Divine Action Theory

A Comprehensive Divine Action Theory Utilizing Full Interval Trinity Theory

There’s a lot of jargon use in this piece that is from other posts on RobertDryer.com. But if you’re lazy you can just refer to my glossary of theological terms here: https://robertdryer.com/god-is-immanentia-omnis-a-glossary/

I. Introduction

Divine Action Theory, within the realm of Christian theological thought, has roots extending back to the early Church Fathers and Doctors who sought to reconcile God’s transcendence with His immanence, a paradox that has shaped theological discourse throughout Christian history. The Divine Action theory presented here on RobertDryer.com, aims to clarify and illuminate the ways in which an omnipotent, transcendent God can be actively involved in His creation. In previous posts, we have already demonstrated how to resolve the apparent contradiction between Divine Simplicity and Trinity. But, an action theory presents a new challenge and wrinkle to the issue that’s typically not the way the issue is addressed.

The works of the Church Fathers and the Doctors of the Church, such as Augustine, Aquinas, and St. John of Damascus, for example, have laid the groundwork for this theory. Augustine’s emphasis on God’s providential guidance[1], Aquinas’ development of God as the unmoved mover in proving God and ultimately argues God’s action is his substance[2], and John of Damascus’s perspective on God’s perfection and unity[3], all contribute to divine action theory’s orthodox like foundation primarily because God is Trinity and Simple, or the full interval of transcendence and immanence.

To delve into each of these profound and nuanced thinkers would lead us into historical and conceptual analysis that’s well beyond my depth. Rather, to make this subject manageable, we will keep these kinds of thinkers and their work in mind, while presenting a comprehensive speculative Catholic divine action theory. We will continue to explicate the theory of God we’ve been outlining here on RobertDryer.com, showing how such a theory can be helpful in the context of classical theism. Beyond presenting an action theory, this paper will integrate it with the Full Interval Trinity Theory, on which I have already spent much time explicating, developing, and defending throughout RobertDryer.com. The goal of this presentation is to deepen our understanding of the dynamic relationship between God’s actions and a strongly trinitarian emphasis with a coherent expression of classical theism—a harmony with divine simplicity—thereby providing a robust metaphysical basis for a comprehensive perspective on God’s nature and actions.

In the ensuing sections, we will explore a Divine Action Theory in more detail, examining its key concepts, and further developing its relation to the Full Interval Trinity Theory to provide a more holistic understanding of the divine-human relationship and the nature of God Himself.

[1] “And if you should ask why this permission was granted, indeed it is a deep providence of the Creator and Governor of the world; and ‘unsearchable are His judgments, and His ways past finding out.’” City of God, Book 1, chapter 28: https://www.newadvent.org/fathers/120101.htm

[2] Summa Contra Gentiles, see his chapter on “That God’s Power is his Action” where he explicity says in the beginning of that chapter that God’s action is his substance. In his proof by motion in the same Summa Contra Gentiles he also says God is the unmoved mover too.

[3] Here’s as succinct a Trinity Quote as you’re going to find: “And since the nature dwells in us as the nature of one substantive Being, we must regard the nature of the Son as identical with that of the Father, since the Holy Spirit who is both the Spirit of Christ and the Spirit of God is a being proved to be a Being of one nature.” -St. John of Damascus from On The Trinity Book 8, section 26 (copied from the Kindle version)

10 Elements of Divine Action Theory integrated with Full Interval Trinity Theory to Frame the Issue

1. God as The Prime Mover:

The Divine Action Theory here beings around the concept of God as the Prime Mover, subtly nuanced from the classical use of the term. In classical terms, God, as the first cause of all movement and change, is intimately involved in every aspect of existence. As an echo of Actus Purus and Divine Simplicity, God transcends all categories of being and non-being, devoid of potentiality, and fully actualized.

Scripture emphasizes God’s role as both creator and sustainer of the universe. Verses such as Acts 17:28, “In Him we live and move and have our being,” and Colossians 1:17, “He is before all things, and in Him all things hold together,” imply that existence would cease without God’s continual presence and sustaining power. Through these biblical testimonies, the Divine Action Theory asserts God’s primacy in the world, affirming His active involvement in every moment of existence. Let’s go a bit into detail on this front.

