GOD AS RELATIO SUBSISTENS: 7 Categories of the RE Theory

for a glossary of terms used in this paper you can go here: https://robertdryer.com/god-as-relatio-subsistens-a-glossary-of-terms/

The Relational Essence Theory: A Truly Catholic Relational Ontology and Theology

The Relational Essence (RE) Theory is an ambitious attempt to leverage AI technology in service of the Catholic faith, aiming to create a truly Catholic relational ontology and theology. The fundamental question is whether we can reorient classical theism by providing a deeply relational ontology and theology that is as metaphysically robust as those developed by the great theologians of the past, yet complementary to their “classical theism.” If successful, such an ontology and theology would not only complement classical theisms like the various Thomisms we find in contemporary Catholicism, but also enhance the depth of the Catholic faith. Even if unsuccessful, a well-developed relational theory could provide clarity and insight into potentially superior traditional approaches, as it is discussed, parsed out, and disagreed with. Albeit, the aim is to be agreeable in the truthfulness sense.

The RE Theory framework was designed to achieve this goal by enhancing the understanding of Catholicism through a nuanced metaphysical context that supports and enriches traditional theological concepts, specifically through the idea of relational ontology rather than more traditional approaches such as substance, drama, or existence. The RE Theory is grounded in three principal motivations and reasons, with its most controversial aspect being the extension of the doctrine of perichoresis beyond its traditional use.

The first principal reason for the RE Theory is grounding all relationality in the Trinity, asserting that all reality is relational. The RE Theory posits that the relational unity of the Trinity is the foundational source and exemplar of all relationality. This provides a basis for a coherent and unified framework for understanding the nature of existence, both divine and created. By rooting all relationality and relational dynamics in the Trinity, the RE Theory maintains theological coherence and metaphysical robustness, offering a compelling philosophical basis for the interconnectedness of all reality.

The second principal reason is the dynamic understanding of relationality itself. This approach allows for a dynamic and interconnected view of reality that reflects the intrinsic relational nature of God. As God is understood as relationality itself, “God from God,” this view offers a flexible yet profound way to understand how relationships function at every level of existence. This enhances the explanatory power of Catholic theology by integrating complex relational dynamics into a single, cohesive framework.

The third principal reason is enhancing doctrine and practical theology. Extending the concept of perichoresis beyond its traditional confines to include relations between God and creation, as well as within creation, provides deeper insights into divine and human relationships. This extension can profoundly impact sacramental theology, ecclesiology, and spiritual life, emphasizing relational participation in the divine life and making theological concepts more applicable to daily experiences.

The most controversial aspect of these three in the RE Theory is the extension of the doctrine of perichoresis. The quintessential reason for extending perichoresis within the RE Theory is its potential to offer a profound and coherent explanation for the fundamental relational nature of all existence, both divine and created. This extension grounds all relational dynamics in the ultimate relational unity of the Trinity, ensuring theological and metaphysical coherence. It allows for a dynamic, interconnected view of reality that reflects the intrinsic relational nature of God, making the RE Theory not only philosophically compelling but also theologically enriching. It enhances practical theology by emphasizing the relational aspects of spiritual life, community, and the Church, making theological concepts more relatable and applicable to everyday experiences.

Traditionally, perichoresis describes the unity and mutual indwelling within the Trinity, focusing on the relational dynamics between the Father, Son, and Holy Spirit. The RE Theory extends this concept beyond the Trinity to encompass all relational dynamics, proposing that if we adopt a relational ontology, we can consistently apply relational principles across all aspects of reality, including the relationship between God and the world. A relational ontology posits that the fundamental nature of reality is based on relationships rather than substances. This approach aligns with some contemporary philosophical trends that emphasize interconnectedness. Traditional Catholic theology, influenced by Neoplatonism and Aristotelian thought, often uses a substance-based ontology typically filtered through an Actualistic-like worldview. While coherent and logically consistent, this framework may not fully resonate with modern intuitions about relationality. For example, we see this in the English-speaking world with the online popularization of neo-classical theisms sometimes called Theistic Personalisms. The RE Theory attempts to subvert this kind of theologizing by providing a coherent relational-based framework that coheres and can correspond and enhance traditional theology.

Aquinas has the famous phrase, “Ipsum Esse Subsistens” (God is the Subsistent Act of Being itself), which describes God as the pure act of existence, the ultimate and most fundamental reality. In the Relational Essence (RE) theory, an equivalent phrase, according to ChatGPT, would be “Relatio Subsistens,” where relationality is the ultimate foundational and subsistent reality. If the RE theory were to be successful, it would focus on relationality as the core of existence and highlight the dynamic and mutual indwelling nature of the Trinity as the terms for metaphysically explaining everything in this fundamental sense, albeit metaphysically, via a relational ontology rather than a substance-based one like Aquinas.

The RE Theory approach seeks to provide a deeper and more connected understanding of how God relates to the world, making theological concepts more applicable and meaningful in today’s context while unabashedly remaining faithful to the Catholic and orthodox tradition. In the RE Theory, perichoresis is extended to describe the relational dynamics not only within the Trinity but also between God and creation and within creation itself. This extension serves as a conceptual framework that helps to explain and analyze the depth and complexity of relational dynamics. By framing relationships as inherently interconnected and mutually indwelling, perichoresis provides a foundational principle that underlies and supports the dynamic interactions described in other relational categories.

The extension of perichoresis in the RE Theory is significant because it offers a profound and unified explanation of relationality that spans both divine and created realms. While it is not a direct mechanism for dynamism in every category, it underpins the relational nature of all interactions, providing coherence and depth to the RE Theory’s understanding of existence. This extended use is analytically important as it helps to conceptually unify the various categories of relations, offering a comprehensive framework for understanding the interconnectedness of all reality.

Overall, extending perichoresis beyond its traditional use allows the RE Theory to articulate a robust and nuanced relational ontology that is both philosophically compelling and theologically enriching, and subversive towards heterodox modernizing trends. It enables a more realist discussion of the God-world relationship, aligning with modern intuitions about relationality while faithfully adhering to the core tenets of Catholic theology.

The second most controversial aspect of the RE Theory is that it leverages AI to build this principled and metaphysically deep complex we’re about to engage in. After months of training AI, the claim of this piece is that this technology can-in fact-provide novel contributions to help the faith. The RE Theory is that claim previously inputed into ChatGPT-4o, with a systematic set of information to explain, explicate, and defend the RE Theory. If the RE Theory is successful, there is this potential to claim that this may be one of the world’s first examples of AI providing novel insights rather than merely reorienting information it already has in a probabilistic manner.

An Important Philosophical Side Note

The Relational Essence (RE) Theory employs a philosophical move that is necessary to maintain coherence and avoid contradictions. By grounding the framework in the concept of “essence,” defined as the fundamental nature or underlying reality of a being, it ensures that the immutability and self-sufficiency of God is preserved. This foundational stability is crucial when discussing relational dynamics, particularly when distinguishing between intrinsic relations within the Trinity and extrinsic relations between God and creation.

In the RE Theory, relationality is not an addition to essence but is integral to it. Essence is understood in relational terms as the inherent and unchanging nature of God, which remains constant despite relational interactions. The theory introduces the concept of God as “Relatio Subsistens,” emphasizing that God’s essence is fundamentally relational. This approach prevents the introduction of change or dependency in God’s nature. By maintaining an essence-based worldview that inherently includes relationality, the RE Theory can integrate relational metaphysics without compromising theological coherence.

