divine-or-a-divinity-fudge-cooking-with-dionysius-scotus-peirce-aquinas-palamas/

Addendum:

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

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

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

https://mariopblog.wordpress.com/

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

Click to access 1234.pdf

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

Notes:

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

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

Regarding the Neglected Argument, Gary E. Kessler writes:

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

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

Conversations that touch upon my take above:

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

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

Divine Simplicity and Modal Collapse

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

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

Divine Simplicity and the Formal Distinction, Part 2

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

You May Keep Your Trinitarian Kataphatic Crayons if You Color Inside Defensible Dogmatic Lines

There are many common phenomenological themes that present as we have encountered manifold & multiform aporiae throughout the great chain of being, beginning with whether or not being, itself, is a useful construct when predicated of existence writ large, mereologically, or even of a given existent.

An emergentist account has proved helpful as a heuristic device, which will strategically employ a suite of conceptual placeholders at each of reality’s causal joints in order to provide a lingua franca to alternate interpretations, typically, of emergent novel effects as will have appeared to have been proper to no previously known causes.

These aporiae have arisen and been addressed especially in the facts of quantum mechanics & the approaches of quantum interpretations, the facts of cosmology and interpretations of age-old & modern cosmogonies, the facts of biological realities and biogenetic interpretations, the facts of neurobiology and the interpretations of philosophies of mind, the facts of human sapience and the interpretations of brain & language evolution, the fact of human agency & freedom and the interpretations of free will.

The phenomenological lingua franca will typically be constructed using a familiar set of epistemic hygienes. I’m not suggesting this has always been consciously recognized as a rather universal epistemic suite, only that, having dabbled in these philosophies of science and some metaphysics over the years, although the terminology was different from one domain to another, I repeatedly encountered recurring themes.

A vague phenomenology will often:

1) prescind from necessities to probabilities

2) not a priori interpret probabilities as ontological vs epistemic

3) bracket ontologies, i.e. no root metaphor & no prioritization of entities or of relations or of static vs dynamical accounts

4) implicitly employ Aristotelian causes associated with acts & potencies

5) implicitly employ modal categories of both temporality & adequacy

6) navigate the shoals of essentialism & nominalism with a moderate realism

7) attend to predications (e.g. analogical, univocal, equivocal, apophatic, kataphatic)

8) attend to a conceptual typology (e.g. essentialist, fuzzy, vague, pluralist, cluster)

9) attend to philosophical distinctions (e.g. real, logical, conceptual, virtual, formal, metaphysical, modal)

10) attend to evidentiary standards for normative impetus (e.g. scholastic notations)

11) follow the rubrics of triadic inference (e.g. abductive, retroductive, inductive, deductive)

12) attend to triadic ellipsis (e.g. syntax, semantic, pragmatic, contextual)

13) confront paradox w/o a priori approach to its dialectical resolution, pragmatic evasion, paradigmatic dissolution, exploitation of creative tensions

14) return to fast & frugal heuristics of common sense (e.g. reductio ad absurdum, existential actionability)

15) consistent with common sense and vital traditions, recognize the value-realizations of successful reference even when successful description evades us

16) attend to the normative significance & existential actionability even of inchoate meta-heuristic realities, which impart reasonable ontological implications & suggestions, even when meta-physical ontological specifications & definitions otherwise elude us (e.g. Whether in a modest moral deontology, grounded in a tentative ontology, which invites an ethical pluralism derived from a suitable moral probabilism, or in a dogmatic theology, grounded in diligent historical, exegetical & mystical hermeneutics, which invite diverse theologoumena & a theological (sometimes even a polydoxic) pluralism, this is to recognize that there are still lines within which we must color, time-honored, tradition-tested, boundaries within which we best remain)

I just inventoried the above meta-heuristic rubrics without elaborating on examples or engaging them in a robustly explanatory way because I don’t have the time and space or interest, presently. At the same time, I’ve indeed treated this emergentist approach exhaustively over the years, elsewhere. For one thing, most who’d have any interest will rather quickly recognize its general themes, anyway.

My particular purpose, above, is to set forth this rubric to better reveal how it applies to trinitarian theology, where I see similar dynamics, tensions, aporiae, antinomies, paradoxes presenting and where rigorous parsings and prayerful reflections continue even after millennia.

To the extent that intratrinitarian realities will, definitionally, represent humankind’s ultimate aporetic horizon, this is to suggest that the problematics that inhere in the rubrics above are of a different order of magnitude (of difficulty!), because the above-listed heuristic devices address spatio-temporal, materio-energetic realities, where Aristotelian causes, acts & potencies, and semiotic modal ontologies & ellipses, simply do not adequately address, for example, the ousia or hypostasis of a putative actus purus, where a modal ontology would represent a category error, where kataphatic predications are so vague that they more so implicitly entail the inference-blocking strategy of a rationally apophatic via negativa (thankfully thereby at least providing dogmatic lines within which to color).

