God is Immanentia Omnis: a glossary

Action (in Trinitarian Theology): 

In Catholic theology, Divine Action refers to the manner in which the omnipotent, transcendent God engages actively with His creation, while maintaining strict monotheism. This concept integrates the Trinitarian belief that the Father, Son, and Holy Spirit, though distinct Persons, act as a single operative principle in the world; traditionally this is communicated as the belief in one God in the Trinity and the Trinity in unity, emphasizing that the divine Persons are inseparable in what they are and what they do, without confusing the persons or dividing the substance. In the Trinitarian theology presented at RobertDryer.Com this traditional view is affirmed. However, please note the systematic theology here is to express these ideas is through the notions of relation, act, and being; this is in contrast to the Catholic bias to substance, person, and relation approach that traditional theology does with said term. I’m Catholic, but I’m just experimenting for bot training purposes and curiosity’s sake. With that said, central aspects of Divine Action in this subtle reemphasized approach of notions include God as the Prime Mover, Divine Actualized Potential (DivAP), Divine Infinite Openness (DivIO), Perichoretic Unity Proposition (PUP), and Continuous Creation. These elements emphasize God’s unceasing involvement in the universe, His providential care, and the dynamic interplay of divine purpose with human agency, affirming a single divine essence operating in harmonious unity.

The Intrinsic Intentionality Principle is a nice way to express the analogy of divine action my systematic theology takes on. This principle is the assertion that God’s actions are intrinsically intentional, directly stemming from His divine nature and essence, without reliance on external influences or antecedent acts. It emphasizes that intentionality is a fundamental and inherent aspect of God’s self-directed agency. In the space of analogy, God’s act is partless freedom.

Actus Purus: A term meaning “pure act,” used to describe God as fully actualized, without potentiality, which is a concept tied to Divine Simplicity.

Agency (Revised Thomistic Agency Theory): In the context of the Revised Thomistic Agency Theory (RTA), agency signifies the inherent capacity within all aspects of reality, both conscious and non-conscious, to act and bring about changes in accordance with their nature. This expanded interpretation goes beyond traditional perspectives which often restrict agency to conscious or sentient beings.

Agency, in this model, is intimately linked to the concepts of act and potency derived from Aristotelian-Thomistic metaphysics. It denotes the actualization of potentialities inherent in a being or entity, signifying a dynamic and ongoing process of transformation and development.

This conception of agency incorporates elements of modern physics and information theory. It appreciates the interactional and relational aspects of the universe, recognizing that even seemingly inanimate objects participate in the constant exchange and transformation of energy and information.

At the core of this theory is the understanding of God as the Pure Agent (Ipsum Agens Subsistens). God, as the ultimate agent, is seen as the source of all agency in the universe. As Pure Agent, God’s agency is both transcendent—surpassing and independent of the universe, and immanent—permeating and sustaining the universe. God’s agency is not bound by the limitations of created agents, and thus, God can act in ways that surpass human understanding.

In conclusion, agency in the RTA is a broad, all-encompassing concept that sees the capacity to act as a fundamental property of existence, ultimately rooted in and reflective of the dynamic agency of God.

The Revised Thomistic Agency Theory (RTA) and Saint Thomas Aquinas’s original conception of agency both center on the importance of agency as fundamental to understanding reality. However, the two theories have different emphases and interpretations, particularly with respect to modern scientific and philosophical perspectives.

1. Understanding of Agency: In Aquinas’s metaphysics, agency is often understood in the context of causality, with God as the first cause or the unmoved mover, who sets all other things in motion but isn’t moved by any other thing. Aquinas often focuses on the different types of causes (efficient, final, formal, and material) and God’s agency in relation to these. The RTA, however, takes a broader view of agency, framing it not only in terms of causality but also as information processing, influenced by modern perspectives in information theory.
2. Integration of Modern Concepts: RTA integrates contemporary scientific and philosophical perspectives, such as quantum physics and relational ontology, into its understanding of agency. It aligns the Thomistic framework with these insights to offer a richer and more nuanced conception of agency. Aquinas’s original conception of agency doesn’t include these perspectives, as they were developed much later.
3. Universal Agency: While Aquinas assigns agency to beings according to their nature and capabilities, the RTA proposes an inclusive interpretation of agency, viewing it as inherent to all reality, not just sentient or living beings. This universalization of agency reflects the influence of quantum theory and relational ontology.
4. Role of Information: The RTA identifies information as a fundamental and interconnected aspect of the universe. It ties agency to the processing and transformation of information, with God as the ultimate source of all information. This is a significant divergence from Aquinas’s original conception, which doesn’t involve the notion of information, as the concept wasn’t available in his time.
5. Divine Simplicity and Agency: While both views acknowledge divine simplicity and God’s role as the ultimate agent, the RTA extends this understanding by suggesting that God’s agency is intimately involved in creation, while still maintaining divine simplicity. The RTA reconciles God’s immanent and transcendent aspects in a way that respects the classical doctrine of divine simplicity, but reframes it in light of modern philosophical and scientific insights.

In summary, while both RTA and Aquinas’s original conception acknowledge agency as fundamental, the RTA provides an updated and enriched understanding of agency, in the sense of wanting to be sensitive to the advances in science and philosophy, and extending Aquinas’s principles in new and innovative directions where possible. Again, the RTA is developed for the Full Interval Trinity Theory (FITT), and as such assumes agency as most fundamental since that’s what God is.

Analogia Entis (Analogy of Being): This principle allows for a language that can be used to speak about God (who is simple) and his triune nature in a way that is logically coherent.

Analogical Predication: Thomas Aquinas’s solution to talking meaningfully about God while acknowledging God’s transcendence; according to this, terms applied to God and creatures are neither univocal (having the same meaning) nor equivocal (having different meanings), but analogical (having a similarity in difference).

Anhypostasis: The theological concept that Christ’s human nature had no independent existence apart from the divine person of God the Son.

Apophatic theology: An approach to understanding God by negation, emphasizing what God is not.

APPROPRIATION:

Attribution to a single divine Person of those characteristics or activities of God which are in fact not proper to an individual Person but rather common to the three Persons of the Trinity. Catholic theology preserves strict *monotheism, taking great pains to distinguish, for example, in Scripture what is appropriation from what is not, and adheres to the defined teaching that the divine Persons are a single creative, operative principle as regards the world (D 800, 1330). For instance, it is appropriation to attribute omnipotence to the Father, wisdom or truth to the Son, charity and holiness to the Holy Ghost. But if appropriation is recognized as a mode of expression to be carefully taken into account in the doctrine of creation and redemption, it does not follow that one may simply transfer it to the doctrine of grace. The *indwelling of God in the justified—because it is *self-communication—is not merely attributed to the respective divine Persons by appropriation; rather, *grace establishes a special relation between each divine Person and the justified man. Consequently, it is not a case of appropriation when Scripture states that the Father in the Trinity is our father or that the Spirit dwells in our hearts in a special manner.