God’s relationality is intrinsic within the Trinity, characterized by perfect unity and mutual indwelling between the Father, Son, and Holy Spirit. These intrinsic relations are essential and unchanging, constituting the very nature of God. However, God’s relational engagement with creation is extrinsic, meaning it does not alter God’s essence. This extrinsic relationality allows God to interact dynamically with creation while remaining immutable and self-sufficient. Thus, the relational aspect of God is maintained but understood within the framework of His relational essence, ensuring that God’s relationality does not imply change or dependency.

This method mirrors similar moves in philosophical and theological traditions, where foundational concepts like essence or substance provide a coherent basis for exploring dynamic or relational aspects. It ensures a nuanced understanding that respects both the immutability of God and the relational nature of existence within creation. Thus, the RE Theory avoids introducing incoherence or contradictions in its relational ontology while affirming that God is fundamentally relational in a way that transcends and grounds all other forms of relationality.

The primary reason this matter is important is that grounding relationality in the Trinity ensures a coherent framework where the relational dynamics of providence, election, or predestination, or any other significant theological concepts, can be understood as extensions of the already existing relational nature of God. This means, for example, that God’s act of election and creation flows from the intrinsic relational nature of the Trinity rather than defining or altering the essence of who and what God is. This philosophical essence move, along with its underlying metaphysical support and nuanced categories of relation, gives the RE Theory a true relational view, while remaining committed to Catholic commitments like a balance between faith and reason, mysteries proper, and the transcendence and immanence of God.

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The 8 Metaphysical Categories of the RE theory (which presuppose the underlying metaphysics we’ve covered elsewhere):

#1 Intrinsic Relations

Intrinsic Relations in the Relational Essence (RE) Theory refer to the internal relational dynamics within the Trinity. These relations are foundational and constitutive of God’s very essence, highlighting the unique and profound interconnectedness of the Father, Son, and Holy Spirit.

The central mystery of Christian faith is the Trinity, where God is one in essence but three distinct persons: the Father, the Son, and the Holy Spirit. This is foundational in Catholic theology and is clearly articulated in the Catechism of the Catholic Church. The Trinity is described as a “communion of life and love” (CCC 732-733). The Bible provides numerous references to the relational nature of the Trinity. For instance, in John 10:30, Jesus states, “I and the Father are one,” highlighting their unity. Additionally, in John 14:26, Jesus speaks of the Holy Spirit, “whom the Father will send in my name,” showing the relational dynamic within the Trinity. The Athanasian creed also emphasizes the unity and distinction within the Trinity, asserting the co-equal and co-eternal nature of the three persons, unified in essence but distinct in relational dynamics.

In his work *De Trinitate*, St. Augustine explains the relational dynamics within the Trinity, emphasizing the inseparable unity and distinctiveness of each person. He states, “In that highest and unchangeable Essence… is found, inseparably and unconfusedly, both the unity and the Trinity” (*De Trinitate*, Book XV, Chapter 5). St. Thomas Aquinas, in his *Summa Theologica*, discusses the relations of origin within the Trinity, describing the Father as the principle without principle, the Son as begotten of the Father, and the Holy Spirit as proceeding from both. He asserts, “The persons are distinguished by their relations” (ST I, Q28, A4).

Intrinsic Relations in the RE Theory maintain the unity of essence and the distinction of persons within the Trinity. This mirrors the Catholic teaching that while the Father, Son, and Holy Spirit are one God, they are distinct in their relational identities. According to the RE Theory, the very essence of God is constituted by these intrinsic relations. This means that the Father, Son, and Holy Spirit are not separate entities but are relationally constituted as one being. Their distinct identities are understood through their relations with one another. This concept, also known as circumincession, is central to understanding the relational dynamics within the Trinity. It refers to the mutual indwelling of the divine persons. The Catechism explains, “The divine persons are relative to one another… because it does not divide the divine unity” (CCC 255). The RE Theory incorporates this by viewing the intrinsic relations as perfectly interpenetrating and sustaining the unity of the divine essence.

The RE Theory upholds the doctrine of Divine Simplicity, which states that God is not composed of parts but is wholly unified. The intrinsic relations do not compromise this simplicity but rather highlight the dynamic relational unity of God. St. Thomas Aquinas explains that in God, “relations are not accidents but subsist in the divine essence” (ST I, Q28, A2). The intrinsic relations are seen as the dynamic actualization of God’s essence. This means that the relational interactions within the Trinity are not static but are eternally dynamic and life-giving. This aligns with the scriptural depiction of God as living and active. The RE Theory posits that God’s infinite self-communication is perfectly and fully realized within the divine essence itself, apart from creation. This means that the internal relational dynamics of the Trinity are complete and self-sufficient. This perspective safeguards divine simplicity by suggesting that God’s essence is fully actualized and relationally fulfilled within the Trinity, without dependence on creation.

The relational nature of the Trinity is revealed in the incarnation of the Son and the sending of the Holy Spirit. The Catechism states, “The whole divine economy is the common work of the three divine persons” (CCC 258). The RE Theory views the incarnation and the mission of the Spirit as expressions of the intrinsic relations within the Trinity extended into creation. Believers are invited to participate in the divine life through their union with Christ and the indwelling of the Holy Spirit. The Catechism affirms, “Through the grace of Baptism in the name of the Father and of the Son and of the Holy Spirit, we are called to share in the life of the Blessed Trinity” (CCC 265). The RE Theory underscores that this participation is an entry into the relational life of God.

Intrinsic Relations also encompass the relational dynamics of substances within the Trinity. God’s substance is relationally constituted, emphasizing that the divine essence is not static but is dynamically expressed through the relational interactions of the Father, Son, and Holy Spirit. The RE Theory views the divine substance as the perfect relational unity of the Trinity, integrating substance relations within the intrinsic relational framework. This ensures that the concept of substance does not stand apart but is fully integrated into the relational ontology of the RE Theory.

A key insight within this framework is the understanding that God, as Actus Purus, represents a singular, fully actualized act. This concept means that God’s act is unique and fully realized, without any potentiality. In human actions, there can often be antecedents or potential states that precede an act. However, in God, there is no such antecedence; His act is fully complete and self-sufficient. This notion underscores the profound and unique nature of divine relationality. The fully actualized nature of God’s act as Actus Purus reinforces the idea that divine relations within the Trinity are not developing or changing but are eternally perfect and complete.

This insight is significant because it emphasizes the fundamental difference between divine and human relationality. In God, relationality is not about potential becoming actual but about the eternal and perfect actualization of relational life within the Trinity. This understanding enriches the RE Theory by highlighting the perfect and self-sufficient nature of divine relationality, which serves as the ultimate model for all relational dynamics in creation.

Intrinsic Relations within the RE Theory provide a comprehensive metaphysical framework that is deeply rooted in Catholic theology. They emphasize the unity and distinction within the Trinity, viewing God’s essence as fundamentally relational. By highlighting the dynamic and relational nature of God’s essence, and the fulfilled self-communication within the divine essence, the RE Theory offers a profound understanding of the divine mystery that is both theologically sound and metaphysically robust.