Biblical Reflection:

The Bible is replete with evidence of God’s active involvement in His creation, affirming the key premise of Divine Action Theory that God is the Prime Mover. From the first chapter of Genesis, where God speaks the universe into existence, to the last chapter of Revelation, where He promises to make all things new, the narrative of Scripture reveals a God who is not only the origin of all things but also sustains and interacts with His creation continuously.

1A. God as The Creator:

In Genesis 1:1, “In the beginning, God created the heavens and the earth,” the Bible introduces God as the Creator, the ultimate origin of all that exists. This suggests God as the first cause or the Prime Mover. As the Divine Action Theory suggests, God as the Creator is the initial uncaused cause that brought everything into existence.

1B. God as The Sustainer:

The Bible further develops the theme of God as the sustainer of the universe. In Hebrews 1:3, it states that the Son, who is the radiance of God’s glory and the exact representation of His being, “sustains all things by His powerful word.” This shows that Christ’s sustaining power is not a one-time event but an ongoing process. Likewise, Acts 17:28 affirms that “in Him we live and move and have our being,” suggesting God’s intimate involvement in every moment of existence.

1C. God as Actus Purus and Divine Simplicity:

Scripture also aligns with the concept of Actus Purus and Divine Simplicity. In Exodus 3:14, God reveals Himself to Moses as “I AM WHO I AM,” indicating God’s self-existence, eternality, and the full actualization of His being. This divine self-identification hints at a God devoid of potentiality, fully actualized, echoing the concept of Actus Purus.

The concept of Divine Simplicity, which suggests that God is not composed of parts and transcends all categories of being and non-being, is also reflected in Scripture. In Deuteronomy 6:4, the Shema proclaims, “Hear, O Israel: The LORD our God, the LORD is one.” This declaration of God’s oneness aligns with Divine Simplicity, emphasizing God’s indivisible and transcendent nature.

Through the lens of the Divine Action Theory, these biblical texts, along with others, reveal a consistent theme: God as the Prime Mover, the first cause, the ongoing sustainer, the fully actualized Actus Purus, and the transcendent yet intimately involved Creator.

2. Divine Actualized Potential (DivAP):

The Prime Mover’s divine essence, fully actualized in each Person of the Trinity, encapsulates our second principle in action theory: Divine Actualized Potential (DivAP). DivAP includes the inherent capacities and qualities of the divine nature, epitomizing the completeness and perfection manifested in each Person of the Trinity. This actualization reveals the richness of God’s being and the dynamic nature of His interaction with creation.

Biblical Reflection:

Building upon the previously stated biblical reflection, the Divine Actualized Potential (DivAP) is not only manifested in the richness of God’s being as revealed in the Persons of the Trinity, but also distinctly in the relational identities and interactions of the Father, Son, and Holy Spirit.

2 A. The Father as the Source of Relation:

In Trinitarian theology, the Father is seen as the immanently transcendent source of divine relation. As described in 1 Corinthians 8:6, “yet for us there is one God, the Father, from whom are all things and for whom we exist.” This emphasizes the Father as the relational principle from which the other Persons proceed, while also upholding the divine simplicity, as all the Persons share in the powers and properties of the divine nature equally.

2 B. The Divine Persons as Pure Agencies:

In the framework of the Divine Action Theory, the Persons of the Trinity are seen as pure agencies (PA=DivAP*DivIO), each fully actualizing all divine potentials (DivAP) in an infinitely open manner (DivIO). This perspective is echoed in the great commission Jesus gives in Matthew 28:19, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” Here, each Person is invoked equally, pointing to their shared agency in the divine mission, representing the fullness of the divine nature in their unique relational identities.

2 C. The Divine Conversation and Mutual Indwelling:

The interaction among the Persons of the Trinity is not a solitary act but a continuous, intimate conversation—reflected in their mutual indwelling or perichoresis. This is beautifully demonstrated in Jesus’ prayer in John 17:21, “that they may all be one. As you, Father, are in me and I am in you, may they also be in us.” The Persons are seen to be in a divine communion, characterized by unity in diversity, transcending temporal, spatial, and sensory constraints.

2 D. The Eternal Generation:

The dynamic actualization of divine potentiality in a relational context is also seen in the concept of the Son’s eternal generation from the Father. As expressed in John 1:14, “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.” This speaks to the Son’s unique relational identity that is in constant relation to the Father, further enriching the understanding of Divine Actualized Potential (DivAP).

