Divine Unity and Distinction

A Study of Ousia and Hypostases in My Trinitarian Theology

Introduction: The Proposition

In exploring the divine mysteries of the Trinity, a pivotal concept in Christian theology, the proposition that the ousia* and hypostases** are distinct with no ontological priority amongst them is crucial. This proposition is integral to Trinitarian Existential Relational Monism, a theological framework emphasizing the unity and relationality within the Trinity, illuminating the divine interplay between essence and persons within the Godhead. This paper attempts to illustrate how ousia and hypostases are distinct with no ontological priority in the divine life of the Father, Son, and Holy Spirit

The Doctrine of the Trinity and Its Components: Understanding Ousia and Hypostases

The Trinity, symbolizing the unity of Father, Son, and Holy Spirit as three persons in one Godhead, is a central tenet of Christian faith. Here, “ousia” represents the essence or substance of God, the immutable and eternal reality common to the Father, the Son, and the Holy Spirit. Conversely, “hypostases” refer to the three distinct Persons of the Trinity: the Father, the Son, and the Holy Spirit, each distinguished by unique relational identities and origins within the Godhead.

The proposition’s assertion that the “ousia and hypostases are distinct” implies that while each Person of the Trinity fully embodies the divine essence, the essence and the Persons are distinct entities. The essence does not exist independently of the Persons, and each Person is unique in their relational identity and origin. This distinction is crucial in understanding the relational dynamics within the Trinity.

I understand that discussions about the essence of the Trinity and God can seem abstract. However, it’s important to remember that when we speak of God’s essence, we are attempting to articulate the divine nature that the Father, Son, and Holy Spirit all share. This is not an abstract concept but a profound reality that underpins our understanding of God.

The essence of God, as understood in Catholic theology, is not an isolated or abstract concept. It is revealed through the relationships within the Trinity and with humanity, emphasizing love, unity, and communion. For instance, the intimate relationship between the Father, the Son, and the Holy Spirit, as depicted in passages like John 15:26, highlights the interconnected essence of the Trinity.

Moreover, the Incarnation of Christ makes this abstract concept tangible. Jesus Christ, the Incarnate Word, serves as a beacon on this journey. He bridges the gap between the divine and the human, revealing God’s nature in its fullness. Through Christ, the abstract becomes tangible, and the divine becomes relatable, embodying both the transcendent and the immanent aspects of God’s presence.

In essence, while our human language and understanding may fall short of fully capturing the mystery of God, our faith and the revelation of God in Scripture provide us with a profound understanding of His essence. As St. Augustine of Hippo recognized, our knowledge of the Trinity is derived from divine revelation, not from natural reason. Thus, while the language we use may seem abstract, it is our best attempt to articulate the profound mystery of God’s nature.

In theological discourse, particularly in discussions about the Trinity, the term “essence” refers to the basic nature or quality that defines something. In the context of God, it refers to the divine nature that the Father, Son, and Holy Spirit all share. This divine essence includes characteristics such as omniscience, omnipotence, omnipresence, perfect goodness, eternal existence, and necessity. In the divine context, the essence is wholly present in each of the Trinitarian Persons – Father, Son, and Holy Spirit. This means that each Person of the Trinity is not a part of God but fully God, wholly containing the divine essence. God has a face and his name is Jesus Christ. Nothing abstract about that.

In a broader sense, the term “essence” can be abstract and refers to the fundamental nature or reality that constitutes a thing’s identity. It’s about understanding the main nature of something, separate from its other qualities or ways it might appear. Over time, many thinkers have tried to understand the main nature of something, separate from its other qualities. However, with the revelation of God in Christ we are always referring to a living reality, and a living tradition communicating this truth as best we can, and essence talk entails a concreteness in Christian talk that may get lost in other contexts.

In the context of my theological constructs, the essence of God is not in isolation but is revealed through the relationships within the Trinity and with humanity, emphasizing love, unity, and communion. This relational essence underscores the interconnectedness of the Trinity and the profound bond between the Creator and the created. It’s important to remember that our human words always fall short of the mystery of God. Our language is using human modes of expression; nevertheless, it really does attain to God himself, though unable to express him in his infinite simplicity. Even as Jesus is fully humanity in an unique event, and concrete history, there is a non-locality to this Lord who is still alive, and whose communication continues to be all in all. There’s an event horizon here that allows us to appropriate essence talk because he did teach and does illustrate something profound to say about the life he shares in infinite openness to the Father and the Spirit.

The statement “with no ontological priority amongst them” elucidates that neither the divine essence nor the three Persons is superior or inferior to the other; they coexist in a harmonious and equal relationship, reflecting the non-subordinate and co-eternal nature of the Trinity. This theological understanding safeguards the integrity of divine simplicity and divine processions, steering clear of heretical interpretations such as subordinationism and modalism.

