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.

Essential Theophanic & Putative Theo-ontological Aspects of Human & Divine Relations

A theophany might 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.

Would any of those dogmatic essentials necessarily be threatened in a theo-ontology that

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?

From lengthy, depthful discussions with a friend who followed Aurobindo & a limited study of Rāmānuja, all which evoked anew my own resonances with Pseudo-Dionysius, I would answer — no.

Of special interest, see:

Clayton, Philip. (2010). Panentheisms East and West. Sophia. 49. 183-191. 10.1007/s11841-010-0181-9.

After writing this, I came across this: Dionysian Ponderings: The God Who is Theophany by Fr Aidan Kimel

I heartily commend that whole series.

tags: creatio ex nihilo, creatio ex deo, creatio ex profundis, creatio ex amore, efficient & exemplary causes,