The creatio ex nihilo & analogy of being remain necessary but insufficient without creatio ex Deo & hypostatic identities

The paterological uniqueness (protological) of the monarchy culminates in the sophianic union (eschatological)

not only per our co-creative formal acts, which participate imitatively in the creative (ex nihilo) essential unicity, but –

per our co-creative existential & efficient acts, which participate substratively in the emanational (ex Deo) hypostatic unity,

all manifested by the unitary energeia.

My principle of retreblement triadically integrates: entities, relations & essences; existential, efficient & formal acts, etc.

Per Olivier-Maurice Clément‘s trinitarian anthropol­ogy

man [born in the divinity as God is born in the humanity] is called, to use the expressions of Soloviev, to extend the God-man in a creative way into the ‘God-manhood’, the ‘God-universe’.

Classical theism, approached in terms of an analogy of being, then supplemented by 

pan-entheistic accounts of analogous mutual indwellings, per creatio ex nihilo,

solves two of the classical “problems of beginning” – infinite regression & circular referentiality.

To address the problem of causal disjunction, it must be further supplemented by a mereological panen-theistic account of hypostatic identities per creatio ex Deo.

While this unavoidably leaves residual problems of beginning, like those of question begging & tautology, the account, nevertheless, thereby enjoys an epistemic parity with all competing stances (including nihilisms).

Faced with the choice between inconsistency & incompleteness, the good money has always bet on being consistent (per Stephen Hawking).


I will share an excerpt from Dong-Sik Park’s 2012 dissertation, “The God-World Relationship Between Joseph Bracken, Philip Clayton, and the Open Theism,” and offer some comments, after.

With regard to freedom, Schelling explains it in the relation between individual and whole, saying that although an individual part is only possible within the whole of an organism, it has its own life or freedom for itself. In the relation between God and the world, the procession [Folge] of things from God is God’s self-revelation and God can only reveal himself to himself in free beings acting on their own, because there is no
ground other than God. That is, whereas only what is free is in God because it is free,
what is not free is necessarily outside of God because it is not free. In the sense, Schelling asserts that “The beginning and ending of this philosophy is freedom.” The freedom of the creatures is not dependent on divine choice, since the divine life essentially transacts with free creatures. As Berdyaev argues, freedom as such is not created, but rather is “a primordial principle of reality inherent in deity as such and in all concrete actualities. Thus the freedom of the creatures is against a false conception of divine omnipotence which suppresses or manipulates the freedom. Every kind of life is “a succession and concatenation of states,” since each previous state is the ground which bears potency of the succeeding state. This movement is even in the divine life.

My comments:

We must go beyond the creatio ex nihilo elements that implicate, for example, both an analogy of being, essentially, & synergy of energeia, relationally, to better account for the participatory dynamics of divine-creaturely agential interactivity.

The Logos-logoi identity introduces the creatio ex Deo elements that necessarily implicate, in my view, a mereology of hypostases.

This is not to introduce a robustly metaphysical root metaphor (e.g. an Aurobindian mereological panen-theism), but only a vague, perichoretic-like, meta-heuristic, (e.g. Bracken’s Divine Matrix), which respects the apophatic theo-anthropological contours that are required to properly honor the radically mysterious depths of every person, whose individuation derives from an irreducibly unique haecceity-like idioma.

The Maximian Logos-logoi Identity can still be enriched by Sophiological Heuristics

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

If one wants to approach questions re Maximus’ multiple incarnations thru semiotic lenses (Peirce, Royce, Scotus, Bonaventure, etc), of special interest would be Eriugena’s take on Christological participation, for, like CSP, he framed creation in terms of theophany.

re: creation as incarnation, exchanges between Blowers & Wood

Neither a vertical hypostatic descent nor a horizontal hypostatic multiplication present theological problems in my view.

Taken together, as the same economic mission, ISTM, the horizontal procession aspect ontologically foregrounds composite hypostases, haecceities, actualities, concrete particulars as dynamical, autopoietic entities.

