Part 1: A Truly Catholic Relational Ontology Via Catholic Doctrines: Simplicity, Actus Purus, and Perichoresis
Catholic theology boasts a rich ontological depth and history. It has had the luxury of inheriting the Jewish tradition from Christ, and was raised in an environment that leveraged Aristotle and Plato. For example, Aristotle’s ontology is practically embedded in Eucharistic theology. On the other hand, Platonic participatory metaphysics has deeply enriched Catholic mystical theology. Despite this, Catholic theology has historically struggled to adequately develop a relational ontology, as its paradigm is predominantly substance-based. This is partly because Aristotle’s substance ontology has provided a scientific framework for understanding relationships, and Aquinas brilliantly synthesized the best of both Plato and Aristotle, creating a system that addressed relationality sufficiently for its time. However, this narrative is obviously much more complex. But we move on for simplicity’s sake, and to get to the point.
The contemporary call for a distinctively Catholic relational ontology is clear, because in one sense, addressing it solely from a substance perspective is not sufficient, possibly even ad hoc, and likely deficient in this domain. Catholics could adapt Whitehead’s process thought or personalist philosophies, but these would only supplement the tradition (as they’re not aligned enough to be useful without some major revisions). Whatever the case is, the main issue remains open. With all its power, the Church has no excuse not to fill this gap and enhance itself directly with its own relational view from the act of relation itself.
Catholicism can do better than the existing relational ontologies. After all, we already have a head start with Plato, Aristotle, and Aquinas. Thus, the absence of a relational ontology is not a condition we must accept, especially since, beyond being informed by these great thinkers, we now have a profound theological backdrop and a set of commitments to the Trinity, sacramentality, and Christology that can provide some logos to any creative application of philosophy we set our minds to.
In this age of information, developing such an ontology does not require a new Plato—Lord knows I’m not Plato—but rather the thoughtful integration of contemporary resources, including artificial intelligence. AI can serve as a powerful tool in refining and advancing our understanding, helping to minimize errors as we explore the depths of relationality in a distinctly Catholic context. Here, that’s exactly what we will do: articulate and refine a Catholic relational ontology that highlights the interconnectedness and communal nature of existence, using and ensuring that AI remains faithfully aligned with the core aspects of Catholic thought. I’ll add the human touches where I can. But let’s explore relation and see how the tradition can be given a new dimension—Lord willing, it’s not only possible but doable. Enjoy!
Theological Foundation
Why Relational Ontology? Two words: The Trinity. Our God is relation through and through. Why would the very Act of existence, which is in perfect unity intrinsically, be relational in origin, and yet our most basic philosophy—our ontology—not be primarily relational? (The question is rhetorical.)
My approach here represents a departure from other Catholic relational methodologies because it invokes the doctrines of Divine Simplicity, Actus Purus, and Perichoresis to bring a more nuanced theological depth to discussions on relation in theology. Such an approach highlights how these traditional doctrines themselves can be interpreted through a relational lens, in the sense that once they ground and locate such an ontology there is a self-serving feedback loop that should not “beg the question”. Hopefully, this will prove to be, over the next three papers following this one, a sophisticated move that brings these classical attributes into dialogue with a relational ontology, thus bridging the gap between traditional metaphysical attributes of God and contemporary relational understandings. The goal is to depart from substance-based ontologies, rather than merely iterate on modern existential questions like Rahner, for example. This approach, which I’ll outline in this paper and demonstrate in the subsequent 3 others I have so far, aims to present a systematic and authentically Catholic relational ontology. It also raises the question of whether such an ontology is feasible. The underlying idea is that if divine simplicity, Actus Purus, and Perichoresis, occasionally supplemented with traditional relational offerings—like participatory metaphysics and the Analogia Entis—cannot provide a robust relational ontology, then perhaps it is a task too problematic for the tradition to fully embrace.
Catholic Relational Ontology
Definition:
All being is inherently relational, reflecting the Trinitarian nature of God—Father, Son, and Holy Spirit—who exist in perpetual relational unity through their Perichoresis. Such an ontology asserts that creation, human existence, and eschatological hope are deeply embedded in participatory dynamics with the divine, where God’s unchangeable nature as Actus Purus and His relational engagements as expressed in Divine Simplicity illuminate a continuous, dynamic interplay between the Creator and the created in freedom and grace. This ontology underlines the sacramental life of the Church and the ethical and moral frameworks that promote living in accordance with the dignity of all beings, shaped by and for relationships that echo and participate in the divine communion.
