Delving into the Relational Infinity Model of the Trinity by Robert Moses Dryer with the help of ChatGPT
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They wish to understand how the Trinity uttered that voice which was only of the Father; and how the same Trinity created that flesh in which the Son only was born of the Virgin; and how the very same Trinity itself wrought that form of a dove, in which the Holy Spirit only appeared. Yet, otherwise, the Trinity does not work indivisibly, but the Father does some things, the Son other things, and the Holy Spirit yet others: or else, if they do some things together, some severally, then the Trinity is not indivisible. It is a difficulty, too, to them, in what manner the Holy Spirit is in the Trinity, whom neither the Father nor the Son, nor both, have begotten, although He is the Spirit both of the Father and of the Son.” (St. Augustine, “On the Trinity,” Chapter 5, Section 8, [New Advent](https://www.newadvent.org/fathers/130101.htm))
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Today, I’m thrilled to delve deeper into the Relational Infinity Model of the Trinity, a framework that integrates the concepts of a paradigmatic actual infinity with a dynamic, relational divine nature. I previously explored this idea with the help of AI, synthesizing ideas I’ve been training the bot on for the production of an infinity model to serve classical commitments like Actus Purus and Divine Simplicity. You can see that initial attempt here: https://robertdryer.com/introducing-a-new-model-of-gods-infinity/ I’ve since developed that initial offering into a pretty compelling idea.
The Relational Infinity Model, as it pertains to Trinitarian theology, can be comprehended through the negation of finite relational constraints within the unity of the Triune Persons. The divine persons are not limited in their relation to each other; thus, being God, they are unlimited in all relations experienced, since they are relation itself, and are in their own unique freedom of their relation, and gracefully embody the very act of relation. Each person is unlimited in their openness to the Other because they are perfect and unified, and so perfect and unified that they are the One in actuality and principally. At least that is the claim, or entailment of the Revelation of the classical God being Trinity (as I understand it here).
This concise formulation highlights the absence of finite limitations in the Trinity’s relationship and the profound unity inherent among the Triune Persons. It captures the essence of the model by asserting that the relational dynamics of the Trinity transcend temporal, spatial, or qualitative limits, which typically define relationships in the created, finite realm. In contrast to human beings, who present, represent, and participate as their person, the Divine Persons of the Trinity do not merely participate; they fully manifest in their own perfection. This distinction emphasizes the infinite, dynamic, and unbounded relational nature of the Trinity, distinguishing it from the finite relationships experienced by humans. The Trinity fundamentally represents the act of relational origin in a personalistic-like framework. If John Zizioulas was trying to say God is “Being in Communion”, then I’m trying to say “Relation in Communion” (albeit, much more analytically precise as need be).
Historically, I believe this concept may not be novel in the Christian tradition, but it could be a development influenced by my contemporary American context. In many ways, it represents the Christian contribution to understanding the classical God, embodying both transcendence and immanence, Unity and Trinity, and Trinity in Unity. My understanding is that early Christians, grappling with eschatology and soteriology for Christ, defended the concept of the Trinity through the doctrine of Divine Simplicity and, later, included Actus Purus. However, in our contemporary context, we can propose a third perspective from the vantage point of relation (fully ontological as its own system). This may be an approach not fully explored in earlier theological controversies, likely influenced by my privileged and environment, which is not in a Christological controversy at the moment, thus allowing me to model in this unique manner. This is the consequence of armchair theology meets AI, if you will.
The only concern I have about following relation as an “orthodoxy” on par with a Trinitarianism that affirms Simplicity and Actus Purus, that then offers an infinity model, like those classic doctrines do, is that my approach slightly deviates from the traditional Catholic Catechism. As a Catholic, I mean no disrespect, and if I have to revert back to this classical approach I’m willing to.
The CCC states:
“252 The Church uses (I) the term “substance” (rendered also at times by “essence” or “nature”) to designate the divine being in its unity, (II) the term “person” or “hypostasis” to designate the Father, Son, and Holy Spirit in the real distinction among them, and (III) the term “relation” to designate the fact that their distinction lies in the relationship of each to the others. The dogma of the Holy Trinity
253 The Trinity is One…”
I want to end in the same place but order this move through Relation as essence, to signify unity; then follow the order of Persons, and Act, and Being. I believe if we reorder in a relational context, we can affirm the Oneness idea, by assimilating substance and relation in a new sense, thus yielding an utterly unique Act. This is similar to Aquinas, who practically defines God as Actus Purus. I aim to affirm that doctrine but define God as Actus Relationis Triadicae (or a similar Latin term). We affirm the same truths, just within a different philosophical context. Certainly, Aquinas is primary; I am merely trying to supplement and contribute, as all Christians do by being one and the same body of Christ. I also believe in one holy Catholic and apostolic Church and submit to this truth if I’m in error. Speculatively, I think there’s fruit here however.
