Comparing SSGO with Thomism

Today we ask 3 questions: What is the Self-Standing Givenness Ontology? How does it compare to Thomism? What are its essential terms? Enjoy!

Before we answer the above, please note it’s a follow up to what and when I introduced the Ontology here: https://robertdryer.com/self-standing-givenness/

And you can check the glossary of terms below (in this page below) and or here for more: https://robertdryer.com/god-as-relatio-subsistens-a-glossary-of-terms/

Now let’s begin…

The Self-Standing Givenness Ontology (SSGO) is a theological framework that adds to classical theism, drawing on Catholic traditions such as Thomism while proposing a new metaphysical perspective. It focuses on the self-sufficiency and non-dependency of the divine Persons within the unity of God’s essence. SSGO introduces the idea of self-standing relational modes to explain the distinctions among the Father, Son, and Holy Spirit. These modes allow each Person to fully express the one divine essence uniquely, without relying on external causes or creating division within God’s simplicity.

Rooted in Catholic thought, particularly Thomistic principles of divine simplicity and Trinitarian relations, SSGO reinterprets these concepts through intrinsic relationality. The divine Persons are distinct, but their distinctions do not fragment or compromise the indivisible nature of the divine essence. These distinctions arise naturally from the internal relationality of the divine life, preserving both the unity of God’s essence and the real personal distinctions within the Trinity.

SSGO also avoids external dependency, asserting that God’s essence and actions are entirely self-contained and not influenced by anything external. This preserves God’s transcendence and immanence while maintaining divine simplicity. By emphasizing self-standing relational modes, SSGO harmonizes divine simplicity and the Trinity, upholding traditional Catholic doctrines while offering a deeper metaphysical understanding that complements classical theistic frameworks like Thomism. It provides a nuanced way to understand the relational distinctions within the Trinity without compromising the unified essence of God.

In a sense, this ontology attempts to answer the question, “How can we understand that God is fully present and active in our world through Jesus and the Holy Spirit—showing real differences between the Father, Son, and Holy Spirit—while still believing that God’s essence is completely one and simple?”

To illustrate SSGO, let’s compare and contrast it with Thomism, understanding that it is part of the living tradition of Thomism, designed to contribute, not compete. Thomas was a genius and a Saint, and there’s never going to be a way to surpass his contributions. All one can do is serve. Hopefully, this does that.

Comprehensive Comparison of Thomism and the Self-Standing Givenness Ontology

The following comparison highlights key theological and metaphysical concepts, showing how both Thomism and the Self-Standing Givenness Ontology align with Catholic dogma, while emphasizing the metaphysical contributions of SSGO. (It’s a compare and contrast.)

1. Metaphysical Framework

   – Thomism: Based on Aristotelian metaphysics, focusing on act and potency, substance and accidents. Uses analogical language to describe God and understands Him through analogies from created beings.

   – SSGO: Introduces self-standing givenness as a core principle, focusing on immediate self-actualization without mediation. God is understood as Relatio Subsistens, emphasizing intrinsic relationality and employing a self-ordering principle for divine distinctions.

2. Divine Simplicity

   – Thomism: God is absolutely simple; His essence and existence are identical. Attributes are not components but are identical to God’s essence. Distinctions are only in our understanding, not in reality.

   – SSGO: Affirms divine simplicity through self-standing relational modes. Each divine Person fully actualizes the one essence without composition. Distinctions are intrinsic, real, and do not compromise simplicity due to non-dependency and self-sufficiency.

3. The Trinity

   – Thomism: Distinctions among the Persons are based on relations of origin. The Father generates the Son; the Holy Spirit proceeds from both. Relations are the basis for personal distinctions.

   – SSGO: Distinctions arise from self-standing relational modes, rather than solely from relations of origin. Each Person self-actualizes the divine essence in a unique mode. The self-ordering principle maintains unity and distinction without external causality.

4. Relations of Origin

   – Thomism: Fundamental to explaining distinctions among divine Persons. The Father is paternity, the Son is filiation, and the Holy Spirit is spiration. These relations are dogmatically necessary.

   – SSGO: Affirms dogmatic relations of origin but reinterprets them through self-standing relational modes. The relations are intrinsic expressions of identity without dependency.