This Definition of “Appropriation” is by Karl Rahner and Herbert Vorgrimler from Dictionary of Theology 2nd Ed

Aseity: From the Latin “a se,” meaning “from oneself,” aseity traditionally refers to the self-existence or self-sufficiency of God. Within the framework of T = [DivAP, DivIO] and the identity theory, aseity is redefined as God’s dynamic self-actualization and infinite openness, signifying God’s perfection and independence. This nuanced interpretation of aseity reaffirms God’s autonomous nature while preserving His intimate connection with creation.

Cataphatic theology: An approach to understanding God by affirmation, asserting positive statements about God’s nature.

Classical Theism: A theological framework that represents the traditional understanding of God in Western philosophy and Christian theology. Classical theism posits that God is eternal, immutable, omniscient, omnipotent, and omnipresent. It upholds the belief in divine simplicity, which asserts that God is without composition, complexity, or parts. Classical theism affirms God’s transcendence, emphasizing that God is wholly independent of the created world. It also acknowledges God’s immanence, recognizing that God is present and active within creation. This theological perspective has been influential in shaping Christian doctrine, particularly in the areas of the Trinity, divine attributes, and philosophical discussions on the nature of God.

The “Full Interval Trinitarian Theory” (see below) within Classical Theism: The Full Interval Trinitarian Theory is a framework that operates within the context of classical theism. It seeks to articulate the nature of the Trinity by employing the concept of a “full interval.” In FITT, the Trinity is represented by the equation (3)PA[DivAP, DivIO]=[Actus Purus, Immanentia Omnis], which symbolizes the dynamic relationship between the divine Persons and their attributes. The theory incorporates classical theistic principles such as divine simplicity, transcendence, and immanence, while exploring the interplay between Actus Purus (pure actuality) and Immanentia Omnis (divine infinite openness) as essential aspects of God’s nature. FITT offers a comprehensive theological framework that deepens the understanding of the Trinity within the context of classical theism, shedding light on the relational dynamics, unity-in-diversity, and perpetual interaction of the divine Persons within creation.

Communicatio Idiomatum (Communication of Properties): This concept allows for the interaction between the divine and human natures of Christ, which is part of the complex understanding of the Trinity.

Composite Hypostasis (Traditional Understanding): In traditional Trinitarian theology, a composite hypostasis refers to the unique union of divine and human natures in the Person of Jesus Christ. The term “hypostasis” denotes an individual, concrete entity or subsistence. In Christology, it expresses the unity of the divine and human natures in the one Person of Christ, and connotes a one off like event. Christ is truly unique because he’s God. This composite hypostasis forms a union of two natures, divine and human, in one hypostasis, without mixing, changing, dividing, or separating these natures. However, this concept can be seen as unorthodox in a classical theistic causal context for a few reasons because the “composite” language is translated from Chalcedon that enshrined the Christ’s two natures view in another language. In the modern sense, and in English, it can imply a confusion or mixing of the divine and human natures in Christ. Secondly, it can suggest a potentiality or change in God, which contradicts the classical theistic understanding of God as Actus Purus (Pure Act), without potentiality. 3rd, the incarnation is a unique event, so the doctrine is in part based in revelation not philosophy, nor metaphysics. It’s a mystery in the best sense. Lastly, it can lead to a misunderstanding of the distinctiveness of the Persons of the Trinity, such as those who would make the hypostatic union nature of the 2nd person a metaphysic for explaining creation.

Composite Hypostasis (Full Interval Trinity Theory and Divine Confluent Identity Theory): In the context of my Full Interval Trinity Theory and Divine Confluent Identity Theory, a composite hypostasis still refers to the unique union of divine and human natures in the Person of Jesus Christ. However, it is understood as the unique reality where the divine Logos (the Second Person of the Trinity) assumed a human nature, forming a composite of two natures, divine and human, in one hypostasis. This composite hypostasis is not a simple addition of natures, but a profound union where the divine Logos fully actualizes all potentials inherent in the divine essence (DivAP) in an infinitely open manner (DivIO) while also fully assuming a human nature. This composite hypostasis, Jesus Christ, is thus a unique expression of the divine essence in terms of DivAP and DivIO, fully actualizing all potentials inherent in both the divine and human natures in an infinitely open manner. This understanding seeks to harmonize with the classical theistic understanding of God as Actus Purus and the orthodox understanding of the Trinity, as it does not imply change or potentiality in God, but rather a full actualization of divine potential in an infinitely open manner.

Consubstantial: Describes the shared substance or essence among the Three Persons of the Trinity.

Creator-Creature Distinction:

The Creator-Creature distinction is a core tenet in Christian theology, elucidating the profound differences and intricate relationship between God, the Creator, and all of creation. At the heart of this distinction is the unique essence of God, characterized by divine simplicity and actus purus, underscoring a seamless unity of relation, being, and act—a unity perfectly shared among the Trinity’s persons: Father, Son, and Holy Spirit.

This distinction underscores the ongoing process of creation and the sustenance of the universe as direct manifestations of God’s will and action, highlighting the inherent dependent nature of all existence apart from God. Yet, within this framework lies a complex and mystical dynamic: creation’s participation in the divine uniquely mirrors and yet remains distinct from God’s essence. This paradox captures the intricate relationship between the finite and the infinite, where creation simultaneously reflects and diverges from the divine, embodying both similarity and distinction in its relationship with the Creator.

The Creator-Creature distinction encapsulates the dynamic yet dependent nature of creation in relation to an unchanging, transcendent, and immanent God. It delineates the critical differences in nature, existence, and purpose between God and His creation, while also acknowledging the profound relational interconnectedness and communion they share. Far from being a mere theological abstraction, this distinction lays the foundational understanding for various Christian doctrines, including the nature of salvation, the role of the Holy Spirit, and the overarching purpose of creation.

In this divine reality, there is no distinction between who the divine Persons are and what they are, embodying a unique form of existence fundamentally different from the essence and existence of creatures. This unique form of existence is underlined by the incomprehensibility of God, a truth that acknowledges the limits of human cognition in fully grasping God’s essence, affirming the Creator’s distinct and mysterious essence.

The Creator-Creature distinction finds its ultimate resolution in the eschatological vision, where this distinction is not dissolved but brought to its fullest expression. This vision anticipates a transformative communion where the unique natures of the Creator and the created coexist in perfect harmony, respecting the inherent differences while achieving a profound union.

https://robertdryer.com/trinitarian-exploration-of-the-creator-creature-distinction-a-premier/

Divine Dynamic Actuality (DDA): A foundational metaphysical principle that synthesizes the dynamic interplay between Actus Purus (pure actuality) and Immanentia Omnis (divine infinite openness) within the theological system, grounded in a relational ontology. It serves as the most general and fundamental concept, reflecting both the transcendent perfection and immanent presence of the divine.

Components:

– Actus Purus: God’s pure actuality, signifying the perfection of being without potentiality.

– Immanentia Omnis: God’s infinite openness, signifying the immanent presence of the divine within creation.

Key Concepts:

– Dynamic Nature: Emphasizes the living, active presence of God intimately involved in the world.

