Do we have Norms to Evaluate Trinitological Distinctions – like Fatherhood?

Syntactical References to Nondeterminate Being, meta-ontologically (neither physical nor metaphysical) — include

Being, Esse Naturale, Ousia & Quiddity, some say substantial or secondary substance

Reality, Esse, Hypostasis & Haecceity, some say primary substance or personal

Relations, Esse Intentionale, Energeia of Ousia-Economy of Hypostases & Trans-Formal Distinction, some say ad extra relational

And they roughly map, syntactically, via references to Determinate Being, ontologically (physical and/or metaphysical).

See:
https://paxamoretbonum.wordpress.com/2018/10/31/oremus-the-who-what-how-of-god-talk-or-let-us-pray/

We can refer to the substantial (abstract), personal (concrete) or relational distinctions of determinate beings, but we distinguish divine hypostases not substantially (as they’re nondeterminate) but relationally.

For example, ad extra & relationally, theosis implies a twofold theopoietic distinction, whereby energeia foster our creaturely participation in divine activities and the divine economy fosters our creaturely incorporation into Christ by nature?

And as we turn from a consideration of ad extra relations per Esse Intentionale, Energeia of Ousia-Economy of Hypostases & Trans-Formal Distinctions, what about trinitarian ad intra relations?

What can we meaningfully say of divine immanence, hypostatical plurality & character, personal distinctions, eternal generation & procession (necessarily & via esse naturale not intentionale), etc, as we next turn to such a question as:

What is distinctive of the Fatherhood?

We realize this how – through

• doxastic belief of what?

• epistemic understanding of what?

• gnostic participation & incorporation in what?

Of what regarding –

• Being? that’s nondeterminate, nontemporal, noncausal, nonoriginate, noncomposite?

• Hypostatic & Personal Properties? Derived – not being, but – identity?

• Relations ad extra & ad intra? energies of ousia? economic activities of hypostases?

Whatever relational distinctions (ad extra and/or ad intra) we aspire to articulate, meta-ontologically, whether onto-theologically or theo-ontologically, their meaningfulness should be evaluated by how well those distinctions foster the above mentioned theopoietic dynamics?

And we should employ norms that will gauge the degrees of effectiveness of those dynamics in terms of the very same secular & religious conversions that have been fostered by our Scriptural narratives & Liturgical traditions?

Haven’t those narratives & traditions, from of old, long oriented, empowered, consecrated, saved, healed & sanctified God’s People?

So, when we engage in speculative, systematic trinitology, in addition to our syntactical, semantical & syllogistic methods, we must also reason, contextually, from the trinitophanic encounters and theopoietic participations & incorporations gifted us by our time-honored theopoetic narratives & prayers?

Otherwise, we risk reducing our theology to sterile exercises in abstract logic, mere puzzles for intellectual musement?

Indeed, we aspire to pastorally elevate systematic theology, reaching for its mystical fruits, precisely by concretely grounding it in its mystical roots, or what William Johnston called the Science of Love?

Some prayers, hymns & readings do articulate, sometimes more or less explicitly or implicitly, meta-ontological arguments, trinitologically (or paterologically, christologically or pneumatologically), but those vague & general theological contours often leave a great deal of space for theological opinions?

To the extent such opinions aspire to offer meaningful (e.g. theotic) distinctions, we can ask of their authors what difference their distinctions might make in the life of prayer & dynamics of conversion, fostering believers’ participation in divine activities & incorporation into the Body of Christ?

Oremus – The Who, What & How of God-talk or Let Us Pray!

Our scriptures, sacraments, sacramentals, psalmody, hymns, liturgies, devotionals, oblations, works of spiritual & corporal mercy, when all embodied, dispositionally, in the unitive strivings of our sophiological trajectories, will grow our loving intimacy with God, others, the cosmos and even each in our relationship to one-self!

Little of that growth requires a depthful propositional grasp, onto-theologically or theo-ontologically, beyond the barest common sense understandings of our creeds, dogmas & general precepts, which certainly impart some meta-ontological implications per their general contours, though nothing requiring a specific ontology or given metaphysic.

Meta-ontologically, for those who do like to “go there,” while I could not begin to relate what Scotus, Palamas, Aquinas & Peirce ever really said or intended, for me these definitions will apply:

Freedom as authenticity, infinitely realized or progressively actualized

Univocity as semantic, applied to Peircean 1ns, possibilities (not real actualities), where noncontradiction folds but excluded middle holds in an indeterminacy of vagueness.

Formal distinction as applied to Peircean 3ns, probabilities, a final cause (potency) & formal cause (act), where noncontradiction holds but excluded middle folds in an indeterminacy of generalities.

Actualities as Peircean 2ns, a material cause (potency) & efficient cause (act), where noncontradiction & excluded middle hold

This modal ontology with its grammar applies to determinate realities that participate in being, reality & existence, where freedom & authenticity are temporally & progressively realized and potencies actualized.

Freedom & authenticity are infinitely realized only in the reality of the Ens Necessarium to which only a trans-formal distinction would successfully refer (as neither an act of existence nor other act-potency dynamics would apply).