The exploration of the divine mysteries of the Trinity is deeply intertwined with the historical and theological journey of the Church. The terms “ousia” and “hypostasis” are foundational in this exploration, serving as navigational tools to understand the paradoxical unity and distinction within the Godhead. Unfortunately, this paper is not a history of doctrinal development, I simply briefly mention it here because a lot of the issues are resolved well in their historical context, so there’s certainly room for revisiting or exploring the subject historically too. The approach here is a bit a-historical for space saving purposes, and for expressing my own unique brand of Trinitarianism, which I think is defensible and helpful.

Divine Existential Unity: Principle of Intrinsic Unity and Relational Nature

Divine Existential Unity is a principle emphasizing the intrinsic unity and relational nature of being. It asserts that the significance of every entity is derived from its inherent properties and its relations with other entities. In the divine context, this principle underscores the interconnectedness and unity of the divine essence and the divine persons. This term coupled with the term “Infinite Openness” I think is helpful here.

At its core, DEU underscores that the foundational act of being is at the heart of all existence. This act, in its purest essence, is manifested in the Trinitarian relations, reflecting the range and rule of divine power (the divine monarchy). This ultimate reality, God, transcends mere existence as a being among beings, embodying “Being Itself.” The Trinity, far from being static, is a dynamic reality that emphasizes not only the act of existence but also the interconnectedness of all things in Trinity and Trinity actively engaging the world. This non-dual relational monism accentuates the unity and interconnectedness of all existence, harmonizing with the Trinitarian understanding.

The Full Interval Trinity Theory posits that the three persons of the Trinity exist within their own full intervals of divine being, comprising the entirety of the divine nature. DEU complements this by emphasizing that these intervals are manifestations of the foundational act of being, allowing each Person to “present, represent, and manifest” the immanent reality of the transcendent qualities they embody. The interconnectedness emphasized in DEU mirrors the relational nature of the Persons within the Trinity, each existing in a complex relational network.

Divine Action Theory underscores God’s active role in the world. DEU enhances this by emphasizing that God’s actions are rooted in His very nature as “Being Itself.” Every divine action is an expression of God’s foundational act of existence, ensuring that God’s actions are always consistent with His nature. DEU aligns with action theories that understand the agency of God to be an immediate and intrinsic expression of inherent power and capacity.

DCIT (see my glossary of terms on my website) proposes that the three persons of the Trinity share a single divine essence or nature while maintaining their distinct personal existence. DEU provides the existential grounding for this. The shared essence is the foundational act of being, while the distinct personal existences are manifestations of this foundational act in relation.

The revelation of the Trinity as unity in trinity and trinity in unity is a profound insight into the nature of the God of Christ. DEU supports and deepens this insight by offering principled and profound metaphysical understanding. It emphasizes the unity and relationality of the divine, allowing for a more comprehensive grasp of the Trinitarian mystery.

Infinite Openness: Balancing Transcendence and Immanence

Infinite Openness, within the Full Interval Trinity Theory, signifies the perfect balance between God’s transcendence and immanence, reflecting the dynamic and relational nature of God’s being. It enriches the concept of divine simplicity, reflecting the perfect unity-in-diversity within the divine life without implying composition or multiplicity. One can see my glossary of terms for more on this, at robertdryer.com but in brief, infinite openness means that, in the context of perfection, the relationship the Father, Son, and Spirit share is an expression where all relations are realized, all actuality is unified, and all in all the divine Persons are greater than otherwise.

Significance of Infinite Openness

1. Transcendence and Immanence: Openness emphasizes God’s inherent capacity to be both beyond and within the created world, offering a fresh perspective on the classical theistic attributes of transcendence and immanence.
2. Divine Simplicity: The concept of divine simplicity is enriched by openness, reflecting the perfect unity-in-diversity within the divine life without implying composition or multiplicity. Each divine Person fully embodies the divine essence in an infinitely open way, harmonizing with the doctrine of divine simplicity.
3. Theological Discourse and Classical Theism: Openness serves as a conceptual framework that integrates classical theism with a relational ontology. It enhances theological discourse by accommodating diverse perspectives and fostering a holistic understanding of God’s nature. By embracing openness, the Full Interval Trinity Theory deepens our appreciation of the divine reality, emphasizing the unity-in-diversity within the Trinity and the harmonious interplay among the divine Persons.

Defense of Divine Existential Unity: Argument for Relational Existence

To defend the principle of Divine Existential Unity, consider the following argument:

1. Existence is fundamentally relational, meaning the significance of an entity is derived through its inherent properties and its relations with other entities.

2. In Trinitarian theology, the divine essence and the divine persons of the Trinity are affirmed to exist as distinct entities, each possessing a reality and substantiality recognized within the theological framework.