In conclusion, DivAP is manifested in the Bible not only in the essence of God actualized in each Person of the Trinity but also profoundly in their unique relational identities and interactions. Their shared agency, their mutual indwelling, and the eternal generation of the Son from the Father all point to the richness and dynamism of God’s interaction with creation.

3. Divine Infinite Openness (DivIO):

Divine Infinite Openness (DivIO), another significant facet of our Divine Action Theory, depicts the boundless, limitless nature of the divine essence as embodied in each Person of the Trinity. It represents the infinite possibilities inherent in the divine essence, open to and actualized by each Person, emphasizing the expansive and dynamic nature of God’s being in each person as infinitely open to the other. Such that God is open to is is because the Holy Trinity is open to each other in simplicity and bliss.

DivIO asserts God’s active involvement in every aspect of creation, rejecting any notion of a detached or distant deity. It illustrates God’s infinite openness to genuine interaction and collaboration between the divine and human realms, as expressed in Philippians 2:13: “For it is God who works in you, both to will and to work for His good pleasure.” This verse underscores the interplay between God’s infinite openness and human active participation.

DivIO also illuminates the dynamic and relational nature of divine action, suggesting that God’s engagement with creation adapts to the unique needs and contexts of individuals and communities. This understanding of divine action as a continuous, transformative process emphasizes God’s ongoing relationship with creation, wherein His infinite openness manifests through His guiding presence, provision, and transformative work.

Biblical Reflection: The Divine Infinite Openness (DivIO) in the Divine Action Theory

The Divine Action Theory, deeply rooted in a relational ontology, provides an insightful perspective on understanding the transcendent qualities of God’s essence and His action in the world. Central to this theory is the Divine Infinite Openness (DivIO), a concept that captures the limitless, boundless nature of the divine essence embodied in each Person of the Trinity. DivIO not only highlights the expansive and dynamic nature of God’s being, but it also enriches our comprehension of Divine Simplicity and gives depth to our grasp of the Incarnation.

The Divine Infinite Openness (DivIO) principle asserts God’s active involvement in every aspect of creation, rejecting any notion of a detached or distant deity. This concept is scripturally echoed in passages like Philippians 2:13: “For it is God who works in you, both to will and to work for His good pleasure.” This verse accentuates the interplay between God’s infinite openness and human active participation, hinting at the dynamic interaction between divine and human realms.

Scripture beautifully illustrates the concept of DivIO. Psalm 139:7-10 captures the boundless nature of God’s presence: “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me.” These verses depict the omnipresence of God, His infinite openness to be with His creation in every place and circumstance. DivIO allows us to recognize that God’s action is not limited to certain spaces or times but extends to the entirety of existence.

The teachings of Jesus also exemplify Divine Infinite Openness. In Matthew 28:20, Jesus assures His disciples, saying, “And behold, I am with you always, to the end of the age.” This statement highlights the eternal presence of Jesus, embodying DivIO. It demonstrates His unwavering commitment to be with His followers throughout all time, regardless of the circumstances they may face. DivIO affirms that God’s action is not limited to specific moments in history but encompasses the past, present, and future.

DivIO also illuminates the adaptable and relational nature of divine action, suggesting that God’s engagement with creation adjusts to the unique needs and contexts of individuals and communities. It emphasizes divine action as a continuous, transformative process that underscores God’s ongoing relationship with creation. This understanding of divine action enriches our understanding of God’s active role in the world, wherein His infinite openness manifests through His guiding presence, provision, and transformative work.

The concept of Divine Simplicity is further elucidated when we embrace DivIO. Divine Simplicity denotes the unity and perfection of God’s attributes within His unchanging nature. It suggests that all of God’s attributes—His infinite knowledge, omnipresence, omnibenevolence—are harmoniously integrated into His perfect divine essence without any internal divisions. Scripture continuously reinforces this simplicity, declaring His infinite knowledge and unending love, as in 1 John 4:16, “So we have come to know and to believe the love that God has for us. God is love, and anyone who abides in love abides in God, and God abides in them.”

