Divine Action Theory Revisited
*Note: This piece contains specific theological terms and concepts that are explained in other posts on RobertDryer.com. For a quick reference, you can 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 explicitly 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)
II. Seven Elements of Divine Action Theory Integrated with Full Interval Trinity Theory1. God as The Prime Mover
The Divine Action Theory begins with the concept of God as the Prime Mover. This concept, while subtly nuanced from its classical usage, remains a cornerstone of our understanding of God’s role in the universe. In classical terms, God, as the first cause of all movement and change, is intimately involved in every aspect of existence. Echoing the principles of Actus Purus and Divine Simplicity, God transcends all categories of being and non-being, devoid of potentiality, and is 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.
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. This understanding of God as the Prime Mover forms the foundation for the subsequent elements of the Divine Action Theory.
2. Divine Actualized Potential (DivAP)
The Divine Actualized Potential (DivAP) is a principle in the Divine Action Theory that encapsulates the divine essence, fully actualized in each Person of the Trinity. This actualization reveals the richness of God’s being and the dynamic nature of His interaction with creation. DivAP includes the inherent capacities and qualities of the divine nature, epitomizing the completeness and perfection manifested in each Person of the Trinity. This principle is deeply rooted in a relational ontology, providing an insightful perspective on understanding the transcendent qualities of God’s essence and His action in the world.
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.
The Divine Infinite Openness (DivIO) in the Divine Action Theory is deeply rooted in a relational ontology, providing 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.
Definition of PA:
Pure Agency (PA): Under the Revised Thomistic Agency Theory (RTA), Pure Agency signifies the unconditioned action and relational capacity inherent in each Person of the Trinity. It is a perfect and absolute expression, embodiment, and representation of the divine essence in its transcendent and immanent dimensions, unbounded by temporal, spatial, or sensory limitations. Pure Agency is the supreme manifestation of God’s perfection, exhibiting the divine characteristics of omnipotence, omniscience, and omnibenevolence in relation to all creation. It is through Pure Agency that God’s perfection is revealed, not merely as a static attribute, but as an active, dynamic process that encompasses all acts of being and doing. Each Person of the Trinity—Father, Son, and Holy Spirit—possesses this Pure Agency in full, reflecting the divine essence in its entirety. The actuality of the Persons is, in itself, pure; not diluted or constrained by potentiality, but wholly realized and actualized in its infinite capacity for action and relation. This total realization underscores the perfection inherent in the divine Persons and their Agency, marking it as unique and supreme within all of existence. The concept of Pure Agency, therefore, provides a robust theological framework for understanding the perfection of God as an active, relational, and fully actualized reality, thereby integrating the Thomistic principles of act and potency within a richer context of divine perfection and agency.
Full Interval Trinity Theory: a formalized model of God expressed in the two interchangeable expressions: (3)PA[DivAP, DivIO]=[Actus Purus, Immanentia Omnis]. The left side would be if you condensed the traditional expression of the Trinity into a mathematical function, and the right side is giving a model of God properly that harmonizes the classical view of God (“classical theism”) with the doctrine of the Trinity. Together, it demonstrates in a properly analytic way or model of God.
Immanentia Omnis (IO): A proposed Latin term (“All Immanence”) representing the scope of divine immanence, referring to the three Persons of the Trinity, is to counterpart what Actus Purus does for expressing transcendence but in immanent terms. As an interval, it is the conceptual device that can be characterized as the full scope of Immanence. The state in which, In God, all presence is proximate and all proximity pervades. This represents the constant interaction with creation, with God operating within the bounds of the universe while simultaneously transcending them.
Interval Model T = [Actus Purus, Immanentia Omnis]: Represents the dynamic, relational understanding of the divine nature within the framework of the Trinity. It comprises the domains of Actus Purus and Immanentia Omnis, marking the full spectrum of the divine reality. Also, the right half of the Full Interval Trinity Theory, and is the part of the formalization that is actually in terms of an interval (unlike the right side of the formula which is a function). Also utilized in the DCIT to conceptualize God’s nature as a dynamic continuum where the divine essence (or full nature) unfolds as both fully actualized (AP) and infinitely open (IO). Each Person of the Trinity embodies these extremes, fully actualizing all divine potentials in an infinitely open manner.
