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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Afterthoughts or Prologue or Whatever

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

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

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

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

YES!!!

Further reflections

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

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

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

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

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

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

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

God’s sufficiently intelligible … and

THAT gives me all the hope I need.

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

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

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

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

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

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

Who do YOU say …?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Meta-heuristic Implications

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

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

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

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

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

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

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

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

The Neo-Chalcedonian, Cosmotheandric Turn

The hypostatic union of Px = an eternal protological, incarnatonal reality = an eschatological blueprint
re how uncreated & created hypostases proportonally participate, each per their particular ranges of tropoi, in the very same uncreated logoi (incl all creaturely teloi).

My late friend Jim Arraj a Maritain scholar in conversatons w/Norris Clarke deciphered the Thomist conception of forms (as distinct from Aristotles’s) in terms of a participation in limitation motif tracing it in part to Plotinus & neo-Platonic sources.

A formal cause exists in a much more dynamic way in St. Thomas than it could in Aristotle. Arraj would go on to reconceive same in terms of deep & dynamic formal fields (like Joseph Bracken’s neo-
Whiteheadian use of field as a root metaphor).

Bracken’s field conception of the Divine Matrix b/c of its affinity to Classical Theism & Trinitarian doctrine seems a fruitful way to imagine how Maximian logoi interplay among uncreated & created hypostatic tropoi as interpenetrating fields humanize &/or divinize them.

A mutual interpenetration of deep & dynamic formal fields an account for an exnihilating dynamic that creates novel creaturely teloi.

Such a creatio ex amore ex nihilo would be consistent even w/any incipiently telic fields of eternal prevenient chaos (Griffin) or of a tehomic profundis (Keller).

As divine hypostatic realities, the logoi of all finite, determinate creaturely becoming proceed from the infinite, nondeterminate Logos-Spirit hypostases-exemplifications,

pneumato-christologically in the gratuity of creation,
christo-pneumatologically in the gratuity of grace,
incarnationally in both, per the divine esse naturale.

The logoi (hows) carry the divine esse intentionale (will & intentions), both freely affecting creatures & freely affected (per energeia) by the aesthetic scope of all telic creaturely becoming, although divine realities are never affected in aesthetic intensity.

The divine esse naturale-intentionale is thus affected by more than mere Cambridge properties, but without any change in intrinsic perfection. Does this weaken DDS? Yes. Trivially, so.

As it is, since we neither reify the essence (natures aren’t “existing things,” whether divine or created) nor hypostasize energeia, why ontologize the intentionale, inquiring about its mode of being, determinatively –what, rather than of identity, denominatively –how?

Finite creatures proportionally participate (through a univocity of loving determinate effects or synergy) in the Logos-logoi identity, which, itself, grounds the differences of in/finite natures (through an analogia entis).

This in/finite disjunction doesn’t quantitatively differentiate Being & beings through a multiplication of quiddities (determinative nouns, genera, species, i.e. whats) by infinity. Instead, it multiplies qualia (denominative modifiers & participles, hows, etc.) by infinity, recognizing the qualitative differentiation of divine & determinate hypostases, i.e. via propria-idiomata-relata vs essentially-existentially-relationally.

Such a differentiation, then, entails no alienation from some Wholly Other, but, instead, fosters otherness & intimacy,
participation via donativity-receptivity, & immanence in transcendence, all theotically.

Cosmotheandric participation entails more than the mere growth in resemblances of vestigia & imagoes Dei into similitudines Dei, from image to likeness.

Generally, participation further requires a participant to freely choose to (in various ways to various extents) “take possession” of WHAT the participated, as a whole, “IS.”

Specifically, regarding God as Actus Purus, as participants, we, the Many, must freely choose, therefore, to “take possession” of HOW the Participated One, as the Whole, “DOES.”

If we don’t go beyond an analogy of being, ontologically & determinatively, to a univocity of doing, semantically & denominatively, we can’t bust the Maximian move, theologically or anthropologically or cosmogonically, in an authentically Neo-Chalcedonian fashion.