This inter-relational openness within the Trinity further manifests in the perichoretic nature of the Godhead. This mutual indwelling, wherein the Father is in the Son and the Son in the Father, as affirmed in John 14:10-11, serves as a profound illustration of Divine Infinite Openness. It is this perfect relational unity and openness to each other that enable the Persons of the Trinity to fully express the infinite possibilities inherent in the divine essence. Embracing divine simplicity in light of DivIO deepens our understanding of God’s perfection and unity. It reiterates the truth that God’s involvement with creation does not compromise His unchanging essence. Instead, it magnifies His perfect love, immanence, and knowledge. By revealing God’s nature in context of a relational ontology, DivIO opens a path for us to strengthen our relationship with Him.

The Incarnation, where the second Person of the Holy Trinity assumes human form, further illustrates the profound concept of DivIO. This event manifests the true, immutable nature of God while demonstrating the boundless capacity of the divine essence to engage meaningfully with creation without any alteration in its divine nature. The Incarnation is a testament to the transcendence of God, where divine transcendence overcomes to reach the deepest immanence, hence, revealing the true nature of Divine Infinite Openness (DivIO) within a relational context.

In essence, the Divine Action Theory, with its principles of Divine Infinite Openness (DivIO) and Divine Simplicity, offers a profound perspective on understanding God’s action in the world. It emphasizes the boundless nature of the divine essence, its dynamic involvement in creation, and the unchanging nature of the divine essence. Through DivIO, we are invited to deepen our understanding of God’s action in our lives and in the world, recognizing His infinite openness to be with us, guide us, and bring about meaningful transformation.

4. Perichoretic Unity Proposition (PUP):

The Perichoretic Unity Proposition (PUP), which stems from the Divine Confluent Identity Theory (DCIT), offers a deeply nuanced framework to understand the unity and cooperative action within the Trinity. DCIT foregrounds the full manifestation of the divine essence in each hypostasis, or Person of the Trinity—Father, Son, and Holy Spirit—upholding principles of divine simplicity and immutability.

Rooted in “perichoresis,” meaning “to dance around” or “to interpenetrate,” the term “perichoretic” paints a metaphorical image of the divine dance of love and unity among the Persons of the Trinity. Each Person remains distinct yet perfectly unified in the divine essence and purpose. The PUP thereby emphasizes the inseparability of the hypostases, each expressing the divine essence and engaging uniquely with creation.

This principle has direct implications for divine action theory. In divine action theory, the focus is on how God engages with the world in a way that maintains His divine nature yet impacts the created order. PUP, as an outgrowth of DCIT, reinforces our understanding of how the distinct Persons of the Trinity participate cooperatively and harmoniously in the divine mission. It assures us that God’s actions, though uniquely expressed through the Persons of the Trinity, are perfectly coordinated, unified, and oriented towards His singular divine purpose.

Scripture provides profound insights into this perichoretic unity and cooperative divine action. In John 10:30, the deep ontological unity between the Father and the Son is depicted: “I and the Father are one.” This unity extends beyond a mere alignment of will; it is a shared participation in the divine essence.

In John 14:10, Jesus articulates this principle: “Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work.” Here, we see perichoresis—the mutual indwelling of the Father in the Son and the Son in the Father—beautifully encapsulated, emphasizing the cooperative nature of divine action.

A powerful illustration of PUP and its relevance to divine action theory is found in John 17:21, where Jesus prays for believers: “that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me.” Here, Jesus prays for unity among His followers that mirrors the perichoretic unity within the Trinity. This unity isn’t merely about shared beliefs or purposes—it signifies a profound unity of being, life, and love, grounded in mutual indwelling. This is the divine action—the drawing of people into the life and love of the Trinity.

In conclusion, the Perichoretic Unity Proposition (PUP), rooted in the Divine Confluent Identity Theory (DCIT), illuminates our understanding of the Trinity and divine action theory. It demonstrates that the Trinity is not just a doctrine but a divine reality to be embodied, profoundly influencing our relationship with God and each other. The relational approach to identity theory, as defined by DCIT and expressed through PUP, works seamlessly with the Full Interval Trinity Theory, creating a holistic and robust exploration of Trinitarian theology.

Drawing upon the rich theological tradition, including insights from St. John of Damascus, the Perichoretic Unity Proposition (PUP) and the Divine Confluent Identity Theory (DCIT) illuminate divine simplicity and the unity within the Trinity in a powerful manner.