This paper sets out the project; however in the next paper we’ll go into the triangulation method in depth and define how we’re using the doctrines more explicitly, so stay tuned.
Key Aspects of a Theoretical Catholic Relational Ontology Project
Trinitarian Basis
At its core, this ontology is anchored in the doctrine of the Trinity. The Father, Son, and Holy Spirit exist in a perpetual relationship of mutual love and reciprocity, revealing that relationality is intrinsic to existence. This dynamic is exemplified through Perichoresis, where each Divine Person interpenetrates and co-inheres with the others, offering a profound example of relational unity.
Divine Simplicity, Actus Purus and Relationality
Divine Simplicity traditionally asserts that God is without parts, affirming that His essence and existence are identical, and He is not composed of diverse elements like created beings. This doctrine often conveys an image of God as static and unchanging. However, when considered within the context of a relational ontology, Divine Simplicity can be reinterpreted to highlight a dynamic aspect of God’s nature. In this expanded understanding, God’s simplicity is not merely a static state but fundamentally underpins and supports His dynamic relational interactions with creation.
This interpretive approach posits that Divine Simplicity serves as the foundational principle from which God’s dynamic nature is expressed. It suggests that God, while simple and undivided within Himself, engages in relational actions—such as creating, loving, and redeeming—that are not mere activities added to His nature but are intrinsic expressions of His singular essence. Thus, God’s act of creation or His manifestation of love is not something He does apart from His essence but is a direct outpouring of His undivided being.
Moreover, integrating this perspective with the doctrines of Actus Purus and Perichoresis provides a cohesive theological framework. Actus Purus, or Pure Act, emphasizes that God is pure activity without potentiality, affirming that all divine actions are eternal and immutable manifestations of His essence. This complements the notion of Divine Simplicity by reinforcing that God’s simplicity entails a continuous actuality, where every divine action is consistent with His unchangeable nature.
Perichoresis, describing the mutual indwelling of the Trinity’s persons, further enriches this framework. It showcases the relational depth within the very life of God, illustrating how Divine Simplicity undergirds not just a singular divine action but a complex interrelation of Father, Son, and Holy Spirit. This relational unity is not contingent or derivative but is an eternal, necessary aspect of God’s simple nature.
Therefore, by viewing Divine Simplicity as foundational rather than restrictive, we can appreciate it as the doctrinal bedrock that supports and gives coherence to God’s relational engagements with the world. It is a principle that inherently connects with and is elucidated by the dynamic interplay of Actus Purus and Perichoresis. This interpretive approach allows us to understand God’s simplicity as actively foundational to the divine nature— a simplicity that encapsulates not just who God is in Himself but how He relates to His creation, thereby providing a rich, relational understanding of the divine that respects traditional doctrines while addressing contemporary theological inquiries. This simple solution in a relational understanding means that while God is simple—lacking division within Himself—His simplicity encompasses His relational engagements. Such a view posits that God’s relational actions, such as creating, loving, and redeeming, are not additions to His nature but are expressions of His singular, undivided essence.
In this framework, Actus Purus—God’s attribute of being pure act without potentiality—further illustrates this point. It suggests that God is not passively simple but actively simple; His simplicity is an active, eternal doing or being that is fundamentally relational. This active simplicity allows for a genuine interaction between God and His creation that respects God’s transcendence while affirming His intimate involvement in the cosmos.
Actus Purus underscores God’s immutable nature, affirming that God is always fully actualized, never becoming but always being. This speaks profoundly to God’s omnipotence and eternal constancy, offering a counterpoint to modern philosophical inquiries into the nature of divine foreknowledge and action. It reassures believers of God’s unwavering presence and activity, which is crucial in a world where change is constant. His actions are perpetually actual, reflecting a state of infinite actuality: he has always already arrived. God is perfect which means he perfectly is simply as he is, and His actions are instantaneous and perfect manifestations of His divine will.
(Please note, this paper is an introductory presentation to a multi-dimensional project, if this brief description what and how such approaches can work, feel free to read on to the following papers, that will go into detail on these subjects and explicate out how it all works. Appreciate the patience as we work out these deep issues. This paper is more about introducing the key issues that future papers will cover in order to get this ontology and approach to work well.)