Cosmotheandric participation entails more than the mere growth in resemblances of vestigia & imagoes Dei into similitudines Dei, from image to likeness. It entails each participant’s progressive realization of facility in freely choosing to kenotically participate … in how the ur-kenotic Participated One Acts, which is, naturally, Purely Loving.

There can be no Shakespearean soliloquy: “To Be or Not to Be,” for that remains decidedly decided for every intrinsically valuable imago Dei, ensuing from its essential nature. Rather, the transcendental imperatives in-form-ing our existential orientations include both “To Be Like God or not?” and “To Do How God Does or Not?”.

All of this is articulated in Lonergan’s imperatives, the Degrees of Humility of Ignatius, & Therese’s Little Way.

A proper interpretation of the Capps Bros, Cyril, Maximus & Severus, et al, helped along by idioms like those of Scotus, Palamas & Peirce, et al, might say it the best?

So, finally, re the Logos-logoi identity, while it’s “just” a semantic predication, the reference remains eminently realist. Still, in the same way we eschew any overapplications of an analogia entis, we’d desist, here, from any over-specifications of peircean generals, whether created or uncreated, nomicities or probabilities, etc b/c, for DBHartians, if there’s anything more frightening than an unwitting infernalism, that would be – not a spinozan modal collapse, but – an accidental baroque thomism via a báñezian praemotiophysica! (just kidding)

This universalist vision is systematically argued in the monograph below:

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

A note regarding Personalism:

The personalist approach with which I most resonate can be found in what’s been called cosmotheandrism.

While I find the “cosmo-theo” part of Raimon Panikkar’s cosmotheandrism very
inspirational, for the “theandric” part, there’s a very old Eastern Orthodox account that, in my view, can hardly be improved upon, i.e. Maximian Logos &
logoi.

These would both seem consistent with DBH’s intuitions as were articulated during his back & forth with Ed Feser re animals in heaven.


On page 172 of An Emerging Cosmotheandric Religion?: Raimon Panikkar’s Pluralistic Theology Of Religions, Brill, 2005, Jyri Komulainene discusses the “personalism” in Panikkar’s “ecosophy.”

I’ll paraphrase & summarize the highlights here.

Per Komulainene, while Panikkar’s personalist idiom does convey his intent to avoid a “sheer monism,” he also approaches all of being in terms of communicatio, communio & communality.

The Divine donates via “pure communication.”

All creatures thus engage dialogically. While, per Panikkar, human persons do communicate per a particular interiority & consciousness, we best dialogue (dia-logos, thru the logos) with all of reality without losing sight of its “thou
dimension” or else we’ll “excommunicate” ourselves from nature, God & each other, i.e. cosmotheandrically.

The old EO approach with which I most resonate is Dionysius’ account of “theandric activity” as spoken of by Severus and as interpreted by Maximus
per a Cyrillian Christology.

At the link below, Rebekah Earnshaw summarizes a theology seminar presentation by Dr Brandon Gallaher entitled “The Word, the Words and the
Trinity: A Preliminary Exploration of the Relationship of Eastern Orthodoxy to
World Religions.” It touches on both Panikkar & Maximus.

The Word, the Words and the Trinity

A Note on Terminology

Understanding the historical account & development of the terminology employed in Trinitology & Christology remains crucial for tge proper interpretation of Severus.

I find the concept of the immanent universal [IU] to be very interesting, e.g. C. Kappes has a take re IU of Damacene & Nazianzen; Zachhuber & Cross differ on IU of Nyssan; IU of Scotus.

We might ask why that distinction between the divine IU, as a primary substance, & the universals of determinate beings, as secondary substances, did not leave questions begging for many re, e.g. how “consubstantial” must refer differently in the hypostatic union to the divine vs human natures?

If one allows Severus to define his own terms & properly reads him as a thoroughgoing Cyrillian, then he goes beyond not w/o Chalcedon. Christ remains consubstantial, divinely & humanly, respectively, via immanent & shared universals.