This is not to suggest, however, that there are no legitimate fields of discourse regarding the immanent trinity, only to recognize that philosophy is neither their academic starting place nor their proper existential landing. Others will have to determine which beliefs represent authentic dogma and/or legitimate opinions, which impart normative impetus to our moral excursions and/or liturgical celebrations.

It is to say that there are authentic dogmatic lines within which theologians should color in their otherwise diverse theological disciplines …

including normative (ethos & mythos) foundations (historical, exegetical & philosophical);

evaluative (pathos) liturgical & devotional doctrines and dispositions;

interpretive (topos) ecclesiological & systematic expositions; and

descriptive (logos & cosmos) propositions, which include soteriological & sophiological, ascetical & mystical, moral & pastoral, anthropological & eschatological communications.

In my view, they all best follow Lonergan’s trajectory of methods & his imperatives of conversion.

This is also to recognize that the above-bracketing exercise will not issue forth deliverances regarding whether a primarily relational or substantive intratrinitarian account is more coherent, but that, even left bereft of robust definitions of entities & specifications of relations, the church has for millennia, nevertheless, enjoyed the fruits of the reasonably presupposed successful dogmatic references, as implicated in its celebrations of same liturgically & mystically! And these have sufficed at producing spiritual fruits, reaping myriad consolations and fostering authentic conversions!

Ortho-communal belongings have cult-ivated ortho-pathic desirings inculcating ortho-praxic behavings, which have, with varying empirically measureable degrees of success from one community of believers to the next, authenticated ortho-doxic beliefs, all through a process of becoming, i.e. who we are meant to be, thereby realizing the freedom called forth by our temporal & eternal ends (telos).

Much of this is appropriated and validated much more so via our participatory imaginations than by our cognitive map-making excurses. Most of us taste & see the goodness of our leaps of faith without employing classical or analytical theology.

Still, those systematic theologians who continue to wrestle with intractable metaphysical & theological aporiae, just like the many philosophers of science, can hygienically cleanse our epistemic hubris and therapeutically purge our insidious conceptual idolatries, many of which can needlessly & scandalously divide our community of faithful.

Done with a suitable metaphysical circumspection and not overinvested with a supposedly universal normative impetus, theological opinion-giving, even regarding the Divine Essence, needn’t a priori retreat behind a radically apophatic, rational via negativa, which can, ironically, reveal a rationalistic bent, albeit inverse. It just had better plant its seeds in the existential soil of a prayerful, mystical garden of an experiential apophaticism and genuine religious conversion. And the intellectual and affective excesses of rationalism, encratism, quietism, pietism, fideism, relativism, voluntarism, intellectualism and so on can thereby best be avoided.

What might we not unreasonably infer from our own telic realizations, both temporal & eternal, secular & religious, and the manner through which they progressively gift our freedom?

Realizations that advance our mere agency to a clear liberty?

That reduce our unrealized potencies through increasingly authentic acts that determine them via habitual virtue?

And through which we receive the beatitudinal & beatific consolations that ensue from that sustained authenticity, which has been born of our ever-enlarging circle of loving personal relationships?

If that donative gifting of freedom thus ensues via our telic realizations of our truest nature, whereby loving interpersonal acts determine otherwise indeterminate potencies of our human relational realities, then, even without being able to definitively describe a divine entity or completely specify a divine relation, might we not reasonably infer that an Actus Purus (free beyond all freedoms imaginable, love beyond all loving conceivable) could be somewhat successfully referred to as having gifted such effects as would remain proper to no other known cause?

And also, at least, be somewhat successfully referred to as somehow & in some way (neither wholly describable nor robustly specifiable) a circle of loving personal relationships?

See also:

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

​From ontotheological (trinito-logical) is-ness to theopoetic (trinito-phanic) dance-ness? YES!!!

Regarding perichoresis, Rohr has spoken and written rather extensively regarding divine interpenetration and indwelling, all in fidelity to its patristic etymological roots. Of course its not uncontroversial to univocally predicate such a perichoretic dynamism of persons, both divine and imago Dei, but its eminently defensible.

What’s not defensible, though, is the presupposition that Rohr’s use of dance imagery was grounded in philological warrant, though, rather than metaphorical effectiveness, which was precisely LaCugna’s position.