– Unifying Concept: Integrates various theological and philosophical ideas into a cohesive understanding of the divine reality.

– Foundation of Theological Concepts: Serves as the basis for understanding the Trinity, divine action, and God’s relationship with creation.

– Harmonization of Classical Theism: Provides a synthesis that harmonizes classical theistic principles with contemporary insights, grounded in relational ontology.

Application: The DDA is applied in theological discourse to articulate a nuanced understanding of God’s nature, the Trinity, and the relationship between God and creation, emphasizing the relational aspects of the divine mystery.

Related Terms: Full Interval Trinity Theory (FITT), Divine Action Theory, Divine Confluent Identity Theory, Classical Theism, Analogia Entis (Analogy of Being), Aseity.

Divine Actuality Proposition (DAP): A principle acknowledging the doctrine of Actus Purus, emphasizing the immutable and perfect nature of the divine, and the full actualization of God’s divine essence in each hypostasis’ distinct relational identity. A proposition of DCIT.

DivAP or Divine Actualized Potential (DivAP): This term indicates the state where all qualities and capacities inherent to the divine essence are actualized in each Person of the Trinity, demonstrating the perfection of the divine essence in each Person. It emphasizes the actuality of all that is divinely possible without implying change or potentiality. It is also a concept within DCIT, represented by DivAP, symbolizing the divine’s perfection and transcendence. This concept attests to the absence of unrealized potential in God and allows for the simultaneous acknowledgment of God’s perfection and simplicity.

Divine Confluent Identity Theory (DCIT): A theoretical framework for a Divine Identity theory that is proposed to reconcile the seeming contradiction between Divine Simplicity and the Trinity (at least in terms of identity). This theory emphasizes the unity of the divine essence while also recognizing the distinct identities of each Hypostasis. It suggests that each Person of the Trinity represents the divine essence in terms of Divine Actualized Potential (DivAP) and Divine Infinite Openness (DivIO)​​.

Divine Confluence Proposition (DCP): A principle highlighting the confluence of the divine identities in DCRO. It underscores the dynamic interplay and mutual indwelling among the divine Persons. A proposition of DCIT.

Divine Essence (DivE): The intrinsic, inherent nature of God, fully expressed in each hypostasis.

Divine Existential Unity (DEU)

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.

DEU and the Full Interval Trinity Theory (FITT)

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.

DEU and Divine Action Theory

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.

DEU and Divine Confluent Identity Theory (DCIT)

DCIT 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.

Ethical Implications of DEU

DEU’s emphasis on interconnectedness and the foundational act of being has implications for ethical thinking and behavior. Understanding DEU influences ethical considerations within the church and broader society.

Practical Applications and Theological Dialogue

DEU’s influence extends to the church, pastoral care, and spiritual formation. This section explores the practical applications of DEU and engages with critiques or alternative viewpoints, providing a more rounded view of DEU’s place within broader theological discourse.

DEU and the Insight of the Trinity

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.

Conclusion

The Divine Existential Unity (DEU) offers a profound understanding of the nature of existence, bridging foundational metaphysical insights with contemporary theological understandings. By emphasizing both the foundational act of being and the dynamic, relational nature of God, DEU provides a robust framework that complements and enhances theological systems like FITT, Divine Action Theory, and DCIT, including a deeper understanding of the Trinitarian Persons. Its broader implications for theology, the church, and individual believers make DEU a compelling and significant contribution to theological discourse.

For the underlying philosophy and argument underlying the DEU see https://robertdryer.com/the-relational-ontology-of-deu/

Divine Immanence Proposition (DIP): A proposition asserting God’s full presence in creation, encapsulated by Immanentia Omnis, and highlighting the intimate and relational nature of the divine. A proposition of DCIT.

DivAP*DivIO+P: A shorthand expression used in DCIT to denote the divine nature of each Person of the Trinity, indicating the complete actualization of divine potential in an infinitely open manner. “P” represents any one of the Divine Persons specifically, so for the Father, he would be denoted as DivAp*DivIO+F, and similarly for the Son (+S) and the Holy Spirit (+HS)​. See also the glossary term for “Persons (in Trinitarian theology).”

DivIO or Divine Infinite Openness (DivIO): This term captures the boundless, limitless nature of the divine essence as embodied in each Person of the Trinity. It represents the infinite possibilities inherent in the divine essence, open to and actualized by each Person, emphasizing the expansive and dynamic nature of God’s being. It is also a concept within DCIT, represented by “DivIO”, embodying the divine’s pervasive immanence. This concept posits that God is wholly present throughout creation but simultaneously transcends the created world, maintaining divine otherness​ (open to the other).

Divine Nature (conceptually): Conceptually, the divine nature refers to the essence, attributes, and characteristics associated with the divine realm, representing the qualities and traits attributed to the divine in religious and philosophical beliefs. It encompasses the understanding of ultimate reality, perfection, transcendence, and the governing principles of the cosmos. When we use it in the brand of trinitarianism here, I’m referring to the divine persons as full actualizations of everything this concept entails in some form of equality of terms, and ontological status. (See “Persons” and the “FITT” for more.)

Divine Providence and Continuous Creation: The ongoing interaction of God with creation, through which He sustains and directs the universe according to His omniscient knowledge and will. See paper on Action Theory. 

Divine Relational Expression (DivRE): The unique relational identity and context of each hypostasis in the divine essence. A proposition of DCIT.

Divine Relational Expression Proposition (DREP): A proposition acknowledging the unique relational context in which each hypostasis expresses the divine essence. It reveals the relational dynamic of the divine identity through the distinct manifestation of the divine act and divine presence by each hypostasis. A proposition of DCIT.

Divine Relational Proposition (DRP): A proposition asserting the intrinsic relationality of the divine reality. Each divine Person embodies the divine essence and dynamically participates in the divine relational expression. A proposition of DCIT.

Divine Simplicity: The theological doctrine that God is without parts, not composed of body or form, thoughts or passions. All attributes of God (love, justice, wisdom, etc.) are identical with His being. As a theological principle it suggests that God’s essence is fundamentally simple, without division, fragmentation, or multiplicity, despite the complexity suggested by the Trinitarian distinction. Each Hypostasis is seen as a manifestation of the entire divine essence, not a divisible part​.

Divine Relational Essence (DRE): The Divine Relational Essence (DRE) is a speculative theological concept rooted in the intertwined notions of relation, act, and being. It highlights the relational dynamics within the Trinity: Father, Son, and Holy Spirit, emphasizing their co-inherent existence and the foundational act of being.

Key Components:

Relational Being: Central to DRE, existence is fundamentally relational, emphasizing the interconnectedness of all entities.

Act: The full realization of all potentialities within this entity.

Uniqueness: The act of existence of DRE is singular.

Trinitarian Framework:

Three Persons: Father, Son, and Holy Spirit.

One Essence: All three persons share the same divine essence.

Relational Identity: Each person is defined in relation to the others.

Relational Dynamics:

Intra-Trinitarian Relations: The relations within the Trinity.

External Relations: The relationship of the Trinity with creation.