Incarnation and Redemption
The Incarnation of Christ further exemplifies this sophisticated understanding of Divine Simplicity in a relational context. By becoming incarnate, Christ—God in human form—demonstrates that the simplicity of God’s nature does not preclude the capability for relational and redemptive action within the temporal, physical world. In assuming human nature, Christ does not compromise His divine simplicity but manifests it in a way that is intimately accessible and relationally profound. This act of redemption underscores the dynamic aspect of God’s simplicity: it is through His simple, undivided nature that God can fully engage in the complexity of human relationships and history. Thus, the Incarnation and Redemption do not merely show God’s commitment to relationality; they reveal that relational exchange and communion are intrinsic to the very being of a God who is love.
Triangulation
In surveying and GPS technology triangulation is used to pin point a location with multiple data points as the guide. In theory triangulation (in sociology) we use multiple methods and concepts, and perhaps even ideas, to clarify and understand a phenomenon. That’s what we’re doing here with divine simplicity, Actus Purus, and Perichoresis for a relational “Catholic” ontology.
The claim of the work here is that, by triangulating the divine nature, via Divine Simplicity, Actus Purus, and Perichoresis doctrine, and supplementing that triangulation with the Catholic commitments and AI we can work out a an ontological framework work that can orient Catholicism like Aristotle’s substance based ontology does for Aquinas.
Creation as Relational Act
Creation is an act of divine invitation, emphasizing relationality over isolation. This view aligns with Actus Purus, portraying creation as the continuous unfolding of God’s pure act. The universe is envisioned as moving towards ultimate communion with God, reflecting the perichoretic relationship within the Trinity and envisaging creation’s journey towards a relational union with the Creator. Creation is imbued with the relation and relational sense of participation, and teleology to a wondrous cosmology.
Sacramentality and Liturgy:
Sacraments, especially the Eucharist, transcend ritual to become actual encounters with Christ, fostering community bound by the perichoretic unity of the Trinity. Liturgical practices emphasize the Church’s communal identity, manifesting worship as a collective response to God’s relational overture, realized profoundly in the sacraments. The whole of the church life is holy and this is wholly a miracle.
Ethical and Moral Implications
Ethics within this relational framework not only acknowledge the great ethical teachings of the church, but allows for a highlight of that ethical tradition that’s situated to cultivate right relationships that reflect the Trinitarian model and respect the dignity of all beings. A relation for original justice that is mirrored in the relationality among individuals and communities, this ontology calls for societal structures that promote comprehensive development reflective of the Trinity’s relational nature. God is love.
Philosophical Concern
Being is seen as participation in God’s being (“in Christ”), where creatures reflect divine attributes through an analogia entis, fostering a relational understanding of connections with God’s condescension for us and the mutuality of each other. Being is dynamic and relational, continuously evolving through interactions, marking existence as a journey of becoming deeply intertwined with other beings and with and in God.
Existential Concerns
This framework, by weaving together relational ontology with Aquinas’s existentialism can underscore the act of being as inherently relational quite well. In this view, God is not just the existential ground of all being, surpassing the static and abstract notion of Platonic Forms; He is actively engaged in the cosmos, manifesting His divine attributes in a way that is both unified and relational. God is Persons and as such divine Persons manifest, present, and represent all it means to be God without losing unity though and through. In this image, especially in Christ, human persons participate, present, and represent all this God given meaning. God is he who, from the Father, from Mary, and from the grace is intimately involved in the salvation of creation and human history.
Human Participation and Dignity
Reflecting the image of this triune God, human beings are endowed with unique dignity and are called to actively participate in their existence rather than passively experience it. This participation is not a mere reaction to divine action but a genuine co-creation of meaning with God. Humans are not only created by God but are invited to shape their destiny in cooperation with His will. This relational aspect emphasizes the dignity of each person, grounded in the ability to make meaningful choices that reflect their inherent worth and the divine spark within.
Freedom and Relational Existence
In this existential framework, human freedom is understood as a capacity for self-transcendence (openness to the world) and creative engagement with the world, rooted in the relational nature of being. Freedom is not merely the absence of constraints but the positive ability to choose actions that are aligned with both personal good and the common good, facilitated by grace. This perspective honors the complexity of human freedom, acknowledging that true freedom is fulfilled in the context of relationships—both divine and human.
