of the page below and see an ever-expanding list of links to question on divine simplicity with answers. If you want the philosophical and theological context, that the questions below are embedded in, then continue reading and don’t skip this part. 😉
Divine simplicity states that God is absolutely one, lacking composition, potentiality, or any element that could be gained or lost. My principle of relationality takes that same simplicity and shows why it blossoms, without division, into the eternal life of Father, Son, and Holy Spirit. Drawing on Aquinas’s description of each divine Person as a subsisting relation and on Jiri Benovsky’s account of metaphysical primitives, I treat the Trinitarian relations as irreducible modes in which the whole divine essence stands forth. Nothing is added to God; rather, the one essence is fully possessed and fully given in three distinct origins—begetting, being begotten, and proceeding. Jean-Luc Marion’s phenomenology of givenness clarifies the logic: the first reality is always an act of self-presentation, and in God the act of being is identical with the act of giving. Catherine of Siena’s Bridge image concretises the doctrine: one roadway built from the wood of the Cross carries creation from the riverbed of fallenness to the Father’s house, yet three steps reveal how that single road is trod, the steps themselves symbolising the Father’s sourcehood, the Son’s filial offering, and the Spirit’s unitive love. The Bridge is not three roads but one; likewise, divine unity and triune plurality are one reality viewed under the aspect of gift.
Because God is simple, He is immune to increase or diminishment; because He is eternally relational, His simplicity is a plenitude already in motion. Immutability turns out to be steadfast generosity, and divine freedom is the effortless radiance with which that generosity overflows. Creation is the first gratuitous echo of that overflow, the Incarnation its historical centre, the sacraments the Spirit’s ongoing invitation, and the beatific vision the creatures’ final entry into the same circulation of love. Thus simplicity and plenitude are not rival poles but mutually clarifying dimensions of one mystery: the Lord who proclaims His oneness in Deuteronomy 6:4 is the same Lord who sends us to baptise in the name of the Father and of the Son and of the Holy Spirit.
A fuller development of this argument—including extended textual analysis of Aquinas, Marion, and Catherine, and a step-by-step defence of relational primitives in God—can be found at https://robertdryer.com/defending-divine-simplicity/divine-simplicity-and-relational-plenitude/. That essay forms the keystone of the broader project “Defending Divine Simplicity,” whose landing page (https://robertdryer.com/defending-divine-simplicity/) poses the guiding questions: How can one simple God be three real Persons? Does simplicity threaten divine freedom or love? What becomes of impassibility at Calvary, and of transcendence in the Eucharist? The present summary, as I just articulated, just serves as an entryway to those inquiries, showing how the principle of relationality integrates classical doctrine, contemporary metaphysics, and mystical imagery so that each question can be addressed without compromising either the unity or the richness of the Triune God. Below we go in more depth than is necessary for the job. Enjoy!