Attributes:

Pure Actuality: DRE exists in a state of pure actuality.

Simplicity: DRE is not composed of parts.

Immutability: DRE does not change.

Omnipresence: DRE is present everywhere.

Relevance:

DRE provides understanding of the nature of God and His relationship with creation.

The term “Divine Relational Essence (DRE)” captures the essence of the concept.

With this vocabulary, we can model the relationship of human nature and divine nature where there’s a true asymmetry for God because his relationship remains uncomposed. To further this, we’d introduce more terminology. Using my Existential Relational Monism as an example:

“The Divine Relational Essence” (DRE) would be central within Trinitarian Existential Relational Monism.

Relation, Act, and Being: Existence is fundamentally relational. The Trinity embodies this, with each Person maintaining distinct relational identities yet sharing the same divine essence.

Co-Inherent Existence: The DRE underscores the Trinity’s co-inherent existence.

Pure Actuality: The essence of DRE is characterized by pure actuality.

Harmonizing Divine Simplicity and Trinity: The DRE concept harmonizes them, emphasizing that the three Persons of the Trinity share the same divine essence.

Relational Dynamics of God’s Existence: The DRE offers insights into God’s existence.

In essence, the Divine Relational Essence provides understanding of the nature of God within Trinitarian Existential Relational Monism.

Please note, the DRE would be part of Speculative Theology and isn’t necessary for my system.

Essence and Hypostasis: Delving into the Divine Nature

After discussing Divine Simplicity, we move on to the terms essence and hypostasis. These words have deep roots in theological and philosophical traditions and are important in understanding historical, philosophical, and theological contexts. They are especially important in Trinitarian discussions, helping us understand the divine nature of the Father, Son, and Holy Spirit.

Essence (Ousia):

– Nature: The term essence, which can be abstract, refers to the basic nature or quality that defines something. In discussions about the Trinity, it refers to the divine nature that the Father, Son, and Holy Spirit all share. It’s about understanding the main nature of something, separate from its other qualities or ways it might appear.

– Historical Context: Over time, many thinkers have tried to understand the main nature of something, separate from its other qualities. They often made clear distinctions to help explain this, like showing the difference between essence and other qualities or between essence and existence.

Hypostasis:

– Nature: In discussions about the Trinity, hypostasis is about the individual identities of the Father, Son, and Holy Spirit, who all share one essence. In discussions about Christ, it’s about the unique identity of Christ, who has both divine and human natures.

– Historical Context: Historically, people often tried to understand how a general essence could be realized in specific ways. While essence is different from other qualities, hypostasis is different from general ideas, focusing on how a shared essence can be individually expressed.

Historical Nuance:

In the past, hypostasis was mainly used to explain the individual identities within the Divine Unity, emphasizing that they all shared one essence. On the other hand, discussions about essence often balanced clear statements with clear distinctions, because they were connected to bigger philosophical discussions about existence, substance, and qualities. Hypostasis, especially early on, was mainly about explaining how the one essence related to the three identities in the Trinity. As discussions about Christ changed over time, the way hypostasis was used changed too, but its main purpose stayed the same.

Conclusion:

These terms encourage us to think deeply about the main qualities of theological subjects. They are very important in religious discussions, especially within specific religious groups, because the history of these terms has had a big impact on what is now seen as the correct belief or “orthodoxy.”

Enhypostasis: In theology, enhypostasis refers to the act of a divine hypostasis, particularly the divine Son, assuming or taking on a human nature in the Incarnation. It signifies the union of the divine and human natures in the person of Jesus Christ. The term is derived from the Greek words “en” (meaning “in” or “into”) and “hypostasis” (meaning “person” or “individual existence”). Enhypostasis affirms that the human nature assumed by the divine hypostasis exists within the personal reality of Jesus Christ. It emphasizes the personal identity of the Son, who unites Himself with humanity while retaining His divine nature. This concept helps explain the mystery of how the divine and human natures are united in Christ, affirming His complete humanity and divinity. Through enhypostasis, Jesus becomes the bridge between God and humanity, mediating reconciliation and redemption.

Esse (in Aquinas): Latin for “to be”, it represents Aquinas’s understanding of God as being itself or the act of existence, again linked to Divine Simplicity.

Eternal Generation: A term utilized in Trinitarian theology that signifies the eternal relationship between the Father and the Son. In this relationship, the Son is begotten from the Father, but not in a temporal or created sense as earthly procreation would suggest. Rather, the begetting is conceived as an eternal process that is beyond time. It implies that the Son has always existed, begotten eternally by the Father. Within the context of the Relational-Personal Complex (RPC), eternal generation underscores the distinct relational dynamic between the Father and the Son. It attests that each Person – particularly the Father and the Son in this context – wholly actualizes all divine potentials (DivAP) in an infinitely open manner (DivIO). This recognizes the unique relational identity of the Son as eternally begotten from the Father, not as a causal process but as an eternal relation describing the dynamic relationship within the Trinity.

Father: In Trinitarian theology, the Father refers to one of the three distinct Persons within the Trinity, namely, the first person. According to the DCIT framework, the Father can be understood as the immanently transcendent source of divine relation. He is not only a relational person but also the principle from which the other Persons—Son and Holy Spirit—proceed. However, the terms for the father are equal, so can be expressed as pure agency (DivAP * DivIO)+F.

Filioque: Latin term meaning “and the Son”, added to the Nicene Creed in the West to articulate that the Holy Spirit proceeds from both the Father and the Son.

Full Interval Trinity Theory: a formalized model of God expressed in the two interchangeable expressions: (3)PA[DivAP, DivIO]=[Actus Purus, Immanentia Omnis]. The left side would be if you condensed the traditional expression of the Trinity into a mathematical function, and the right side is giving a model of God properly that harmonizes the classical view of God (“classical theism”) with the doctrine of the Trinity. Together, it demonstrates in a properly analytic way or model of God.

Holy Spirit: In Trinitarian theology, the Holy Spirit refers to one of the three distinct Persons within the Trinity. The Holy Spirit is the third person, proceeding from the Father and, according to the Western tradition, from the Son. In the context of DCIT and T = [DivAP, DivIO], the Holy Spirit is understood as the pure agency (DivAP * DivIO)+HS fully embodying and actualizing all divine potentials within His unique relational identity.

Homoousios: This is a Greek term that means “of the same substance” or “of the same essence.” It is used in the Nicene Creed to express the belief that the Father, the Son, and the Holy Spirit are of the same substance.

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. 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:

1. 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.
2. 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.
3. 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.
4. 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.

Hypostatic Union (within Full Interval Trinity Theory Framework): The Christian doctrine of the union of Christ’s divinity and humanity in one hypostasis, or individual existence. In the context of the Full Interval Trinity Theory and the Divine Co-Relational Ontology, the Hypostatic Union is understood through four main aspects:

1. 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. This perspective represents the incarnation of Christ as the complete actualization of divine potential in an infinitely open and immanent manner within creation while maintaining divine perfection.
2. 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. In terms of agency he is actual agency in the perfect sense since he is a person of God rather than a person of humanity (he is a human of nature not person).
3. 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. In Christ, divine and human natures interact and communicate, embodying the perfect unity-in-diversity characteristic of the Trinity.
4. 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. Just as the Son is in the Father, and the Father in the Son, so too is the divine nature in the human, and the human in the divine in the Person of Christ, without confusion or change.