These entities “are” acts that are, at once, existential, efficient & formal, thereby reducing potencies, respectively, per various essential, material & final limitations.

Locating the Logos-logoi identity hypostatically properly avoids both reifications of essences (natures don’t process as ‘that’s or ‘who’s) & hypostatizations of energies (which are not ‘that’s but ‘how’s).

If there’s a scandal, it’s not theological but metaphysical, for this emergentist perspective offers no robustly ontological account of such brute actualities or naked haecceities, such as we encounter in this multiplication of composite hypostases. Still, other emergentist accounts only pretend, for supervenience  explains no-thing.

There are still Neoplatonic-like semiotic dynamics like exemplification, manifestation & signification, but, as with any semiotic realism, the symbolic implicates the pragmatic, so interpretation implicates participatory acts (existential, efficient & formal). The logoi do act formally, but that follows from the hypostatic grounding of identity in difference, existentially & relationally (the mutuality of I-ness & Thou-ness).

Need we distinguish ad intra & extra processions in terms of esse naturale & intentionale, necessity & freedom, ur-kenosis & kenosis?

Well, the Incarnation so well ‘fits’ the God, Who’s been revealed, that it’s inevitability, hypostatically, doesn’t in any sense entail that, essentially, it’s ‘naturally necessary.’

At least, this creation as incarnation approach seems not inconsistent with my own affirmation (pan-SEMIO-entheism) of both

a pan-entheistic vertical distinction, where, via creatio ex nihilo, God donates & communicates creatively as we participate & are liberated imitatively, as well as

a panen-theistic horizontal distinction, where God, via creatio ex Deo, donates & communicates diffusively as we participate & are liberated substratively.

The practical upshot of an in/finite hypostatic participative distinction –

As composite hypostases, substratively, potentially, we can act the very same way Christ does when He’s acting kenotically, while imitatively, we can act like Christ does when He’s acting ur-kenotically.

Law of Retreblement (irreducible triadicity) of participation (hypostatic synergy)

1) energetikon of similitude = operativities or essential natures or participabilities

2) energon of otherness = operators or hypostases or participants

3) energia of dynamic manifestations = operating or participating

Any generation of novel opposites will be necessarily triadic, hence, will include – not only formal emanations & dynamic manifestations, but – hypostatic processions. Thus are energema created & incarnated.

4) energema = opera or new creative & co-creative participants participating in participabilities

So, hypostatic actors (generated opposites) via synergic acts participate in energeia.

And, different types of hypostatic-synergic coinherences involve vectors of both similitude (horizontal) & otherness (vertical).

These include:

horizontal trinitological tri-hypostatic-synergy; perichoresis of the trinity per monarchy of the father

vertical christological hypostatic-synergy, a kenotic descent of energema;  hypostatic union per perichoresis of the One

horizontal cosmotheandric pluri-hypostatic-synergy, a creative diffusion of energema; perichoresis of the Many

Importantly, we best consider perichoresis and/or coinherence in terms of apophatic metaphors that convey both “no confusion& “no commingling.”

Furthermore, we must realize that the above trihypostatic, hypostatic & pluri-hypostatic perichoreses are analogical. Therefore, less than positive metaphysical explanations, they set meta-heuristic contours regarding what is manifestly not going on, whether trinitologically, Christologically or cosmotheandrically.

While hypostases & natures are formally distinct (irreducible to each other), both are really distinct from energeia. We even distinguish hypostases or signify persons with negative metaheuristic contours of incommunicability, which, itself, entails two negative conditions – being not repeatable & not a form. This would apply constitutively, then, to both the mutual relations of divine persons and haecceities of created hypostases.

Whatever theory one holds regarding how idiomata individuate numerically distinct hypostases, for example, imagining that they refer to

a) properties that are simple, non-shareable & non-coinstantiable, or, perhaps,

b) shareable in-principle but as a uniquely combined bundle of properties, or even

c) some  combination of non-shareable & uniquely (or not) bundled shareable properties

the haecceity-like bruteness of each hypostasis sets limits, both logically & constitutively, on how we conceive the Maximian Logos-logoi identity.