Syntactical categories of essence (ousia or what?), esse (hypostases or who?) and activities (e.g. divine energies or how?) could successfully refer to both the Ens Necessarium & determinate realities and a semantic univocity even applied to their essence-talk, allowing for a modicum of meaningful, theopoetic God-talk (an infinite intelligibility), while otherwise precluding all but apophatic references (not only vis a vis who? & what? but also how? in an utter incomprehensibility) both onto-theologically & theo-ontologically, especially given our lack of a successful root metaphor, metaphysically (e.g. whether substantialist, personalist or relationalist).

It does seem that there’s a wealth of things we can meaningfully say metaphorically & theo-PO-etically, especially as we attend to the works & activities of God (esse intentionale) theo-POI-etically, as we participate in the manifold ways & means fostered by the activities of Uncreated Grace (esse naturale), observing how they transmute our experiences by infusing created grace, all ordered to theotic ends.

Primarily, then, what we can meaningfully say … are our prayers!

For those who do like to “go there,” seldom will you come across blog discussions better than these:

https://afkimel.wordpress.com/2016/06/27/the-essenceenergies-distinction-and-the-myth-of-byzantine-illogic/

https://afkimel.wordpress.com/2017/10/02/theosis-and-the-palamite-distinction-questions-concerns/#comments

Morrell’s 4-D IMAX Rohrian Perichoretic Adventure

To get properly immersed in a 4-D IMAX Rohrian theo-phanic adventure, one needs a set of 3-D lenses, which implicitly provide Rohr’s indispensable theo-logic vision.

“Of a hundred writers who have held Duns Scotus up to ridicule, not two of them have ever read him and not one of them has understood him.” ~ Etienne Gilson

Perhaps the same could be said of Richard Rohr?

Occasionally, it does seem to be the case that his Franciscan, Scotistic sensibilities, which have long yielded minority — not unorthodox — reports, leave him misunderstood, and …

precisely by those who, only having engaged him sparingly, have engaged him superficially, thus rashly judging him, even while stridently recommending to others that he best go unread!

Those who fail to trade-in their hermeneutically polarized theo-logical shades before entering Rohr’s perichoretic theater will not only find his motion picture of our relationship to the Trinity blurry, but might feel theologically poked, jolted and shaken in their seats from a lack of that hermeneutical context, which otherwise allows his imagery to theophanically stoke, ignite and fire-up others of us!

Rohr’s hermeneutic — not only neither blurs nor ignores, but — manifestly employs very robust notions regarding identity (strict and nonstrict), separability and distinction.

For those searching for his onto-theo-logical, trinito-logical model, it’s not articulated explicitly in The Divine Dance, which explicates Rohr’s theo-poetic, trinito-phanic imagery. But it is nevertheless implicated and rather pervasively!

This is to recognize that Rohr’s mystical imagery has always most certainly represented a trans-rational, trans-apophatic, experiential and relational over-flow and precisely from the rational, kataphatic-apophatic, modalities with which they confluently stream, existentially model-ing the doctrinal and liturgical continuities, which they theo-phanically transcend but do not theo-logically transgress.

Rohr employs a robustly relational Hermeneutic of Presence:

We encounter Rohr’s Implicit Hermeneutic (Scotistic & Palamatic) of Presence vis a vis the ways he addresses:

Incarnation (Christological & panentheistic) and

Eucharist (people gathered, word proclaimed & sacred species), which then onto-theo-logically extends to the

Trinity (perichoretic), trinito–logically, for those searching for his model, which takes:

essence as ousia

persons as hypostaseis

energies as energeiai

eucharist as christ’s transfigured, life-giving, but still human, body, en-hypostasized in the Logos and penetrated with divine energies

participation, as methexis — not partaking of divine essence, but — partaking of met-ousia

metousiosis as a multifaceted presence that involves

semiotic (sign and symbol),

dynamical (efficacious via divine power and activity),

penetrative (indwelling) and

distinct (essentially, conceptually, adequately, formally and/or modally) realities.

None of this is to claim that such a hermeneutic is either unproblematic or uncontroversial, only that, at least in Catholic circles — Anglican, Orthodox and Roman — it is not unorthodox. I don’t see why it would necessarily be incompatible in Arminian, Wesleyan or other traditions. Indeed, many of its elements can foster ecumenical and interreligious dialogue across all of our great traditions, East and West, pneumatologically, panentheistically and polydoxically!

theo-phanic, Duns Scotus, Etienne Gilson, Richard Rohr, Scotistic sensibilities, perichoretic, strict identity, nonstrict identity, separability, onto-theo-logical, trinito-logical model, Divine Dance, theo-poetic, trinito-phanic trans-rational, trans-apophatic, kataphatic, apophatic, Hermeneutic of Presence, Scotistic, Palamatic, Incarnation, Christological, Eucharist, people gathered, word proclaimed, sacred species, onto-theo-logically, Trinity, trinito–logical, essence, ousia, hypostaseis, energeiai, en-hypostasized, divine energies, methexis, met-ousia, metousiosis, semiotic, divine indwelling), essential distinction, conceptual distinction, adequate distinction, formal distinction, modal distinction, mike morrell, polydoxy, ecumenical dialogue, interreligious dialogue