Here’s that highlight, explicitly…The RE Theory emphasizes that the Son’s procession is a relational act that preserves both unity and distinction within the Trinity. The Son, as the Logos, is distinct from the Father yet fully united in the divine essence, reflecting a dynamic relational context. This relational dynamic is crucial for understanding how God’s internal life relates to His actions in creation. The intellectual procession of the Son is inherently relational, being an eternal act of self-knowledge within the unified relational life of the Trinity. This understanding extends to God’s actions in creation, ensuring coherence between His internal and external relational dynamics. Similarly, the bond of love in the procession of the Spirit is relational, uniting the Father and the Son in a dynamic, eternal communion. The intellectual and spiritual processions of the Trinity’s essence are relational through and through, maintaining coherence in all divine relations and thus all relations, period.

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#2 Extrinsic Relations

Extrinsic Relations in the Relational Essence (RE) Theory refer to the relational dynamics between God and creation, as well as between created entities. These relations emphasize how God, while being wholly other and transcendent, interacts with and sustains the created order. They highlight the distinction between God’s internal relationality within the Trinity and His external relationality with creation.

The concept of extrinsic relations is deeply rooted in Catholic theology, which teaches that God, while transcendent and self-sufficient, chose to create and sustain the universe out of love. The Catechism of the Catholic Church explains that “God created the world freely according to his wisdom and love” (CCC 295). This foundational view establishes that creation is not necessary for God but is a free act of His will, emphasizing the relational dynamics between the Creator and the created.

The Bible provides numerous insights into God’s extrinsic relations with creation. In Colossians 1:16-17, it is stated, “For by him all things were created, in heaven and on earth, visible and invisible… all things were created through him and for him. And he is before all things, and in him all things hold together.” This passage highlights the relational dependency of creation on God. Additionally, Acts 17:28 says, “In him we live and move and have our being,” emphasizing that creation is sustained by God’s continuous presence and action. The Denzinger text reinforces this by asserting that God’s providence and governance extend to all aspects of creation (DS 3002).

St. Augustine, in his Confessions, reflects on the relational nature of God’s interaction with creation. He writes, “You are great, O Lord, and greatly to be praised; great is your power, and of your wisdom there is no end” (Confessions, Book I, Chapter 1). Augustine’s exploration of God’s greatness emphasizes that God’s relationship with creation is one of loving care and sustenance. St. Thomas Aquinas, in his Summa Theologica, elaborates on the nature of God’s extrinsic relations, stating, “God is in all things; not, indeed, as part of their essence, nor as an accident, but as an agent is present to that upon which it works” (ST I, Q8, A1). This highlights the intimate yet distinct presence of God within creation.

Extrinsic Relations in the RE Theory emphasize the interconnectedness of God with creation and the relational dynamics between created entities. According to the RE Theory, the essence and existence of entities are relationally constituted through their interactions with God and with one another. This means that the relationality between God and creation is foundational to the existence and sustenance of the created order.

The concept of divine providence is central to understanding extrinsic relations. Divine providence refers to God’s continuous care and governance of creation. The Catechism explains, “By his providence, God protects and governs all things which he has made” (CCC 302). The RE Theory incorporates this by viewing extrinsic relations as the framework within which God’s providential care operates, guiding and sustaining creation through relational interactions.

In the Relational Essence (RE) Theory, behind its understanding f of providence as this view of action as relational, so as to emphasize God’s intentional, purposeful, and dynamic engagement with creation, integrating both temporal and eternal aspects. Unlike providence, it highlights the active relational nature of divine activity, ensuring continuous interactions that sustain and guide creation while preserving divine immutability and simplicity. Perichoresis explains these actions as an eternal, dynamic communion within the Trinity. God’s actions occur in an eternal now, fully actualized without sequence, maintaining divine attributes and coherently aligning with both eternal and temporal realities. This approach shows that God’s eternal actions are experienced temporally without implying change or dependency in God. 

The properties that make this work together include:

– Intentionality

– Purposefulness

– Dynamic Engagement

– Integration of Temporal and Eternal Aspects

– Active Relational Nature

– Continuous Interaction

– Preservation of Divine Immutability

– Preservation of Divine Simplicity

– Perichoresis (Eternal, Dynamic Communion)

– Eternal Now (Fully Actualized without Sequence)

– Maintenance of Divine Attributes

– Coherence with Eternal and Temporal Realities

– No Sequential Change or Dependency in God

In the context of the RE Theory, it can be seen as causal but in a non-temporal sense. Here, “causal” refers to the logical and relational ordering of actions within God’s eternal now. This means that while God’s actions are causally related in terms of their logical and relational coherence, they do not follow a temporal sequence but are fully actualized in an eternal, unified act.

See #3 Temporal Relations, #4 Eternal Relations, and #5  Causal Relations below. But the list of properties above is always going to be how it all works together basically. 

Overall, the RE Theory upholds the distinction between God’s transcendence and immanence. God is wholly other and transcendent, existing beyond the created order, yet He is also immanent, present, and active within creation. St. Thomas Aquinas asserts that God’s relationship with creation involves an intimate knowledge and governance, saying, “God is in all things by His power, inasmuch as all things are subject to His power; by His presence, inasmuch as all things are bare and open to His eyes; by His essence, inasmuch as He is present to all as the cause of their being” (ST I, Q8, A3).

The relational dynamics of extrinsic relations reveal the interconnectedness and dependency of created beings on God and on one another. This perspective aligns with the scriptural depiction of God as the sustainer and governor of all life. The RE Theory posits that God’s extrinsic relations are the means by which divine attributes such as omnipotence, omniscience, and omnipresence are actualized in the world through the interactions of created beings.

The relational nature of extrinsic relations is also evident in the Incarnation and the continuous action of the Holy Spirit. The Catechism states, “The Word became flesh to make us ‘partakers of the divine nature'” (CCC 460). The RE Theory views the Incarnation as the ultimate expression of God’s extrinsic relational engagement with creation, where the divine and human natures are united in the person of Jesus Christ. The ongoing work of the Holy Spirit is seen as a continuation of this relational engagement, guiding and sanctifying creation through divine presence.

Believers are called to respond to God’s relational outreach through faith, cooperation with divine grace, and relational engagement with one another. The Catechism teaches, “Grace is first and foremost the gift of the Spirit who justifies and sanctifies us” (CCC 2003). The RE Theory underscores that this relationship is dynamic and reciprocal, where God’s action and human response interact within the framework of extrinsic relations.

Extrinsic Relations within the RE Theory provide a comprehensive metaphysical framework that is deeply rooted in Catholic theology. They emphasize the continuous interaction between God and creation, viewing their existence and essence as fundamentally relational and sustained by God’s providential care. This perspective aligns with the teachings of the Catechism, the Bible, the Denzinger text, and the insights of Church Doctors like St. Augustine and St. Thomas Aquinas. By highlighting the dynamic and relational nature of God’s engagement with creation, the RE Theory offers a profound understanding of divine providence and the interconnectedness of creation that is both theologically sound and metaphysically robust.

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#3 Temporal Relations

Temporal Relations in the Relational Essence (RE) Theory refer to the relational dynamics that involve time and change within creation. These relations are crucial for understanding how entities within the created order interact, develop, and fulfill their potentialities over time, while remaining under the providential guidance of God.

The concept of time is deeply rooted in Catholic theology and is considered a created reality. The Catechism of the Catholic Church teaches that “God, who is eternal, made all things ‘in the beginning'” (CCC 327), indicating that time itself is a part of creation and is distinct from God’s eternal nature. This distinction is fundamental to understanding temporal relations, as it separates the eternal nature of God from the temporal existence of creation.