Not only do human & divine essential natures relate analogically, so, too, do divine & human hypostatic idiomata (One to the many). Not only that, both all human persons per their haecceities, as well as all other pluri-hypostatic creaturely entities, relate analogically, not just per essential but also per hypostatic natures (many to many).

We best locate, then, the Logos-logoi identity in terms of whatness of an energetikon & howness of energia, as each & every hypostasis, thisness or whoness, remains – not only not a form, but – not repeatable.

The ontological & teleological takeaways of the immanent Logos-logoi identity remain utterly provocative in that what each becomes & how each participates incarnationally entails a divinization of each creature per the identical logoi involved in the incarnational humanization of the Logos.

The essence & energies of creatures, as instantiated by persons & the cosmos, are relationally constituted per the logoi, which are the very same created immanent universal that’s assumed by the Logos, all via enhypostasization of an eternal essence, which was never anhypostatic.

This panentheistic account has some mereological-like features, perhaps something like a set theory for hypostatic idiomata. It can still be enriched by Sophiological conceptions, including distinctions between uncreated & created Sophia.

Sophia, Energies & Logoi in a Neo-Chalcedonian Cosmotheandrism

Some implications of the Law of Retreblement in my panSEMIOentheism are participatory.

We participate in the Logos via acts that are – not just existential (reducing primary natural potencies) & formal (reducing secondary natural potencies), but – efficient (reducing hypostatic natural potencies, which are neither formal nor repeatable).

Hypostatic natures, here, are conceived per a bundle theory of idiomata, some, in-principle, shareable & others not (haecceitas-like). A set theory-like approach to uniquely bundled idiomata parses out acts (as variously identical or unique), not predicable forms.

How Classical Theism Avoids certain Sylly Syllogisms & Category Errors of some analytic & process theologians (& nihilists, too)

For starters, one mustn’t confuse meta-ontological phenomenologies and metaphysical ontologies, or quite simply that which is beyond being & being.

For another, one mustn’t confuse epistemic attributes and ontic properties.

Importantly, one must also not confuse nondeterminate, self-determinate, kenotically determinate & contingently determinate realities. In that regard, it might be best to engage Divine syllogistics by speaking in terms of essences, hypostases & formalities, while, analogically, employing quiddities, haecceities & quasi-formalities, when engaging Aristotelian syllogistics.

That’s pretty much it.

One can dig deeper, though.

To wit:

Meta-ontological categories of modal identity apply to nondeterminate, self-determinate & kenotically-determinate objects and include the essences, hypostases & telicities of such necessary realities.

This could include the ens necessaria of any meta-architectonic (e.g. materialist, pantheist, panentheist, classical theist, etc).

Such a necessary object can be identified either essentially or hypostatically or telically (formally) as attributes of any of those categories are, alone, sufficient to successfully identify such objects.

For determinate realities, only the meta-ontological category of telic (formal) modal identity applies. To successfully identify such contingent objects, essential, hypostatic & telic properties are all necessary, none – alone – sufficient.

For nondeterminate, self-determinate & kenotically-determinate objects, essential & hypostatic properties are epistemically unavailable, ontically occulted, in principle.

Hence, only vague attributes can be applied, such as, for example, divine propria, essentially, or divine idiomata, hypostatically.

For nondeterminate, self-determinate, kenotically-determinate & contingently determinate objects, telic (formal) attributes & properties afford, respectively, successful references & descriptions.

Hence, vague attributes can be applied, such as, for example, divine energeia, essentially, or divine oikonomia, hypostatically, in order to successfully refer to divine realities.

Also, for contingently determinate objects, precise essences & specific telicities can be applied in order to properly identify the (meta)physical properties that are necessary to successfully describe individual hypostases.