Central to this expanded model, from my initial attempt, is the enhanced concept of Infinite Openness. This notion captures the dynamic and relational nature of the divine Persons, encapsulating the continuous interplay among the Father, Son, and Holy Spirit in a perfect unity-in-diversity. The oneness of the Persons’ openness to each other infinitely represents the state of all oneness in perfect unity and the state of all actuality with a personal touch. The doctrine of Actus Purus, or Divine Actualized Potential (DivAP), underscores God’s complete actualization, denoting His perfection, autonomy, and self-sufficiency. In God, all that transcends is actual, and all actuality transcends. The divine Persons manifest more than participation; they represent a state of being where all presence is proximate, and all proximity pervades.
This model emphasizes the limitless relationship and unity within the Trinity and the infinite actualization of these relations. The Trinity is portrayed as eternally engaged in all possible relational dynamics, reflecting a state of perpetual actualization that mirrors Actus Purus.
Further, the model deepens our understanding of the Trinity’s Dynamic Relational Nature. The Trinity’s nature is inherently infinite in its capacity for relationality, suggesting an ever-expanding and deepening communion among the Divine Persons. Each relational act is both fully actualized and eternally expansive. This aligns with the infinite actuality of Divine Simplicity, where humans participate in their personhood, but God, as Persons, fully embodies the immanent reality of transcendent qualities.
In the context of ‘Multiplicity within Unity,’ the model expands to reflect an infinite multiplicity coexisting within a singular divine unity. The Trinity embodies a variety of relational expressions, each fully and perfectly reflecting the divine essence.
The concept of ‘Eternal and Transcendent Divine Act’ is aligned closely with the notion of an unbounded divine act that transcends time and space. This brings the model in line with Actus Purus, where every divine act is an expression of infinite divine activity.
The aspect of ‘Infinite Openness and Mutual Sharing’ underscores the infinite capacity for giving and receiving within the Trinity, reflecting a divine economy of endless generosity and receptivity. This mutual sharing is portrayed as an eternal and infinite outpouring within the Godhead.
Furthermore, the model articulates ‘Profound and Perpetual Interrelation’ as an actual infinite interrelation. Each relational act within the Trinity is complete and contributes to an ever-deepening dynamic, emphasizing the infinite depth and breadth of divine relations.
This expanded model portrays God’s relation as Act is a dynamic and responsive, and an active engagement with creation. It sheds light on the Christological Union, highlighting the profound union between divine and human natures in Jesus Christ. It offers a richly interconnected understanding of the Trinity, blending traditional theological concepts with modern philosophical understanding of infinity and relational dynamics.
To establish the Relational Infinity Model as an actual infinity, several distinctive properties are emphasized:
1. Dynamic Relational Continuum: An endless continuum of divine relation, signifying an actual infinity. This is very similar if not equivalent to my model of God through the analytic representation of the Full Interval Trinity Theory.
2. Infinite Relational Potentialities: An inexhaustible potential for relational expressions within the Trinity.
3. Multiplicity within Unity: A singular divine essence containing an infinite variety of relational expressions.
4. Eternal and Transcendent Divine Act: An infinite scope of divine act, encompassing every divine act as an eternal, unbounded expression.
5. Infinite Openness and Mutual Sharing: An eternal divine interplay of giving and receiving.
6. Perpetual Actualization of Relations: Each relational act is complete and part of an ever-deepening dynamic.
7. Dynamic Infinity of Divine Simplicity: Maintaining unity and simplicity while reinterpreting it as an active, dynamic process.
8. Integrative Coherence: A unified vision of the Trinity that is philosophically profound and theologically rich.
9. Christological Union: Emphasizing the infinite relational depth and dynamic interplay of the divine and the created, the hypostatic union in time and space is a perfect echo of who and what God is, just as the New Testament claims.
These properties establish the Relational Infinity Model as a novel approach to understanding divine infinity, offering a unique perspective on the eternal, dynamic, and relational nature of the Trinity. Again, this is just 9 ways to say that the Trinity, if truly a Trinity as the Christian revelation claims, can be comprehended through the negation of finite relational constraints as uniquely the divine Person’s relation (and relationship).
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If this model of infinity is successful, the combination of the Doctrine of Divine Simplicity, Actus Purus, and Relational Infinity would be a subversive theological complex for Trinitarianism. I suspect this would make the revelation intellectually more powerful.
This trinity of infinities presents the Christian God as infinitely simple, actualized, and relational, not as a matter of degree, but as a fundamental state of being or act or relation, and non-competitively. Divine Simplicity is defined by the negation of composition or division within God. Actus Purus is understood through the negation of potentiality in God. Finally, Relational Infinity speaks of the divine Persons as having no limits in their relations. This offers incredible brevity and clarity in understanding the Triune God as an actual infinity. Perhaps it even solves the ‘unity-in-diversity’ problem the Trinity can sometimes pose.
