Why I Have No Metaphysic

My adolescent fascinations and undergraduate & graduate preoccupations were rather narrowly focused on the behavioral sciences. And not just at the macro-levels of ethology, ecology & comparative psychology, but at the nuts & bolts level of brain biochemistry.

One year, in high school, I advanced to and participated in the International Science & Engineering Fair, having constructed a rather colossal, rube-goldbergian perfusion apparatus, designed to keep rat livers alive, in vitro, while conducting biochemical experiments on them.

That same year, I had also worked with a friend on memory transfer experiments. She had already accomplished primitive memory transfers between classically conditioned & naïve recipient planaria (flatworms), so, I suggested we take that behavioral investigation to another phylogenetic level. You see, in what were to me the Disney-like stacks of the dark aisles of the LSU library, I had previously encountered the wondrous mysterium fascinans of mammalian memory transfer research.

So, we acquired the requisite hamsters, trained some in mazes, extracted their brain RNA and injected it into their untrained siblings. A half-century later, when I pass that little pine grove where we buried them all, I rather wistfully recall their sacrifice, less sure now than then whether it was truly for the sake of science.

Let’s just leave it at that.

In college, hyper-motivated to get out of the classroom and back into the boundless tremendum of those library stacks and the endless fascinans of the laboratory, I hardly knew where to focus degree-wise. No particular curriculum fully accommodated my feverish interest in being able to better account for animal and human behaviors, so to speak, reductively. I therefore accelerated my graduate school entrance by craftily employing a general studies degree program. Such programs “generally” foster a rather lax approach that allows one to optimally navigate past difficult subject matters, but I exploited its flexibility to pull off the informal equivalent of a triple major with roughly 30+ hours each in chemistry and psychology coupled with even more coursework in zoology, much of that in independent research. So, it was thereby that I had thus ended up spending more than three years of undergraduate & graduate work in a neuroendocrinology lab that had previously, for example, figured out certain of the physiological mechanisms of bird migration. Oversimplifying things, we could get these critters to fly north versus south with specifically timed hormonal injections!

It was also thereby that I had thus advanced my education with a veritable dearth of arts and humanities coursework.

“Advanced my education,” of course, if employed as a true term of art, would not really apply to one who, fifty years hence, has yet to take a single philosophy or theology course, although I did take a single course in literature, another perhaps in history, for what that’s worth.

No, for me, any employment of that phrase more so resembles the meaning behind the Bonnie & Clyde lyric, “advanced their reputation and made their graduation into the banking business.” Turns out, I retired from banking, having served on various venues as chairman, president & chief executive officer. I won’t suffer you that digression even though it would have deep spiritual implications, more than tangential to … what’s our topic? … oh, yeah, metaphysics.

Throughout these very same time periods, my other youthful preoccupations had me actively engaged with the Catholic Charismatic Renewal, youth retreat movements and liturgical music ministries, all great places, by the way, to meet nice girls, which was yet another major and mesmerizing preoccupation of mine. I mention my religious orientation only by way of emphasizing why I suffered neither existential angst about nor epistemic incongruities from my heavily reductionist behavioral bent. It wasn’t reductionistic by virtue of the fact that a Loyola Jesuit had already introduced me to the distinction between primary and secondary causality. That was the only metaphysics I needed to continue gleefully on my way while my more fundamentalistic friends were suffering crises of faith over little things such as … oh, let me think … evolution.

Throughout all of my coursework and research, especially when engaging the most highly speculative theoretical aspects of each scientific discipline that I had studied, I rather subconsciously and implicitly cultivated what I’ve now come to appreciate as a healthy aporetic sense. I became very aware that, in most every discipline, empirical research would inevitably be encountered by descriptive aporia, which, in turn, developed into various interpretive schools, each subscribing to an approach that variously over- and/or under- emphasized distinct aspects of phenomena, whether focused on specific entities, in and of themselves, or on their properties, or on their relations, inner or outer.

By distinct, I’d later come to appreciate, I mean to suggest that they were aspiring to develop speculative conceptions that make a practical difference.

The practical differences implied by various theoretical conceptions can take a long time in coming, empirically. I began to notice this pattern in college.

In physics, I saw how, while empirical quantum mechanics was indisputable, different schools of quantum interpretation proliferated. In cosmology, different cosmogonal models competed. In biology, different accounts of life’s origins grappled with the inexplicable leap from physics and chemistry to biology. In cognitive psychology, different philosophies of mind modeled the origins of animal sentience. In anthropology, semioticians devised conceptual distinctions in explanatory attempts to understand how symbolic language could arise from mere icons and indexes, taking us beyond a mere sentience to a robust sapience.

I never bothered to invest very much in one or the other interpretation. I was content, rather, to try to more so understand what their particular questions were ABOUT, less so what their proposed answers, sometimes pretentiously, suggested. My early grasp of the rudimentary distinction between primary and secondary causation, as conveyed by those happy charismatic Jesuits, who, to me, embodied both the epitome of erudition and pinnacle of evangelical joy, later evolved into more sophisticated intuitions, inchoate early on to be sure, but, later articulated in such heuristics as Gödel’s theorems, Agrippa’s trilemma, Peter Suber’s “problems of beginning” and other safeguards against epistemic hubris.

I had implicitly rejected any tidy epistemic compartmentalizations of supposedly non-overlapping magisteria and approached reality with a single, fallibilist epistemology. That’s to say that, to me, epistemology is epistemology is epistemology.

There are no such things as strictly religious or metaphysical or scientific epistemologies. My youthful reductive tendencies have not been shaken, but neither have they devolved into any unmitigated positivisms or vulgar pragmatisms.

None of this is to deny that certain ontologies, quantum interpretations, cosmogonal models, biogenetic theories, philosophies of mind or language origin anthropologies wouldn’t have even profound implications, existentially, regarding, for example, free will, or theologically regarding, the reality of God.

Those interpretations do introduce conceptual distinctions that can have profound practical implications. I just never got terribly engaged by arguments for or against such as solipsism or free will, much less first principles. Common sense abductions, reductio ad absurdums and methodological stipulations remain – not only necessary, but – sufficient for those types of realities without the further “benefit” of tautological deductions, formal proofs or metaphysical excursions.

My vague God-conceptions have always taken refuge – not in reality’s metaphysical gaps and theoretic aporia, but – at its perimeters, its initial, boundary & limit conditions, its axiomatic contours as defended by such epistemic bulwarks as, again, Gödel-like implications, Agrippa’s trilemma and Suber’s “problems of beginning.”

So, yes, I do rather pragmatically, not just a priori, eschew certain worldviews without feeling the need to engage in atheological mud-wrestling.

And I do very much appreciate that not all tautologies are equally taut vis a vis embracing epistemic virtue and avoiding epistemic vice. But even the best interpretations of our highly speculative theoretical sciences have not yet yielded a normalization of gravity and quantum mechanics, a biopoietic account of life origins, a sentiopoietic account of qualia, a sapiopoietic account of symbolic language.

So, I content myself by simply bookmarking these diverse aporia in terms of their ABOUTNESS that I can better inventory the nature of the questions they are asking in their methodological probes without overinvesting in the nature of the answers they pretend to proffer with their metaphysical conclusions. Such conclusions are too often not merely embedded in the premises and presuppositions of such metaphysical argumentation but in their very definitions.

The aboutnesses most often under consideration include (using some personal, idiosyncratic neologisms) the following aporia:

1) veldo-poietic regarding field origins that appear teleo-potent or end-unbounded;

2) cosmo-poietic regarding physical realities that appear teleo-matic or end-stated;

3) bio-poietic regarding life origins that appear teleo-nomic or end-directed;

4) sentio-poietic regarding sentience origins that appear teleo-qualic or end-purposed; and

5) sapio-poietic regarding language origins that appear robustly teleo-logic or end-intended.

In terms of aboutness, different interpretations at each emergent level employ metaphorical languages that are largely incommunicative in the other levels. This is to recognize, for example, that, if we reconciled quantum mechanics with gravity today, we’d be no closer, tomorrow, to delivering an adequate account of biogenesis, much less a philosophy of mind with a sufficient explanatory adequacy, much much less solve the riddles of indeterminacy that inhere in any account of free will.

Above, I referenced entities, properties and their inner & outer relations. In my encounters with different accounts of reality’s various emergent levels of aboutness, I noticed that, whichever chosen root metaphor, whether of substances, relations, processes, experiences or otherwise, each account variously dealt with those phenomenal categories as well as addressed the temporality of past, present & future, or possibilities, actualities, probabilities & necessities. Transcending the various root metaphors were vague conceptions like act & potency, which seemed to me like helpful placeholders for any ontology.

Because my passion had always been focused on the epistemic reduction of behavior, I was especially drawn to semiotic emergentist accounts that addressed human language origins. It was in my reading regarding same that I encountered for the first time, in a meaningful way, how indispensable were Aristotelian conceptions of formal & final causes, in addition to such as efficient, material, instrumental, exemplary & imaginal causes.

Nothing advanced my grasp of such teleodynamics more than my friendship with & generous tutelage by Ursula Goodenough, who’s long collaborated with her good friend Terrence Deacon regarding all things biologically emergent for decades. Introduced by a mutual friend, I recognized in their work the very same Peircean themes I had first grappled with when reading the philosophy & theology of the late Jesuit, Don Gelpi. Why was I reading him? Only because, fifty years ago, he was one of those crazy smart & crazy happy Jesuits, whom I saw every Friday night at Loyola prayer meetings.

So, there I was, outfitted with a triadic heuristic that approached vague phenomena, from the quantum through the mental, not with any metaphysic or root metaphor, but using placeholders like entities, properties & relations; possibilities, actualities & probabilities; past, present & future; act & potency; being, reality & existence; in/determined & in/determinable; and the full suite of Aristotelian causes, which was proving to be a useful epistemic heuristic for folks of otherwise diverse ontological persuasions, including physicalists. (I know that raises some questions for many but I’ve addressed it elsewhere at length and it’s not my purpose to flesh that out here). I will say this, however, as an emergentist, I do not subscribe to such distinctions as others often draw between strong & weak emergence, weak & strong supervenience. (I travel light, sans metaphysic, sans supervenience & sans filioque. It’s all of one fabric. Ha ha!)