Thus, within this framework, the Hypostatic Union is understood not as a static, abstract doctrine, but as a dynamic, relational reality deeply rooted in the Trinitarian identity and God’s loving relationship with creation. 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 the broader narrative of God’s redemptive action in the world.

Immanence: In Christian theology, immanence refers to God’s pervasive presence throughout creation, balanced with His transcendence or independence from it. The term “Immanentia Omnis” or Divine Infinite Openness (DivIO) has been proposed to encapsulate this concept, signifying God’s intimate and all-encompassing presence within the created universe.

Immanentia Omnis (IO): A proposed Latin term (“All Immanence”) representing the scope of divine immanence, referring to the three Persons of the Trinity, is to counterpart what Actus Purus does for expressing transcendence but in immanent terms. As an interval, it is the conceptual device that can be characterized as the full scope of Immanence. The state in which, In God, all presence is proximate and all proximity pervades. This represents the constant interaction with creation, with God operating within the bounds of the universe while simultaneously transcending them.

Immanent Trinity: The eternal, inner life of the Trinity, apart from creation and redemption.

Incarnation and Communicatio Idiomatum in the context of Action Theory: The Incarnation as a key divine action showcasing the profound communication of properties between the divine and human natures of Jesus Christ. The Communicatio Idiomatum represents the unity and harmonious interaction of these natures. 

The Incarnation exemplifies the transcendence of God as the Holy Trinity overcomes transcendence to reach the deepest immanence, manifesting the true nature and immutability of God through the assumption of human form.

Interval Model T = [Actus Purus, Immanentia Omnis]: Represents the dynamic, relational understanding of the divine nature within the framework of the Trinity. It comprises the domains of Actus Purus and Immanentia Omnis, marking the full spectrum of the divine reality. Also, the right half of the Full Interval Trinity Theory, and is the part of the formalization that is actually in terms of an interval (unlike the right side of the formula which is a function). Also utilized in the DCIT to conceptualize God’s nature as a dynamic continuum where the divine essence (or full nature) unfolds as both fully actualized (AP) and infinitely open (IO). Each Person of the Trinity embodies these extremes, fully actualizing all divine potentials in an infinitely open manner​.

Kenosis: The self-emptying of Jesus’ own will to become entirely receptive to God’s divine will.

Mixed Relations Doctrine: Aquinas’s theory to explain how God can be related to the world without the world reciprocally being related to God, thereby preserving God’s simplicity.

Mode of subsistence: A term to express the different manners in which the three persons of the Trinity exist.

Missio Dei: Latin for “mission of God”, emphasizing God’s self-revelation in the world through the Father, Son, and Holy Spirit.

Mystery: represents the existential position our knowledge has in relation to revelation and the knowledge that can be reasoned from it; this position is the one in which a human finds themselves, set in contrast to God and creation. It is the awe-inspiring encounter with the divine and the vastness of the created world. In the context of Christian theology, mystery takes on a deeper meaning, as it refers to the unique avenue through which we gain knowledge of God too—a knowledge that is granted to us through grace and revelation. The problem is, since knowledge related to grace and revelation is on God’s terms it’s limited despite being existentially open, so limit is often the case for such knowledge.

Description: Mystery encapsulates the profound sense of wonder and bewilderment that arises when we stand face to face with the divine and contemplate the vastness of creation. It is like a fishing boat adrift in a sea of starlight and shadow, seeking to comprehend the depths of existence. In Christ, however, we find a guiding light amidst the foggy vastness of mystery. Through His revelation, we are granted insights into truths that would otherwise remain hidden from us.

Yet, even as we grasp fragments of the divine and catch glimpses of truth, we recognize that this knowledge is not of our own making. It is a gift of grace, bestowed upon us by the divine. Our understanding of mystery is limited, for we are but custodians of our own unique consciousness, perceiving the world through our individual perspectives. In contrast, the mind of God is beyond our comprehension, surpassing our limited understanding.

The Scriptures resound with voices that speak of mystery, offering glimpses into the divine realm. For instance, Corinthians 2:11 states, “Who, indeed, can comprehend a man’s thoughts but his own spirit within? In the same vein, the thoughts of God are privy only to the Spirit of God.” This verse emphasizes the unknowable nature of God’s thoughts. Another verse, 1 Timothy 3:16, highlights the grandeur of the mystery of faith, portraying it as manifested in flesh, justified in spirit, witnessed by celestial beings, proclaimed among nations, preserved throughout history, and ultimately ascending to glory.

In summary, mystery is the encounter with the ineffable and the unfathomable. It is the recognition of our limited understanding in the face of God’s transcendent nature. Through divine grace and revelation, we are granted glimpses into the divine mind, allowing us to navigate the depths of mystery with reverence and awe. Mystery is not a mere intellectual puzzle to be solved, but a realm where faith and humility converge, beckoning us to explore the vastness of God’s mysteries with open hearts and minds.

Nothing (in Theology): Nothing in Christian theology signifies God’s simplicity in Trinitarian terms. That is, “Nothing” references the unity of the divine Persons that transcends and is; presence that pervades; relations that unify; and the perfection of this unity as ultimate reality, within the Simplicity of the Persons, surpasses mere knowing. This concept resonates with the profound insights of various theological traditions, including the thought of Eriugena. As he articulated in his own context, “Nothing” of the ultimate Goodness is a reference to the “Super-essentiality and Supernaturality of the Divine Goodness” (Periphysion Book 3, section 684D). It’s a term that captures the ineffable nature of the Divine, recognizing the transcendence, immanence, unity, and realization of relations that characterize the Divine Nature, and inviting contemplation and reverence of the ultimate Good. It is particularly a device helpful for negative theology, but certainly can be appropriated in terms of the FITT.

Openness (or Infinite Openness): Within the Full Interval Trinity Theory, this term signifies the perfect balance between God’s transcendence (wholly independent of creation) and immanence (actively present within creation). It reflects the dynamic and relational nature of God’s being, capturing the continuous interplay among the divine Persons in perfect unity-in-diversity. In a sense, DivIO is the oneness of the Persons’ openness to each other infinitely, or the state of all oneness in perfect unity. All relations are realized, all actuality is unified, and all in all the divine Persons are greater than otherwise.

Significance:

• 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.
• 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.
• 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.

Related Terms:

• Full Interval Trinity Theory
• Transcendence
• Immanence
• DivIO
• Perpetual Interaction
• Divine Perfection
• Actus Purus
• Infinite Openness
• Divine Simplicity

Ousia: Greek term for substance or essence, used in Trinitarian theology to indicate the shared divine essence of the three persons of the Trinity.

Participated Existence: The concept that all creation participates in existence, reflecting the divine perfection to varying degrees. Each being, in its own unique way, participates in and reflects the divine nature.