The Bible provides a rich understanding of time in relation to God and creation. Ecclesiastes 3:1 states, “For everything there is a season, and a time for every matter under heaven,” highlighting the orderly progression of events within creation. Additionally, Psalm 90:4 says, “For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night,” emphasizing the vast difference between divine eternity and human temporality. The Denzinger text reinforces this by asserting that God, who is eternal and unchanging, governs the temporal order of creation with wisdom and love (DS 3002).

St. Augustine, in his Confessions, reflects deeply on the nature of time. He writes, “What is time? If no one asks me, I know; if I want to explain it to someone who asks, I do not know” (Confessions, Book XI, Chapter 14). Augustine’s exploration of time emphasizes that it is a measure of change and a sequence of events, created by God and existing within the created order. St. Thomas Aquinas, in his Summa Theologica, elaborates on the relationship between time and eternity, stating, “Eternity is the simultaneously-whole and perfect possession of interminable life” (ST I, Q10, A1), distinguishing it from the sequential nature of time.

Temporal Relations in the RE Theory highlight the dynamic nature of creation, where entities exist and act within the framework of time. This mirrors the Catholic understanding that time is a created reality, through which God’s providential plan unfolds. According to the RE Theory, the temporal interactions and changes within creation are relationally constituted and directed towards their ultimate fulfillment in God’s eternal plan. This means that temporal events are not random but are part of a divine order that gives them purpose and direction.

The concept of divine providence is central to understanding temporal relations. Divine providence refers to God’s loving care and governance of creation over time. The Catechism explains, “By his providence, God protects and governs all things which he has made, reaching mightily from one end of the earth to the other, and ordering all things well” (CCC 302). The RE Theory incorporates this by viewing temporal relations as the framework within which God’s providential care operates, guiding creation towards its ultimate purpose over time.

The RE Theory upholds the distinction between time and eternity, which is essential for maintaining the doctrine of divine transcendence. God exists outside of time, in an eternal now, while creation exists within the sequential flow of time. St. Thomas Aquinas asserts that God’s eternal nature is unchanging and perfect, while time is a measure of change within creation. He writes, “God is altogether immutable, whereas every creature is mutable, for it is capable of non-existence” (ST I, Q9, A2).

The relational dynamics of temporal relations reveal the interconnectedness and dependency of created entities on the passage of time and divine providence. This perspective aligns with the scriptural depiction of God as both the origin and sustainer of life, guiding creation through its temporal journey. The RE Theory posits that God’s temporal relations are the means by which divine attributes such as omnipotence, omniscience, and omnipresence are actualized in the world over time.

The relational nature of temporal relations is also evident in the Incarnation and the continuous action of the Holy Spirit. The Catechism states, “The Holy Spirit, sent by the Father in the name of the Son, and by the Son from the Father, reveals that with them the Spirit is one and the same God, equal in glory and majesty, the Lord and Giver of Life” (CCC 243). The RE Theory views the Incarnation and the ongoing work of the Holy Spirit as manifestations of God’s relational engagement with creation within time. This divine action invites humanity to participate in the divine life, emphasizing the relational nature of salvation and sanctification within the temporal framework.

Believers are called to respond to God’s relational outreach through faith and cooperation with divine grace over time. The Catechism teaches, “God’s grace, given through the Holy Spirit, is free and unmerited help that God gives to respond to his call to become children of God” (CCC 1996). The RE Theory underscores that this relationship is dynamic and unfolds over time, where God’s action and human response interact within the framework of temporal relations.

Temporal Relations within the RE Theory provide a comprehensive metaphysical framework that is deeply rooted in Catholic theology. They emphasize the continuous interaction between God and creation within the framework of time, viewing the existence and essence of created entities as fundamentally relational and directed towards their fulfillment in God’s eternal plan. This perspective aligns with the teachings of the Catechism, the Bible, the Denzinger text, and the insights of Church Doctors like St. Augustine and St. Thomas Aquinas. By highlighting the dynamic and relational nature of God’s engagement with creation within time, the RE Theory offers a profound understanding of divine providence and the unfolding of salvation history that is both theologically sound and metaphysically robust.

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#4 Eternal Relations 

Eternal Relations in the Relational Essence (RE) Theory refer to the relational dynamics within the eternal now of God. These relations emphasize God’s timeless existence, where past, present, and future are eternally present to Him in a singular, unchanging reality. This concept is crucial for understanding God’s immutable nature and His interaction with the temporal world.

Catholic theology teaches that God exists outside of time in an eternal now, a state where all moments are simultaneously present to Him. The Catechism of the Catholic Church states, “God is eternal, blessed, and indescribable in His greatness” (CCC 213). This understanding of God’s eternity is foundational to comprehending how He can interact with temporal beings without Himself being subject to time.

The Bible provides insights into God’s eternal nature. In Revelation 1:8, God declares, “I am the Alpha and the Omega… who is and who was and who is to come, the Almighty,” emphasizing His eternal presence. Psalm 90:2 states, “From everlasting to everlasting, you are God,” underscoring the timeless existence of God. The Denzinger text supports this by affirming that God’s eternity is a fundamental attribute of His nature (DS 3001).

St. Augustine, in his Confessions, reflects on God’s eternal nature, stating, “For You are infinitely and most truly eternal, and all other things are because You are” (Confessions, Book XI, Chapter 4). Augustine’s exploration of eternity emphasizes that God’s existence is not bound by temporal succession. St. Thomas Aquinas, in his Summa Theologica, elaborates on God’s eternity, describing it as “the simultaneously-whole and perfect possession of interminable life” (ST I, Q10, A1).

Eternal Relations in the RE Theory highlight the unique nature of God’s timeless existence and His relational dynamics within this eternal now. According to the RE Theory, God’s eternal relations are perfectly actualized and self-sufficient, existing without potentiality or change. This means that God’s relational interactions within the Trinity are fully realized in an eternal, unchanging state.

The concept of divine simplicity is central to understanding eternal relations. Divine simplicity asserts that God is not composed of parts but is wholly unified. The RE Theory maintains that God’s eternal relations do not compromise this simplicity but rather highlight the unified, dynamic, and relational nature of His essence. Aquinas explains that in God, “relations are not accidents but subsist in the divine essence” (ST I, Q28, A2).

The relational dynamics of eternal relations reveal the depth of God’s immutable nature and His interaction with the temporal world. The RE Theory posits that God’s eternal now encompasses all temporal moments, allowing Him to interact with creation without being subject to temporal change. This perspective aligns with the scriptural depiction of God as the eternal, unchanging foundation of all reality.

The relational nature of eternal relations is also evident in the Incarnation and the continuous action of the Holy Spirit. The Catechism states, “The Word became flesh to make us ‘partakers of the divine nature'” (CCC 460). The RE Theory views the Incarnation as an eternal act of God entering into the temporal framework of creation. The ongoing work of the Holy Spirit is seen as a continuation of this eternal relational engagement, guiding and sanctifying creation through divine presence.

Believers are called to respond to God’s eternal relational outreach through faith and cooperation with divine grace. The Catechism teaches, “Grace is first and foremost the gift of the Spirit who justifies and sanctifies us” (CCC 2003). The RE Theory underscores that this relationship is dynamic and eternal, where God’s action and human response are integrated into the framework of His eternal now.