Keep in mind, very little of the meta-metaphysical discussion consideration above had anything to do with my approach to theology, which, in my life, otherwise had focused on formative spirituality, the ascetical & mystical and interreligious dialogue. Instead, my biological interests had begun to intersect philosophy of mind (e.g. Deacon versus Dennett & Dawkins) and Aristotelian emergentist accounts made for a great heuristic.

I only ever employed such heuristics, as I mentioned above, to bookmark aporia, different types of aboutness, inventory the relevant questions & map concepts across competing interpretations. I otherwise remained and remain a metaphysical agnostic, a realist, to be sure, but with no interest in inhabiting any given system.

I suppose you could say that I’m putting off any serious metaphysical excitement and over-the-top ontological enthusiasm for any given theology of nature until I see how the ontology that underwrites same has normalized gravity & quantum mechanics, or proved empirically fruitful with its biogenetic stance or philosophy of mind deliverances.

So, my modest emergentist heuristic doesn’t really do natural theology. That task can be done with a Peircean-like abduction of the Ens Necessarium in a single afternoon’s parlor sitting, not explicitly employing Peirce, mind you, just competently engaging one’s common sense. We will typically bring three musements into play, whether inchoately or reflectively:

1) a mereological intuition regarding the relations between reality’s parts & wholes;

2) a metaphysical intuition reflecting some particular root metaphor for reality’s entities & their properties; and

3) an epistemic intuition (usually involving some version of the principle of sufficient reason) as to whether, regarding reality’s primitives & axioms, those are merely brute or clearly fruit about which reality, in principle or not, remains mute.

My own intuition suggests that, whichever stances one presupposes, mereologically, metaphysically or epistemically, will lead to an abduction of some Ens Necessarium, propositionally. Various quidditative attributes then get intuitively assigned, which can (presupposing an epistemic virtue not all attain) lead to competing equiplausible interpretations of reality writ large, which then get adjudicated mostly dispositionally by- not a vulgar, but – a semiotic realist pragmatism, wherein a plurality of defensible stances (metaphysical, even moral) can reasonably, hopefully peacably, coexist due to – not any relativism, emotivism or voluntarism, but – a metaphysical fallibilism.

Neither does my heuristic do theologies of nature. It only provides me some conceptual placeholders to map whatever it seems to me to be that competing stances happen to be talking about in terms of aboutness.

In other words, I’m rather content to say that something like Scotus’ formal distinction appears at stake, here; something like Thomas’ analogy of being, there; something like Peirce’s distinctions between Being, Reality & existence, here.

And I want to affirm, over against any silly ignosticism, that such talk is meaningful, existentially & theotically, even while insisting it has serious limits, speculatively.

I do rather believe that serious formal argumentation can take place, ontologically & modally, even syllogistically, as long as one guarantees the conceptual compatibility of one’s quidditative God-conceptions employing only apophatic predications. I think one can see, however, how that type of argumentation crosses only a very limited epistemic distance, rationally?

What about other positive God-conceptions? Can they be meaningful?

Well, semantically & univocally, I believe so. But with the caveat that, for dang sure, absent a robust root metaphor that travels up & down the great chain of being gifting us robustly empirical deliverances regarding our quotidian, finite, determinate & temporal realities, why in the world, much less out of this world, would we over-invest in their speculative conclusions regarding ethereal, infinite, indeterminate & eternal realities?

The same epistemic critique applies to any ontological analogy or semantical univocity of being. Our metaphors will collapse at pretty much the same velocity as they cascade.

I’ve addressed elsewhere why, beyond our onto-theological natural theologies & theo-ontological theologies of nature, which do aspire to systematic & syllogistic argumentation via root metaphors, most of our employment of analogies & metaphors otherwise more so amounts to the informal theophanic God-talk of our common sense & sensibilities.

And I’ve defended it as eminently actionable, existentially, and as soulfully dispositional, communally, aesthetically, normatively & liberatively, all which, integrally & confluently, can, over time, reasonably raise our confidence in all things hoped for, our convictions of things unseen and certainties regarding our practical & moral responses, relationally, to God, others, cosmos & even oneself.

Many seem to lose track, even in the very same conversations, of how they segue from onto-theology to theo-ontology to theophanic discourse and back, leading to all manner of category errors. Are we talking about God’s being, here? His ousia? And, there, a particular hypostatic thatness? Or, now, the divine energies? Or, then, the Reality of the Ens Necessarium? His will or intellect? Essential attributes or Cambridge properties? Determinate or indeterminate reality? Divine simplicity or freedom?

The categories in which we traffic, non-metaphysically via revelation, shouldn’t be facilely mapped to the theo-ontological categories of our metaphysics presupposing they can syllogistically overcome our theologically speculative aporia. These mapping exercises, rather, serve the missiological imperatives of Gospel inculturation, which presuppose a comprehensive epistemic journey, from start to finish, through Lonergan’s theological methods: research, interpretation, history, dialectics, foundations, doctrines, systematics and communications. The communication of an inculturated Gospel will often involve a translation between different metaphysical idioms. Not only that, as addressed above, even within a given metaphysic, manifold interpretations can compete. Further complicating translation efforts, the metaphysical idioms under consideration may be appropriated within any given culture more so implicitly and inchoately, less so explicitly and reflectively, all of this coming into play even in the etymological roots of each language’s concepts.

Why even expect our onto-theologies and theo-ontologies to overcome the aporia of our speculative, systematic theologies, before we’ve even see what Scotism & Thomism, Whitehead & Hartshorne, or, for that matter, Aristotle or Plato, have done with gravity & quantum mechanics or biogenesis?

So, when, at last, I did consciously engage natural theologies & theologies of nature, I had come from the world of the highly speculative, theoretical sciences, where I had learned of the time-honored efficacies of the long-banished Aristotelian formal & final causations and had become aware of the epistemic cul de sacs of logical positivisms & radical empiricisms. I had also learned of the tremendous heuristic value of the very vague categories of act & potency, determinacies & indeterminacies, vagueness & generality.

I came to theology already bearing the gift of my epistemic heuristic and discovered in its onto-theological & theo-ontological discourse that some of the vary same aboutnesses and causations and phenomenological categories were in play!

However, I also brought with me the same degree of epistemic humility that inhered in a fallibilist approach.

And, in theology, as in science, I encountered, in no too few theologians, the very same levels of unjustified epistemic hubris that I had witnessed among certain scientists.

But I had, still have, little interest in becoming a Scotist or Whiteheadian. And my introduction to Thomism was Maritain’s existential approach because it was the vehicle which had first taken me into serious interreligious dialogue. Thereafter, I soon learned there were Aristotelian, Transcendental, Analytic, Phenomenological, Process, Neo-Scholastic and Semiotic schools of Thomism, among others. I haven’t inhabited any of those either. Neither do I buy into Peirce’s metaphysical musings, only finding his phenomenological categories to be great conceptual placeholders.

I remain, therefore, for the most part, a thoroughgoing metaphysical agnostic.

Don’t get me wrong, though.

I do applaud those who engage fully any given school within onto-theological & theo-ontological enterprises, as well as regarding natural law deontologies.

I only ever insist, however, that …

any given metaphysic not be delivered with a confidence level that outruns its heuristic value in physics …

that our deontologies should be delivered at least as modestly as our ontologies are tentative …

that the normative impetus imparted to any epistemic stance be commensurate with the evidentiary standards it’s already met.

Christianity remains in search of a metaphysic?

So do I.

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/

A Systematic Theology of the Contemplative Stance – toward a Polydoxic, Pneumatological Missiology

A contemplative posture orients one’s disposition toward reality more than it offers propositions about reality. It more so norms “how” we see and less so describes “what” we see.

Contemplation effects metanoia, which includes intellectual, affective, moral, social and religious conversions. While these conversion dynamics are distinct from developmental growth mechanisms (for example, as described by Piaget, Maslow , Kohlberg, Erikson and Fowler, et al), they are not unrelated as they do foster those processes.

The conversions gift us horizon-situated dispositions, which

1) open our perceptions via an awareness that there’s more to any given reality than our own thoughts can suggest; via logos;

2) open our minds to recognize the intelligence on display in other interpretations of any given reality outside of our own social and political circles; via topos;

3) open our souls by expanding what’s reasonable to expect regarding any given reality beyond what our own feelings might suggest; via pathos;

4) open our hands by enlarging our sense of responsibility toward any given reality beyond our own moral and practical concerns; via ethos;

and

5) open our hearts to being in love with and beloved by God, others, the cosmos and even one’s self; via mythos.

See: Contemplative Being, Believing, Belonging, Desiring, Behaving & Becoming

These conversions gift us with what Lonergan described as human authenticity, when he articulated his transcendental imperatives: be aware, be reasonable, be responsible and be intelligent.

Still, what theorists like Lonergan, Maslow, Gerald May, Viktor Frankl and others all eventually came to understand was that self-actualization was in fact a by-product of self-transcendence (not the end-product of self-interested strivings). Any pursuits of self-actualization, authenticity, Enlightenment and such for their own sakes, i.e. as sought after end-products, would be self-defeating, frustrating their own realizations. Any who would aspire to be aware, reasonable, responsible and intelligent — would best realize those values by, first, being in love!

Without following the imperative to be in love, one could not realize sustained authenticity. Without seeking Enlightenment out of solidarity and compassion, rather than for one’s own sake, Enlightenment would forever elude one.

The contemplative stance, then, while mostly dispositional, does entail one universal, even if vague, propositional posit, which is that reality’s origin and end, being and essence, value and appeal, meaning and purpose, is love.

Thus contemplation, as entailed in the spiritual practices, asceticisms and disciplines across traditions, expresses a singular, orthodoxic, soteriological trajectory. This orientation goes beyond the norms of authenticity or of a suitable epistemic humility, dis-positionally, to also include, pro-positionally, a belief that reality is robustly relational. It warrants an existentially actionable interpretation that, wholly and thoroughly beloved, we simply must be loving. (As the children sing why they love Jesus … because He first loved me).

In many cases, through interreligious dialogue, we are discovering that, beyond this singular, shared, orthodoxic, soteriological trajectory, the great traditions and indigenous religions will otherwise diverge with pluralist, diverse, polydoxic, sophiological trajectories, which, more simply put, correspond to different ways of being in love with different aspects of reality, including God, others, self and cosmos.

