The Eschatological Presuppositions of Balthasar & Maritain Unavoidably Entail Universalism

The eschatological presuppositions of both HuvB & Maritain lead implicitly & inevitably to apokatastasis. Neither of their (pious but ad hoc) attempts to variously stop short of same, in my view, can successfully escape their own logic.

The presuppositions of Balthasar’s universalist hope lead to an indicative – not subjunctive – universalism, for his critique of the antecedent & consequent wills distinction leads inevitably to the former, as he’s thereby inchoately anticipated & adopted DBH‘s game theory analysis.

The presuppositions of Maritain’s eschatology lead to – not only apokatastenai, but – apokatastasis, for his admission of miraculous interventions in the ordinary rules of being, also, leads inevitably to the reversibility of rejections of grace.

Is there no basis in tradition for Maritain’s theory, which Balthasar himself propounded?

Maximus the Confessor interprets Gregory of Nyssa in Questiones et dubia 13, PG 90, 796AC cited in Balthasar, Dare We Hope 245-46 n. 21 [G 93 n. 36]

The above represent – not Brotherton’s conclusions, but – my thoughts after reflecting on Joshua R. Brotherton’s article in Theological Studies, vol. 76, 4: pp. 718-741.  November 30, 2015.

Afterward:

As Royce’s concrete Absolute modified Peirce’s semeiotic; Aurobindo’s integral Absolute modified Advaita; so Maximus’ Logos-logoi identity modified Neoplatonism. In each case, the concept of the Absolute became both concrete & social?

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.