Cyril, ergo Severus, applied the Cappadocian trintological distinction, ousia vs hypostasis, to Christology.

Christ’s divine ousia = immanent universal (an extreme realism) & created ousia = shared universal (a moderate realism). For Cyril & Severus, one nature referred to – not ousia, but – hypostasis.

A Note on my reconceptions of Logoi, Tropoi & Teloi

Operating inseparably but distinctly

uncreated logoi: what, essential nature, act of existence, imago Dei, wholly determinate

un/created tropoi: how, actual secondary nature, virtues & vices, freedom/liberty, habits halfway between act & potency, variously in/determinate & self-determinate

created teloi: why, potential secondary nature, formal act & final potencies, intimacization, authenticity, variously in/determinate & self-determinate

A Note on Grace as Transmuted Experience in my Retreblement

“God not only gives things their form, but He also preserves them in existence, and applies them to act, and is moreover the end of every action.” (ST 1.105.5 ad 3)

Does determinism follow from immediate causality, whether divine or created?

Below is my paraphrased summary of William A. Frank’s “Duns Scotus on Autonomous Freedom & Divine Co-Causality,” Medieval Philosophy & Theology, Volume 2, 1992, Pages 142-164

Determinism doesn’t follow from immediate causality, whether divine or created.

Concurrent co-causes are necessary but not sufficient to bring about a given effect.

Concurrent co-causes can be
a) accidentally ordered, as in the case of needing two mules to pull a wagon, or
b) essentially ordered, as in needing a male & female to produce offspring.

When essentially ordered, even if one co-cause gives more toward an effect than another, the lesser cause can still be the total immediate cause of an effect, e.g. creatio continua vs creaturely volitional acts.

Scotus further distinguishes essentially ordered partial co-causes as

1) participative, requiring a sharing of power, &

2) autonomous, requiring inter-dependent cooperation thru coordinated, complementary lines of efficient causality e.g. how the will & intellect co-cause volition, how divine & created wills co-cause created volitions.

God’s immediate, efficient causality (uncreated) suffices for God’s knowledge in an extensional sense, as knowledge of His own act suffices for knowledge of the effect.

Here, one might remain content to establish the fact of God’s role as a partial co-cause without delving into the mysteries of God’s inner life.

Others aspire to travel further, explanatorily, with Suarez & Molina (middle knowledge), Baήez (premotion) or Scotus (attendant decision).

My thoughts:

The account above squares with how an Aristotelian God creates, conserves & knows.

Beyond that, though, what manner of divine “dialogue” (dia-logos) with the world would implicate a more providential relation between God & creatures, beyond a divine general or universal concurrence,

1) accounting for more of a theandric, even cosmotheandric, intimacy? via
2) a more personalist conception of divine & creaturely inter-relationality? or
3) a more robust account of participation in uncreated divine energeia, logoi & tropoi by creaturely teloi?

See:

https://www.academia.edu/42998704/The_Personalism_in_my_Retreblement

Speculating further, the accounts of Thomistic physical premotion, Jesuit middle knowledge & Scotistic attendant decision aspire to explain more than just how it is that God creates, conserves & knows, as they even explore beyond how it is the divine influences creatures via uncreated logoi & tropoi & created teloi. That’s to say they go beyond the divine-created concurrent, co-causal account, as elaborated above, to propose yet other distinct aspects of divine immediate causation.

For example, divine premotion would act “within” secondary causes, reducing material potencies to efficient acts, elevating instrumental causes to produce agapic (self-transcendent, loving, theotic, etc) effects proper to no known causes, so due to actual grace. God would thus act, however, without violating an agent’s causal integrity, still allowing those operations to be contingent & free, for God created not only necessary but contingent realities, including personal freedom. God moves (applies to act) necessary causes to cause necessarily & contingent causes to cause contingently according to their created natures. So, even if every reduction of material potencies to efficient causes should properly be interpreted as divinely caused & determined, that wouldn’t entail divine necessitation, except in the case of miracles.