This is to recognize that, in many ways, as we move beyond the vaguely spiritual to embrace more specific religious paths, it will not necessarily entail competing interpretations of reality but only complementary approaches to reality, which can be variously more inchoate or developed, more or less inclusive, variously emphasizing our unitary being or our unitive strivings, more or less suited to foster conversions and to sustain authenticity, more or less perfectly articulating truth, enjoying comm-unity, celebrating beauty, preserving goodness and growing freedom & love. I mean to say all of that in full consonance with Pope Paul VI’s proclamation, Nostra Aetate.

When institutionalized religions fail in fostering conversions and in sustaining authenticity, many followers will, understandably, retreat into a spiritual but not religious stance. When religions are at their best, though, well, we “see how they love one another” as they foster open minds, open hearts and open hands!

And we see where the quest, itself, becomes our grail; the risks of faith, hope and love, themselves, become our rewards; the journey, itself, becomes our destination; the spiritual process, itself, becomes our transformational product; the next good step becomes the entire recovery program; the commitment, itself, becomes our outcome; the prayer and sitting, themselves, become our consolation.

Life’s highest goods, alone, can thus be enjoyed without moderation, as the pursuits of truth, unity, beauty, goodness and freedom are, intrinsically, their own rewards. The contemplative stance embodies that real-ization. Good religion enhances it.

In science, faith & quotidian life, epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can normatively adjudicate any competing responses using the principles of reasoning under uncertainty.

The hermeneutical spiral, above, recapitulates Lonergan’s transcendental imperatives & functional specialties.

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

To wit:

De-liberatively, regarding our references, descriptively & interpretively, epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can adjudicate, normatively, any competing responses, using the principles of reasoning under uncertainty, evaluatively.

De-liberatively (cosmos & mythos – be free, be loving, be-loved per both temporal & ultimate teloi) …

regarding our references …

descriptively (logos or perceptionbe aware in research & communications) & …

interpretively (topos or understandingbe intelligent in interpretation & systematics) …

epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can adjudicate …

normatively (ethos or actingbe responsible in dialectics & foundations), any competing responses, using the principles of reasoning under uncertainty

evaluatively,(pathos or judging & decidingbe reasonable in history & doctrines).

I must stipulate with Hart & Milbank that any rivalry between ultimate worldviews, say nihilist vs theological, cannot be logically coerced. Reality remains far too ambiguous for us & way too ambivalent toward us to compel belief through speculative reason, alone.

With the Thomists, I would insist that, even stipulating that nihilism has not thus been refuted, philosophy well demonstrates the reasonableness of natural theology as an equiplausible competing worldview.

For me, Thomism’s reasonableness remains indispensable over against any thoroughgoing fideism, much less, nominalism, idealism, voluntarism or relativism.

I do not receive Milbank as coming from some Thoroughly [Post]Modern Millie, but, instead, take (eisegetically) his postmodern critique as an admonition to avoid the temptations of dueling hyper-formalisms in countering those insidious –isms.

This is to recognize that —

no essentialistic framing will finally foreclose nominalism, descriptively;

no naïve realism will convincingly defeat idealism, interpretively;

no intellectualistic speculation will logically overcome voluntarism, evaluatively;

no absolutistic insistence will compellingly obviate relativism, normatively; and

no rationalistic appeals will definitively refute fideism, existentially.

But what amount to epistemic misfires for some are but caricatures for others, whose

1) descriptive probes include semiotic & moderate critical realisms;

2) interpretive heuristics employ a metaphysical fallibilism;

3) evaluative dispositions engage an irreducible triad of logos-pathos-ethos, e.g. Aristotelian eudaimonia, Augustinian beatitudo or Thomist summum bonum;

4) normative propositions allow some degree of ethical pluralism grounded – not in an insidious relativism or vulgar pragmatism, but — suitable epistemic humility, metaphysical fallibilism & moral probabilism ; and

5) philosophical preambula vault fidei past the threshold of equiplausibility.

Thomism’s reasonableness thus gets vaulted philosophically past the threshold of equiplausibility by the valid & coherent arguments of natural theology & natural law. (And its deontological conclusions should be considered at least as modest as its ontological commitments are tentative). There, philosophy culminates in either the theological preambula fidei & its general precepts or a nihilistic cosmogony.

Any “competing” theological or nihilistic mythos would come after a normatively justified existential leap.

Past this threshold of epistemic warrant, speculative reason yields to practical reasoning under uncertainty. The speculative arguments between essentialism & nominalism, realism & idealism, intellectualism & voluntarism, absolutism & relativism and fideism & rationalism have previously been transcended by a fallibilist, critical realism.

Normative justifications commence and can lead either to the fideistic, voluntaristic dichotomy of a theological versus nihilistic mythos or to an existential disjunction, where rational equiplausibility principles, albeit often implicit, adjudicate a decision to “live as if” that which is (more so, perhaps, they who are) the most life-giving & relationship-enhancing, the most beautiful & good, the most unitive & liberative, will — first & proleptically, i.e. proximately & temporally, as well as eventually & eschatologically, i.e. ultimately & eternally — also happen to be the most true.

This constitutes meta-discourse, however inchoate or implicit, whether variously held provisionally or confidently, yes, prior to special revelations, and yes, on tradition-transcendent grounds. Importantly, this needn’t be formal discourse or what can sometimes devolve into sylly syllogisms, but more often, via our participatory imaginations, comes from our common sense & common sensibilities, from connaturality, an illative sense, a tacit dimension, intuitions & informal abductions.

The most problematical arguments of natural theology are rationalistically grounded in naïve rather than critical realisms. The most problematical arguments of the natural law are a prioristic, rationalistic, deductivistic, biologistic, physicalistic & infallibilistic, especially as they move from general precepts to specific concrete norms, particularly because of epistemic hubris and the lack of a more inductive, personalist relationality-responsibility approach. But the abuse of natural theology & natural law is no argument against their proper use.

The questions that beg?

What constitutes the most life-giving, existentially?

How do we define & measure the most relationship-enhancing? The most unitive, interpretively & orthocommunally?

Where’s the most beautiful instantiated, evaluatively & orthopathically?

And the most good realized, normatively & orthopraxically?

And the most liberative, metanoetically & orthotheotically?

These are not questions that yield to an armchair cognitive map-making but which must actively engage participative imaginations that are naturally embodied, historically situated, socially embedded, culturally bound, politically immersed & transcendentally horizoned.

Of course it’s incredibly problematical to apply our ortho-metrics to competing worldviews, precisely because their instantiations are so very particular & traditioned.

But I wouldn’t want to defend the notion that nihilism remains in that competition?

Finally, Between an overly pessimistic Augustinian interpretation & overly optimistic transcendental Thomism, perhaps a Goldilocks theological anthropology can be articulated:

/https://opcentral.org/resources/2015/01/12/donald-l-gelpi-two-spiritual-paths-thematic-grace-vs-transmuting-grace-part-1/

https://opcentral.org/resources/2015/01/12/donald-l-gelpi-two-spiritual-paths-thematic-grace-vs-transmuting-grace-part-ii/

Gelpi recognized both as donative realities – a gratuity of creation & gratuity of grace, the Spirit’s universal presence (e.g. nomicities) & particular presence, where Grace is mediated via transmuted experience, where, for example, Kerygma matter immensely.

This discussion continues here:

https://paxamoretbonum.wordpress.com/2018/08/15/augustinians-thomists-nature-grace-politics-religion/

Where in the World is Sophia? —a Sophiological footnoteThe created grace Gelpi refers to would be constituted by reality’s actualized potencies, eternalized teloi (both temporal & ultimate teloi) of Peircean thirdness, efficient materialities of secondness, connaturalized indeterminacies of firstness, existentialized essences, formalized finalities, participatory intimacizations eternalized, all temporal realities coaxed forth Pneumatologically, Christologically & Paterologically via Divine Energies as would account for effects as would be proper to no known causes.

Every trace of human goodness, for example, eternalized, i.e. every beginning of a smile & all wholesome trivialities!

Whether interpreted in Platonic, Neoplatonic, Aristotelian, Thomist, Scotist, Palamitic or Peircean categories (and I cross hermeneutical bridges between them all), collectively & dynamically, these cumulative actualized potencies or eternally realized divine teloi may represent Sophia, who participates in the Divine Energies in a perichoretic Divine Dance.

In The Wisdom of God, Bulgakov spoke of two Sophias, one created and the other uncreated. She to whom I refer above would be the created Sophia in her participatedness. While I affirm the Divine Energies per a formal distinction, I must defer to others regarding the manner of viewing Sophia in Orthodoxy. And still wonder just how we might best account for ecstatic visions of Sophia.

See more re this theophany:

https://paxamoretbonum.wordpress.com/2018/08/14/essential-theophanic-putative-theo-ontological-aspects-of-human-divine-relations/

FINAL NOTE:

This body of work largely comprises my project, which I refer to as Pan-semio-entheism, because, as a systematic theology, while it is metaphysically realist, it prescinds from any given metaphysical root metaphor (substance, relational, process, experience, etc) to a phenomenological meta-heuristic.

See: Amos Yong With John Sobert Sylvest, “Reasons and Values of the Heart in a Pluralistic World: Toward a Contemplative Phenomenology for Interreligious Dialogue,” Studies in Interreligious Dialogue 20:2 (2010): 170-93

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

https://paxamoretbonum.wordpress.com/2018/03/23/mapping-metaphysical-distinctions-aristotelian-thomist-peircean/

https://paxamoretbonum.wordpress.com/2016/12/09/morrells-4-d-imax-rohrian-perichoretic-adventure/

https://paxamoretbonum.wordpress.com/2016/12/10/divine-dance-rohr-morrell-panikkar-oh-my/

https://paxamoretbonum.wordpress.com/2016/12/10/%e2%80%8bfrom-ontotheological-trinito-logical-is-ness-to-theopoetic-trinito-phanic-dance-ness-yes/

https://paxamoretbonum.wordpress.com/2016/12/10/perichoresis-as-vehicle-negativa-in-rohrs-divine-dance-a-trinito-phany-in-continuity-with-orthodox-trinito-logy/

https://paxamoretbonum.wordpress.com/2017/01/10/the-trans-formal-distinction-between-the-divine-essence-energies/

https://paxamoretbonum.wordpress.com/2017/01/10/epistemic-distance-the-greatest-good-as-divinely-willed-ends-in-an-anti-theodicy/

https://paxamoretbonum.wordpress.com/2018/06/18/maritain-murray-macintyre-milbank-a-medieval-integralist-walk-into-a-bar/

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

https://paxamoretbonum.wordpress.com/2018/07/13/freedom-from-aquinas-to-modern-emergentist-semiotics/

https://paxamoretbonum.wordpress.com/2018/08/04/a-defense-of-metaphysics-to-be-or-not-to-be-or-to-e-prime-or-not/

https://paxamoretbonum.wordpress.com/2018/08/07/truth-broadly-conceived/

https://paxamoretbonum.wordpress.com/2018/08/09/the-pre-political-grounding-of-both-liberal-illiberal-regimes/

The architectonic set forth herein suggests philosophical norms & theological heuristics, the contours within which I methodologically approach systematic theology, comparative theology & Gospel inculturation.

