“Samenesses & differences in relation” reduce to Sophianic I-Thou-nesses

The Onenesses of emanational & personal relations variously present as different types of embodied antinomies (semiotic ententional – absential relations) via the

paterological uniqueness or monarchy,

essential unicity or simplicity,

unitary energeia or trinitologically,

hypostatic union or christologically &

sophianic unity or cosmotheandrically,

all constituted by “samenesses & differences in relation” that reduce to I-Thou-nesses.

Beyond the analogy of being, essentially, & energeia, relationally, the Logos-logoi identity constitutes a mereology of hypostases, personally – not of static substances, ontologically, but of dynamical actors acting, synergetically. eg lords a leaping, pipers piping, lovers loving.

It’s like the 12 Days of Christmas, only substitute the beatitudes in this hypostatic mereology of participators participating.

Greater than the sum of its parts (every creature!), the bidirectional synergy of this Whole is asymmetric, e.g. Jesus ascended, Mary was assumed.

God IS with us, Emmanuel!

And that, Alfie, is what it’s all about!

Merry Christmas!

Notes on synergies as analogical perichoretic coinherences

vertical (or essential causal series) paterological monarchical emanational relational-synergy, ur-kenotic

horizontal trinitological tri-hypostatic-synergy; or personal relational-synergy

vertical (self-determinate) christological hypostatic-synergy – a descent; kenotic

horizontal cosmotheandric pluri-hypostatic-synergy- a diffusion

A Sweet Theological Autobiography

This is my theo-story. This is my song.

Nearly a half-century ago, I spent my undergraduate & graduate years immersed in radically reductive neuroscientific pursuits. I pursued the physiological & biochemical precursors of behaviors – from flatworms to rodents.

Eventually, I narrowly focused on avian neuroendocrinology. For example, we knew what to inject when to make birds fly north or south.

Any philosophical interpretations of such empirical findings have only ever been a lifelong avocational pursuit, which has included philosophies of mind.

Investigations into philosophical, anthropological & systematic theologies came much later, after I retired from banking.

Those led me to Peirce, Maritain & Lonergan, thanks to a couple of friends who, like me, were Catholic Charismatics, one of whom introduced me to a similarly minded Pentecostal friend & collaborator.

Isn’t life strange?

Otherwise, I mostly explored ALL of these interests w/friends, who self-described as religious naturalists (non-militantly agnostic, nontheist & atheist), contributors to journals like Zygon.

It was those friends who reinforced my Peircean-bent & shared my emergentist stance. What differentiated our stances was that my reading of the book of nature was temperamentally Franciscan.

B/c of Bonaventure & Scotus, mine was a radically emanationist emergentism, somewhat innoculated from facile analogies & spurious reductionisms by Dionysius, Eriugena, Abelard, the Victorines, Franciscans & Cusanus.

So, I’m suspicious of distinctions like weak vs strong emergence & supervenience.

All the way up & down the great chain of being we encounter aporetic layers of trans-semiotic realities, including such horizons as quantum, cosmic, life, sentience & language origins.

To navigate these horizons, our
semantic references, ineluctably, must variously include terms that are analogical, univocal, apophatic, indefinite, vague & mediating, to frame heuristics for such as probabilistic causalities, statistical regularities & dis/continuities. If this is true proximately & temporally, then, trust me, it’ll be true in spades for ultimate & eternal realities.

Our phenomenological meta-heuristics, ergo, best ontologically bracket reality’s manifold & multiform aporia & eschew rushes to metaphysical closure.

I emphasized “mediating” not only as a nod to Peirce, Cusanus, Dionysius & the early Neoplatonists, philosophically, but as an embrace of the Christology of Cyril & Maximus. These folks gifted me my Cosmotheandric PanSEMIOentheism.

Now, don’t get me wrong or take umbrage as I insist that our sylly syllogisms often prove too much, say more than we can possibly know & tell untellable stories. This is not to say that every analytic pursuit’s an epistemic pretense. We only engage analytic conceits if we imagine that such formal deliverances gift us indubitable conclusions, when, instead, they suggest a pragmatic reasonableness.

And, while I still happily enjoy the fruit of Trinitological excursions, contemplating the emanating One, & so thoroughly enjoyed my early reductionist pursuits of the Many, I’ve now returned, philosophically & theologically, to that Mediator, Whom I encountered in my First Holy Communion, where I realized in my little heart & will, what I would only later better apprehend in my head & intellect: the hypostatic union, coincidentia oppositorum & communicatio idiomatum of our Eternally Creating Triune Creator.