Divine simplicity affirms God’s unified and unchanging nature—His attributes aren’t separate entities but wholly integral to His essence. The Trinity, representing the Father, Son, and Holy Spirit, is not three separate gods, but three Persons sharing one divine essence. PUP highlights this profound unity through the principle of perichoresis—each Person of the Trinity, while distinct, shares fully in the divine essence in a mutual dance of love and unity.

St. John of Damascus’ reflection on the Trinity complements this view (he has a book dedicated to the subject), reinforcing the understanding that the nature of the Son is identical with that of the Father, and the Holy Spirit, as the Spirit of both Christ and God, signifies a Being of one nature: “And since the nature dwells in us as the nature of one substantive Being, we must regard the nature of the Son as identical with that of the Father, since the Holy Spirit who is both the Spirit of Christ and the Spirit of God is a being proved to be a Being of one nature” (St. John of Damascus from On The Trinity Book 8, section 26). This essentially underscores divine simplicity within the Trinitarian framework, as the divine essence is shared fully among the three Persons without compromising their individual identities.

Thus, by intertwining these principles, we find a deeper understanding of divine simplicity within the Trinitarian context. The distinct Persons of the Trinity, while fully participating in the divine essence, demonstrate cooperative divine action, enriching our perception of how God engages with the world. This beautifully integrates the doctrine of divine simplicity with the dynamic, relational reality of the Trinity.

5. Divine Providence and Continuous Creation:

The understanding of Divine Providence and Continuous Creation is central to the Divine Action Theory, encapsulating how God’s providential guidance and constant creative activity underscore His active role in maintaining and directing the universe. This concept is rooted in the belief that God, as the Prime Mover, continually creates, upholds, and governs the cosmos in accordance with His omniscient knowledge and comprehensive will.

Scripture affirms this understanding, as evidenced in Nehemiah 9:6, “You alone are the LORD. You made the heavens, even the highest heavens, and all their starry host, the earth and all that is on it, the seas and all that is in them. You give life to everything, and the multitudes of heaven worship you.” This passage underlines God’s ongoing creative activity and His providential care for all creation. Similarly, Psalm 104:30 emphasizes continuous creation: “When you send your Spirit, they are created, and you renew the face of the ground.” Here, God’s continuous creative action is linked with His Spirit’s sending, reflecting His constant involvement in the world’s unfolding.

The doctrine of divine simplicity plays a significant role in understanding divine providence and continuous creation within the context of the Divine Action Theory. In its simplicity, God’s essence is His existence, indicating that His attributes of knowledge, will, power, and love aren’t separate but integral to His being. Therefore, God’s providential care and ongoing creation aren’t separate activities but expressions of His simple divine essence. As the Prime Mover, His will, knowledge, and love are inherently involved in the creation and maintenance of the universe.

As the infinitely wise and loving Creator, God’s providence is an expression of His divine simplicity and unity. His constant creative activity demonstrates His love and commitment to His creation, reflecting His nature as the sustaining force of the universe. Therefore, divine providence and continuous creation serve to highlight the coherence between divine simplicity and divine action theory, revealing God’s unchanging, simple essence while acknowledging His dynamic, loving interaction with creation.

This understanding deepens our perception of the divine-human relationship. As we witness God’s continual creative activity and providential care, we are invited to trust in His wisdom and love, cultivating a more intimate and reliant relationship with our Creator. It assures us that God is not a distant entity but an actively involved Creator who continually sustains and guides His creation. Thus, Divine Providence and Continuous Creation provide a profound reflection on God’s simplicity, ongoing creative action, and loving care for His creation.

6. Teleological Orientation:

Teleological Orientation, as described within the Divine Action Theory, affirms that all created beings hold an inherent tendency or orientation towards their ultimate end, the Prime Mover. This teleological orientation encompasses both the innate inclination of creation towards God and the active intentionality of the Prime Mover in guiding creation towards the fulfillment of His divine plan. It recognizes that the entire cosmos is purposefully directed towards its Divine Source.

In examining divine simplicity, we see that God’s will, as an integral aspect of His singular divine essence, is naturally oriented towards the good, which is none other than God Himself. Therefore, the teleological orientation of creation is an expression of God’s simple divine essence, wherein His will, knowledge, and love converge in directing all things towards their ultimate end.