With this pan-semio-entheism, I aspire to develop a polydoxic, pneumatological missiology for the planting of ecclesial gatherings that will invite, orient, unify, sanctify, heal, nurture, liberate & send forth dual-practitioners & even multiple-belongers.

Anthropos

We must resist an under-estimation of the significance of special revelation in growing humanity’s orientation to God, as it allows persons to move more swiftly & with less hindrance on their journeys, realizing both temporal & ultimate teloi.

We must also resist either an over- or under-estimation (of an extreme intrinsicism or extrinsicism) of humanity’s dynamic orientation to God & moral reality via natural theology & natural law.

Even among the intrinsicists of the Nouvelle Theologie, the blurring of distinctions between nature & grace didn’t remove anthropological tensions regarding the realities of sin & ecclesial accommodations to the world.

While the intrinsicists all agree in principle that we can discern what’s “common and accessible to all” and gradually move forward to the “highest data of theology,” some Thomists & Augustinians otherwise diverged precisely along the grounds for anthropological optimism & pessimism vis a vis both sin & worldly accommodations.

See:
Brandon Peterson, Critical Voices: The Reactions of Rahner and Ratzinger to ‘Schema XIII’ (Gaudium et Spes)

Peterson quotes a post-conciliar interview of Rahner: I would say that the dangers of a false adaptation of the Church to the modern world, or of falling into a purely secular humanism —which are real dangers in the Church’s attempt to open itself outwards to the modern world can invite as a defensive reaction the opposite danger, namely, to turn inwards and to make the Church a closed sect. Theology must help the preacher preach the gospel in such a way that it can really be understood and assimilated today; and theology also has a critical function in preventing the Church in its preaching or in its practice from becoming a ghetto or a sect within the contemporary world.

Peterson concludes: Christocentrism, anthropological methodology, and critical openness to the world stand in a creative tension which marks Gaudium et Spes itself, a tension which we must not relax if we are to be faithful heirs to this landmark council. For such a tension is an essential part of a theological approach which, executed properly, can proclaim the Gospel to a world that not only needs it, but needs to understand it.

How might we best exploit these creative tensions?

Reality emerges & gifts entities that present with different kinds of “aboutness” that suggest degrees of ontological density but which don’t definitively reveal metaphysical natures.

An emergentist heuristic might refer to these “aboutnesses” in terms of different degrees of telic influence.

• 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.

In this profusely pneumatological reality, divine interactivity gifts the Spirit’s universalized presence via creatio continua, consistent with the Thomistic aphorism – “Quidquid recipitur ad modum recipientis recipitur.” This means that “whatever is received, is received according to the mode of the receiver.”

All reality participates, constitutively & relationally, responding to various formal & formative divine promptings of divine esse intentionale & energies, each entity according to its given telic modes.

Human persons interact with the Spirit’s universalized presence, constituted by & engaging in all of the above-listed modes of aboutness, but uniquely, as reality’s only sapiopoietic creature, via a teleological mode, in a robustly intentional way.
The sapiopoietic nature of human persons equips them to also interact with the Spirit’s particularized presence in special revelation.

Per Aquinas in the ST: It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is what Dionysius says (Coel. Hier. i): “We cannot be enlightened by the divine rays except they be hidden within the covering of many sacred veils.” It is also befitting Holy Writ, which is proposed to all without distinction of persons — “To the wise and to the unwise I am a debtor” (Romans 1:14) — that spiritual truths be expounded by means of figures taken from corporeal things, in order that thereby even the simple who are unable by themselves to grasp intellectual things may be able to understand it.

Per Don Gelpi S.J.’s anthropology:

In an “experiential approach to human nature, any given human mind may or may not be oriented dynamically to God. Rather, each self must acquire such an orientation, either by fixing its personal beliefs on purely rational motives concerning the reality and nature of God, or by responding positively and graciously in faith to some event of divine self-revelation.”

The gratuity of creation, experienced by human persons as they interact with the Spirit’s universalized presence, can foster a rationally acquired dynamical orientation to God, gifting an awareness of & cultivating an aretaical disposition toward both temporal & ultimate teloi. It can thus foster – not only the secular conversions (intellectual, affective, moral & sociopolitical), but – an authentic theocentric religious conversion, which, while variously implicit & inchoate, cooperates with the obediential potencies formed by secular conversions.

The gratuity of grace, experienced by human persons as they interact with the Spirit’s particularized presence, can foster a dynamic reorientation of the self to God, if it responds positively and graciously in faith to some event of divine self-revelation.

If this dynamic reorientation of the self results from a response in faith to a particular divine self-disclosure, whether initially or subsequent to a previous reorientation fostered by the gratuity of creation, it constitutes an infusion of supernatural grace via the gratuity of grace.

Per Gelpi, supernatural grace “transmutes experience by endowing it with a new capacity to relate to God both correlative to God’s free act of self-disclosure and impossible apart from that self-revelation.”

A theocentric religious conversion orients a person via Lonergan’s transcendental imperatives as – beyond, temporally, being aware, intelligent, reasonable, responsible & in love with others, cosmos & even self – it also invites one into a relationship with a donative ultimate reality, much like Pip in Great Expectations as he related to his unknown benefactor or, perhaps, as Ralph McInerny put it, like characters in search of their Author. This represents the essential, orthodoxic, soteriological trajectory of the world’s great traditions & indigenous religions.

Consistent with Nostra Aetate, concerning the relationship of the church to non-Christian religions, in addition to that essential soteriological trajectory, various traditions & religions may otherwise diverge to various degrees in their polydoxic, sophiological trajectories, whereby persons grow in intimacy (theosis) with God.

See:
https://paxamoretbonum.wordpress.com/2017/04/30/%e2%80%8bwhat-the-contemplative-stance-means-to-me/

This is the Goldilocks anthropology that best exploits the creative tensions of the Nouvelle Theologie, which, when properly engaged, successfully sidesteps any sterile Neo-Scholasticism, transcendental Thomism or Augustinian radicalism.

Special Revelation clarifies what would otherwise remain indistinct in the logos of General Revelation.

First, in the order of logos:

Determinacies

We disambiguate ambiguities & define in/definite actualities, which are determinacies (in/definitive) that correspond to referenced or defined entities.

Indeterminacies

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.
Beyond a mere propositional translation process (via our cognitive map-making) between noetic aspects of general & special revelations, as we move from natural to revealed theology or even between revealed traditions …

We must also engage in
dispositional interpretations (via the inhabitations of our participatory imaginations) of culturally embodied unitive, aesthetic, ethical & liberative norms, if we are to adequately appropriate the theological idioms required for our Gospel inculturation.

Then, beyond logos:

Beyond a creedal logos, we need participatory immersion in revelation’s other integral aspects: communal (topos), liturgical & devotional (pathos), moral (ethos) and ascetical & mystical (mythos).
Natural Theology shouldn’t be conceived in strictly logocentric terms, for even a theocentric religious conversion in the gratuity of creation, however inchoate, indistinct or implicit, propositionally, will dispositionally gift, both personally & culturally, embodied relationships to truth, unity, beauty, goodness & freedom.

As one cooperates with prevenient graces & obediential potencies via General Revelation, while these propositional & dispositional embodiments remain confused, imperfect & indistinct, due to the indirect nature of one’s knowledge of God, they reflect authentic existential orientations to the transcendental imperatives directly known via Special Revelation in the gratuity of grace.

To wit: https://dhspriory.org/thomas/ContraGentiles3a.htm#25

Since all creatures, even those devoid of understanding, are ordered to God as to an ultimate end, all achieve this end to the extent that they participate somewhat in His likeness. Intellectual creatures attain it in a more special way, that is, through their proper operation of understanding Him. Hence, this must be the end of the intellectual creature, namely, to understand God.

Below are accounts of secular & religious conversions.

The architectonic, below, represents a hermenetical spiral, which proceeds successively & transformatively (via a divine gratuity of creation) through a cosmic, temporal chronos of logos, topos, pathos & ethos to a divine encounter with a mythic, eternal, kairos, whereupon, given a prevenient, obediential potency, a novel, foundational meta-ethos will donatively (via a divine gratuity of grace) emerge to thereafter norm, in reverse succession, the transformative dynamics of a doctrinal meta-pathos, systematic meta-topos & pastoral meta-logos.

This spiral presents, wholistically, in the overall soteriological trajectories of each transformative journey. It is also recapitulated, holonically, in every discrete axiological trajectory of each individual value-realization.

RIGHT BEING – PRESENCE

COSMOS of PENTAPARTITE ANTHROPOLOGY

GIFTED – authentic value-realizers – kairos of imago dei & chronos of cosmic evolution; an interpreting subject of a micro-cosmic mereological reality

  • Intellectual – be aware
  • Social – be intelligent
  • Affective – be reasonable
  • Moral & Practical – be responsible
  • Religious – be in love

RIGHT BELIEVING – WORD BROKEN OPEN

LOGOS of PENTADIC METAPHYSICS & ONTOLOGY (WORD)

GIVENS – orthodoxic phenomenology of objects of interpretation, sacred kairos & secular chronos; secondness

  • Unitary Being as Intraobjective Identity
  • Unitive Striving as Intersubjective Intimacy
  • Unified Self as Intrasubjective Integrity
  • Ultimate Unicity as Interobjective Indeterminacy
  • Ens Necessarium as Transjective Necessity

RIGHT BELONGING – COVENANT & PEOPLE GATHERED IN THANKSGIVING

TOPOS of PENTAPRAGMATIC COMMUNITY & MISSIOLOGY

THANKSGIVING – orthocommunal contexts & Eucharistic communities of interpretation (sacred kairos & secular chronos)

  • Eschatological – historical & scientific as ordered by & to truth; Spirit-oriented
  • Ecclesiological – sociological as ordered by & to unity; Spirit-empowered
  • Soteriological – arts, humanities & cultural as ordered by & to beauty; Spirit-sanctified or dedicated
  • Sacramental – economical & philosophical as ordered by & to goodness; Spirit-healed & nurtured
  • Sophiological – political as ordered by & to freedom; Spirit-saved

Beyond the mere propositional translations (via cognitive map-making), engaged dispositional interpretations (via inhabitations of participatory imaginations) of culturally embodied noetic, aesthetic, ethical, unitive & liberative norms will reveal the theological idioms necessary for Gospel inculturation.