5. Subsistent Relations

   – Thomism: Divine Persons are subsistent relations, existing as real relations within the divine essence without introducing composition.

   – SSGO: Divine Persons are self-standing relational modes, fully actualizing the divine essence. Emphasizes self-sufficiency and moves beyond relations of origin while affirming dogma.

6. Self-Standing Relational Modes

   – Thomism: Does not explicitly employ this concept, relying instead on relations of origin and subsistent relations for Trinitarian distinctions.

   – SSGO: Central to the framework, each Person is a self-standing relational mode that fully actualizes the divine essence. Provides real distinctions without composition or dependency, integrating relations of origin into self-standing modes.

7. Self-Ordering Principle

   – Thomism: Does not introduce a self-ordering principle. Order in the Trinity is understood through relations of origin and processions.

   – SSGO: Introduces the self-ordering principle to explain internal distinctions. Ensures unity and harmony among the relational modes without external causality.

8. Divine Essence

   – Thomism: The divine essence is singular, indivisible, and identical to existence. Each Person fully possesses the one essence without division.

   – SSGO: The divine essence is fully actualized by each Person through self-standing relational modes. Distinctions are intrinsic expressions of the essence without division.

9. Divine Freedom

   – Thomism: God’s will is identical to His essence. His actions are free and not constrained by anything external.

   – SSGO: Emphasizes non-dependency in divine action, preserving freedom. God’s actions are self-standing, contingent, and not necessitated by His essence.

10. Harmony of Divine Simplicity and the Trinity

    – Thomism: Distinctions among the divine Persons do not compromise simplicity. Relations of origin explain distinctions without dividing the essence.

    – SSGO: Explains the harmony of divine simplicity and the Trinity by defining identity as self-sufficient relational actualization of the essence. Relational modes neither divide the essence nor imply numerical discreteness.

11. Divine Transcendence and Immanence

    – Thomism: God is transcendent and immanent through His sustaining presence in creation. The analogy of being bridges God and creation.

    – SSGO: Transcendence is maintained through non-participation in anything external. Immanence is expressed through self-standing relational modes.

12. Eternal Processions

    – Thomism: Eternal processions (generation of the Son, procession of the Holy Spirit) are key to understanding distinctions among the Persons, without implying temporal succession.

    – SSGO: Reinterprets eternal processions as intrinsic expressions of the essence through relational modes. Affirms dogma while emphasizing non-dependency and self-sufficiency.

13. Avoidance of Modal Collapse

    – Thomism: Addresses modal collapse by distinguishing between God’s necessary being and free will. Contingency exists in creation, not in God.

    – SSGO: By rejecting external dependencies, SSGO maintains that God’s actions are contingent and free. Provides a metaphysical basis to avoid collapsing necessity and contingency.

14. Affirmation of Catholic Dogma

    – Thomism: Fully adheres to Catholic dogma, particularly regarding the Trinity and divine simplicity, using established metaphysical categories.

    – SSGO: Affirms Catholic dogma by integrating relations of origin into self-standing relational modes. Provides a metaphysical contribution that enriches the understanding of dogma.

15. Approach to Identity and Self

    – Thomism: Identity is understood within subsistent relations and relations of origin. Personal properties are rooted in relational identities.

    – SSGO: Redefines identity as self-sufficient relational actualization. Avoids discrete individuality and external dependency, while maintaining unity and simplicity.

16. Processions

    – Thomism: Processions explain internal relations within the Trinity. The Son is begotten by the Father, and the Holy Spirit proceeds from both.

    – SSGO: Processions are intrinsic expressions of self-standing relational modes, affirming dogma while emphasizing self-sufficiency.

17. Participation

    – Thomism: Created beings participate in God’s being through existence and goodness. Emphasizes participation metaphysics.

    – SSGO: God does not participate in anything. He is the condition for participation. Creatures participate in God, but God remains non-participatory.

18. Role of Reason and Faith

    – Thomism: Faith and reason are harmonious. Theology uses reason illuminated by faith, emphasizing philosophical inquiry.

    – SSGO: Upholds the harmony of faith and reason but emphasizes immediacy of understanding through participation in relational modes.

19. Engagement with Modern Philosophy

    – Thomism: Rooted in classical metaphysics, engages modern thought through traditional frameworks.

    – SSGO: Integrates insights from contemporary metaphysics, offering a framework adaptable to current philosophical dialogues.