4. Perichoretic Unity Proposition (PUP)
The Perichoretic Unity Proposition (PUP), a key concept derived from the Divine Confluent Identity Theory (DCIT), provides a nuanced framework for understanding the unity and cooperative action within the Trinity. The DCIT emphasizes the full manifestation of the divine essence in each hypostasis, or Person of the Trinity—Father, Son, and Holy Spirit—while upholding the principles of divine simplicity and immutability.
The term “perichoretic” originates from “perichoresis,” which means “to dance around” or “to interpenetrate.” This metaphorical image of the divine dance of love and unity among the Persons of the Trinity beautifully illustrates the concept. 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.
The Perichoretic Unity Proposition has direct implications for divine action theory, which focuses 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.
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. Intrinsic Intentionality Principle (IIP)
The Intrinsic Intentionality Principle (IIP) is a pivotal concept that brings to light the inherent nature of intentionality within the intricate framework of Divine Action. This principle, deeply rooted in the philosophical insights of Aquinas and John of Damascus, posits that intentionality is not a contingent or derived attribute, but an immediate and intrinsic expression of an agent’s inherent power and capacity to act.
The IIP resonates with Aquinas’ concept of God as Actus Purus, or Pure Act. This concept underscores the idea that God’s actions are not contingent upon any antecedent act or external influence. Instead, God’s actions emanate directly and immediately from His divine essence. This is to say, intentionality is not an added feature to God’s actions, but a fundamental aspect of His divine nature and self-directed agency.
This principle aligns with John of Damascus’ insight into the communication of properties between divinity and humanity. According to him, intentionality originates from within the agent, in perfect harmony with the agent’s nature, purpose, and inherent ability to direct its actions towards specific goals. This perspective allows us to see intentionality as an inherent and inseparable quality of the agent, deeply rooted in its essence.
The IIP finds profound resonance in biblical wisdom. Psalm 139:14, for instance, beautifully encapsulates the profound intricacy and intentionality with which we are created by God: “I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well.” This verse affirms that as beings fashioned in the image of God, our ability to act with intentionality reflects the inherent design and purpose imbued within us by our Creator.
Similarly, Psalm 138:8 affirms God’s commitment to fulfilling His purpose in our lives: “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 underscores the inherent intentionality of God’s actions and His unwavering dedication to the work He has begun in us.
Incorporating the IIP into action theory allows us to 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. This principle becomes a unifying force, enveloping and integrating the other 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 IIP 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.
7. Revised Thomistic Agency Theory (RTA) with a focus on intrinsic action within divine agency:
The Revised Thomistic Agency Theory (RTA) offers a comprehensive metaphysical reinterpretation that builds upon traditional Thomistic thought within the context of the Trinity and the Full Interval Trinity Theory (FITT). At the heart of the RTA is the recognition of agency as an intrinsic feature of all existence, extending beyond conscious entities. In this framework, the concept of intrinsic action within divine agency takes center stage.
According to the RTA, agency is not an external attribute or a result of conscious deliberation alone. Instead, it is an inherent and pervasive property woven into the very fabric of reality. Just as basic actions involve intrinsic agency, the RTA posits that divine agency is an intrinsic aspect of God’s nature as the Ultimate Unconditioned Actuality.
Within the Trinity, the three distinct Persons—Father, Son, and Holy Spirit—mirror different facets of divine agency. The Father, referred to as Ipsum Esse Subsistens (the Subsistent Act of Being Itself), embodies the intrinsic agency of existence itself. As the source of all being, the Father’s agency is intrinsic to the very act of existence, the ground from which all things arise.
The Son, known as Ipsum Agens Subsistens (the Subsistent Act of Agency Itself), represents the intrinsic agency at work in the divine plan and action. The Son’s agency is intimately connected to the unfolding of divine providence and the actualization of God’s will. Intrinsic to the Son’s nature is the power to initiate and sustain action, manifesting as the perfect expression of divine agency.