Still, must a divine reduction of material potencies to efficient causes necessarily be interpreted as a bridging of physical causes & effects such that, if God wasn’t as such always determining, He’d otherwise have to be considered always determined?

I don’t see why that must necessarily be so. There’s nothing, in principle, to suggest that, to whatever extent that God might ever be variously determined by creatures, His intrinsic perfection would necessarily thereby be diminished (due to some divine impoverishment). Rather, such a divine affectivity might simply reflect a divine condescension (via a weakened DDS) that reflects divine changes in – neither aesthetic intensity nor intrinsic perfection, but – only aesthetic scope & kenotic relationality.

Furthermore, the will, itself, should be located, at least in part, in efficient causation. Scotus would have us recognize a form of volition that determines whether one exercises one’s will (or refrains therefrom). It’s the volitional question that asks why the will wills at all, because it does remain free not to act, notwithstanding all logoi, tropoi & physical premotions.

Proposed solution:
If we relocate grace to an uncreated formal cause (like E. Stump), it could still be effected through the uncreated physical premotion of efficient causes that will have brought about circumstances that, after creaturely semiotic interpretation, will necessitate certain dispositions of a given person’s will, inviting (even urging but not compelling) it to participate in a divine effecting of various agapic & theotic realizations .

I develop my semiotic approach to grace as transmuted experience, inspired by (but not developed from) James Dominic Rooney’s Stumping Freedom: Divine Causality and the Will, New Blackfriars (Volume 96, Issue 1066, November 2015, Pages 711–722)

See also:
http://www.nd.edu/~afreddos/papers/freedom and God.pdf

Note: Situating Zizioulas Systematically in Tillich per My Retreblement

I don’t interpret Zizioulas’ existentialist & personalist approaches as developed out of classical existentialisms & personalisms, which are individualistic philosophies, b/c Z’s personalist conception is intrinsically relational, as difference in communion.

We’d need to distinguish aspects of Z’s philosophical anthropology, which might be implicit & inchoate, from those of his theological anthropology.

ISTM doubtful that the former could do anything other than to establish the reality of a person, that the “meaning” of a person must be imported from one’s worldview. There’s no doubt where Z’s concept of person gets its meaning & that freedom in the context of communion necessarily plays a constitutive role in person for him (think MOF).

One might also appropriate everything that’s useful in Tillich (e.g. Biblical personalism, pneumatology par excellence, ground of being), while correcting his insufficiencies (e.g. Christology) in order to bolster Z’s personalist hermeneutic. While Z pursued a similar project to Tillich, substituting neo-Patristic for Biblical sources, his patristic interpretations have been harshly criticized.

I don’t interpret Z’s thrust as anti-essential but as non-essential, so, retrieving Scotistic substance-talk into his hermeneutic needn’t explode it, but could, instead, better equip it to block unacceptable trinitological inferences. Also, Scotus’ eschewal of secondary substance-talk, trinitologically, would give Z an ontological idiom a tad more compatible with his preferred vocabulary vis a vis ousia, substance, hypostasis, person, etc

So, to best advance a systematic project sympathetic to Zizioulas’ concerns, I’d retrieve Tillich’s Christian existentialism & Biblical personalism, with the added bonus being that their dialectical character is very reminiscent of Panikkar’s cosmo-the-andrism. And I’d retrieve a Scotistic ontology (at least to articulate trinitological grammatical contours).

Finally, consistent with my triadic, axiological epistemology, as developed from Neville’s Peircean systematics, I’d turn to Peirce, Neville & Tillich for their conceptions regarding impersonal accounts of the Ground of Being to systematically situate Zizioulas’ causal-relational personalist interpretation of MOF.

Because Z asserts that the personal existence of the Father constitutes his own existence, the F thus causes not only the Trinitarian unity but the divine ousia, so, not only imparts His being but causes it, characteristics like divinity derived from, because identical to, His personhood.