20. Application to Christology and Incarnation

    – Thomism: The hypostatic union: Christ is one Person with two natures (divine and human). The divine nature remains unchanged.

    – SSGO: The Son’s relational mode allows for incarnation without compromising simplicity. The self-ordering principle integrates the incarnation into divine action.

21. Approach to Self and Identity

    – Thomism: Identity is understood through subsistent relations rooted in relations of origin.

    – SSGO: Identity is the intrinsic self-actualization of the essence through relational distinctions without division or dependency.

22. Divine Action and Freedom

    – Thomism: God’s will is identical to His essence; His actions are free and not constrained by anything external.

    – SSGO: Emphasizes divine action as self-standing, preserving freedom while avoiding modal collapse.

23. Transcendence and Immanence

    – Thomism: God is transcendent, existing beyond creation. Immanence is understood through God’s sustaining presence.

    – SSGO: Transcendence is maintained through non-participation. Immanence is expressed through relational modes without compromising simplicity.

To sum…

Thomism provides a classical framework rooted in Aristotelian metaphysics, emphasizing divine simplicity, relations of origin, and the analogy of being. It adheres to Catholic dogma, using established metaphysical categories to articulate theological truths. In compliment the SSGO tries to offer an approach by introducing self-standing relational modes and a self-ordering principle unique to the Christian God to add a layer of clarity. It affirms Catholic dogma while addressing modern metaphysical concerns particularly around identity and relationality.

Conclusion

Both Thomism and SSGO articulate the mysteries of the Christian faith within coherent metaphysical frameworks. Thomism relies on established metaphysical categories, while SSGO introduces concepts like self-standing relational modes and the self-ordering principle to engage with modern philosophy and theological challenges.

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Here’s a Glossary of Terms Essential to the SSGO

act of self-actualization 

The process by which an entity realizes or fulfills its own potential independently, without reliance on external factors. In the context of theology, it refers to how each divine Person fully actualizes the divine essence in a self-sufficient manner. This concept emphasizes the self-sufficiency of the divine Persons, highlighting that their existence and actions are rooted entirely within themselves, without any external influence.

act of subsistence 

The state or act of existing independently and self-sufficiently. In theological terms, it describes how a divine Person exists as a distinct reality within the Godhead, possessing existence in and of itself without dependency. It underscores the individuality of each Person in the Trinity, affirming that each one subsists uniquely yet without dividing the divine essence.

actus purus 

A Latin term meaning “pure act.” It denotes God as fully actualized, possessing no potentiality or change. God is understood as pure actuality, embodying the fullness of being without any imperfection or limitation. This term is central to classical theism, emphasizing God’s unchanging and eternal nature, which is fully realized and lacks any unrealized potential.

co-actuality 

The simultaneous actualization of multiple entities or aspects within a unified reality. In the doctrine of the Trinity, it refers to the divine Persons existing and acting together harmoniously in perfect unity. Co-actuality highlights the inseparability of the divine Persons’ actions, where each act is a unified expression of the one divine essence.

divine essence 

The fundamental nature or substance of God, which is singular, indivisible, and encompasses all that God is. It is the shared and unified essence fully possessed by each divine Person. Understanding the divine essence is crucial for grasping how the Trinity operates within a monotheistic framework, ensuring that the three Persons are one in being.

divine freedom 

The attribute of God that signifies His ability to act without external compulsion or necessity. God’s actions are free and not determined by anything outside Himself, reflecting His self-sufficiency and sovereignty. This freedom ensures that God’s will is not constrained, allowing for genuine relationships with creation based on love rather than necessity.

divine simplicity 

The doctrine that God is not composed of parts, properties, or attributes; His essence and existence are identical. There is no division or composition within God’s being, preserving His absolute unity. Divine simplicity safeguards the unity of God, preventing any concept of division or multiplicity within the divine nature.

divine transcendence 

The aspect of God’s nature that exists wholly independent of and beyond the created universe. God is not limited by space, time, or any finite realities, emphasizing His otherness and supremacy over creation. Divine transcendence affirms that God is infinitely greater than His creation, transcending all categories of human understanding.