RIGHT DESIRING – ANAMNESIS & MEMORIAL

PATHOS of PENTALECTICAL AXIOLOGY

GIFTS – orthopathic value-realizations of proleptic kairos & evolutionary chronos; firstness & the primacy of esthetic interpretion

  • Truth
  • Unity
  • Beauty
  • Goodness
  • Freedom

RIGHT BEHAVING – ITE, MISSA EST

ETHOS of PENTALOGICAL EPISTEMOLOGY (SPIRIT)

RECEIVING – orthopraxic value-pursuits through acts of interpretation, sacred & secular, pneumatological (kairos) & participatory imagination (chronos); thirdness

  • Descriptive
  • Interpretive
  • Evaluative
  • Normative
  • Contemplative

RIGHT BECOMING – MEAL – You are what you eat!

MYTHOS of PENTATARIAN THEOLOGY

GIVER – orthotheotic participations – theological manifestations as invitations from image to likeness for we are the Body of Christ indwelled by the Trinity & participating in the Divine Dance; interpreting subjects of a macro-cosmic mereological reality

  • Jesusology & Epiphany
  • Trinitology & Trinitophany
  • Paterology & Theophany
  • Pneumatology & Pneumatophany
  • Christology & Christophany

DIVINE PROVISIONINGS & GRATUITIES

Gratuity of Creation – the divine provisioning of co/operative connaturality, where humanization & socialization lead to authenticity via 1) secular conversions (w/inchoate grasp of natural law) and intimacization leads to sustained authenticity via 2) kenotic conversions (w/kenotic relational dynamics of temporal ends).

Gratuity of Grace – divine provisioning of co/operative grace, where deification leads to transformative realizations via 3) religious conversions (w/polydoxic relational dynamics & inchoate grasp of natural theology) and christianization leads to transformative fruition of eternal ends via 4) theotic conversions (w/beatitudinal & beatific realizations).

There’s a progressive realization of virtues, as one’s experiences are transmuted by cooperation w/the Holy Breath, w/decreasing risks of perverted ends, whether temporal or eternal.

Sophia effected by Divine Energies will express immanent & divine entelechies (via various teloi) in the gratuities of creation & grace, in universal & particularized instances.

CONVERSIONS

I. Natural Conversions – intellectual, social, affective & moral

A. descriptive – research/experiential perception – logos

B. interpretive – interpretation/intelligent understanding – topos
C. evaluative – history/judging – deciding – pathos
vital options

D. normative – dialectics/responsible acting – ethos
forced options –

II. Authenticity & Self-Transcendence – cosmos (self, others & world) via Spirit’s universal ordinary presence in the gratuity of creation (obediential potencies; prevenient/operative & cooperative connaturality). This gratuity involves the divine provisioning of temporal ends proportionate to Aristotle’s virtues of truth, beauty, goodness & unity (via humility) through operative (prevenient) & cooperative connaturality.
normative – foundations
live options – polydoxy
existential leaps

III. Religious Conversion – mythos (meta-cosmos or ultimate reality) via Spirit’s particularity & extraordinary presence in the gratuity of grace (response to special revelations via prevenient/operative & cooperative graces). This gratuity involves the divine provisioning of eternal ends (meta-ethos) proportionate to Aquinas’ theological virtues of faith, hope, love & unity (via communal oneness ) through operative (prevenient) & cooperative grace.
A. evaluative – doctrines (meta-pathos)
existential landings
B. interpretive – systematics (meta-topos)
theology of nature
C. descriptive – communications (meta-logos)
Gospel inculturation & moral enculturation

Regarding Philosophical & Theological Distinctions

A distinction is not truly philosophical if it hasn’t been discerned to make a difference, existentially, helping one realize one’s true temporal ends. And it’s not truly theological if it hasn’t been discerned to make an existential difference, helping one realize one’s true eternal ends.
One can only authentically become fully human by realizing our divinely ordained temporal & eternal ends.

An anthropology may properly relate the perinoetic|empirical, dianoetic|logical, diastemic|aporetic, ananoetic|metaphysical, epinoetic|apophatic & kinetic|dynamical aspects of our human episteme, yet, without an holistic integration with the METANOETIC|transformative reality of human BECOMING, it’s not robustly philosophical, much less theological.

Note:
If taken beyond methodological stipulations to metaphysical presuppositions, beliefs in sufficient reason/causation & reality’s intelligibility will ontologically reduce to theism. Beyond that, dynamical questions re reality’s immanent & transcendent entelechies may beg.
One’s metaphysical stances, sometimes implicit, toward any of a wide variety of interpretations of various origins (e.g. field, cosmic, quantum, life, sentience, language) may often then implicate: pan-, panen-, pan-en-, open or classical theism, deism or theistic personalism.

Architectonic of Divine Gratuity

Orthodoxic Path: Gratuity of Creation

Polydoxic Path: Gratuity of Grace

Theotic Path: Gratuity of Grace

Architectonic of Participatory Divine Gratuities

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?

My Pan-semio-entheism

Bulgakov seems to echo Origen re: eternal creation, but Lossky – Athanaius, who deemed creation in time from God’s will rather than nature. Related to distinctions of Norris Clarke: esse naturale v intentionale & Palamas: essence v energies. Keller’s tehomic panentheism via creatio ex profundis makes sense to me as an eternal act, where the order of existence was the formless void of Genesis. CS Peirce affirms the atemporal Reality of God, where Being > Reality > Existence, denying God’s an existent. To that being:reality distinction, I impute naturale:intentionale & essence:energy distinctions. The Reality of God would freely proceed as energeia, per divine will, diffusing the tehom’s substrative forms w/divinizing finalities, that they may participate imitatively. Eternal creatio ex profundis & an in-time creatio continua preserve divine transcendence w/o sacrificing an intimate relationality, integral to a more robustly personalistic theology. (I’m trying to reconcile these approaches in resonance w/some of Staniloae’s intuitions.)

In the eternal generation of the Son & procession of the Spirit, the economic trinity manifests the immanent trinity.

The non-determinate Creator gifts (originates or speaks) …

the uncreated, transcendent, trans-determinate Logos (norms) mediated by …

the empowering Spirit to …

the determinate creation, the order of which thus presents as an harmonious, telic configuration of pluralities.

This manifestation of the economic trinity exhausts what can be said of the immanent trinity.

Apart from the creative act & divine energeia, which reveal an extrinsic, relational, trinitarian divine esse intentionale

we can attribute nothing determinate, intrinsically or essentially, to the trinitarian divine esse naturale in its aseity.

While being, reality & existence refer to creatures, only being & reality refer to the Creator, a non-existent.

The divine esse naturale (intrinsic, essential being of God) remains trans-formally distinct from the divine esse intentionale (extrinsic, relational reality of God).

I thus eisegetically adapt Neville’s creatio ex nihilo & Yong’s pneumatology in my own meta-heuristic.

Robert Cummings Neville‘s __God the Creator: On the Transcendence and Presence of God__ & Amos Yong‘s __Discerning the Spirit(s): A Pentecostal-Charismatic Contribution to Christian Theology of Religions__

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 & theopoietics 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/

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

A Goldilocks Theological Anthropology – between pessimism & optimism, natural & supernatural, nature & grace

We must resist an under-estimation of the significance of special revelation in growing humanity’s orientation to God, as it allows persons to move more swiftly & with less hindrance on their journeys, realizing both temporal & ultimate teloi.

We must also resist either an over- or under-estimation (of an extreme intrinsicism or extrinsicism) of humanity’s dynamic orientation to God & moral reality via natural theology & natural law.

Even among the intrinsicists of the Nouvelle Theologie, the blurring of distinctions between nature & grace didn’t remove anthropological tensions regarding the realities of sin & ecclesial accommodations to the world.

While the intrinsicists all agree in principle that we can discern what’s “common and accessible to all” and gradually move forward to the “highest data of theology,” some Thomists & Augustinians otherwise diverged precisely along the grounds for anthropological optimism & pessimism vis a vis both sin & worldly accommodations.

See:

Brandon Peterson, Critical Voices: The Reactions of Rahner and Ratzinger to ‘Schema XIII’ (Gaudium et Spes)

Peterson quotes a post-conciliar interview of Rahner: I would say that the dangers of a false adaptation of the Church to the modern world, or of falling into a purely secular humanism —which are real dangers in the Church’s attempt to open itself outwards to the modern world can invite as a defensive reaction the opposite danger, namely, to turn inwards and to make the Church a closed sect. Theology must help the preacher preach the gospel in such a way that it can really be understood and assimilated today; and theology also has a critical function in preventing the Church in its preaching or in its practice from becoming a ghetto or a sect within the contemporary world.

Peterson concludes: Christocentrism, anthropological methodology, and critical openness to the world stand in a creative tension which marks Gaudium et Spes itself, a tension which we must not relax if we are to be faithful heirs to this landmark council. For such a tension is an essential part of a theological approach which, executed properly, can proclaim the Gospel to a world that not only needs it, but needs to understand it.

How might we best exploit these creative tensions?

Reality emerges & gifts entities that present with different kinds of “aboutness” that suggest degrees of ontological density but which don’t definitively reveal metaphysical natures.

An emergentist heuristic might refer to these “aboutnesses” in terms of different degrees of telic influence.

  • Veldo-poietic (field-like) entities present as teleopotent or end-unbounded;
  • cosmopoieticteleomatic or end-stated;
  • biopoieticteleonomic or end-directed or end-coded;
  • sentiopoieticteleoqualic or end-purposed; and
  • sapiopoieticteleologic or end-intended.

In this profusely pneumatological reality, divine interactivity gifts the Spirit’s universalized presence via creatio continua, consistent with the Thomistic aphorism – “Quidquid recipitur ad modum recipientis recipitur.” This means that “whatever is received, is received according to the mode of the receiver.”

All reality participates, constitutively & relationally, responding to various formal & formative divine promptings of divine esse intentionale & energies, each entity according to its given telic modes.