Perichoresis: A theological term referring to the mutual indwelling and interpenetration of the hypostases in the Trinity. It conveys a dynamic, reciprocal, and intimate relationship within the divine unity.

Perichoretic Unity Proposition (PUP): A foundational principle derived from the DCIT and is designed to signify that in Trinitarian theology one can -through the principle- emphasize the dynamic interrelationship and unity among the hypostases (Persons) of the Trinity. PUP recognizes the mutual indwelling and interpenetration of the Father, Son, and Holy Spirit, preserving their distinct relational identities while fully sharing in the divine essence. This concept reveals the intimate communion and cooperative existence within the Trinity.

The term “perichoretic” derives from “perichoresis,” meaning “to dance around” or “to interpenetrate.” PUP affirms the inseparable unity of the hypostases, who express the divine essence and engage with creation in unique ways. Biblical passages such as John 10:30 and 14:10 highlight the deep interconnection and oneness of the Father and the Son. The PUP’s significance can extend to divine action theory, illustrating the integrated expression of God’s love and purpose in engaging with the world.

Perpetual Interaction: Perpetual interaction refers to the continuous and dynamic relationality that exists within the Trinity, characterized by mutual indwelling, dynamic communication, and eternal giving and receiving. It signifies the eternal movements of love and communication within the divine Persons, as emphasized by Aquinas in his concept of divine processions and subsistent relations. The divine Persons, in their relational existence, engage in an eternal exchange of love, knowledge, and glory, forming a divine communion that contributes to the unity, harmony, and shared divine life of the Trinity. This perpetual interaction is metaphorically described as a “perichoretic dance,” capturing the dynamic and rhythmic movement of the divine Persons in their mutual indwelling and continuous interplay. It is understood as an ontological event, an ongoing and ever-present reality that reflects the inherent relationality and dynamic nature of the divine nature.

Persons (in Trinitarian theology): The three distinct realities—Father, Son, and Holy Spirit—within the one God of Christian belief. In the context of the convention T = [AP, IO], the Persons are seen as pure agencies (PA=DivAP*DivIO), each fully actualizing all divine potentials (DivAP) in an infinitely open manner (DivIO). This framework allows each Person to fully present, represent, and manifest the immanent reality of the transcendent qualities they embody. They each fully express the divine nature’s transcendent aspects within their unique relational identities.

In light of the foundational concepts (e.g. the RPC), each divine Person also participates in an ongoing relational conversation, reflecting a relational ontology. They intimately interpenetrate one another in a perichoretic dance of mutual indwelling, reflecting a unique divine communion. The relationship between the Father and the Son is additionally characterized by eternal generation, emphasizing the dynamic actualization of divine potentiality in relational context. Despite their relational distinctness, they all share in the unity of the divine essence, upholding the foundational unity-in-diversity that characterizes the Trinity. These relations and interactions are not bound by temporal, spatial, or sensory constraints, reflecting the infinite openness of their being. (Cheesy metaphors used for simplicity’s sake.)

Pneumatology: The study of the Holy Spirit, a crucial component in the understanding of the Trinity.

Procession: The origin of one person from another within the Trinity, as in the Holy Spirit’s procession from the Father (and the Son, in Western Christianity).

Prime Mover: God as the first cause of all movement and change, fully actualized, without potentiality, transcending all categories of being and non-being.

Pure Agency (PA): Under the RTA (see glossary entry below), Pure Agency signifies the unconditioned action and relational capacity inherent in each Person of the Trinity. It is a perfect and absolute expression, embodiment, and representation of the divine essence in its transcendent and immanent dimensions, unbounded by temporal, spatial, or sensory limitations.

Pure Agency is the supreme manifestation of God’s perfection, exhibiting the divine characteristics of omnipotence, omniscience, and omnibenevolence in relation to all creation. It is through Pure Agency that God’s perfection is revealed, not merely as a static attribute, but as an active, dynamic process that encompasses all acts of being and doing.

Each Person of the Trinity—Father, Ipsum Esse Subsistens; Son, Ipsum Agens Subsistens; and Holy Spirit, the Manifestation—possesses this Pure Agency in full. The actuality of the Persons is pure, not diluted or constrained by potentiality but wholly realized and actualized in its infinite capacity for action and relation. This total realization underscores the perfection inherent in the divine Persons and their Agency, marking it as unique and supreme within all of existence.

The concept of Pure Agency, therefore, provides a robust theological and metaphysical framework for understanding the perfection of God as an active, relational, and fully actualized reality. It integrates the Thomistic principles of act and potency within a richer context of divine perfection and agency, aligning with the RTA’s emphasis on the intricate interconnectedness of the universe and the continual transformation of energy and information as essential to existence. It is, in essence, a call to be fully human and fully alive, in the presence of a God who is both beyond us and with us, a God who is, in the end, Love.

These foundational concepts of RTA and PA deepen and enrich our understanding of the Trinity and the divine nature, providing a comprehensive and nuanced framework that harmonizes classical theism with contemporary thought. They serve as the bedrock for our exploration of the divine mystery, guiding our contemplation and reflection on the nature of God and His relationship with creation.

See DivIO and DivAP as part of the FITT for more on Pure Agency as expressed as a term for the doctrine of the Trinity.

The Principle of Existential Relationality (PER) in DEU:

Definition:
The Principle of Existential Relationality (PER) is a foundational concept within the Divine Existential Unity (DEU) framework that emphasizes the intrinsic interconnectedness of existence and relation. Rooted in both theological and philosophical traditions, PER posits that existence is not merely a static state but is inherently relational in nature.

Background:
Drawing from the rich mosaic of thought spanning from ancient Greek philosophy to contemporary theological insights, PER integrates the understanding that entities derive meaning not just from their inherent properties but also from their relations with other entities. This principle is deeply intertwined with the DEU’s emphasis on the relational ontology of the divine, particularly in understanding God’s nature and the act of creation as inherently relational.

Key Components:

1. Fundamental Interconnectedness: At its core, PER asserts that relation is the bedrock of existence. It underscores the interconnected matrix in which all entities, both tangible and abstract, reside. This interconnectedness has profound implications for our comprehension of reality, suggesting that entities are understood not in isolation but in terms of their relations.
2. Divine Relationality: Within the DEU framework, God’s nature is painted as fundamentally relational. This is evident in Trinitarian theology, where God’s very nature is understood in relational terms, emphasizing the act of creation as an expression of relational love.
3. Existential Implication: PER proposes that the interconnected nature of existence permeates the essence of being. The act of existing is inherently an act of relating. This suggests that to exist is to be in relation, and without relations, existence would be unintelligible or void.
4. Beyond Classical Understandings: While traditional ontological viewpoints have offered insights into the nature of existence, PER within the DEU framework offers a panoramic view of relation, challenging and expanding these classical interpretations. It provides a fresh perspective to understand the nature of existence, emphasizing relation as central to entities’ nature.