harmony of divine simplicity and the Trinity 

The theological concept that seeks to reconcile the doctrine of divine simplicity—which asserts that God is indivisible and without parts—with the doctrine of the Trinity, which professes that God exists as three distinct Persons (Father, Son, and Holy Spirit). This harmony emphasizes that the distinctions among the divine Persons do not compromise God’s simplicity, as they are not divisions within God’s essence but relational distinctions intrinsic to God’s unified being. This is possible because the relational distinctions are understood to be subsistent relations or self-standing relational modes that fully actualize the one divine essence without introducing composition or division, thereby demonstrating how God’s simplicity and the reality of the Trinity are coherently maintained.

hypostatic union 

The theological doctrine that in Jesus Christ, two natures—divine and human—are united in one Person (hypostasis) without mixing, confusion, or change. It explains how Jesus is fully God and fully man simultaneously. This union is essential for understanding the incarnation and the means by which humanity is reconciled to God through Christ.

identity

In the Self-Standing Givenness Ontology (SSGO), identity is defined as the intrinsic self-actualization of the divine essence through relational distinctions that do not introduce division or dependency. Identity is not understood in terms of discreteness or numerical abstraction, which would imply being the same in every respect and objectifiable. Instead, it is realized through self-standing relational modes that fully actualize the one unified essence in distinct ways.

Identity in SSGO aligns with classical theism in that God’s identity is understood as one in essence and three in relation. This is because identity in God is not rooted in a numerically discrete essence (since God is not a discrete object), but rather in relational modes that fully actualize the one divine essence without dividing it. These relational modes exist timelessly through God’s unique self-ordering principle.

The Father’s identity is constituted by His relation to the Son and Spirit (and vice versa), and their oneness is understood as the self-standing relational unity of the divine essence. I agree with Aquinas God has no distinction between his essence and existence this relation is more essential than discreetness.

The SSGO extends the principle of Actus Purus by emphasizing that God’s relational distinctions (Father, Son, Holy Spirit) do not introduce any composition or break in this unity. Instead, these relations are more essential than any notion of discreteness or individuality. The self-standing relational modes in SSGO describe how each divine Person fully actualizes the one divine essence without dividing it, much like how Aquinas affirms that God’s essence and existence are one and indivisible.

In SSGO, this relational understanding provides a way to affirm the distinct Persons of the Trinity without falling into the trap of numerical discreteness or treating God as composed of “parts.” These relations are considered intrinsic and eternal, emphasizing that relationality is how God’s essence is expressed, rather than being seen as a secondary or accidental feature.

Thus, SSGO and Aquinas converge on the crucial point that God’s identity and existence are unified, with relations within the Trinity providing an essential understanding of God’s identity, rather than introducing any division or separateness within God.

This understanding avoids the problem of conceiving God’s identity in creaturely terms, where separate individuals instantiate a nature independently. Instead, the identity of the divine Persons is fully realized through their distinct but united relational modes.

4 heuristic properties frame identity in the SSGO:

1. Non-discreteness: It rejects the modern notion of identity as numerically distinct or objectifiable entities. God is not a discrete object that can be counted or abstracted; rather, God’s identity is non-objectifiable, rooted in the infinite and indivisible nature of the divine essence.

2. Relational constitution: Each divine Person—Father, Son, and Holy Spirit—possesses a unique identity through self-standing relational modes. These relational distinctions are real but do not fragment or divide the divine essence, as each Person fully expresses the one essence without dependency on external causality.

3. Self-sufficiency: Identity in SSGO is self-standing and self-actualizing. Each relational mode of the divine Persons arises from within God’s own essence, without any external cause or reference. This maintains the simplicity and unity of God while allowing for real distinctions among the Persons.

4. Non-dependency: The identity of each divine Person is non-dependent, meaning it is fully realized without requiring external relationships or participation. God’s identity is not contingent on creation or anything outside the divine essence, ensuring that God’s transcendence and immanence are preserved in unity.