Human persons interact with the Spirit’s universalized presence, constituted by & engaging in all of the above-listed modes of aboutness, but uniquely, as reality’s only sapiopoietic creature, via a teleological mode, in a robustly intentional way.

The sapiopoietic nature of human persons equips them to also interact with the Spirit’s particularized presence in special revelation.

Per Aquinas in the ST: It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is what Dionysius says (Coel. Hier. i): “We cannot be enlightened by the divine rays except they be hidden within the covering of many sacred veils.” It is also befitting Holy Writ, which is proposed to all without distinction of persons — “To the wise and to the unwise I am a debtor” (Romans 1:14) — that spiritual truths be expounded by means of figures taken from corporeal things, in order that thereby even the simple who are unable by themselves to grasp intellectual things may be able to understand it.

Per Don Gelpi S.J.’s anthropology:

In an “experiential approach to human nature, any given human mind may or may not be oriented dynamically to God. Rather, each self must acquire such an orientation, either by fixing its personal beliefs on purely rational motives concerning the reality and nature of God, or by responding positively and graciously in faith to some event of divine self-revelation.”

The gratuity of creation, experienced by human persons as they interact with the Spirit’s universalized presence, can foster a rationally acquired dynamical orientation to God, gifting an awareness of & cultivating an aretaical disposition toward both temporal & ultimate teloi. It can thus foster – not only the secular conversions (intellectual, affective, moral & sociopolitical), but – an authentic theocentric religious conversion, which, while variously implicit & inchoate, cooperates with the obediential potencies formed by secular conversions.

The gratuity of grace, experienced by human persons as they interact with the Spirit’s particularized presence, can foster a dynamic reorientation of the self to God, if it responds positively and graciously in faith to some event of divine self-revelation.

If this dynamic reorientation of the self results from a response in faith to a particular divine self-disclosure, whether initially or subsequent to a previous reorientation fostered by the gratuity of creation, it constitutes an infusion of supernatural grace via the gratuity of grace.

Per Gelpi, supernatural grace “transmutes experience by endowing it with a new capacity to relate to God both correlative to God’s free act of self-disclosure and impossible apart from that self-revelation.”

A theocentric religious conversion orients a person via Lonergan’s transcendental imperatives as – beyond, temporally, being aware, intelligent, reasonable, responsible & in love with others, cosmos & even self – it also invites one into a relationship with a donative ultimate reality, much like Pip in Great Expectations as he related to his unknown benefactor or, perhaps, as Ralph McInerny put it, like characters in search of their Author. This represents the essential, orthodoxic, soteriological trajectory of the world’s great traditions & indigenous religions.

Consistent with Nostra Aetate, concerning the relationship of the church to non-Christian religions, in addition to that essential soteriological trajectory, various traditions & religions may otherwise diverge to various degrees in their polydoxic, sophiological trajectories, whereby persons grow in intimacy (theosis) with God.

See:
https://paxamoretbonum.wordpress.com/2017/04/30/%e2%80%8bwhat-the-contemplative-stance-means-to-me/

https://paxamoretbonum.wordpress.com/2016/12/23/democratizing-theosis-for-jesus-is-a-truly-cosmic-christ/

This is the Goldilocks anthropology that best exploits the creative tensions of the Nouvelle Theologie, which, when properly engaged, successfully sidesteps any sterile Neo-Scholasticism, transcendental Thomism or Augustinian radicalism.

Special Revelation clarifies what would otherwise remain indistinct in the logos of General Revelation.

First, in the order of logos:

Determinacies

We disambiguate ambiguities & define in/definite actualities, which are determinacies (in/definitive) that correspond to referenced or defined entities.

Indeterminacies

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.

Beyond a mere propositional translation process (via our cognitive map-making) between noetic aspects of general & special revelations, as we move from natural to revealed theology or even between revealed traditions …

We must also engage in

dispositional interpretations (via the inhabitations of our participatory imaginations) of culturally embodied unitive, aesthetic, ethical & liberative norms, if we are to adequately appropriate the theological idioms required for our Gospel inculturation.

Then, beyond logos:

Beyond a creedal logos, we need participatory immersion in revelation’s other integral aspects: communal (topos), liturgical & devotional (pathos), moral (ethos) and ascetical & mystical (mythos).

Natural Theology shouldn’t be conceived in strictly logocentric terms, for even a theocentric religious conversion in the gratuity of creation, however inchoate, indistinct or implicit, propositionally, will dispositionally gift, both personally & culturally, embodied relationships to truth, unity, beauty, goodness & freedom.

As one cooperates with prevenient graces & obediential potencies via General Revelation, while these propositional & dispositional embodiments remain confused, imperfect & indistinct, due to the indirect nature of one’s knowledge of God, they reflect authentic existential orientations to the transcendental imperatives directly known via Special Revelation in the gratuity of grace.

To wit: https://dhspriory.org/thomas/ContraGentiles3a.htm#25

Since all creatures, even those devoid of understanding, are ordered to God as to an ultimate end, all achieve this end to the extent that they participate somewhat in His likeness. Intellectual creatures attain it in a more special way, that is, through their proper operation of understanding Him. Hence, this must be the end of the intellectual creature, namely, to understand God.

Further, see:

Amos Yong With John Sobert Sylvest, “Reasons and Values of the Heart in a Pluralistic World: Toward a Contemplative Phenomenology for Interreligious Dialogue,” Studies in Interreligious Dialogue 20:2 (2010): 170-93

https://paxamoretbonum.wordpress.com/2018/08/15/augustinians-thomists-nature-grace-politics-religion/

https://paxamoretbonum.wordpress.com/2018/12/03/how-gelpis-inculturated-north-american-theology-graced-my-encounter-with-eastern-orthodoxy/

https://paxamoretbonum.wordpress.com/2019/02/14/david-bentley-hart-duns-scotus-walk-into-a-bar-see-radical-orthodoxy-ask-why-the-long-face/

https://paxamoretbonum.wordpress.com/2018/08/20/peirces-semiotics-lend-philosophical-credibility-to-hans-urs-von-balthasars-idea-of-seeing-the-form-of-divine-beauty/

Humanity’s Growth is No Myth & its Declines are Greatly Exaggerated

Neither theocentric traditions, generally, nor Christianity, particularly, birthed any –isms of human economic & political orders, despite contrary claims. Their robustly & pervasively telic conceptions in every sphere of human concern have nurtured the growth of human reason, both speculative & practical, that has gifted the undeniable advance of human flourishing, both spiritual & material, as well as more refined conceptions of human dignity, itself.

The late Jesuit, Stanley Jaki, chronicled the growth of science, itself, from theocentric & Christian roots. Thomism, when properly & wholly appropriated, gives an anthropological account of the natural law as operative in all human virtues ordered to both temporal & ultimate teloi, even when its implicit theoretic principles are only inchoately explicated in various theocentric sociocultural milieu.

  • Jaki argued persuasively and profoundly that Enlightenment philosophes, thinkers and writers (on down to the present) have been mistaken about Christianity and science. For them, Christianity supposedly inhibited, and even oppressed, science. But Jaki, along with his great mentor Pierre Duhem, knew that the opposite had occurred. In The Savior of Science (2000), Jaki revealed the Christian foundations of modern science. He examined the failed attempts at a sustained science on the part of the ancient cultures of Greece, China, India, and the early Muslim empire. Christian monotheism alone provided epistemological underpinnings for scientific endeavour. In another booklet, Christ and Science, Jaki provided four reasons for the unique birth of modern science in Christian Western Europe. First, the Christian belief in the Creator provided a foundation-stone for thinking about nature. Only a truly transcendental Creator could be powerful enough to create a nature that incorporated autonomous laws without the Creator’s power over nature being diminished. Second, it put all material beings on the same level. There could be no divine bodies in the Christian cosmos (unlike the Greek cosmos). Third, humankind was created in the image of God, with a rationality that somehow shared in God’s own rationality. Fourth, humankind, created by God, cannot dictate to nature what it should be. Indeed, the rise of the experimental method owes much to this Christian matrix. The noted conservative thinker Russell Kirk stated, “Modern science, Father Jaki points humanity, generally, has progressed materially – not in spite of, but – precisely because of its overall moral & spiritual trajectories.out, rose from the natural theology of medieval Christian learning—a fact that philosophes and positivists sedulously ignore.” Father Jaki worked hard to refute those who asserted that Catholicism has been an enemy of science—has thwarted science. The opposite is the case, and Father Jaki worked boldly and strongly in order that the truth about this should come out and be known, as it must.

Various prudential approaches to human dignity, as proper to times & places, but not otherwise universally prescriptive, have allowed some sociological & ideological weeds to crop up among the spiritual wheat of the world’s otherwise pervasively theocentric societies & anthropologies.

Among those weeds are an Enlightenment fundamentalism, ideological liberalisms, practical nihilisms (even among so-called believers), militant secularisms & misconceptions of freedom. But to focus on the weeds when so much wheat has been harvested is wrong.

Neither various secularisms nor liberalisms, for example, logically follow as required ideologies for human flourishing. Rather, the essential philosophical takeaways are the principles of human dignity & conceptions of human freedom & its aretaically liberative dynamics. Secularity remains one of our tools, while secularism is for fools.

Over-against the apocalyptic doomsaying that we’re now living “after virtue,” advanced primarily by culture warriors, who are preoccupied with sex & gender issues, and by institutionalistic mindsets, who overidealize ecclesiocentric realities with an empirically unjustified nostalgia, the world has grown, materially & morally.

Christianity will be fine, especially if we don’t too narrowly construe it in institutional, hierarchical terms, just as the USA will be fine, especially if we don’t too narrowly conceive of it as a merely political reality.

Like the myth of the Post-Christian West, the decline of the Church and fall of the USA are as fanciful as the notion that God is Dead.

While I deemphasize institutional metrics, more broadly conceiving the Church in mystical, sacramental, herald & servant conceptions, still, even mere institutional metrics don’t reveal Christianity to be in decline per Gallup, Pew and other researchers.

See:

US polling switches from denominations to unaffiliated reflect decreased stigmatization per Gallup:

“Now, it is normatively much easier for a person who doesn’t attend religious services to simply tell interviewer ‘none’ when asked his or her religion. In other words, no change underneath, but a big change in reporting.”