3. These divine entities, while distinct, are intricately interconnected, each one fully actualizing all potentials inherent in the divine essence, embodying the fullness of the divine nature without compromise or diminution.

4. Given the relational nature of existence and the distinctive yet interconnected reality of the divine persons and essence, it is logical to conclude that the principle of Divine Existential Unity is coherent within Trinitarian theology. This principle emphasizes the intrinsic unity and relational interdependence of the divine essence and the divine persons.

5. Such a proposition aligns with classical theological reflections and enriches the understanding of divine ontology, allowing for a more nuanced exploration of the divine nature, grounded in both philosophical reasoning and theological insight.

This argument is grounded in foundational understandings of existence and being, applying universally accepted principles of relationality and interconnectedness to the divine context. It provides a coherent framework to understand the intricate relationships within the Trinity, allowing for a richer appreciation of the divine mysteries.

A nuanced understanding of the Trinity maintains a balanced view where the unity and diversity within the Godhead are held in tension, reflecting the biblical revelation of the one true God who exists in three persons. The exploration of these theological principles invites deeper reflection and reverence for the divine reality that surpasses human comprehension, leading to a fuller appreciation of the boundless love and grace of the Triune God.

Conclusion

The faithful are called to contemplate these divine truths, to seek understanding and wisdom in the light of divine revelation, and to live in the love and grace of the Triune God. The concepts of DEU of Infinite Openness serves as a conceptual framework that integrates classical theism with a relational ontology, enhancing theological discourse by accommodating diverse perspectives and fostering a holistic understanding of God’s nature. If one were to think of it notionally, my underlying notions or native concepts to cope with the ousia and hypostases talk we’ve been engaged in here is through “being” (represented by the DEU) and “relation” (represented by Infinite Openness). And the Metaphysical principles out of those notions are bridges to the classical tradition that I’ll list here for further exploration on my website:

 1. Divine Existential Unity (DEU): The text mentions DEU, which is a core principle in my system. DEU underscores that the foundational act of being is at the heart of all existence. This act, in its purest essence, is manifested in the Trinitarian relations, reflecting the range and rule of divine power (the divine monarchy). In the context of the text, DEU serves as a conceptual framework that integrates classical theism with a relational ontology.

 2. Relational Ontology: The text refers to a “relational ontology,” which is another key principle in my system. This principle posits that existence is fundamentally relational. Every entity, concept, or being exists in a web of relationships. This principle is foundational to the very nature of existence itself.

 3. Trinitarian Relational Dynamics: The text’s reference to “the love and grace of the Triune God” implies the Trinitarian Relational Dynamics. This principle delves into the Trinity’s nature, emphasizing the harmonious interrelation of the Father, the Son, and the Holy Spirit. While each Person of the Trinity is distinct, they are profoundly interconnected, each contributing to the Godhead’s dynamic nature.

 4. Participatory Metaphysics: The text’s call for the faithful to “contemplate these divine truths” and “live in the love and grace of the Triune God” suggests the principle of Participatory Metaphysics. This principle signifies a deep connection between the Creator and the created, where the latter is invited to engage with the Divine actively.

 5. Divine Immanence and Transcendence: The text’s reference to seeking “understanding and wisdom in the light of divine revelation” implies the principle of Divine Immanence and Transcendence. This principle posits that God is both intimately present within creation (immanence) and also transcends it, existing beyond the confines of the created world (transcendence).

 6. Revelatory Metaphysics: The text’s mention of “divine revelation” suggests the principle of Revelatory Metaphysics. This principle posits that the nature of the Trinity is progressively revealed through divine interventions and the lived experiences of the Christian community.

These principles, among others, are foundational to my theological system and are deeply reflected in this paper here, and hopefully help you see how the proposition in study works in trinitarian theology.

The proposition upholds the integrity of divine simplicity and divine processions, with each divine person being a manifestation of the entire divine essence, expressing the transcendent aspects of the divine nature within their unique relational identities. The absence of ontological priority between the ousia and the hypostases implies a mutual indwelling and interpenetration of the divine essence and the divine persons, reflecting the richness and depth of the divine mysteries.

In conclusion, the exploration of this proposition invites deeper reflection and reverence for the divine reality that surpasses human comprehension, leading to a fuller appreciation of the boundless love and grace of the Triune God. It provides a coherent and theologically rich understanding of the Trinity, illuminating the mysteries of the divine nature and inviting believers to contemplate the infinite depths of God’s being.

From the Glossary of Terms located at RobertDryer.com

**Hypostasis: In Trinitarian theology, “hypostasis” refers to the individual reality or personal existence of each of the three Persons of the Trinity: the Father, the Son, and the Holy Spirit. (In the paper I use the plural of the term, and I may screw up in using the term in general just because it’s transliterated and its hard to keep straight in English, excuse me if I do make that mistake). It articulates the unique individuality and distinctiveness of each Person, while simultaneously affirming their unity as one God.