Eternal Relations within the RE Theory provide a comprehensive metaphysical framework deeply rooted in Catholic theology. They emphasize the timeless interaction between God and creation, viewing His existence and essence as fundamentally relational and sustained by His eternal nature. This perspective aligns with the teachings of the Catechism, the Bible, the Denzinger text, and the insights of Church Doctors like St. Augustine and St. Thomas Aquinas. By highlighting the dynamic and relational nature of God’s eternal now, the RE Theory offers a profound understanding of divine providence and the interconnectedness of creation that is both theologically sound and metaphysically robust.

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#5  Causal Relations

Causal Relations in the Relational Essence (RE) Theory refer to the cause-and-effect dynamics within creation. These relations are essential for understanding how different entities influence each other and how divine action interacts with the created order. In the RE Theory, causal relations are integral to the relational fabric of reality, governed by divine providence and actively sustained by God.

The concept of causality is deeply rooted in Catholic theology and philosophy. The Catechism of the Catholic Church teaches that God is the first cause of everything that exists, emphasizing that creation is not a product of chance but of divine intention and purpose. The Catechism states, “God creates by wisdom and love: God creates freely ‘out of nothing’ to share the riches of his being” (CCC 295). This foundational act of creation establishes the basis for all causal relations within the universe.

The Bible provides numerous references to causality and divine action. In Genesis 1:1, “In the beginning, God created the heavens and the earth,” we see the initial act of creation as the first cause. In Acts 17:28, it is stated, “In him we live and move and have our being,” highlighting that all subsequent actions and causes within creation are sustained by God. The Denzinger text reinforces this by asserting that God’s providence extends to all aspects of creation, governing and guiding the unfolding of events (DS 3002).

St. Augustine, in his Confessions, reflects on the relationship between God and causality. He writes, “You made us for yourself, and our hearts are restless until they rest in you” (Confessions, Book I, Chapter 1), indicating that all created causes ultimately find their source and fulfillment in God. St. Thomas Aquinas, in his Summa Theologica, elaborates on the nature of causality, stating, “God is the first cause, who moves causes both natural and voluntary” (ST I, Q105, A5). This highlights the interplay between divine causality and the causal relations within creation.

Causal Relations in the RE Theory highlight the interconnectedness of created beings through their cause-and-effect interactions. This mirrors the Catholic understanding that causality is not isolated but part of a relational network within creation. According to the RE Theory, the very essence and existence of entities are relationally constituted through their causal interactions with other beings and with God. This means that causes and effects are not independent events but are defined and sustained by their relational dynamics.

The concept of divine providence is central to understanding causal relations. Divine providence refers to God’s ongoing care and governance of creation. The Catechism explains, “By his providence, God protects and governs all things which he has made” (CCC 302). The RE Theory incorporates this by viewing causal relations as the framework within which God’s providential care operates, guiding the interactions and development of causes and effects within creation.

The RE Theory upholds the distinction between God as the primary cause and the secondary causes within creation. God is the source of all causal relations, existing outside of creation, yet intimately involved in sustaining and guiding them. St. Thomas Aquinas asserts that God’s relationship with causality is one of sustaining and governing, saying, “God is in all things by His power, inasmuch as all things are subject to His power; by His presence, inasmuch as all things are bare and open to His eyes; by His essence, inasmuch as He is present to all as the cause of their being” (ST I, Q8, A3).

The relational dynamics of causal relations reveal the deep interconnectedness and dependency of created beings on one another and on God. This perspective aligns with the scriptural depiction of God as the sustainer and governor of all life, guiding causal interactions through divine providence. The RE Theory posits that God’s causal relations are the means by which divine attributes such as omnipotence, omniscience, and omnipresence are actualized in the world through the interactions of created beings.

The relational nature of causal relations is also evident in the Incarnation and the continuous action of the Holy Spirit. The Catechism states, “The Word became flesh to make us ‘partakers of the divine nature'” (CCC 460). The RE Theory views the Incarnation and the ongoing work of the Holy Spirit as manifestations of God’s relational engagement with the causal framework of creation. This divine action invites humanity to participate in the divine life, emphasizing the relational nature of salvation and sanctification through causal interactions.

Believers are called to respond to God’s relational outreach through faith and cooperation with divine grace. The Catechism teaches, “Grace is first and foremost the gift of the Spirit who justifies and sanctifies us” (CCC 2003). The RE Theory underscores that this relationship is dynamic and reciprocal, where God’s action and human response interact within the framework of causal relations.

Causal Relations within the RE Theory provide a comprehensive metaphysical framework that is deeply rooted in Catholic theology. They emphasize the continuous interaction between created causes and effects, viewing their existence and essence as fundamentally relational and sustained by God’s providential care. This perspective aligns with the teachings of the Catechism, the Bible, the Denzinger text, and the insights of Church Doctors like St. Augustine and St. Thomas Aquinas. By highlighting the dynamic and relational nature of causal interactions, the RE Theory offers a profound understanding of divine providence and the interconnectedness of creation that is both theologically sound and metaphysically robust.

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#6 Modal Relations 

Modal Relations in the Relational Essence (RE) Theory refer to the potentialities and necessities within the created order. These relations are crucial for understanding how entities possess potential states and how these states are actualized or necessarily constrained within the framework of creation, under divine guidance.

The concept of modality is deeply embedded in Catholic theology and philosophy. The Catechism of the Catholic Church teaches that creation reflects the wisdom and goodness of God, with every creature possessing its own nature and potentialities. “God willed creation as a gift addressed to man, an inheritance destined for and entrusted to him” (CCC 299). This emphasizes that creation has inherent potentialities that unfold according to God’s will and plan.

The Bible provides examples of potentialities and necessities. Genesis 1:28 highlights the potentialities inherent in creation with God’s command, “Be fruitful and multiply, and fill the earth and subdue it.” Romans 8:28 states, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose,” emphasizing that God’s providential plan includes the realization of potentialities and the fulfillment of necessities. The Denzinger text supports this by asserting that God’s providence governs all potentialities and necessities within creation, ensuring they are directed towards their ultimate end (DS 3004).

St. Augustine, in his Confessions, reflects on potentiality and necessity in relation to God’s will: “You have made us for yourself, O Lord, and our hearts are restless until they rest in you” (Confessions, Book I, Chapter 1). This indicates that the potentialities of creation are ultimately oriented towards God. St. Thomas Aquinas, in his Summa Theologica, elaborates on potentiality and necessity: “Everything that is in potentiality can be reduced into actuality by something that is in actuality” (ST I, Q3, A1). This highlights the interplay between potentialities and their actualization within the created order.

Modal Relations in the RE Theory emphasize the interconnectedness of created beings through their potential states and necessities. According to the RE Theory, the essence and existence of entities are relationally constituted through their potential states and necessary constraints. This means that potentialities and necessities are not independent but are defined and sustained by their relational dynamics.

Modal Relations are distinct from Relational Potentialities, which focus on the inherent potential conditions of entities and their indeterminacy until actualized. Modal Relations, by contrast, deal specifically with the broader framework within which these potentialities are realized and constrained, emphasizing the structured unfolding of creation under divine guidance.

The RE Theory views Modal Relations as the framework within which God’s providential care operates, guiding the actualization of potentialities and the fulfillment of necessities within creation. This aligns with the Catholic understanding that potentialities and necessities are part of a relational network governed by divine providence.