None of this is to deny the threat of asymmetric warfare, but the fact – that there could some day be a technological unleashing of unprecedented destructive potentials by crazed, demented groups – is not dispositive of the question regarding whether or not humanity, generally, has grown & advanced materially – not in spite of, but – precisely because of its overall moral & spiritual trajectories.

Steven Pinker (TED2018) describes this undeniable trajectory: Is the world getting better or worse? A look at the numbers

Pinker (TED2007) earlier described the surprising decline in world violence.

As with others, Pinker goes on to make incredibly facile interpretations of his otherwise indisputable facts. It’s not secularism or an abstracted Enlightenment that accounts for such material & moral advances. After all, the world’s peoples remain decisively theocentric in their concrete practices of daily living & dying, working & playing, loving & learning & leaving of legacies. Furthermore, there’s nothing inevitable about these advances.

Growth is no myth. Decline has been greatly exaggerated. And few have properly come to grips with the real reasons for either, offering, instead, facile tautological apologetics to proselytize their exclusivistic ecclesiocentrisms & arrogant naturalisms.

The Problems of Beginning & Justification – are hardly fatal

One can read Godel & the End of the Universe by Professor S.W.Hawking here.

I first listened to Professor Hawking’s lecture as differently entitled: “Gödel and the end of physics

Audio available here.

When listening to Hawking, it seemed I’d encountered his conclusion, many years before, in Jesuit Father Stanley Jaki‘s 1966 “The Relevance of Physics.”

Fr Jaki responded to Hawking in an article rather snarkily called “A Late Awakening

Alon Amit wrote an ANGRY rebuttal. Ironically, it included: It’s possible we won’t find one because the theory will inevitably contain a plethora of hand-tuned parameters that “can’t be explained from first principles.”

If Amit’s right regarding “nonsensical conclusions from Gödel’s Theorems,” it seems he was nevertheless missing the obvious point regarding those first principles that both Jaki & Hawking properly intuited: Münchhausen trilemma

But Sextus Empiricus c.160 had already beat’em all to that insight!

Peter Suber has written the best & most accessible discussion of this whole “Problem of Beginning

It’s a lesson every aspiring (or world-renowned) physicist or metaphysician must learn.

Still, neither Tarski nor Gödel should be facilely applied.

The take-away is NOT that the radical skeptics win the day or that postmodernism offers a system rather than a mere critique. Instead, justification requires both speculative & practical reason, a robustly participatory taste & see approach to Truth!

See: Natural Theology & Natural Law -however otherwise weak, at least- defeat Nihilism

Natural Theology & Natural Law -however otherwise weak, at least- defeat Nihilism

In science, faith & quotidian life, epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can normatively adjudicate any competing responses using the principles of reasoning under uncertainty.

The hermeneutical spiral, above, recapitulates Lonergan’s transcendental imperatives & functional specialties.

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

To wit:

De-liberatively, regarding our references, descriptively & interpretively, epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can adjudicate, normatively, any competing responses, using the principles of reasoning under uncertainty, evaluatively.

De-liberatively (cosmos & mythos – be free, be loving, be-loved per both temporal & ultimate teloi) …

regarding our references …

descriptively (logos or perceptionbe aware in research & communications) & …

interpretively (topos or understandingbe intelligent in interpretation & systematics) …

epistemic virtues should first vault our speculative claims over the threshold of equiplausibility, where we can adjudicate …

normatively (ethos or actingbe responsible in dialectics & foundations), any competing responses, using the principles of reasoning under uncertainty

evaluatively,(pathos or judging & decidingbe reasonable in history & doctrines).

I must stipulate with Hart & Milbank that any rivalry between ultimate worldviews, say nihilist vs theological, cannot be logically coerced. Reality remains far too ambiguous for us & way too ambivalent toward us to compel belief through speculative reason, alone.

With the Thomists, I would insist that, even stipulating that nihilism has not thus been refuted, philosophy well demonstrates the reasonableness of natural theology as an equiplausible competing worldview.

For me, Thomism’s reasonableness remains indispensable over against any thoroughgoing fideism, much less, nominalism, idealism, voluntarism or relativism.

I do not receive Milbank as coming from some Thoroughly [Post]Modern Millie, but, instead, take (eisegetically) his postmodern critique as an admonition to avoid the temptations of dueling hyper-formalisms in countering those insidious –isms.

This is to recognize that —

no essentialistic framing will finally foreclose nominalism, descriptively;

no naïve realism will convincingly defeat idealism, interpretively;

no intellectualistic speculation will logically overcome voluntarism, evaluatively;

no absolutistic insistence will compellingly obviate relativism, normatively; and

no rationalistic appeals will definitively refute fideism, existentially.

But what amount to epistemic misfires for some are but caricatures for others, whose

1) descriptive probes include semiotic & moderate critical realisms;

2) interpretive heuristics employ a metaphysical fallibilism;

3) evaluative dispositions engage an irreducible triad of logos-pathos-ethos, e.g. Aristotelian eudaimonia, Augustinian beatitudo or Thomist summum bonum;

4) normative propositions allow some degree of ethical pluralism grounded – not in an insidious relativism or vulgar pragmatism, but — suitable epistemic humility, metaphysical fallibilism & moral probabilism ; and

5) philosophical preambula vault fidei past the threshold of equiplausibility.

Thomism’s reasonableness thus gets vaulted philosophically past the threshold of equiplausibility by the valid & coherent arguments of natural theology & natural law. (And its deontological conclusions should be considered at least as modest as its ontological commitments are tentative). There, philosophy culminates in either the theological preambula fidei & its general precepts or a nihilistic cosmogony.

Any “competing” theological or nihilistic mythos would come after a normatively justified existential leap.

Past this threshold of epistemic warrant, speculative reason yields to practical reasoning under uncertainty. The speculative arguments between essentialism & nominalism, realism & idealism, intellectualism & voluntarism, absolutism & relativism and fideism & rationalism have previously been transcended by a fallibilist, critical realism.

Normative justifications commence and can lead either to the fideistic, voluntaristic dichotomy of a theological versus nihilistic mythos or to an existential disjunction, where rational equiplausibility principles, albeit often implicit, adjudicate a decision to “live as if” that which is (more so, perhaps, they who are) the most life-giving & relationship-enhancing, the most beautiful & good, the most unitive & liberative, will — first & proleptically, i.e. proximately & temporally, as well as eventually & eschatologically, i.e. ultimately & eternally — also happen to be the most true.

This constitutes meta-discourse, however inchoate or implicit, whether variously held provisionally or confidently, yes, prior to special revelations, and yes, on tradition-transcendent grounds. Importantly, this needn’t be formal discourse or what can sometimes devolve into sylly syllogisms, but more often, via our participatory imaginations, comes from our common sense & common sensibilities, from connaturality, an illative sense, a tacit dimension, intuitions & informal abductions.

The most problematical arguments of natural theology are rationalistically grounded in naïve rather than critical realisms. The most problematical arguments of the natural law are a prioristic, rationalistic, deductivistic, biologistic, physicalistic & infallibilistic, especially as they move from general precepts to specific concrete norms, particularly because of epistemic hubris and the lack of a more inductive, personalist relationality-responsibility approach. But the abuse of natural theology & natural law is no argument against their proper use.

The questions that beg?

What constitutes the most life-giving, existentially?

How do we define & measure the most relationship-enhancing? The most unitive, interpretively & orthocommunally?

Where’s the most beautiful instantiated, evaluatively & orthopathically?

And the most good realized, normatively & orthopraxically?

And the most liberative, metanoetically & orthotheotically?

These are not questions that yield to an armchair cognitive map-making but which must actively engage participative imaginations that are naturally embodied, historically situated, socially embedded, culturally bound, politically immersed & transcendentally horizoned.

Of course it’s incredibly problematical to apply our ortho-metrics to competing worldviews, precisely because their instantiations are so very particular & traditioned.

But I wouldn’t want to defend the notion that nihilism remains in that competition?

Finally, Between an overly pessimistic Augustinian interpretation & overly optimistic transcendental Thomism, perhaps a Goldilocks theological anthropology can be articulated:

/https://opcentral.org/resources/2015/01/12/donald-l-gelpi-two-spiritual-paths-thematic-grace-vs-transmuting-grace-part-1/

https://opcentral.org/resources/2015/01/12/donald-l-gelpi-two-spiritual-paths-thematic-grace-vs-transmuting-grace-part-ii/

Gelpi recognized both as donative realities – a gratuity of creation & gratuity of grace, the Spirit’s universal presence (e.g. nomicities) & particular presence, where Grace is mediated via transmuted experience, where, for example, Kerygma matter immensely.

This discussion continues here:

https://paxamoretbonum.wordpress.com/2018/08/15/augustinians-thomists-nature-grace-politics-religion/

Where in the World is Sophia? —a Sophiological footnote

The created grace Gelpi refers to would be constituted by reality’s actualized potencies, eternalized teloi (both temporal & ultimate teloi) of Peircean thirdness, efficient materialities of secondness, connaturalized indeterminacies of firstness, existentialized essences, formalized finalities, participatory intimacizations eternalized, all temporal realities coaxed forth Pneumatologically, Christologically & Paterologically via Divine Energies as would account for effects as would be proper to no known causes.

Every trace of human goodness, for example, eternalized, i.e. every beginning of a smile & all wholesome trivialities!

Whether interpreted in Platonic, Neoplatonic, Aristotelian, Thomist, Scotist, Palamitic or Peircean categories (and I cross hermeneutical bridges between them all), collectively & dynamically, these cumulative actualized potencies or eternally realized divine teloi may represent Sophia, who participates in the Divine Energies in a perichoretic Divine Dance.

In The Wisdom of God, Bulgakov spoke of two Sophias, one created and the other uncreated. She to whom I refer above would be the created Sophia in her participatedness. While I affirm the Divine Energies per a formal distinction, I must defer to others regarding the manner of viewing Sophia in Orthodoxy. And still wonder just how we might best account for ecstatic visions of Sophia.

See more re this theophany:

https://paxamoretbonum.wordpress.com/2018/08/14/essential-theophanic-putative-theo-ontological-aspects-of-human-divine-relations/

FINAL NOTE:

This body of work largely comprises my project, which I refer to as Pan-semio-entheism, because, as a systematic theology, while it is metaphysically realist, it prescinds from any given metaphysical root metaphor (substance, relational, process, experience, etc) to a phenomenological meta-heuristic.