Within the Divine Confluent Identity Theory (DCIT), each hypostasis represents the divine essence in terms of Divine Actualized Potential (DivAP) and Divine Infinite Openness (DivIO). This suggests that each Person of the Trinity fully actualizes all potentials inherent in the divine essence in an infinitely open manner, emphasizing the dynamic interplay and mutual indwelling among the divine Persons.

The term also plays a significant role in the doctrine of the Hypostatic Union, which refers to the union of Christ’s divinity and humanity in one hypostasis. This doctrine affirms that the human nature assumed by the divine hypostasis exists within the personal reality of Jesus Christ, emphasizing the personal identity of the Son, who unites Himself with humanity while retaining His divine nature.

In the context of the Full Interval Trinity Theory and the DCIT, the Hypostatic Union is understood through four main aspects:

Interval T = [Actus Purus, Immanentia Omnis]: The Hypostatic Union is framed within the full actualization of divine potentiality (DivAP) and complete immanence (DivIO) manifested in Christ.

Pure Agency (PA): Within the context of Jesus, the PA (DivAP * DivIO)+S indicates that Christ, as the Son, fully embodies and actualizes all divine potentials within His unique relational identity, which is both human and divine.

Relational Identity Theory: The Hypostatic Union can be considered as the expression of the unique relational identity of the Son. The Son exists in relation to the Father and the Spirit while also engaging in relationship with humanity.

Perichoretic Unity Proposition (PUP): The doctrine of the Hypostatic Union utilizes the concept of perichoresis or mutual indwelling, to illuminate how the divine and human natures co-exist in the one Person of Christ.

Overall, “hypostasis” is a crucial concept in Christian theology, used to navigate profound mysteries of the faith, including the nature of the Trinity and the nature of Jesus Christ. It underscores Christ’s unique identity as fully God and fully man, emphasizing the inseparable unity of his divine and human natures, and provides a foundation for understanding God’s redemptive action in the world.

*Ousia: Greek term for substance or essence, used in Trinitarian theology to indicate the shared divine essence of the three persons of the Trinity. In this paper I may have equivocated a bit on the term and used the notion of relation and being to signify and represent the idea conceptually for the most part. But, hopefully, there’s enough clarity and integrated definitions that I didn’t equivocate in the bad sense?

Trinitarian Relational Monism: Is my attempt at a sophisticated theological and philosophical framework that delves into the intricate unity and relationality within the divine Trinity, emphasizing the inherent interconnectedness and interdependence of all entities within the scope of existence, particularly focusing on the divine nature of the Trinity. This framework is anchored in three foundational notions: act, being, and relation, each serving as a pivotal point for exploring and understanding the divine mysteries.

The term “Trinitarian” is derived from the Christian doctrine of the Trinity, a central tenet that articulates the existence of God as three distinct Persons—Father, Son, and Holy Spirit—unified in one divine essence or Godhead. Each Person, while maintaining distinct relational identities, is intrinsically interconnected, contributing to the vibrant and dynamic essence of the Godhead, reflecting the richness and depth of divine mysteries.

The concept of “Relational” underscores the inherent relational nature of existence, positing that every entity, concept, or being is enmeshed within a network of relationships, emphasizing the foundational and ubiquitous nature of relationality in shaping and defining existence. This relationality is not a mere attribute but is integral to the essence of existence, providing a framework for understanding the intricate web of relationships that constitute reality.

“Monism” denotes the philosophical proposition that all of existence is composed of one fundamental substance or reality. Within the context of Trinitarian Relational Monism, this implies the seamless and intrinsic unity of the Divine’s essence and existence, a concept encapsulated as Divine Existential Unity (DEU). DEU emphasizes the foundational act of being as central to all existence, proposing a unified, non-dual, and relational understanding of existence in alignment with Trinitarian concepts in Christian theology.

Trinitarian Relational Monism, therefore, serves as a profound theological and philosophical paradigm, aspiring to elucidate the divine nature and the metaphysical journey of existence, rooted in a divine interconnectedness and a longing for communion. It harmoniously integrates the unity and distinction within the Godhead, portraying a God who is simultaneously three and one, a dynamic interplay that encapsulates the transcendent perfection and the immanent presence of God in the world, offering profound insights into the nature of God and the interconnected tapestry of existence.

This framework invites contemplation on the divine mysteries, fostering a deeper understanding and appreciation of the boundless love and grace of the Triune God, and encouraging a holistic exploration of the divine essence, actions, and relations in the cosmos, all while maintaining coherence with the rich tradition and teachings of the Catholic Church.