Divine providence is central to understanding Modal Relations. The Catechism explains, “By his providence, God protects and governs all things which he has made” (CCC 302). The RE Theory posits that God is the source of all potential states and necessary constraints, sustaining and guiding them within the created order. Aquinas asserts that God’s relationship with potentiality and necessity involves sustaining and governing, saying, “God is in all things by His power, inasmuch as all things are subject to His power; by His presence, inasmuch as all things are bare and open to His eyes; by His essence, inasmuch as He is present to all as the cause of their being” (ST I, Q8, A3).

The relational dynamics of Modal Relations reveal the interconnectedness and dependency of created beings on one another and on God. This perspective aligns with the scriptural depiction of God as the sustainer and governor of all life. The RE Theory posits that God’s Modal Relations are the means by which divine attributes such as omnipotence, omniscience, and omnipresence are actualized in the world through the potential states and necessary constraints of created beings.

The relational nature of Modal Relations is evident in the Incarnation and the continuous action of the Holy Spirit. The Catechism states, “The Word became flesh to make us ‘partakers of the divine nature'” (CCC 460). The RE Theory views the Incarnation and the ongoing work of the Holy Spirit as manifestations of God’s relational engagement with the modal framework of creation. This divine action invites humanity to participate in the divine life, emphasizing the relational nature of salvation and sanctification through the actualization of potentialities and the fulfillment of necessities.

Believers are called to respond to God’s relational outreach through faith and cooperation with divine grace. The Catechism teaches, “Grace is first and foremost the gift of the Spirit who justifies and sanctifies us” (CCC 2003). The RE Theory underscores that this relationship is dynamic and reciprocal, where God’s action and human response interact within the framework of Modal Relations.

Modal Relations within the RE Theory provide a comprehensive metaphysical framework deeply rooted in Catholic theology. They emphasize the continuous interaction between created potentialities and necessities, viewing their existence and essence as fundamentally relational and sustained by God’s providential care. This perspective aligns with the teachings of the Catechism, the Bible, the Denzinger text, and the insights of Church Doctors like St. Augustine and St. Thomas Aquinas. By highlighting the dynamic and relational nature of potentialities and necessities, the RE Theory offers a profound understanding of divine providence and the interconnectedness of creation that is both theologically sound and metaphysically robust.

Modal Relations in Contradistinction from Relational Potentiality

Modal relations are very similar to the next category, so we will need some concrete examples and metaphors to make sure the distinctions are clear. In the context of the modal relations category, we can consider the example of a seed and a student to illustrate the principles of potential, necessity, and actualization within modal relations as a category of a comprehensive relational ontology. First, let’s define these terms before going on to the examples proper.

Potential refers to the inherent capabilities or possibilities within an entity that can be realized under the right conditions. In the context of modal relations, potentials are dynamic states that exist within an entity and have the capacity to unfold or manifest through relational interactions.

Necessity refers to the constraints or conditions that must be met for potentials to be realized. Necessities provide the structured framework that guides and limits the actualization of potentials, ensuring they unfold coherently and according to divine providence.

Actualization is the process by which potentials are realized or brought into being. It represents the transition from a state of possibility to a state of reality. In the RE Theory, actualization is understood as the dynamic unfolding of inherent potentials within the relational framework provided by modal relations and relational interactions.

Examples of Modal Relations

Consider the example of a seed:

The seed’s potential lies in its inherent capability to grow into a tree. This includes various aspects such as developing roots, sprouting leaves, and bearing fruit. The conditions required for the seed’s growth include adequate soil, water, sunlight, and appropriate temperature. These necessities provide the essential framework for the seed’s potential to be realized. The process of actualization involves the seed germinating, growing roots, developing a stem, and eventually becoming a tree. This dynamic process is driven by the interaction between the seed’s inherent potentials and the necessary environmental conditions. Modal relations encompass this overall framework of conditions that allow the seed to actualize its potential.

Similarly, for a student:

The student’s potential includes their inherent capability to learn, develop skills, and acquire knowledge. These potentials encompass various aspects such as understanding new concepts, developing critical thinking, and improving writing skills. The conditions required for the student’s learning include access to education, proper instruction, study materials, and a conducive learning environment. These necessities provide the essential framework for the student’s potential to be realized. The process of actualization involves the student learning new concepts, developing skills, and gaining knowledge through engagement with the educational environment. This dynamic process is driven by the interaction between the student’s inherent potentials and the necessary educational conditions. Modal relations provide the overall framework within which the student’s learning potentials are actualized.

Distinguishing Modal Relations and Relational Potentialities

To further clarify the distinction between modal relations and relational potentialities, we can revisit the seed and student examples with an emphasis on relational potentialities.

For the seed, relational potentialities focus on the specific potentials within the seed, such as the potential to grow roots, leaves, and branches. These potentials are actualized through specific interactions with the environment. For instance, the interaction between the seed and the soil affects root growth, while interaction with sunlight affects leaf development. Relational potentialities examine these specific interactions and how they lead to the actualization of the seed’s inherent potentials.

For the student, relational potentialities focus on the student’s specific potentials, such as the ability to understand mathematics, develop critical thinking, and improve writing skills. These potentials are actualized through specific interactions with teachers, study materials, and peers. For example, the student’s interaction with a math teacher and math problems will actualize their potential to understand mathematical concepts. Relational potentialities examine these specific interactions and how they lead to the actualization of the student’s inherent potentials.

By defining and providing concrete examples of potential, necessity, and actualization, we can clearly distinguish between modal relations and relational potentialities. Modal relations encompass the overall framework within which potentials are actualized, while relational potentialities focus on the specific interactions that lead to the actualization of those potentials. This distinction helps to clarify the unique contributions of each category within the comprehensive relational ontology of the RE Theory.

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#7 Relational Potentiality 

Relational Potentiality in the Relational Essence (RE) Theory refers to states of potential and indeterminacy within creation. These states are crucial for understanding how entities possess potential conditions that are not yet actualized and how these states exist within the relational framework of creation, guided by divine providence. This includes modern scientific concepts such as quantum superposition, where entities can exist in multiple states simultaneously until observed.

The concept of potentiality is deeply embedded in Catholic theology and philosophy, where it signifies the capacity for change and the movement from potential to actual. The Catechism of the Catholic Church emphasizes that creation is imbued with purpose and potential by God. “God willed creation as a gift addressed to man, an inheritance destined for and entrusted to him” (CCC 299). This underscores that creation has inherent potentialities that unfold according to God’s will.

The Bible provides insights into the idea of potentiality and divine guidance. For instance, Jeremiah 29:11 states, “For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope,” highlighting the potentialities within God’s providential plan. Romans 8:21 speaks of creation’s potential for liberation: “The creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God.” The Denzinger text reinforces this by asserting that God’s providence encompasses all potentialities within creation, directing them towards their ultimate fulfillment (DS 3004).

St. Augustine reflects on potentiality and the capacity for growth and change in relation to God’s will. He writes in his Confessions, “You have made us for yourself, O Lord, and our hearts are restless until they rest in you” (Confessions, Book I, Chapter 1). This indicates that the potentialities of creation are ultimately oriented towards God. St. Thomas Aquinas, in his Summa Theologica, elaborates on the nature of potentiality, stating, “Everything that is in potentiality can be reduced into actuality by something that is in actuality” (ST I, Q3, A1). This highlights the process through which potential states are actualized within the created order.