In summary, SSGO defines identity as the self-sufficient, relational actualization of the one divine essence. Each Person of the Trinity possesses a distinct identity through self-standing relational modes that neither divide the essence nor imply numerical discreteness or external dependency. This understanding maintains both the unity and simplicity of God while upholding real personal distinctions within the divine life.

intrinsic relational distinctions
In SSGO, these are the real and eternal distinctions among the divine Persons that arise intrinsically from the divine essence without introducing division or dependency. Each Person—Father, Son, and Holy Spirit—fully actualizes the one divine essence through their unique self-standing relational modes. These distinctions are not based on external relations or causal sequences but are inherent to the divine essence itself. Intrinsic relational distinctions allow for the Trinity’s real distinctions while preserving divine simplicity and unity. (see self-ordering principle)

immanence 

The attribute of God by which He is present and active within creation and the universe. It reflects God’s closeness, involvement, and continuous presence in the world and in human affairs. Immanence balances transcendence, assuring believers that God is intimately involved in the workings of the world and accessible to humanity.

non-dependency 

The state of not relying on anything else for existence or action. In the Self-Standing Givenness Ontology, it emphasizes that God and the divine Persons exist and act independently of any external factors or participation. Non-dependency underlines God’s absolute sovereignty and aseity, highlighting that His existence is self-derived and not contingent upon creation.

participation 

In metaphysics and theology, the concept that creatures share in or derive their being from the ultimate source of existence, which is God. Creatures participate in God’s being but are distinct from Him, reflecting a dependent relationship. Participation explains how finite beings can reflect divine attributes, emphasizing the link between Creator and creation while maintaining their distinction.

Perichoresis in the Context of SSGO

Perichoresis refers to the mutual indwelling or interpenetration of the divine Persons—Father, Son, and Holy Spirit—within the one unified divine essence. This concept is crucial to understanding the distinct yet inseparable relationship between the Persons of the Trinity. Each divine Person has a self-standing relational mode, meaning that they fully actualize the divine essence in their unique way without introducing dependency or division. Yet, their distinct modes do not operate in isolation but involve the full presence and activity of the other Persons.

Within SSGO, perichoresis is reframed to emphasize the self-standing nature of each relational mode, while maintaining that the relational modes of the Father, Son, and Holy Spirit are fully interpenetrative. This means that the relational modes are not only self-sufficient but also inherently inclusive of one another. The Father’s relational mode, for example, fully includes the Son and the Holy Spirit, and vice versa. This mutual indwelling ensures that there is no fragmentation or separation within the divine essence, preserving the unity of God.

SSGO’s reinterpretation of perichoresis builds on traditional Trinitarian theology, maintaining that the Persons are truly distinct yet fully united within the single divine essence. The interpenetration of the self-standing relational modes allows for real personal distinctions while affirming that the divine Persons do not exist apart from one another. The one divine essence is fully actualized in each Person, and each Person exists in perfect relational harmony with the others, reflecting the indivisible nature of God.

In summary, within SSGO, perichoresis emphasizes the self-standing yet interpenetrative relational modes of the divine Persons. This concept preserves divine simplicity and unity while explaining the real distinctions among the Persons of the Trinity, aligning with traditional doctrines of perichoresis but offering a refined metaphysical understanding suited to the framework of SSGO.

per modum naturae
A Latin phrase meaning “by way of nature.” In SSGO, this term signifies that the processions within the Trinity occur intrinsically through the divine nature itself. Since God’s essence and nature are identical and fully actualized in each divine Person, the processions are expressions of God’s nature without introducing any division or change. In SSGO, acting per modum naturae emphasizes that the relational distinctions among the divine Persons arise from the very nature of God’s self-standing essence.

per modum intellectus
A Latin phrase meaning “by way of intellect.” Traditionally, this term is used to describe the generation of the Son as the Word or Logos, proceeding from the Father’s intellect. In SSGO, per modum intellectus is considered identical to per modum naturae because, in God, intellect and nature are the same. This means that the Son’s procession is both an act of intellect and an intrinsic expression of the divine nature. This understanding maintains divine simplicity by affirming that there is no distinction between God’s essence and His faculties.

processions 

The theological terms describing the relationships within the Trinity, specifically the generation of the Son from the Father and the procession of the Holy Spirit from the Father and the Son. These explain the relational origins without implying temporal beginnings. Understanding processions is vital for articulating the internal relationships of the Trinity and how the Persons are distinct yet co-eternal.

relational co-actuality 

The idea that relational distinctions are simultaneously actualized within a being. In the context of the Trinity, it refers to the divine Persons existing in distinct relations that are co-actual and intrinsic to God’s essence without compromising unity. This concept ensures that the relational aspects of the divine Persons are fully and eternally present, reinforcing the unity and diversity within the Godhead.