For such objects, beyond their modal identity & description, a dynamical modal ontology can be applied as various ontological categories represent different temporal acts in potency, for example, 1) hypostatic act of existence in potency to essence; 2) hypostatic efficient causation in potency to material causation; 3) telic formal causation in potency to final causation.

For nondeterminate, self-determinate & kenotically-determinate objects, beyond their modal identity & reference, their determinate effects ensue – not from acts in potency, temporally, but – from eternal acts.

Because of these distinctions, I prefer to distinguish eternal necessities from temporal contingencies by referring to the former in terms of essences, hypostases & telicities or formalities, the latter in terms of quiddities, haecceities & quasi- telicities or quasi-formalities. This approach flips that script which refers to divine telicities as quasi-formal (e.g. Rahner). It renders our metaphysical-talk metaphorical & our meta-ontological references as primally real. The path to authenticity thus involves eternalization or the transformation of quasi-telic temporal ends to the eternal ends of Divine Telos.


I think of modal identity in primarily epistemic terms, but it certainly also entails at least some vague ontological specifications (even when only via apophasis) & imparts some dispositional axiological implications.

This is to say that I believe that divine syllogistics regarding essential propria (e.g. truth, beauty & goodness) & hypostatic idiomata (e.g. Father, Son & Spirit) very much matter for our worship, our transformation & such.

Meta-ontologically, I conceive divine being as nondeterminate and/or self determinate, while contingent being presents as variously (in terms of degrees) in/determinate. I categorize in/determinate realities per a modal ontology, which recognizes its radical temporality.

Divine syllogistics & Aristotelian syllogistics intersect determinately, only in the category of formal modal identity. Otherwise, regarding modal identities, it’s a clear category error to equate divine essences & hypostases, for example, with contingent quiddities & haecceities, because they are otherwise distinguished as eternal vs temporal, as non- & self-determinate vs variously in/determinate, and so on.

In the category of formal modal identities, however, we can consider determinate effects, whether their causes are nondeterminate, self-determinate or in/determinate. Even allowing for divine determinate causes, still, those would be distinguishable from ordinary contingent determinate causes by their kenotic natures.

Divine determinate causes would include incarnational realities.
Divine determinate effects would originate from divine realities, including nondeterminate, self-determinate & kenotically determinate and would include, for example, vestigial effects in the gratuity of creation & theotic effects in the gratuity of grace, such effects as would otherwise be proper to no known contingent, determinate causes & which would be communicated via general & special divine revelations.

The Word remained what he was when he became flesh so that he who is over all & yet came among all through his humanity should keep in himself his transcendence & remain above the limitations of creation…he was alive even when his flesh was tasting death. (Cyril of Alexandria)

In the –

paterological ur-kenosis, the Father remained what He was in the generation of the Son & procession of the Spirit;

pneumatological kenosis, the Spirit remained the Holy Breath, when immanentized/presented in the gratuity of creation;

Christological kenosis, the Son remained divine, when incarnated/presented (via dyo/mia-physitism) in the gratuity of grace.

So kenosis has only ever entailed a qualified self-limitation or tzimtzum (not self-annihilation but self-contraction).

Formal identities of divine determinate realities (e.g. oikonomia & energeia) present via kenotic & synergistic trinitarian acts of the divine hypostases (personal identities), whether unoriginately nondeterminate, eternally self-determinate &/or kenotically determinate.


In what amounts to my pan-semio-entheistic theory of truth, I conceive five transcendentals per terms of an Ens Necessarium as Necessary Truth, Necessary Beauty, Necessary Goodness, Necessary Unity (Love) & Necessary Freedom. These five categories map to my conceptions of Lonergan’s conversions & imperatives as well as to a fivefold missiology, both pneumatological & Christological.

This is neither a Kantian nor transcendental Thomist approach, however, but grounded in a semiotic realism and advanced abductively from that naturalized epistemology, deriving from those participatory engagements with reality that rely on an axiological epistemology (per my Peircean-like theory of knowledge).