The Holy Spirit, as the Manifestation from whom all emanates, reveals the intrinsic agency that brings forth divine manifestation. The Spirit’s agency is characterized by the dynamic and transformative power that permeates creation, guiding and animating all things towards their ultimate fulfillment. Intrinsic to the Spirit’s nature is the ability to manifest the divine presence and bring about the realization of divine purposes.
Within the RTA framework, agency is not limited to conscious beings alone. Instead, it is recognized as a pervasive and intrinsic feature of all entities, from the simplest forms of existence to the most complex. This extends the understanding of agency beyond human experience and encompasses the entire spectrum of reality. Every entity, in its own way, participates in and expresses intrinsic agency as a reflection of the divine agency that sustains and animates all existence.
Moreover, the RTA upholds the principles of divine simplicity, which state that God’s transcendence and immanence are intricately intertwined. The intrinsic action within divine agency emphasizes that God’s agency is not external or separate from His nature. Instead, it flows inherently from His being as the Ultimate Unconditioned Actuality. The intrinsic agency within God is an expression of His essence, inseparable from His existence.
By integrating the concepts of intrinsic action and divine agency within the RTA framework, we gain a deeper and more nuanced understanding of the profound interconnectedness between human agency and divine agency. It highlights the intrinsic nature of agency within the Trinity and underscores the intrinsic agency at play in all levels of existence. The RTA presents a metaphysical model that honors Thomistic principles while providing profound insights into the intrinsic agency inherent in divine reality.
III. Conclusion
In this exploration of Divine Action Theory, we have delved into the intricate tapestry of divine action, examining its profound implications for our understanding of God’s engagement with the world. We have journeyed through the Full Interval Trinity Theory (FITT), the Divine Confluent Identity Theory (DCIT), the Perichoretic Unity Proposition (PUP), and the principles of Divine Providence and Continuous Creation. We have also considered the Intrinsic Intentionality Principle (IIP) and the Revised Thomistic Agency Theory (RTA), each contributing unique insights into the nature of divine action.
The FITT provided a robust framework for understanding the Trinity, emphasizing the full manifestation of the divine essence in each Person of the Trinity—Father, Son, and Holy Spirit. The DCIT and PUP illuminated our understanding of divine simplicity and the unity within the Trinity, painting a metaphorical image of the divine dance of love and unity among the Persons of the Trinity.
The principles of Divine Providence and Continuous Creation highlighted God’s active role in maintaining and directing the universe, underscoring His ongoing creative activity and His providential care for all creation. The IIP emphasized the inherent and inseparable quality of intentionality within the agent, deeply rooted in its essence, while the RTA offered a comprehensive metaphysical reinterpretation that builds upon traditional Thomistic thought, foregrounding the concept of intrinsic action within divine agency.
Understanding Divine Action Theory in the context of the Full Interval Trinity Theory is significant as it provides a holistic perspective on the nature of God’s engagement with the world. It illuminates the intricate interplay of divine purpose and human agency, offering profound insights into the divine-human relationship. It underscores the inseparable connection between an agent’s intrinsic nature, power to act, and its intentional expression, thereby deepening our comprehension of the divine-human relationship.
In conclusion, this exploration of Divine Action Theory has provided a transformative perspective on the divine-human relationship, divine action, and the nature of reality itself. It has illuminated the transformative power of divine action and its profound implications for our understanding of God’s engagement with the world. As we reflect on these insights, we are invited to marvel at the resplendent beauty and purpose woven into the fabric of existence, and to cultivate a deeper, more intimate relationship with our Creator. This exploration serves as a testament to the profound depth and immediacy of divine action, inviting us to engage with the divine mystery in a more profound and meaningful way.
- Acts 17:28
- Colossians 1:17
- Genesis 1:1
- Hebrews 1:3
- Exodus 3:14
- Deuteronomy 6:4
- 1 Corinthians 8:6
- Matthew 28:19
- John 17:21
- Philippians 2:13
- Psalm 139:7-10
- Matthew 28:20
- 1 John 4:16
- John 10:30
- John 14:10
- John 17:21
- Nehemiah 9:6
- Psalm 104:30