Biblical reflections further enhance our understanding of this teleological orientation. In Revelation 22:13, God declares: “I am the Alpha and the Omega, the First and the Last, the Beginning and the End.” This passage encapsulates the divine teleology, affirming God as the source and goal of all existence, around which all of creation orbits.

Saint John of Damascus, in his work On the Trinity, sheds light on this concept. He writes, “Therefore the Father must reinstate the Word in His Unity, that the offspring of His nature might again return to be glorified in Himself: for the unity had been infringed by the new dispensation, and could only be restored perfect as before if the Father glorified with Himself the flesh assumed by the Son” (Book 9, section 38). Here, the teleological orientation of creation finds its full realization in the Incarnation. In Christ, humanity finds its way back to unity with God, highlighting the active intentionality of the Prime Mover in guiding creation towards its ultimate end.

In the context of divine action theory, teleological orientation offers a profound framework for understanding the purposeful direction of all existence. It provides assurance that the universe is not drifting aimlessly but is actively guided and upheld by a loving Creator who seeks to draw all things to Himself. Through teleological orientation, we recognize God’s active and purposeful engagement with creation, which encourages us to seek alignment with His divine plan and purpose, deepening our relationship with the Divine Source.

7. Participated Existence:

Divine Action theory we’re developing here affirms the concept of Participated Existence, which asserts that all creation participates in existence and mirrors divine perfection to varying degrees. The diversity of beings and the richness of creation reflect the manifold manifestations of the divine essence and its actualized potentials. In its unique way, each being participates in and mirrors the divine nature, thereby demonstrating the grandeur and diversity within creation.

Participated Existence connects deeply with the doctrine of divine simplicity. In God, who is pure actuality with no admixture of potentiality, we find the full realization of being. As creatures, we participate in this divine actuality to the extent that we are actualized. In the words of Thomas Aquinas from Summa Contra Gentiles, “Everything acts inasmuch as it is in actuality. Whatever then is not all actuality, does not act by its whole self, but by something of itself…The prime agent then, which is God, has no admixture of potentiality, but is pure actuality.” Thus, our existence and action are participatory, reflecting the actualizing power of the divine.

Biblical reflections on Participated Existence can be found throughout Scripture. In Acts 17:28, the Apostle Paul writes, “For in Him we live and move and have our being.” This verse indicates our continuous reliance on and participation in God’s being. We exist and act only because we participate in God’s existence and actuality.

Regarding divine action theory, Participated Existence emphasizes God’s intimate involvement in sustaining and actualizing creation. It reminds us of God’s continuous action in the world, actualizing potentials and guiding creation towards fulfillment.

In the context of divine action theory, two key concepts come into play – Transcendence (Full Scope) and Immanence. Transcendence refers to God’s nature that is wholly independent and beyond the material universe and all known physical laws. Immanence, on the other hand, refers to God’s pervasive presence throughout creation. These concepts are embodied in the doctrines of Actus Purus (Divine Actualized Potential or DivAP) and Immanentia Omnis (Divine Infinite Openness or DivIO) respectively.

In the Triune God, transcendence and immanence are perfectly balanced. Each Person of the Trinity actualizes all divine potentials in an infinitely open manner within the immanent reality of creation while maintaining divine self-sufficiency and perfection. At the same time, God’s immanence is encapsulated in the concept of “Immanentia Omnis” or Divine Infinite Openness (DivIO), signifying God’s intimate and all-encompassing presence within the created universe. In God, all presence is proximate and all proximity pervades. This reflects God’s constant interaction with creation, with God operating within the bounds of the universe while simultaneously transcending them.

By considering these concepts, divine action theory provides a more holistic understanding of God’s ongoing engagement with the world. It recognizes that God’s actions are perfectly balanced in transcendent authority and immanent intimacy, continually inviting us into a deeper relationship with Him.

8. Incarnation and Communicatio Idiomatum:

Within the Divine Action theory here, the Incarnation represents a pivotal event where divine action is explicitly seen in history. This transformative action embodies the profound communicatio idiomatum – the communication or sharing of properties (properties as a heuristic device) – between the divine and human natures of Jesus Christ. The communicatio idiomatum illuminates the intimate and harmonious interaction of these two natures within the one person of Christ, marking the depth of God’s love and mercy in bridging the vast divide between divinity and humanity.