See: Amos Yong With John Sobert Sylvest, “Reasons and Values of the Heart in a Pluralistic World: Toward a Contemplative Phenomenology for Interreligious Dialogue,” Studies in Interreligious Dialogue 20:2 (2010): 170-93

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

https://paxamoretbonum.wordpress.com/2018/03/23/mapping-metaphysical-distinctions-aristotelian-thomist-peircean/

https://paxamoretbonum.wordpress.com/2016/12/09/morrells-4-d-imax-rohrian-perichoretic-adventure/

https://paxamoretbonum.wordpress.com/2016/12/10/divine-dance-rohr-morrell-panikkar-oh-my/

https://paxamoretbonum.wordpress.com/2016/12/10/%e2%80%8bfrom-ontotheological-trinito-logical-is-ness-to-theopoetic-trinito-phanic-dance-ness-yes/

https://paxamoretbonum.wordpress.com/2016/12/10/perichoresis-as-vehicle-negativa-in-rohrs-divine-dance-a-trinito-phany-in-continuity-with-orthodox-trinito-logy/

https://paxamoretbonum.wordpress.com/2017/01/10/the-trans-formal-distinction-between-the-divine-essence-energies/

https://paxamoretbonum.wordpress.com/2017/01/10/epistemic-distance-the-greatest-good-as-divinely-willed-ends-in-an-anti-theodicy/

https://paxamoretbonum.wordpress.com/2018/06/18/maritain-murray-macintyre-milbank-a-medieval-integralist-walk-into-a-bar/

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

https://paxamoretbonum.wordpress.com/2018/07/13/freedom-from-aquinas-to-modern-emergentist-semiotics/

https://paxamoretbonum.wordpress.com/2018/08/04/a-defense-of-metaphysics-to-be-or-not-to-be-or-to-e-prime-or-not/

https://paxamoretbonum.wordpress.com/2018/08/07/truth-broadly-conceived/

https://paxamoretbonum.wordpress.com/2018/08/09/the-pre-political-grounding-of-both-liberal-illiberal-regimes/

Integralism as a Pre-political Anthropology & Meta-political Norm Grounded Philosophically in Natural Theology – The Pre-political Grounding of both Liberal & Illiberal Regimes

Liberal & illiberal regimes may all have their times & places.

Licit regimes will share certain theoretical foundations, hence, criteria of liceity.

Consistent with such foundations, then, consider the following criteria:

Public laws serve as one of many means toward just ends.

We critique political strategies, diagnosis their deficits & prescribe their optimality by prudentially judging them per criteria defined by just ends.

Sufficient strategies will attain a modicum of justice as realized in public virtue, order & peace.

Confluent with other just ends, we exercise the end of freedom by being who & doing what we ought, i.e. properly forming & duti-fully exercising our consciences to flourish in & as community, where the necessary goods of a sufficient material progress serve as a means to higher moral & spiritual ends.

Freedom’s inherent duties, thus objectively & communally ordered, realize the aretaic & deontological ends (teloi) of eternal & natural laws.

We grow in freedom through a formative & liberative process of learning, which will necessarily include the increasingly habitual practice of these duties.

Freedom’s rights remain correlative with & inseparable from its duties to be/come who & do what we ought.

Radically finite, the concrete states of both individual & communal realities constantly evolve, so, continuously, we must prudently discern the means of their flourishing and adapt our public laws & political strategies to those states.

Laws & policies must variously prioritize & subordinate agreed upon (at least practically if not substantively) rights & interests and, when those rights unavoidably & truly compete, adjudicate them, balancing & reconciling them through accommodations that, foremost, preserve & foster the common good, but only ever limiting the rights & interests – or burdening the consciences – of individuals in the least restrictive manner practicable.

The abovementioned criteria obviously share certain theoretical foundations.

Even if only implicitly & inchoately, we can anthropologically & philosophically ground rather substantive (suboptimal but satisficing) agreements regarding theories of humanity & of the cosmos, of truth & of knowledge, of goodness & of beauty.

We thus abide some degree of ethical pluralism derived – not from an insidious relativism or vulgar pragmatism, but – from a moral probabilism consistent with an appropriate epistemic humility & suitable metaphysical fallibilism. Our de-ontologies should therefore be as modest as our ontologies are tentative.

A given community may well move beyond such an implicit & inchoate philosophical grounding, e.g. natural theology, to an explicit & definitive revealed theology. In that case, any agreed upon rights & interests may more optimally reflect humanity’s ultimate telos, condiligentes, i.e. as co-lovers with God.

In such a community, religious conversion can further foster, even trans-value, its members’ realizations of humanity’s proximate, erotic-agapeistic-eudaimonistic teloi.

Beyond a given community’s vision of ultimate teloi, transcultural realities & religious pluralism invite further excursus, e.g. regarding shared orthocommunal (topos), orthodoxic (or polydoxic logos ), orthopathic (pathos), orthopraxic (ethos) criteria.

The Best Systematic Theologians Become Ascetics & Mystics!

The existential leaps entailed in our liturgical & devotional practices and dogmatic & doctrinal formulations can be normatively justified by foundational theologies – philosophical, historical & exegetical.

Most believers appropriate such norms w/a subconscious competence.

Theologians, as practical more so than speculative scientists, first, consciously appropriate & explicate those foundational & doctrinal disciplines, then craft systematic expositions that might best foster pastoral communications & complement pastoral practices.

At one level, such expositions, while yet vague & commonsensical and trafficking in contemporary idioms, can still be eminently efficacious in fostering ongoing conversion & in integrally applying a faith outlook to every sphere of human concern.

I say this because, at another level, systematic expositions properly aspire to go beyond our vague & idiomatic expressions, which rely more so on successful “references to” than on robust “descriptions of,” to more rigorously define reality’s entities & precisely specify their relations.

The more speculative a metaphysic, however, the more tentative will be its ontology, hence, the more modest one should be in urging its de-ontological implications.

Metaphysical idioms aid apologetics, deepen understandings & help us locate the theological tensions within dogmatic & doctrinal canons.

We can’t expect metaphysics to resolve any tensions, dialectically, but they can help us dissolve some, paradigmatically &, when unable, otherwise, can still open new horizons for us to exploit them, creatively.

Christianity remains in search of a metaphysic, as does any philosophy of science (due to manifold & multiform aporetic causal joints).

When theological opinions diverge, eg trinitarian, their impasses might be found at any number of methodological loci, but, among coreligionists, presumably not in foundational & dogmatic disciplines.

If impasses are located in such a choice as between substantive & relational ontologies, we can too often expect them to prove too much, theologically, especially since such idioms have done very little to adjudicate so many other aporiae, whether philosophically or commonsensically, eg quantum interpretations, philosophies of mind, in/determinist freedom, etc.

When systematics cum metaphysics do locate tensions we can exploit creatively, beyond apologetics & deepened understanding, what forms might such exploitations take?

It’s here that our systematics serve – not only the missiological & epistemic, but – the ascetical & mystical!

Good systematics foster intellectual, affective, moral, sociopolitical & religious conversions, instill humility & expand horizons on our journeys to authenticity. They integrate with our prayer, mortification & unitive ascents. They transform us from otherwise hopelessly & aimlessly wondering wanderers into hope-filled & purpose-filled worshipful wonderers!

The best systematic theologians become ascetics & mystics!

Philosophical god-talk, Theology of Nature God-talk, Dialogical God-Talk & Polemical GOD-TALK

There’s god-talk and then there’s God-talk.

Philosophical (or natural) theology, or god-talk, refers to the hypothetico-deductive propositions, which take philosophy as their starting point, then argue to establish the reasonableness of various a/theological presuppositions, more generally speaking. Beyond conceptual consistency and internal coherence, which help demonstrate a/theological possibilities, logically, they also rely on a modicum of external congruence, which helps to demonstrate a/theological plausibilities, to generate reasonable suspicions, evidentially.

The propositions of god-talk, then, are essentially tautological in that, while they may or may not be true, they add no new information to our systems. Since not all tautologies are equally taut (plausibilistically), we do aspire to construct them as congruently as we can with the empirical evidence we have available.

Generally speaking, while not all a/theological propositions are equally virtuous, epistemically, we can rest assured that, if we do dig deep enough, we will discover that philosophy, which includes common sense, has long ago demonstrated that both theological and atheological stances can be eminently defensible and not unreasonably held. Most popular a/theological debates engage caricatures of those stances, are not philosophically interesting and are a sad waste of time.

There are other hypothetico-deductive propositions, which take a given creed as their starting point, then argue to establish the reasonableness of various theological conceptions, more particularly speaking. Rather than a natural theology, starting outside the faith, these represent various theologies of nature, which begin within the faith and employ the facts of natural science and interpretations of various metaphysics to better express how the universe, as a general revelation, is related to the God of one’s creed, a special revelation.

In god-talk, philosophy enjoys primacy. God-talk, though, proceeds beyond one’s presuppositional god-talk, while remaining consistent with its general theological priors, to better articulate one’s creedal commitments. In a theology of nature, we don’t appeal to science and philosophy to prove creedal dogma. Instead, we use their concepts – along with the ideas, languages, values and interpretations of other cultures – in a process of inculturation to better share our faith, which norms our God-talk.

Another type of God-Talk, the dialogical, includes both interreligious and ecumenical dialogue, including apologetics, where we can deepen our self-understanding using other stances as a foil, deepen our understanding of others via active listening and possibly discover common grounds.

Finally, we often encounter the polemical GOD-TALK, where others are effectively shouting and proselytizing, argumentatively.

Notes re: philosophical theology to be fleshed out later

  • modal contingency refers to 1ns (EM w/o NC or Possibility or Past), 3ns (NC w/o EM or Probability or Future)
  • modal temporality refers to modal contingency
  • modal adequacy refers to in/finitude
  • trans-modal necessity refers to brute 4ns (Necessity or Atemporality)
  • dependent contingency refers to 2ns (NC + EM or Actuality or Present), where fallacy of composition may or may not apply from case to case

from blog comment:

I no longer enjoy natural theology as most popular conversations engage only caricatures of history’s greatest a/theological thought. As it is, most of its suggestions can be evaluated in a single parlor sitting.

I am really put off by any proselytizing or polemical theology, whether a/theological or internecine.

I have a deep appreciation for dialogical theology, both interreligious and ecumenical. It gives me hope — for peace.

Finally, I really support good theologies of nature, which are mostly about inculturation processes and making the Good News more recognizable using the languages, ideas and interpretations of different sciences, philosophies and cultures to better express the kerygma.