There’s a leap of faith required, to be sure, at an existential disjunction where nihilism, pantheism & classical theism present.

see Note Below

Can one take my pan-semio-entheistic leap, within the contours of a classical theism, employing a logic that wouldn’t be considered adhocery & unamenable to normal syllogistic logic?

I believe so.

Conceiving my approach as a fallibilist abduction, then formalizing its phenomenology via a consistent predicate & propositional logic, employing modes of identity, we could establish that its reasoning regarding existents (creatures) would be a special case or reduction of the phenomenological syllogizing of my putative transcendentals.
Put more simply, creature-talk would employ metaphors of our normative Creator-talk, not vice versa.

My five transcendentals, then, will be imported into a classical trinitology. The conceptual bridges between it and Aristotelian logic have already been built by Sara Uckelman.

See: Uckelman, Sara L. (2010). Reasoning About the Trinity: A Modern Formalization of a Medieval System of Trinitarian Logic. In Logic in Religious Discourse. Schumann, Andrew Ontos. 216-239.

I will try to summarize her discourse below & apply it to my heuristics.

In avoiding both modalism & tritheism, while remaining consistent in trinitarian predication, one must recognize three modes of identity. Unlike modalism, which refers to a single object existing in one of these modes, a modal identity entails one object as being the same as another object in one of the modes of identity.

  • Essentially identical objects share the same essence (extensional identity).
  • Personally identical objects share the same properties & definitions (intentional identity).
  • Formally identical objects share a genus, sufficiently similar to be placed therein.

(Abelard originally distinguished extensional from intentional identity.)

The above modes of identity can be applied to the trinitarian logic of the Athanasian Creed, but this divine syllogistics collapses when applied to existents, where Aristotelian syllogistics, instead, apply.

My modal schema, influenced by Peircean categories, where

Being > Reality > Relations > Existents

roughly & analogously maps to these modes of identity

Essential | Personal | Formal | Creatures

employing a predicate or propositional logic, which is meta-logical (while Aristotelian syllogistics employ a term logic).


Also see:

So, Trinitarian discourse can be affirmed as formally consistent and roughly maps, heuristically, to our meta-logical categories.

Still, that affords us only analytical conceivability, a rather minimalist intelligibility?

Can a bridge be constructed to Aristotelian syllogistics? that we might gain some additional modicum of intelligibility?


First, we would recognize that, for existents (creatures), only the formal mode of identity obtains and essential & personal predications do not (i.e. in Aristotelian syllogistics).

So, can Aristotelian syllogistics yet be extracted from the mode of identity framework mindful of where such predications obtain or not?

If so, our trinitarian logic needn’t be considered adhocery & unamenable to normal syllogistic logic. Instead, our reasoning regarding existents (creatures) would be a special case as a reduction of trinitarian syllogizing.

We should remain mindful that, in relating propria of the essence, idioma of the hypostases & energeia of the Trinity, per Abelardian modes of identity (essentially, personally & formally), even if we suitably predicate these realities using apophasis, analogy, gerundives & such and remain otherwise consistent —-
still, because we only ever use partial references and not exhaustively complete definitions, a radical incompleteness will still afflict our trinitarian discourse.
For example, even when we’ve managed to avoid paralogisms by properly attending to our modes of identity, in order to disambiguate our categorical predications of divine terms (thereby making explicit identity types essencialiter vs personaliter vs formaliter), while we will have saved some of our most meaningful intuitions, still, mystery will perdure.

While our Peircean-like categories analogously map to our Aristotelian, Scotist & Thomist categories (like quiddity, haecceity, ousia, hypostasis and such), it’s not counterintuitive that the dissimilarities — between all of our approaches to temporal being (Peirce, Scotus, Thomist, etc) and our approach to nondeterminate & self-determinate being (with three modes of identity) — will be located essentially & hypostatically vis a vis the modes of identity.

The categories of essential-hypostatic nondeterminate being (ad intra), where an act-potency distinction will not obtain, simply will not, by definition, correspond to temporally modal categories of essential-hypostatic determinate being.