Relational Potentiality in the RE Theory emphasizes the interconnectedness of created beings through their potential states of indeterminacy. According to the RE Theory, the essence and existence of entities are relationally constituted through their potential conditions. These potentialities are not isolated but are defined and sustained by their relational dynamics with other beings and with God.

The RE Theory also integrates modern scientific concepts like quantum superposition, where particles can exist in multiple states simultaneously until measured. This reflects the profound indeterminacy and potentiality present within creation. The RE Theory posits that these quantum states are part of the broader relational framework, where potentialities are relationally situated and influenced by interactions within the created order.

Divine providence is central to understanding relational potentiality. The Catechism explains, “By his providence, God protects and governs all things which he has made” (CCC 302). The RE Theory posits that God is the source and sustainer of all potential states, guiding them within the created order. Aquinas asserts that God’s relationship with potentiality involves sustaining and governing, saying, “God is in all things by His power, inasmuch as all things are subject to His power; by His presence, inasmuch as all things are bare and open to His eyes; by His essence, inasmuch as He is present to all as the cause of their being” (ST I, Q8, A3).

The relational dynamics of potentiality reveal the interconnectedness and dependency of created beings on one another and on God. This perspective aligns with the scriptural depiction of God as the sustainer and governor of all life. The RE Theory posits that God’s relational potentialities are the means by which divine attributes such as omnipotence, omniscience, and omnipresence are actualized in the world through the potential states of created beings.

The relational nature of potentiality is also evident in the Incarnation and the continuous action of the Holy Spirit. The Catechism states, “The Word became flesh to make us ‘partakers of the divine nature'” (CCC 460). The RE Theory views the Incarnation and the ongoing work of the Holy Spirit as manifestations of God’s relational engagement with the potential framework of creation. This divine action invites humanity to participate in the divine life, emphasizing the relational nature of salvation and sanctification through the realization of potentialities.

Believers are called to respond to God’s relational outreach through faith and cooperation with divine grace. The Catechism teaches, “Grace is first and foremost the gift of the Spirit who justifies and sanctifies us” (CCC 2003). The RE Theory underscores that this relationship is dynamic and reciprocal, where God’s action and human response interact within the framework of potentiality.

Relational Potentiality within the RE Theory provides a comprehensive metaphysical framework deeply rooted in Catholic theology. It emphasizes the continuous interaction between created potentialities and their actualization, viewing their existence and essence as fundamentally relational and sustained by God’s providential care. This perspective aligns with the teachings of the Catechism, the Bible, the Denzinger text, and the insights of Church Doctors like St. Augustine and St. Thomas Aquinas. By highlighting the dynamic and relational nature of potentialities, including modern scientific insights such as quantum superposition, the RE Theory offers a profound understanding of divine providence and the interconnectedness of creation that is both theologically sound and metaphysically robust.

Relational Potentiality in Contradistinction from Modal Relations

Relational potentiality is very similar to modal relations, so we will need some concrete examples and metaphors to make sure the distinctions are clear. In the context of the relational potentiality category, we can consider the example of a seed and a student to illustrate the principles of potential, necessity, and actualization within relational potentiality as a category of a comprehensive relational ontology. First, let’s define these terms before going on to the examples proper.

Potential refers to the inherent capabilities or possibilities within an entity that can be realized under the right conditions. In the context of relational potentiality, potentials are dynamic states that exist within an entity and have the capacity to unfold or manifest through relational interactions.

Necessity refers to the constraints or conditions that must be met for potentials to be realized. Necessities provide the structured framework that guides and limits the actualization of potentials, ensuring they unfold coherently and according to divine providence.

Actualization is the process by which potentials are realized or brought into being. It represents the transition from a state of possibility to a state of reality. In the RE Theory, actualization is understood as the dynamic unfolding of inherent potentials within the relational framework provided by relational potentiality and interactions.

Examples of Relational Potentiality

Reconsider the example of a seed in this new context:

The seed’s potential lies in its inherent capability to grow into a tree. This includes various aspects such as developing roots, sprouting leaves, and bearing fruit. The conditions required for the seed’s growth include adequate soil, water, sunlight, and appropriate temperature. These necessities provide the essential framework for the seed’s potential to be realized. The process of actualization involves the seed germinating, growing roots, developing a stem, and eventually becoming a tree. This dynamic process is driven by the interaction between the seed’s inherent potentials and the necessary environmental conditions. Relational potentiality examines these specific interactions and how they lead to the actualization of the seed’s inherent potentials.

Similarly, for the student mentioned earlier:

The student’s potential includes their inherent capability to learn, develop skills, and acquire knowledge. These potentials encompass various aspects such as understanding new concepts, developing critical thinking, and improving writing skills. The conditions required for the student’s learning include access to education, proper instruction, study materials, and a conducive learning environment. These necessities provide the essential framework for the student’s potential to be realized. The process of actualization involves the student learning new concepts, developing skills, and gaining knowledge through engagement with the educational environment. This dynamic process is driven by the interaction between the student’s inherent potentials and the necessary educational conditions. Relational potentiality examines these specific interactions and how they lead to the actualization of the student’s inherent potentials.

Distinguishing Relational Potentiality and Modal Relations

To further clarify the distinction between relational potentiality and modal relations, we can revisit the seed and student examples with an emphasis on modal relations.

For the seed, modal relations focus on the broader framework of conditions that allow the seed to actualize its potential. These include environmental necessities like soil quality, water availability, sunlight, and genetic constraints that determine the type of tree it can become. Modal relations ensure that these factors interact in a structured way to guide the seed’s growth according to divine providence.

For the student, modal relations focus on the overall framework of potentials and necessities within the learning environment. This includes the curriculum, teaching methods, and assessment standards that provide the structured framework within which the student’s learning potentials can be actualized. The necessities include the requirement to pass exams to advance to the next grade.

By defining and providing concrete examples of potential, necessity, and actualization, we can clearly distinguish between relational potentiality and modal relations. Relational potentiality focuses on the specific interactions that lead to the actualization of potentials, while modal relations encompass the broader framework within which these potentials are realized. This distinction helps to clarify the unique contributions of each category within the comprehensive relational ontology of the RE Theory.

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Potential (Future) 8th Category: Observer-Observed Relations

Observer-Observed Relations, while not essential to the core framework of the Relational Essence (RE) Theory, present an intriguing concept with potential for future exploration. These relations highlight the dynamics between the observer and the observed, as seen in quantum mechanics where observation significantly influences the state of the observed entity. This idea extends beyond scientific observation to encompass metaphysical and theological implications, suggesting a deeply relational nature of reality.

A notable example is the observer effect in quantum mechanics, where particles exist in a superposition of states until observed, at which point they collapse into a definite state. This phenomenon demonstrates the profound impact of observation on reality, suggesting that the act of observation itself is a relational event that actualizes potential states. This concept could be expanded within the RE Theory to provide novel insights into the relational dynamics of existence, both in the created order and in divine interaction.

Additionally, insights from constructivist and intuitionist perspectives in the philosophy of mathematics offer further dimensions to this category. These perspectives emphasize the role of the mathematician in constructing mathematical truths, suggesting that mathematical entities do not have an independent existence apart from the knower but are brought into being through the relational act of knowing. This view contrasts with Platonism, which posits that mathematical entities exist independently in an abstract realm. A relational understanding would propose that mathematical truths emerge from the interaction between the mathematician and the mathematical world, further underscoring the dynamic interplay between observer and observed.