Relation to DEU:
The DEU framework, which emphasizes relation at the heart of existence, finds its grounding in the Principle of Existential Relationality. PER serves as a lens through which the DEU views and interprets the nature of God, existence, and reality. It underscores the idea that relation isn’t just foundational to existence but is the very essence of the existence we’re concerned with.

Conclusion:
The Principle of Existential Relationality is a pivotal concept within the DEU framework, offering a deeper understanding of the nature of existence as inherently relational. By intertwining theological and philosophical traditions, PER sheds light on our understanding of God, existence, and the very fabric of reality.

Relational Ontology: A philosophical perspective viewing reality as fundamentally composed of relationships. In the context of DCRO, it emphasizes the dynamic and relational interplay among the divine Persons within the Trinity. The Full Interval Trinity Theory is also contextualized in a relational ontology and relational identity theory.

Relational-Personal Complex (RPC): The RPC refers to the comprehensive characterization of divine Persons (Father, Son, and Holy Spirit) within the Christian Trinitarian framework. This term integrates the 4 vital elements and framework for the traditional view of divine persons which includes relational language (like divine names), perichoresis (mutual indwelling), eternal generation, and unity of essence. It offers an advanced understanding of divine Persons as distinct yet interconnected realities in a complex relational network.

Relational Infinity Model: The Relational Infinity Model in Trinitarian Theology offers an understanding of the Trinity – Father, Son, and Holy Spirit – in terms of their state of infinities. The idea is that the Trinity is the act of infinity and the infinity of infinities, so having a model for their infinities-theologically- helps clarify the doctrine of God in a helpful, yet often opaque dimension. This particular model is one particular infinity the Trinity is. It departs from the conventional notion of the Divine Persons as merely coexisting, instead emphasizing a deep, ongoing interrelation characterized by fully realized relational interpenetration. This interaction fosters a dynamic, active, and relational infinity, distinct from broader theological interpretations.

Central to this model is the eternal and transcendent nature of God’s act, transcending temporal limitations, thus signifying an infinite divine action. This perspective sees creatures as participants in the divine act, engaged relationally, reflecting and responding to God’s constant, eternal outpouring. Unlike mere physical or temporal interactions, this involvement extends into deeper spiritual and relational realms.

The model underscores the unceasing, active nature of divine interaction and sustenance, in line with the concept of the Trinity’s perpetual relational engagement. Human engagement is perceived as a transcendental analogy, transcending physical interaction to encompass a more profound spiritual and relational connection with the divine.

The “Relational Infinity Model” is defined by several key properties:

1. Profound and Perpetual Interrelation: Highlighting the endless, dynamic connection among the Trinity’s Persons.

2. Fully Actualized Relational Interpenetration: Illustrating the eternal, deep engagement of the Divine Persons with each other.

3. Eternal and Transcendent Divine Act: Portraying God’s action as surpassing temporal limits, representing an infinite aspect.

4. Infinite Openness: Describing boundless unity and relationship among the Trinity’s Persons, characterized by complete openness and mutual sharing, mirroring an unending unity.

Portraying infinities in theology involves capturing their universal actuality, a concept central to the Relational Infinity Model. This model’s theological properties yield three key attributes, aligning it with universal notions of infinity akin to mathematical concepts:

1. Multiplicity within Unity: This aspect, akin to a matrix within the divine nature, underscores a unified multiplicity, reflecting the divine essence’s complex unity.

2. Dynamic, Relational Nature: The model emphasizes the ongoing, dynamic interaction among the Trinity’s Persons, paralleling various orders of infinity, highlighting relationality as a core component.

3. Infinite Openness and Mutual Sharing: This feature of the Trinity’s Persons in the model represents a profound interplay of interaction and distinct identity preservation within an expansive infinite system. This mirrors the nuanced balance of unity and distinction within the theological framework.

These aspects collectively depict an active, dynamic, and relational concept of infinity within the Trinitarian framework. Within the Relational Infinity Model, the divine act is characterized by a dynamic, relational nature that resonates with the Trinitarian concept of continuous relational interaction. This model emphasizes the autonomous engagement of the Divine Persons within the Godhead. Each Person of the Trinity – the Father, Son, and Holy Spirit – uniquely embodies and reflects God’s transcendent qualities, expressing the divine nature in a distinct yet unified manner. These Divine Persons embody the essence of the divine, transcending temporal and spatial limitations, while maintaining their unique identities within the unified divine essence.

Infinite Openness, a crucial concept of the model, refers to the limitless relationship and unity within the Trinity. It indicates complete openness and mutual sharing within their relationships, where each Person is fully engaged with the others, reflecting deep unity and connection without fragmentation in God’s singular essence.

The Relational Infinity Model presents a nuanced, richly interconnected understanding of the Trinity, portraying infinite, dynamic, relational freedom in the divine act, consistent with the Trinitarian concept of continuous relational interaction. The Divine Persons are seen as a timeless capacity for dynamic, relational interaction within the Trinity. This includes the perpetual, limitless interrelation, and mutual enrichment of the Divine Persons, independent of temporal constraints. This model emphasizes the distinct yet unified expression of the Divine Persons, each manifesting God’s immanent reality of transcendent qualities. The cornerstone of the model, Infinite Openness, describes the limitless relationship and unity within the Trinity, marked by complete openness and mutual sharing. This concept underscores an unending unity and responsive engagement among the Divine Persons, offering a nuanced and deeply interconnected understanding of the Trinity, characterized by infinite openness and unity.

The divine unity of the Trinity is an infinity wherein the Father, the Son, and the Holy Spirit exist in a dynamic interrelation, each contributing to the nature of the Godhead. This harmony reflects a congruent co-inherence within an embodiment that inherently defines divine perfection and ontology. In the context of divine interactions with creation, God’s actions are dynamic and responsive, emphasizing active engagement with creation, guiding, sustaining, and nurturing it towards its ultimate fulfillment. The Christological Union signifies the profound connection between the Creator and the created, expressing both a gap and a connectedness between the divine and the human in the Incarnation of Christ. This union allows believers to actively partake in God’s essence through participation in His divine life and activities.

Revised Thomistic Agency Theory (RTA): The RTA is a theological and metaphysical framework that communicates the type of agency utilized within the context of FITT and DCIT. It posits the Trinity as the Ultimate Unconditioned Actuality, expressing the Source, Agency, and Manifestation pervading all existence. This divine unity manifests itself in three distinct actualities so unified they are one: the Father, Ipsum Esse Subsistens; the Son, Ipsum Agens Subsistens; and the Holy Spirit, the Manifestation.

The RTA encapsulates and actualizes all existence, emphasizing the interplay between transcendence and immanence, and facilitating the intimate manifestation of the universal in the particular. It recognizes agency as an inherent characteristic of all existence, extending beyond conscious entities alone, and views information, including its potential observation, as integral to all agency.

While maintaining divine simplicity, the RTA reconciles God’s transcendence and immanence, appreciating His profound engagement in creation. It proposes a revitalized metaphysical model, firmly rooted in Thomistic principles, yet aware of and responsive to contemporary scientific thought.