In my own approach, I have not adopted but have adapted conceptions of the One & the many from Peirce, Tillich & Neville, often referred to with impersonal terms like Ens Necessarium and Ground of Being.

I employ distinct categories like nondeterminate emptiness (analogous to ground of Tillich & Neville, Ens Necessarium of Peirce), nondeterminate nothingness (real but not existing) and indeterminate being (existing).

There’s a certain paradoxical feel to juxtaposing Zizioulas’ MOF personalist approach with such impersonalist conceptions as Tillich’s Ground of Being, Infinite Abyss & Being-Itself?

But, following the Tillichian dialectical methodology, orienting our existential orientations to ultimate concerns, coloring our anthropology theologically, we can theologically gift meaning to what are otherwise bare philosophical conceptions. For me, & why not for Zizioulas, why couldn’t “freely relating” constitute the Ground of Being, Who is the Freely Willing Loving One God, the Father?

Note on Situating Zizioulas Systematically in Bracken in my Retreblement

Pannenberg moved away from just a “relations of origin” MOF interpretation to include a “diversity of relations” dimension, e.g. handing over of Lordship. Even then, some conception of the Father as “unoriginate originator” remains intact, istm.

B/c there’s so much affinity between Pannenberg’s & Joseph Bracken’s metaphysical approaches, appropriating such a modified MOF element in a Bracken-like approach seems a fruitful path forward.

The reason I adapted rather than adopted the Ground of Being conceptions of Tillich & Neville is that it’s important for my systematic consistency to remain faithful to Peirce, e.g. Ens Necessarium abduction.

Toward that end, the last element in my situating of Zizioulas, systematically, involves going beyond, but not without, Scotus, in a more robustly Peircean direction that’s also explicitly Trinitarian.

That is why I turn to the metaphysic of Joseph Bracken, a Peirce scholar and neo-Whiteheadian. What makes Bracken further amenable to this project is his faithful retrieval of Classical Theism and his conscious Peircean avoidance of nominalistic tendencies, such as in Whitehead’s process approach, or, to some extent, adumbrations in Hartshorne’s neo-Classical theism.

My favorite Bracken book remains God: Three Who Are One, 2008, Liturgical Press.

I also commend 1) The Divine Matrix: Creativity as Link between East and West, 1995, Orbis Books; 2) The One in the Many: A Contemporary Reconstruction of the God-World Relationship, 2001, Eerdmans; and 3) Does God Roll Dice? Divine Providence for a World in the Making, 2012, Liturgical Press.

For a great overview that shows how these approaches can fruitfully be placed in dialogue, see the dissertation of Dong-Sik Park: The God-World Relationship Between Joseph Bracken, Philip Clayton, & Open Theism.

The above thread contextualizes how I situate Scotus, Peirce & Bracken with a sympathetic eye toward Zizioulas in my own Pan-SEMIO-entheism.

Notes re Predications of Ousia, Hypostatic Idiomata & Energeia in my Retreblement

There are different theories of idiomata. And different idioms for substance talk. As long as one is consistent, such different types of God-talk needn’t separate us.

Do they merely secure the reference of proper names?

Do they just identify things, epistemologically, or describe their properties, constitutively, defining them essentially? or both?

When idiomata individuate numerically distinct hypostases, do they refer to properties that are:
1) simple, non-shareable & non-coinstantiable; or
2) shareable in-principle but a uniquely combined bundle of idiomata?

How might we distinguish between metaphysically individuating idiomata & epistemic gnorismata, which epistemolsecure references through names?

How might we best distinguish between the semantic “signification” of the common nouns & natures of the ousia & semantic “indications” of the proper nouns & peculiar qualities of hypostases?

Does “God” predicate any subject which shares divine nature?

Does “God” signify the divine ousia in particular, as a kind or nature?

Does “God” signify certain types of energeia or activities?

Is the word “God” a substance-sortal at all, a special predicate expressing the divine nature itself? Is the word “God” just another predicate among predicates, attribute among attributes?
Are natures or ousiai otherwise individuated by energeiai?