relational distinction 

The differentiation of persons or aspects within a being based on relationships rather than substance. In Trinitarian theology, it denotes how the Father, Son, and Holy Spirit are distinct due to their unique relational properties. Relational distinction allows for personal identities within the Trinity without dividing the singular divine essence.

relatio subsistens 

A Latin term meaning something like “subsistent relation.” It describes the concept that the Persons of the Trinity are real relations that subsist within the divine essence. Each Person is a relation that exists as a self-sufficient reality. This term is used to captures a sense of how relationality in God is not accidental but constitutes the very being of each divine Person.

self
In the Self-Standing Givenness Ontology (SSGO), the term “self” refers to a relational mode of existence that stands on its own without the need for external factors. This concept of self is not equivalent to the human understanding of individuality, where a person is an autonomous, separate entity. Instead, in SSGO, the self of each divine Person—Father, Son, and Holy Spirit—is a unique and self-sufficient way of actualizing the one unified divine essence. The self of each Person is an expression of their relational identity, fully manifesting the divine essence without creating any division or dependency within the Godhead.

The self in SSGO cannot be treated as a discrete object that can be separated or counted. It transcends the categories that apply to finite beings, reflecting the infinite and indivisible nature of God. The self of each divine Person is a relational actualization, meaning that it expresses the one divine essence through a distinct relational mode without fragmenting or dividing God’s unity. Each Person’s self is entirely self-sufficient, arising from within the divine essence itself, without any need for external causes or references. This self-sufficiency ensures that the unity and simplicity of God’s essence are preserved.

In addition, the self does not depend on external relationships or participation in anything outside the divine essence. This non-dependency guarantees that God remains transcendent while being immanent in creation, as God’s immanence does not compromise divine transcendence. The self, therefore, allows for real distinctions among the divine Persons, but these distinctions exist within the unchanging unity of the divine life. In SSGO, the self holds together both the oneness of God and the real personal distinctions among the divine Persons, maintaining the theological principles of unity, simplicity, and relationality within the framework of divine essence.

self-actualization 

The realization or fulfillment of one’s own potential or essence independently. In theological context, it describes how each divine Person fully actualizes and expresses the divine essence in a self-sufficient way. Self-actualization in God underscores that the divine Persons do not derive their existence from one another but are fully actual in themselves.

self-ordering principle 

The self-ordering principle in the SSGO reflects a deeper understanding of how the internal distinctions within the divine essence—particularly the Trinity—are self-actualizing and intrinsically structured. This principle ensures that the unity of God’s essence and the real distinctions between the divine Persons (Father, Son, and Holy Spirit) are harmonized without requiring any external cause, dependency, or influence.

The self-ordering principle goes beyond simply organizing the internal relations of the divine Persons; it asserts that these relations are expressions of God’s eternal and necessary actuality. The Father, Son, and Holy Spirit are not distinct because of external forces or contingent causes, but because the very essence of God naturally and eternally expresses itself in three self-standing relational modes. This internal ordering reflects the fullness of God’s being, where each Person is a real and distinct manifestation of the same divine essence.

In SSGO, this principle avoids implying any form of dependency or division between the Persons. Instead, it underscores that the distinctions are not external or imposed but emerge from the very nature of God’s indivisible essence. The self-ordering nature is thus both eternal and non-temporal, ensuring that God is fully actualized in His triune identity from all eternity, always and already. This prevents any suggestion of hierarchy or subordination among the Persons, as each is fully coequal and fully actualizes the one divine essence.

Moreover, the principle aligns with the doctrine of perichoresis (mutual indwelling), wherein the Father, Son, and Holy Spirit exist within each other in perfect unity and relational harmony. The self-ordering principle helps to articulate how this mutual interpenetration happens without violating divine simplicity or creating a composite God. Rather than being an external ordering force, it is the natural expression of the indivisible divine essence manifesting in the distinct relational modes of the Trinity.