As it is, again, the apophatic and theopoetic evocation of perichoresis refers to a relational reality and not an ontotheological modeling attempt. The dance metaphor thus belongs to Rohr’s trinito-phany and is not over against classical trinito-logy. As such, it doesn’t tell us how to think about the immanent Trinity in terms of essence, but how to experience the economic Trinity in terms of divine energies (or other psalmodic not philosophic metaphors).

Rohr’s inviting us into a robustly relational, contemplative, mystical experience and not rewriting classical trinitarian formulae.




trinitology, trinitophany, catherine lacugna, richard rohr, mike morrell, perichoresis, divine energies, divine dance, immanent trinity, economic trinity, ontotheology, theopoetic, mystical experience, contemplative experience, apophatic

Morrell’s 4-D IMAX Rohrian Perichoretic Adventure

To get properly immersed in a 4-D IMAX Rohrian theo-phanic adventure, one needs a set of 3-D lenses, which implicitly provide Rohr’s indispensable theo-logic vision.

“Of a hundred writers who have held Duns Scotus up to ridicule, not two of them have ever read him and not one of them has understood him.” ~ Etienne Gilson

Perhaps the same could be said of Richard Rohr?

Occasionally, it does seem to be the case that his Franciscan, Scotistic sensibilities, which have long yielded minority — not unorthodox — reports, leave him misunderstood, and …

precisely by those who, only having engaged him sparingly, have engaged him superficially, thus rashly judging him, even while stridently recommending to others that he best go unread!

Those who fail to trade-in their hermeneutically polarized theo-logical shades before entering Rohr’s perichoretic theater will not only find his motion picture of our relationship to the Trinity blurry, but might feel theologically poked, jolted and shaken in their seats from a lack of that hermeneutical context, which otherwise allows his imagery to theophanically stoke, ignite and fire-up others of us!

Rohr’s hermeneutic — not only neither blurs nor ignores, but — manifestly employs very robust notions regarding identity (strict and nonstrict), separability and distinction.

For those searching for his onto-theo-logical, trinito-logical model, it’s not articulated explicitly in The Divine Dance, which explicates Rohr’s theo-poetic, trinito-phanic imagery. But it is nevertheless implicated and rather pervasively!

This is to recognize that Rohr’s mystical imagery has always most certainly represented a trans-rational, trans-apophatic, experiential and relational over-flow and precisely from the rational, kataphatic-apophatic, modalities with which they confluently stream, existentially model-ing the doctrinal and liturgical continuities, which they theo-phanically transcend but do not theo-logically transgress.

Rohr employs a robustly relational Hermeneutic of Presence:

We encounter Rohr’s Implicit Hermeneutic (Scotistic & Palamatic) of Presence vis a vis the ways he addresses:

Incarnation (Christological & panentheistic) and

Eucharist (people gathered, word proclaimed & sacred species), which then onto-theo-logically extends to the

Trinity (perichoretic), trinito–logically, for those searching for his model, which takes:

essence as ousia

persons as hypostaseis

energies as energeiai

eucharist as christ’s transfigured, life-giving, but still human, body, en-hypostasized in the Logos and penetrated with divine energies

participation, as methexis — not partaking of divine essence, but — partaking of met-ousia

metousiosis as a multifaceted presence that involves

semiotic (sign and symbol),

dynamical (efficacious via divine power and activity),

penetrative (indwelling) and

distinct (essentially, conceptually, adequately, formally and/or modally) realities.

None of this is to claim that such a hermeneutic is either unproblematic or uncontroversial, only that, at least in Catholic circles — Anglican, Orthodox and Roman — it is not unorthodox. I don’t see why it would necessarily be incompatible in Arminian, Wesleyan or other traditions. Indeed, many of its elements can foster ecumenical and interreligious dialogue across all of our great traditions, East and West, pneumatologically, panentheistically and polydoxically!

theo-phanic, Duns Scotus, Etienne Gilson, Richard Rohr, Scotistic sensibilities, perichoretic, strict identity, nonstrict identity, separability, onto-theo-logical, trinito-logical model, Divine Dance, theo-poetic, trinito-phanic trans-rational, trans-apophatic, kataphatic, apophatic, Hermeneutic of Presence, Scotistic, Palamatic, Incarnation, Christological, Eucharist, people gathered, word proclaimed, sacred species, onto-theo-logically, Trinity, trinito–logical, essence, ousia, hypostaseis, energeiai, en-hypostasized, divine energies, methexis, met-ousia, metousiosis, semiotic, divine indwelling), essential distinction, conceptual distinction, adequate distinction, formal distinction, modal distinction, mike morrell, polydoxy, ecumenical dialogue, interreligious dialogue