From the perspective of divine simplicity, the Incarnation reveals the remarkable mystery of how the divine essence fully subsists in Jesus Christ while remaining undivided and unchanged. Here we see divine action expressed in its most profound form as the eternal Word becomes flesh (John 1:14), fully divine yet fully human, without compromising the unity and simplicity of God. The communicatio idiomatum thereby respects divine simplicity, for although the properties of humanity are ascribed to the Son of God, these do not compound or alter the divine essence.

Regarding the Divine Action Theory, the Incarnation epitomizes God’s active and loving involvement in His creation. It demonstrates how God, in His transcendence, can enter into the fabric of His creation without compromising His divine essence. In the Incarnation, God’s immanent action takes on human flesh and allows for the mystery of God’s simultaneous transcendence and immanence to unfold.

Scripturally, the Incarnation is a rich source of reflection. Hebrews 2:14-17 states, “Since therefore the children share in flesh and blood, He Himself likewise partook of the same things…Therefore He had to be made like His brothers in every respect, so that He might become a merciful and faithful high priest in the service of God…” The author of Hebrews clearly portrays the implications of the communicatio idiomatum in the Incarnation, as Christ shares in our humanity to reconcile us to God. In John 1:14, we see this incarnational mystery vividly depicted: “And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father, full of grace and truth.”

Therefore, the Incarnation and the communicatio idiomatum offer profound insights into the dynamics of divine action, revealing God’s extraordinary love and mercy, and His desire to restore and elevate His creation. They highlight God’s intimate involvement with His creation and His ultimate purpose for it, grounded in the profound unity between divinity and humanity realized in Christ.

9. Transcendence and Immanence:

Divine Action Theory, within its framework, accommodates the transcendence and immanence of the Prime Mover – an entity simultaneously surpassing and pervading the cosmos. God’s nature is embodied in Actus Purus, the fully actualized state devoid of potentiality, and Immanentia Omnis, the ubiquitous divine presence. The coexistence of these seemingly paradoxical attributes forms the core of divine action in the world.

Transcendence speaks to God’s nature of surpassing the physical universe and its known laws. This notion correlates with Divine Simplicity, wherein God, undivided and non-composite, is not a being composed of parts or dependent on external factors. As Aquinas pointed out in his Summa Contra Gentiles, “Therefore, the proper mode of divine action is to produce the whole subsistent thing, and not a mere inherent thing, as is form in matter.” God surpasses all contingent beings and their governing physical laws, a concept closely linked with divine transcendence.

In contrast, immanence speaks to God’s intimate involvement within creation. Despite God’s transcendence, it doesn’t equate to detachment; instead, He remains intimately involved in every aspect of creation, upholding and sustaining all things by His power. This notion underscores continuous creation within Divine Action Theory, a concept wherein God’s sustaining power is actively and perpetually exhibited.

This intimate divine action is reflected in Acts 17:27-28, which emphasizes God’s immanence, closeness to creation, and continuous interaction with it. As John of Damascus expressed in his Book on the Trinity, “God accomplished all things through a true human nature.” Psalms 139:7-10 further illuminates both God’s immanence and transcendence, expressing that God’s presence transcends all physical boundaries while pervading all existence. Divine Action Theory, by integrating divine transcendence and immanence principles, accentuates God’s continuous, intimate, and transcendent actions within creation, striking a balance between His eternal, timeless nature and His profound involvement in the temporal, contingent world.

Our interpretation of Divine Action theory here harmonizes the apparent paradox of divine simplicity and the Trinity. The Full Interval Trinity Theory underscores divine simplicity and the Trinity as complementary aspects of the divine essence. Principles like Divine Infinite Openness (DivIO) and the Perichoretic Unity Proposition (PUP) magnify the divine simplicity within the relational dynamics of the Trinity. They emphasize God’s boundless potential and the hypostases’ mutual indwelling. This model reconciles God’s transcendent, immanent, and continuous creation involvement. By integrating the axiom of universal and pure agency, FDE logic, the relational identity theory (DCIT), and the Full Interval Trinity Theory, we establish a comprehensive framework echoing the coherence and richness of divine simplicity and the Triune nature of God in divine action.