While this category is not included in the current framework, it is mentioned in passing due to its potential for significant insights. Observer-Observed Relations could offer a robust framework for understanding the dynamic constitution of reality through relational interactions. As such, this category may warrant revisiting in future studies to explore its implications for the interconnectedness of all entities within the RE Theory.

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The Categories in Practice: Providence and the Creator Creature Distinction via the RE Theory

The Relational Essence (RE) Theory posits that all of reality, both divine and created, is fundamentally relational. This means that the essence and existence of beings are constituted through their relationships. For God, these relationships are intrinsic, existing within the Trinity, while for creation, these relationships are extrinsic, occurring between God and creation.

Within the Godhead, the relationships between the Father, Son, and Holy Spirit are intrinsic, defining the divine nature itself. These relationships are characterized by mutual indwelling and perfect unity. Conversely, the relationships between God and creation are extrinsic, meaning they are not part of the divine essence but rather the way in which God interacts with and sustains creation.

God’s nature is wholly other and fundamentally different from created beings. God is not composed of parts and is fully actualized (Actus Purus), existing beyond the limitations of created existence. Despite this transcendence, God is intimately present within creation, sustaining and governing all things through relational dynamics. This immanence does not compromise God’s transcendence but rather expresses the depth of God’s relational engagement with creation.

The seven categories of the RE Theory—Intrinsic Relations, Extrinsic Relations, Temporal Relations, Eternal Relations, Causal Relations, Modal Relations, and Relational Potentiality—each contribute uniquely to elucidating the Creator-creature distinction within this relational framework.

Intrinsic relations refer to the internal relational dynamics within the Trinity. The Father, Son, and Holy Spirit are distinct persons but are united in essence through these relationships. This concept helps to preserve the distinction between God and creation by highlighting that relationality within the Godhead is self-sufficient and independent of creation.

Extrinsic relations encompass the interactions between God and creation. While God is relationally engaged with creation, these interactions are external to His divine essence. This ensures that the divine essence remains unchanged by creation, maintaining the Creator-creature distinction while allowing for a deep relational bond.

Temporal relations address the dynamics of time and change within creation. They emphasize that created beings exist within time and experience change, whereas God exists in an eternal now. This reinforces the distinction by showing that God’s relational engagement with creation does not subject Him to temporal limitations.

Eternal relations pertain to God’s timeless existence. They underline that God’s relational nature is fully actualized and unchanging, existing outside of time. This helps to maintain the distinction by demonstrating that God’s eternal relationality is different from the temporal relationality experienced by creation.

Causal relations involve the cause-and-effect dynamics within creation, governed by divine providence. God is the ultimate cause, sustaining and guiding creation without being changed by it. This emphasizes the Creator’s sovereignty and distinct nature while highlighting His immanent involvement in creation.

Modal relations refer to the potentialities and necessities within the created order. They show how created beings have potentials that are actualized within the framework of divine providence. This reinforces the distinction by illustrating that created potentialities are contingent upon God, who remains distinct and self-sufficient.

Relational potentiality addresses the inherent potential states within creation, including modern scientific concepts like quantum superposition. It shows that created entities have relational potentialities that are actualized through interactions. This highlights the dynamic and contingent nature of creation, further distinguishing it from the fully actualized and unchanging nature of God.

The ultimate goal of creation is to enter into an eternal relationship with God. This eschatological vision is one of relational fulfillment rather than ontological absorption, ensuring that the distinction between Creator and creature is maintained even in the consummation of all things. Creation’s participation in the divine life through grace and relational communion, particularly in the sacraments, reflects this ultimate relational goal without compromising the fundamental distinction.

The RE Theory, through its seven categories, provides a comprehensive and nuanced approach to the Creator-creature distinction. It emphasizes that while God is transcendent and wholly other, He is also immanently present and relationally engaged with creation. This approach preserves the fundamental distinctions within a framework of relational ontology, ensuring theological coherence and faithfulness to the core tenets of the Catholic tradition. By integrating intrinsic and extrinsic relations, temporal and eternal dynamics, and causal and modal frameworks, the RE Theory offers a robust explanation of the relational nature of reality that respects and upholds the Creator-creature distinction.

In the Relational Essence (RE) Theory, God does not stand subject to creation. God remains transcendent, self-sufficient, and unchanging while simultaneously engaging in a real relationship with creation. God’s relationality does not imply dependency or subjection to creation but rather emphasizes His active, sustaining, and governing role. God truly relates to creation in a way that maintains His transcendence and immanence. This relationship is not based on God being subject to creation but on His perfect and dynamic engagement with it. The RE Theory posits that God’s relationality with creation is an extension of His internal relationality within the Trinity. Thus, God interacts with creation, upholds it, and participates in its ongoing existence without compromising His divine essence or sovereignty. This relationship is marked by God’s providential care, guiding creation towards its ultimate fulfillment while preserving the Creator-creature distinction.

The Relational Essence (RE) Theory offers a unique perspective on divine providence and relationality that does not fit neatly into traditional categories like determinism, compatibilism, Molinism, or any single established “ism.” It incorporates elements from various theological perspectives but synthesizes them into a new model. Here’s how it relates to and differs from these views:

Determinism: The RE Theory does not align with strict determinism, which implies that all events are predetermined by God’s will in a way that negates genuine freedom and contingency within creation. In the RE Theory, while God sustains and governs creation, His relationality allows for genuine freedom and dynamic interaction within the created order.

Compatibilism: Compatibilism tries to reconcile divine sovereignty with human freedom by suggesting that God’s predetermination and human free will are compatible. The RE Theory goes beyond this by emphasizing relational dynamics. God’s relationship with creation is not about reconciling conflicting elements but about understanding the relational interplay that naturally incorporates both divine providence and human freedom.

Molinism: Molinism, particularly through the concept of middle knowledge, attempts to explain how God can know contingent future events without determining them. While the RE Theory may share the view that God knows all possibilities and outcomes, it emphasizes relationality as the core of this knowledge, where God’s knowledge and interaction with creation are seen through the lens of relational engagement rather than pre-set knowledge.

New Model of Providence: The RE Theory could be considered a new model of providence in its own right. It posits that God’s providence operates through relational interactions, where God’s sustaining and guiding role in creation is inherently relational. This model does not see God’s providence as a unilateral imposition but as an ongoing, dynamic relationship that respects the freedom and integrity of creation.

In essence, the RE Theory emphasizes that God truly relates to creation in a manner that upholds divine transcendence and immanence without compromising the integrity of either. It proposes a model of divine providence that is inherently relational, where God’s interaction with creation is dynamic and participatory. This relational model avoids the pitfalls of determinism and preserves the Creator-creature distinction while allowing for genuine freedom and interaction within the created order. It represents a unique synthesis of traditional theological insights and contemporary relational ontology, forming a new paradigm for understanding divine providence and relationality.

Precisely because we are not talking about a substance, we can make a bold claim and not get pitted with a monism, pantheism, or panentheism:

In the uniqueness of God, relationality and unity are one and the same; one essence, one Father, one Son, one Spirit, one Church, one communion, and the anticipation of life everlasting. Amen.