Thus, the self-ordering principle in SSGO explains the intrinsic coherence and organization of the Trinity’s internal relations, ensuring the real distinctions among the divine Persons without sacrificing unity, simplicity, or divine self-sufficiency. It emphasizes that God’s triunity is an eternal, self-contained reality, fully actualized within God’s very essence.

self-standing givenness 

The notion that an entity exists and grants itself existence independently, without reliance on anything else. It emphasizes God’s self-sufficiency and the idea that He is not contingent upon any external reality. Self-standing givenness asserts that God is the ultimate source of His own being, highlighting His unique status as the necessary being.

self-standing relational modes 

Self-standing relational modes refer to the distinct ways in which the divine Persons—Father, Son, and Holy Spirit—exist in relation to one another while being fully self-sufficient and self-actualizing. In the Self-Standing Givenness Ontology (SSGO), these modes of relation are intrinsic to the very essence of God, meaning they arise from God’s own nature and are not imposed by any external forces or conditions. Each Person fully actualizes the divine essence without introducing any division or dependency. This ensures that while the Father, Son, and Holy Spirit are truly distinct in their modes of relation, they all fully possess the one undivided divine essence.

The concept is further nuanced by emphasizing perichoresis, the classical doctrine of interpenetration, which explains that although each Person has a distinct relational mode, these modes are not isolated from one another. Instead, they are mutually interpenetrative. Each Person’s mode of existence involves the presence and activity of the other two Persons. This reflects the indivisibility of the divine essence, meaning that each divine Person’s self-standing mode includes the others, ensuring that the Trinity exists in perfect unity.

In SSGO, the relational modes are not dependent on anything external but instead actualize God’s essence in a way that necessarily involves the other Persons. For example, the Father’s self-standing relational mode inherently includes the Son and the Holy Spirit within it, and the same applies to the Son and the Holy Spirit in their relational modes. This mutual indwelling preserves divine simplicity—there is no division or composition within God—while maintaining the distinctiveness of the divine Persons.

The term self-standing highlights that each Person fully actualizes their unique relational identity without needing to rely on external causes or influences. It clarifies that, even though the Persons are distinct, they are not separate in a way that could introduce any kind of fragmentation within God’s unity. The interpenetration of these relational modes ensures that God is one in essence and three in relational distinction, fully harmonizing the doctrine of divine simplicity with Trinitarian distinctiveness.

This nuanced concept allows for a deeper understanding of how the Trinity operates, maintaining the indivisibility of God’s essence while explaining the real distinctions among the Persons through self-sufficient, self-standing relational modes. By doing so, it addresses philosophical concerns about identity, relationality, and metaphysical unity, while also upholding traditional Trinitarian orthodoxy.

self-sufficiency
The attribute of God whereby He is entirely complete and lacks nothing, not dependent on anything outside Himself for existence or action. In SSGO, self-sufficiency is a key principle that ensures the divine Persons fully actualize the divine essence independently through their self-standing relational modes. This concept upholds divine simplicity and non-dependency, affirming that God’s existence and actions are entirely rooted within His own essence.

subsistent relations 

Relations that exist as real and self-sufficient entities within a being. In Trinitarian theology, the Father, Son, and Holy Spirit are considered subsistent relations within the one divine essence, each fully possessing and expressing it. This concept affirms that the relationships in God are not mere attributes but have real existence, integral to the divine nature.

self-standing action
The concept that God’s actions are entirely self-originating, without antecedent causes or external contingencies. In SSGO, divine actions, such as creation and the processions within the Trinity, arise directly from God’s self-standing essence and relational modes. This ensures that God’s actions are free, contingent, and not necessitated by anything outside Himself. Self-standing action emphasizes that God’s will and operations are intrinsic, non-dependent expressions of His essence, preserving divine simplicity and freedom.

two processions in God

In the context of the Self-Standing Givenness Ontology (SSGO), the two processions refer to the intrinsic, eternal expressions within the Trinity that distinguish the divine Persons without introducing division or dependency. The first procession is the generation of the Son from the Father, and the second is the spiration of the Holy Spirit from the Father and the Son. These processions are understood as intrinsic relational distinctions that arise from the self-actualization of the divine essence through self-standing relational modes. In SSGO, there are only two processions because only two intrinsic relational distinctions can exist without compromising divine simplicity and unity.

transcendence 

The quality of being beyond or above the range of normal or physical human experience. In theology, it refers to God’s existence beyond and independent of the created universe, highlighting His superiority and otherness. Transcendence assures that God’s essence and ways are ultimately beyond human comprehension, invoking awe and reverence.