Destiny and Eschatological Hope
The relational ontology further deepens our understanding of human destiny. The ultimate aim of human life is not viewed as an isolated salvation or individual perfection but as a communal participation in the divine life of the Trinity. This eschatological vision promises not only personal fulfillment but a restoration and completion of all relationships in Christ. Human destiny, therefore, is intrinsically linked to our capacity to live in loving communion with God and others, culminating in the beatific vision where the relational nature of existence is fully realized.
By emphasizing the relational nature of being, this metaphysical existentialism provides an enhanced philosophical and theological foundation for a fuller understanding of human nature, freedom, and destiny. It challenges individuals to live lives that reflect their divine origin as God’s relation of origin is for us, and in Christ’s relational calling, to contribute to a deeper appreciation of human dignity and a more profound engagement with the existential questions of meaning and purpose.
The Project: Developing a Catholic Relational Ontology Proper
Relational ontology need not reinvent the entirety of metaphysics, a task likely impossible given the discipline’s rich development over millennia. Instead, our approach focuses on discussing the attributes of God and adapting traditional metaphysical notions, primitives, or categories that are typically articulated in substantival terms, drawing on what is already implied or present in the doctrines used for such theological exploration. Thomas Aquinas, in this regard, set a significant precedent by employing Aristotle’s ontology to elucidate aspects of Eucharistic theology. Accordingly, our relational adaptation aims to cover broader principles to present a more comprehensive and robust system.
Our methodology involves triangulating divine attributes in a relational key, incorporating the doctrines of Divine Simplicity, Actus Purus, and Perichoresis. This triangulated framework is then consistently applied as the subject matter extends into worldly interactions, ensuring conceptual harmony. For instance, Aquinas’s treatment of the Eucharist, which begins with the divine attributes of power and grace, exemplifies how we might extend these relational adaptations to critical theological domains.
In discussions concerning God, metaphysics typically frames concepts like change, presence, and signs using substantival language. However, by starting with a triangulated approach that emphasizes Divine Simplicity, Actus Purus, and Perichoresis, we can seamlessly transition to a relational vocabulary that more aptly captures the dynamics of change and presence.
This series of four papers will demonstrate this ontology in action. The first paper is this one, which sets the stage, and is followed by a second paper that applies the triangulation approach to explore the implications of divine infinity. The subsequent paper will delve into action theory, and the final paper will reframe the Eucharist within this relational paradigm. Together, these papers aim to establish a relational ontology-first approach that could culminate in a genuinely Catholic relational ontology. We anticipate that this endeavor will not only contribute to theological discourse but also offer a fresh perspective on how relational dynamics can inform and enrich our understanding of divine interactions.
Relation and Holy Scripture
Since our focus here is fundamentally philosophical, such an approach would serve as a congruent guide to understanding scriptures and our world, specifically assisting in their appropriation and interpretation. Much of the scriptures will be reflected upon in upcoming papers, but it would be inappropriate to eisegete scripture to achieve our goals here. To me, it seems that scripture is pervasively relational at times, but we will leave that determination to the magisterium. It goes without saying that by employing the three doctrines primary for our project here, and maintaining a focus on the attributes of the divine nature, this overall project is pervasively Trinitarian—and there’s nothing more biblical than a Trinitarian project.
Conclusion
This outline of a Catholic relational ontology generated by training ChatGPT to the above concerns can potentially offer, over time, a comprehensive approach to understanding the nature of being from a Catholic perspective, by emphasizing the essence of all entities are characterized not in isolation but through their capacity to engage in relationships reflective of divine union in Christ, by the Spirit, towards the Father. As it relates to the use of AI, it’s role in research can be collaborative and valuable. But AI AI seeks operational truth that works effectively within a given context and set of data, which we want to learn from that data set and its focus it’s power for good. But operational truth is not truth. We seek an eternal truth that perfectly reflects the divine and his order of creation. Feel free to use this text to start your own threat with ChatGPT, have it presuppose Catholicism, the magisterium, and commitment to a relational ontology and join the conversation as we explore the implications of such a project together.
The coming articles here on robertdryer.com will spell out this ontology and general world view, and you can be the judge whether the task is a true contributor or not.
Rom 11:36