Whether the word “God” signifies the divine nature or not (per Cross, yes; per Branson, no),

if one employs an idiom wherein the ousia’s a secondary substance, the word “God” most certainly can be predicated of all the hypostases; and

if one eschews substance-talk & denominatively (connotatively) names the Father, “the One God” – not just as an epistemic gnorismata securing one’s reference via signification, but determinatively (denotatively) – as a metaphysically individuating idioma that differentiates the Father via some robustly personalistic, causal-relational indication, still, “the One God” as arche & aitia, would ontologically subordinate neither God the Son nor God the Holy Spirit.

This is precisely because, even if the sole arche & aitia entails some type of analogous aseity, whether via such a God-conception as would be signified either thru
1) predication & instantiation; or
2) attribution & exemplification; or
3) a supremely personal causal-relational activity —

such an imparting of divine nature is shared as “God from God” and ergo must be clearly & emphatically distinguished from creation’s reception of “finite determinate being from God,” Who is Being Beyond being.

Historically speaking, I take no position re how the Nyssan best be interpreted re God signifying the ousia (Cross) or not (Branson) and, similarly, no position re the basis of divine unity per the Nazianzen, the ousia (Cross) or the MOF (Beeley).

Normatively, my own approach coheres with the views that “God” does not signify ousia & the MOF does secure divine unity.

So, if Branson & Beeley are correct in their respective interpretations of the Nyssan & Nazianzen, then my position thus coheres with the Capps.

Accordingly, “is God”
predicates – not the divine nature (ousia), but – engagements in a certain type of activity (energeia), not in terms of quiddity or “what,” but in terms of doing or “how.”

Hence “God” refers as is defined not in terms
of the divine nature, but as a doer of a certain kind of energeia. In other words, “God” refers as an agent noun (like butcher or baker or candlestick maker).

Although some approaches are nominalist re both ousia & idiomata, my own is realist re both idiomata & ousia.

Re: how idiomata individuate numerically distinct hypostases, in my approach, they refer to properties that are shareable in-principle but in a uniquely combined bundle of idiomata.

If one’s idiom refers to ousia as a secondary substance, God can thus be predicated of each divine hypostasis, as a property that’s shareable in-principle but within an otherwise uniquely combined bundle of idiomata.

If one’s idiom refers to ousia as a primary substance, i.e. an indivisible immanent universal, the attribute, God, can thus be exemplified by each divine hypostasis, as a property that’s shareable in-principle but within an otherwise uniquely combined bundle of idiomata.

In my approach, wherein ousia’s a primary substance & hypostases are exemplifications, I distinguish between semantic “significations” of the common nouns & natures of the ousia & the semantic “indications” of the proper nouns & peculiar qualities of hypostases. And “God” can signify certain types of energeia or activities. So, the word “God” is not a substance-sortal at all, i.e. not a special predicate expressing the divine nature, itself, but is just another predicate among predicates, attribute among attributes.

Because natures, or ousiai, are individuated by energeiai as shared by all the hypostases, we can infer that they all share the same nature & that “God” can be predicated of each hypostasis even as “God” doesn’t otherwise signify the divine nature per se.

The stances articulated above represent phraseology & paraphrases from Beau Branson’s LPT.

Much Ado About Nihil – a taxonomy of in/determinacies

Nondeterminate Emptiness (e.g. ground of Tillich & Neville, Ens Necessarium of Peirce)

Nondeterminate Nothingness (e.g. nihilum, ex nihilo)

Indeterminate Being (e.g. tehom)

  • uncreated
  • created
  • lapsarian

Determinate Being (e.g. probabilistic in/determinacies as variously in/determinable and/or in/determined in degrees; as absolutely and/or relatively self-determinate)

A Cajun Credeaux – as believed consistent with any number of theo-cosmogonies, metaphysics & trinitologies