10. Intrinsic Intentionality Principle:

The final point of this paper is to consider something akin to an Intrinsic Intentionality Principle. It helps us recognize that within the profound tapestry of Divine Action, intentionality emerges as an immediate and intrinsic expression of the agent’s inherent power and capacity to act. This resonates with Aquinas’ concept of God as Actus Purus, emphasizing that intentionality is not contingent upon an antecedent act or external influence. Instead, it manifests as a fundamental aspect of the agent’s nature and self-directed agency, reflecting the harmonious interplay of divine purpose and human agency.

This principle reinforces the understanding that intentionality is an inherent and inseparable quality of the agent, deeply rooted in its essence. It aligns with John of Damascus’ insight into the communication of properties between divinity and humanity, acknowledging that intentionality originates from within, in perfect harmony with the agent’s nature, purpose, and inherent ability to direct its actions towards specific goals.

Biblical Reflection:

Drawing inspiration from Aquinas and John of Damascus, the Intrinsic Intentionality Principle resonates with Psalm 139:14, where the psalmist declares, “I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well.” This verse beautifully encapsulates the profound intricacy and intentionality with which we are created by God. As beings fashioned in the image of God, our ability to act with intentionality reflects the inherent design and purpose imbued within us.

Psalm 138:8 also resonates with this principle: “The Lord will fulfill his purpose for me; your steadfast love, O Lord, endures forever. Do not forsake the work of your hands.” This verse affirms God’s commitment to fulfilling His purpose in our lives, emphasizing His unwavering love and faithfulness. It reminds us of the inherent intentionality of God’s actions and His dedication to the work He has begun in us.

By incorporating the Intrinsic Intentionality Principle into action theory, we gain a deeper appreciation for the profound depth and immediacy of intentionality in basic action. It underscores the inseparable connection between an agent’s intrinsic nature, power to act, and its intentional expression. As we reflect on the insights of Aquinas, John of Damascus, and biblical wisdom, we grasp the resplendent beauty and purpose woven into the fabric of existence. This tenth principle becomes a unifying force, enveloping and integrating the other nine principles, illuminating the transformative power of divine action and its profound implications for our understanding of God’s engagement with the world.

In this holistic perspective, the Intrinsic Intentionality Principle serves as a foundational pillar. It embraces the intrinsic intentionality within the intricate tapestry of Divine Action and deepens our comprehension of the divine-human relationship. We acknowledge the inseparable bond between our own intentionality and the divine intentionality that underlies all of creation.

Furthermore, in the realm of basic action, intentionality is not a result of an antecedent act. It is rather an intrinsic expression of the agent’s nature, power, and capacity to act. Metaphysically, intentionality in basic action is a direct and intrinsic aspect of the agent’s being and nature, reflecting the inherent design and purpose imbued within the agent. It signifies the agent’s inherent ability to direct its actions towards a particular goal or purpose, thereby encompassing the depth and immediacy of intentionality within the fabric of Divine Action.

In Summary

Like everything metaphysical about the divine, it ultimately comes down to the unique actuality and existence of God, and then expressing that with immediacy in human terms. For example, Esse, as understood in the philosophy of Thomas Aquinas, refers to being or existence itself. It encompasses the fullness of being and is considered the ultimate reality and source of all other acts and perfections. Esse signifies the fundamental act that underlies all actions and manifestations of perfection. Within the context of divine action theory, a reference to Esse underscores the profound influence and primal vitality that the Intrinsic Intentionality Principle holds within the framework of Divine Action.

Resonating as a primal principle, the Intrinsic Intentionality Principle can be analogically considered an act that animates all others. It harmonizes innate agency and purposeful action within the intricate fabric, acting as an expression of Divine Action theory in its own right. In this sense, it emerges as the guiding force, infusing existence with purpose and direction, akin to the vitality of Esse that manifests the perfection of being. Reflecting this profound influence, the principle weaves intentionality into divine engagement, unifying and guiding all principles, propelling and shaping Divine Action, and revealing the transformative power of divine agency upon the world.

Conclusion

Within the profound tapestry of Divine Action, God’s Purpose resonates with resounding actuality, while Unity in Diversity emerges as an embodiment of divine proximity and the majestic depth of the nine principles. This interplay unravels the intricate fabric of divine simplicity, the beauty of perichoresis, and the eternal engagement of the divine with creation. In this awe-inspiring interplay, the boundless depths of divine intentionality converge with the interconnectedness of all things, beckoning us to embrace the resplendent beauty and purpose that permeates every fiber of existence.