Trinitarian distinctions 

The real and eternal distinctions between the Persons of the Trinity—Father, Son, and Holy Spirit—based on their unique relational properties. These distinctions are intrinsic to God’s nature and do not divide His essence. Recognizing Trinitarian distinctions is crucial for orthodox Christian belief, allowing for a coherent understanding of the Triune God without compromising monotheism.”

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Rethinking God??? Is the SSGO Beyond Traditional Frameworks? No.

The challenge of understanding the nature of God has captivated theologians for centuries.  Classical theism, particularly in its Thomistic articulation, offers an incomparable framework rooted in Aristotelian metaphysics. But, what if we could approach this mystery with a fresh perspective, one that resonates with contemporary philosophical concerns while remaining deeply rooted in the Catholic tradition? This is precisely the ambition of the Self-Standing Givenness represented above.

Instead of viewing God through the lens of act and potency, SSGO focuses on the radical self-sufficiency of the divine.  Imagine a reality so complete, so utterly self-contained, that it requires nothing outside itself to exist or to act. This is the heart of “self-standing givenness” – the idea that God’s very being is a self-giving, an eternal wellspring of existence and action.

How does this relate to the Trinity, one might ask? Well, the Christian belief in one God existing as three distinct persons – Father, Son, and Holy Spirit is also a question, right? The SSGO suggests that the persons in their Trinity and Unity and Unity and Trinity are not separate entities, nor are they merely aspects of a single being. Rather, they are self-standing relational modes – unique expressions of the one divine essence, each fully actualizing God’s being in a way that is distinct yet inseparable from the others.

Think of a flame. It’s a single reality, yet it dances and flickers, revealing different facets of its nature. Similarly, the Father, Son, and Holy Spirit are distinct “modes” of God’s being, each expressing the fullness of the divine essence in a unique way. This internal relationality, governed by a self-ordering principle, uniquely unique to God along, and that ensures both the unity of God and the real distinction of the persons, without resorting to external causes or compromising divine simplicity.

While I’ve drawn inspiration from Thomism’s emphasis on divine simplicity and Trinitarian relations, SSGO reinterprets these concepts through the lens of intrinsic relationality.  The divine persons are not defined solely by their relations of origin (Father begetting Son, Spirit proceeding from both), but by their unique modes of being God. These modes are not static attributes, but dynamic expressions of God’s self-giving love, eternally present and active within the Godhead. And NO the SSGO is not modalism or tritheism, it leaves enough of a balance between transcendence and immanence too.

The point is this presentation of the mystery of the Christian God has implications for understanding God’s relationship with the world through insights from his self-disclosure.  Because God is completely self-sufficient, his actions are not determined by anything external.  This preserves divine freedom and avoids the problem of “modal collapse,” where God’s actions become indistinguishable from his essence.  God’s immanence in the world, his active presence in creation, flows from his own self-giving love, not from any external necessity.

SSGO might sound complex, but it seeks to illuminate rather than obscure.  It grapples with the mystery of God using language that resonates with contemporary thought, while remaining faithful to the core tenets of Catholic dogma. It invites us to move beyond static categories and embrace a more dynamic, relational understanding of God – one that affirms both the radical unity of the divine essence and the real distinction of the persons within the Trinity.

As we opened, and I repeat, this is not meant to replace Thomism, but to complement and enrich it, to offer another tool for plumbing the depths of the divine mystery. Ultimately, both frameworks point towards the same awe-inspiring truth: that God is beyond our comprehension, yet he chooses to reveal himself to us, drawing us into the loving communion of the Trinity.

“God is Light: the highest, the unapproachable, the ineffable, that can neither be conceived in the mind nor uttered with the lips, that gives life to every reasoning creature. He is in the world of thought, what the sun is in the world of sense; presenting Himself to our minds in proportion as we are cleansed; and loved in proportion as He is presented to our mind; and again, conceived in proportion as we love Him; Himself contemplating and comprehending Himself, and pouring Himself out upon what is external to Him. That Light, I mean, which is contemplated in the Father and the Son and the Holy Ghost, Whose riches is Their unity of nature, and the one outleaping of Their brightness.” -Gregory of Nazianzus, Oration 40, in The Orations, Fig Classic Series, Kindle edition, published in 2013.