It makes perfect sense, otherwise, to draw on the formal mode of identity to locate the similarities between, on one hand, the determinate effects of the divine energeia (essentially or substantially of ousia) & economy (personally or hypostatically of haecceities), and, on the other, those of created, determinate beings.

Is that not precisely what we find in the Palamitic distinction between essence & energies, Thomist distinction between esse naturale & intentionale, Scotus’ formal distinction and Peirce’s thirdness?

There’s a divine-creaturely nexus, a semiotic locus, where we can reason, abductively, from effects that are proper to no known causes, to putative causes, whether the Actus Purus of nondeterminate & self-determinate divine causes, or the acts in potency of in/determinate creaturely causes, both physical & metaphysical.

While we are often epistemically constrained, methodologically, unable to exhaustively define such putative causes, whether divine, metaphysical or even physical, this moderate realism affords us the prospect of nevertheless, really, making successful references – per a univocal mode of identity vis a vis effects.

That’s what my project has been about — establishing that our God-talk, including a classical trinitology, remains robustly intelligible & coherent:


Note re: leaps of faith


panen-theism (dipolar or whole-part relation)
classical theism (created tehom – staged vs lapsarian)

pan-entheism (uncreated tehom)

Appendix – application to physical systems

1ns, 2ns, 3ns applies to particles & to systems, or to particles as triadic systems, and to systems of systems or meta-systems

As isolated quanta variously rest & interact, isolated systems variously rest & interact, formatively (1ns – entropic), trans-formatively (3ns – telic) & in-formatively (2ns – equilibric).

1ns or the virtual or intrinsic characteristics of an energy system = system energies’ “forming” = system energies’ intrinsic spontaneous changes of placement and/or of time = spatio-temporal waveform-ing or self-visualization or self-potentialities; approaching & realizing massless energy

2ns or the actual or characteristics of an energy system = system energies “resting” or existing or being or instant-aneously at an “instant” in time & place in space or materio-energetic characteristics (efficient/material) or self-actualization or self-actualities of authenticity of Here I Am, Lord or nonstrict identity; approaching nonenergetic mass but there is no energyless mass (asymmetry there, converse or transitivity not in play as energy is THE fundamental)

3ns or the real or extrinsic characteristics of an energy system = system energies “interacting” or “trans-forming” or be-coming or system energies’ extrinsic con-temp-oraneous changes of placement and/or of time or relating or the invitatory-participatory or spatio-temporal characteristics (formal/final) or “hold on, I’m coming!” or “I be coming!) as the I = true self or self-real-ization or self-realities of sustained authenticity of “I will go, Lord” or ultimate eternalization; approaching unique or designated mass-energy specifications

energy system = wave-particles
isolated, resting together, interacting

massless/massive particles

1ns isolated = no signal, only carrier or baseband-ing or pure potentiality or epistemically unmanifest &/or ontically isolated; approaching massless energy (e.g photon) – no frame in which an isolated photon has mass, i.e. no rest mass & no rest energy

2ns resting = signal or decoding or demodulation or epistemically manifest & ontically actual or acting/efficacious or approaching nonenergetic mass (e.g. rest mass or invariant mass) — all relative to an observer

3ns interacting = signal + noise or disturbance or modulation, or codes & errors, encoding or epistemic-ontic omelet of in/determinacy; eternalized as near-pure act or quasi- actus purus vis a vis approaching unique or designated materio-energetic specifications (e.g. )

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

A theophany might define essential donative, communicative, participative & liberative aspects of human-divine relations. It would preclude all fatalism & determinism, include a robust conception of agency & proper conception of freedom.

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

pan-entheistically employs an ontological distinction between humans & God, where God donates & communicates creatively as we participate & are liberated imitatively?

panen-theistically employs a mereological distinction between humans & God, where God donates & communicates diffusively as we participate & are liberated substratively?

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

Of special interest, see:

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

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

I heartily commend that whole series.

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