Hypostasis of the Father = idioma of the unoriginate originator (principium)

necessarily (per esse naturale) or, alternatively, freely (cf Eclectic Orthodoxy), originating (as self-determinate dynamis-actus),

possessing divine ousia as referenced, not defined (via negativa), via apophatically predicated propria) &

gratuitously (per esse intentionale) creating determinate being, thereby

revealing Himself as Creator, including both pneumatologically (idioma of Spirit proceeding) from the via vestigia in the divine gratuity of creation (per general revelation) & Christologically (idioma of Son begotten) from the via positiva in the divine gratuity of grace (per special revelation), thereby

communicating with determinate being via the Godhead’s singular trinitarian synergy and

offering special intimacy (Abba) to rational beings via theotic participation in that divine economy & incorporation into that divine nature, illuminated by divine energeia.

Divine Dance: Rohr, Morrell & Panikkar – Oh my!

As to Fr. Richard Rohr, ​I’ve been getting excited with his every new publication, tape, mp3, video, webcast or daily e-mail for almost 40 years now. I can never resist hyperbole and superlatives as I commend each new work to family and friends. Why stop now?

I have always unwrapped each new gift from Fr Rohr anticipating its practical, pastoral significance, looking for changes I can make in my relationships to God, others, the world, even myself. He’s never trafficked in idle, academic speculation (nothing wrong with that, just not his theo-schtick) but has engaged us with invitations to new ways, dis-positions, of seeing, imagining, participating, giving, receiving and experiencing Love, moreso than any new pro-positions.

The Divine Dance, in all of the above ways, in my view, represents Fr Richard’s magnum opus!

In a nutshell, right away, I thought: Fr Richard and Mike Morrell have done regarding the Trinity precisely what Panikkar did regarding the Christ!

That’s to suggest that in the same way that Panikkar elaborated and related his Christo-phany to classical Christo-logy, they’ve, in effect, elaborated and related their beautiful Trinito-phany to classical Trinito-logy.

Enough of my words. But, to my point, I used the glossary entry for Christophany at the Panikkar website and did word substitutions — Trinity for Christ, Trinito-logy for Christo-logy and Trinito-phany for Christo-phany.

Below’s what fell out.

It’s eerily on the mark???!!!

Trinito-phany is the Christian reflection that the third millennium must elaborate.


– It does not claim to offer a universal paradigm, nor even necessarily a model to adopt, but rather simply to offer to all humanity a believable image of Trinity.


– It is a Christian word yet opened to the universal problematic in a concrete and thereby limited way.


– The word is used in the sense of “phaneros of the Christian scriptures”, visible and public manifestation of a truth. Divine energies are a direct manifestation of God to human consciousness and represents an experience.


– Trinito-phany does not ignore nor claim to abolish the preceding trinito-logy, but trinito-phany rather tries to situate itself in a continuity with trinito-logy in order to deepen it.


– Trinito-phany “suggests that the encounter with Trinity can not be reduced to a mere doctrinal or intellectual approach”; it wants to elaborate a reflection on the economic Trinity and the human being with clear reference to the immanent Trinity: “The logos is also the Logos of God, but the Logos is not “all” of the Trinity.”


– The Trinito-phany does not take anything away from the Trinito-logy, but shows itself opened to the reality of the Spirit.


– This contemplative, mystic attitude situates trinito-phany in a more receptive posture, in contrast to the more aggressive search on the part of reason.


– This notion of Trinity must include both the figure from the historic past as well as the present reality.


– Trinito-phany is a reflection opened to the Christian scriptures, but is in dialogue with the other religions; opened to dialogue with the past (even the pre-Christian) and with the present (even the non-Christian) and in particular the contemporary scientific mentality.


– Trinito-phany, therefore, does not exclude a priori any epiphany of the sacred or the divine when searching for an integration of the image of the Trinity in a more spacious cosmovision.”



http://raimon-panikkar.org/english/gloss-christophany.html

trinitology, trinitophany, christophany, christology, raimon panikkar, richard rohr, mike morrell, divine dance, perichoresis, trinity, mystical experience, contemplative mystic