Under the RTA, agency is perceived as a universal concept, reflecting God’s dynamic agency. It emphasizes the dynamic, active nature of existence, positioning agency at the core of metaphysical considerations, and extending it to all entities, not just rational beings.

The RTA and Aquinas’s view on agency and Esse (Being) share foundational similarities, particularly in recognizing the importance of Esse, with the RTA incorporating Ipsum Esse Subsistens as a description of the Father. Both acknowledge God’s transcendence and immanence, though articulated differently. However, they differ significantly in their understanding of agency. The RTA emphasizes agency as a universal concept, extending it to all existence, and presents a more dynamic view of existence, with agency at its core. In contrast, Aquinas emphasizes the act of being (Esse) as central and focuses more on human and divine agency, rooted in the understanding of human free will and divine providence. Unlike the RTA, Aquinas does not explicitly extend the concept of agency to all entities, focusing more on rational beings. The RTA’s emphasis on universal agency and responsiveness to contemporary thought represents a departure from Aquinas’s more traditional approach, rooted in medieval scholasticism.

Son: In Trinitarian theology, the Son refers to one of the three distinct Persons within the Trinity, begotten not made, proceeds from the Father, and is commonly identified as Jesus Christ. In the framework of DCIT and T = [DivAP, DivIO], the Son is understood as the pure agency (DivAP * DivIO)+S that fully embodies and actualizes all divine potentials within His relational identity.

Suppositum: Latin term for hypostasis, denoting the individual substance or personhood in the Trinity.

Teleological Orientation: The inherent orientation of all beings towards the Prime Mover as their ultimate end, encompassing both the natural inclination of creation towards God and the active guidance and intentionality of the Prime Mover towards the fulfillment of His divine plan.

Theological Method: Robert Moses Dryer, also known as Robert Dryer or 202, employs a unique theological method that involves the construction of a comprehensive glossary of terms within a specific domain. The aim is to facilitate a deep understanding and rational communication of the subject matter. To achieve this, Robert introduces additional terms that serve as “glue,” synthesizing the existing terms and making the domain more comprehensible.

For instance, this website is dedicated to Classical Theism, with a particular emphasis on Trinitarianism. It provides a glossary encompassing all the essential terms for understanding Trinitarianism. Robert Dryer then utilizes the Full Interval Trinity Model and its associated terms to creatively adapt the comprehensive glossary, which represents traditional Catholic Trinitarianism, to contemporary contexts. This approach allows for a nuanced and accessible exploration of complex theological concepts.

Transcendence (Full Scope): In theological terms, transcendence refers to the aspect of God’s nature that is wholly independent of, and beyond, the material universe and all known physical laws. This concept is embodied in the doctrine of Actus Purus, or Divine Actualized Potential (DivAP), emphasizing God’s complete actualization, denoting His perfection, autonomy, and self-sufficiency. In God, all that transcends is actual and all actuality transcends. Each Person of the Trinity represents this unity of transcendence and immanence, actualizing all divine potentials in an infinitely open manner within the immanent reality of creation, while maintaining divine self-sufficiency and perfection.

Trinity: The theological construct expressing the divine mystery of God’s nature, where the Father, the Son, and the Holy Spirit coexist in sublime and harmonious unity. This unity is not quantifiable but is characterized by a transcendence and uniqueness that is superessentially and supernaturally intrinsic to them. Each Person, viewed as pure agencies (PA=DivAP*DivIO), fully actualizes all divine potentials (DivAP) in an infinitely open manner (DivIO), allowing each to fully present, represent, and manifest the immanent reality of the transcendent qualities they embody, expressing the divine nature’s transcendent aspects within their unique relational identities. While distinct in relations of origin, they reveal the profound and rich mysteries of a God who is the absolute realization of existence, essence, and relation, devoid of composition. This dynamic co-inherence of divine Persons unveils the depth and richness of divine mysteries in their fullest splendor, showcasing the vibrant embodiment of divine life in a manner that is both individual and communal, a unity exclusively theirs, characterized by eternal, dynamic, and vibrant manifestation.

PA (Pure Agencies): Represents the divine Persons as pure agencies, each fully actualizing all divine potentials in an infinitely open manner. By defining the trinity so well we can locate the persons in terms of agency and thus locate them in perfection without doing perfect being theology proper.

DivAP (Divine Actualizing Potentials): Represents the full actualization of all divine potentials by each divine Person.

DivIO (Divine Infinitely Open): Represents the infinitely open manner in which each divine Person actualizes all divine potentials, allowing for the full presentation, representation, and manifestation of the immanent reality of the transcendent qualities they embody.

Each of these persons (or Hypostases) retains a distinct relational identity, but they share a single divine essence. Some will see essence and nature talk of God as abstract, but the trinity blocks this criticism because this is a revelation, and the total mystery of the Trinity assumes the total mystery of Christ. This reality signifies that the face God in Christ is always and allready absolute realization, and there is nothing more personal or concrete than that.

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.

Truth (Theological): Typically, truth is understood as correspondence, and for some, coherence. This understanding is all well and good, particularly since Christian notions of truth often take these theories of truth seriously. On the other hand, there is an inclination to perceive the universe as possessing a deeper form of truth, one that invites creation to conform or participate with the divine nature. This concept connects to the Full Interval Trinity Theory (FITT) and all that it entails, positioning truth within a pneumatological and eschatological framework.

Truth is the point at which the Divine resonates, and the Spirit’s infinity is in complete immanence with creation. This graceful echo symbolizes a harmonious union between the celestial and the earthly, inviting creation toward profound and eternal communion with the One and Triune supreme monarchy. It’s a supernatural reality reflecting the consonance of God as Father, Son, and Spirit, actualizing God’s life and guiding the universe’s eschatological orientation and telos. As Jesus said, “I am.”

In this theological context, truth resembles the FITT in its attempt to pinpoint a foundational set of characteristics about God that resides in a golden mean between two extremes. While the FITT does this with transcendence and immanence, the truth model here does it with grace and nature. Truth is neither grace nor nature, but rather the mean of these two – a point of contact, or specifically a resonance with the Spirit. This resonance is an interval, much like the model of God itself.

Unity-in-Diversity: in the context of Trinitarian theology, encompasses the understanding that the divine Persons—Father, Son, and Holy Spirit—are distinct realities within the one God, while also being unified in their shared essence and divine mission. This concept highlights the relational dynamics, mutual interdependence, and harmonious coexistence of the divine Persons within the Trinity.

The concept of Unity-in-Diversity is closely related to the notion of the divine Persons as pure agencies, fully actualizing all divine potentials in an infinitely open manner. Each divine Person, as a pure agency, embodies the transcendent aspects of the divine nature and manifests them within their unique relational identities. They participate in an ongoing relational conversation, engaging in a perichoretic dance of mutual indwelling, reflecting the divine communion that characterizes their relationship.

While the divine Persons are distinct in their relational identities, they share in the unity of the divine essence, upholding the foundational unity-in-diversity that defines the Trinity. Their relations and interactions transcend temporal, spatial, and sensory constraints, reflecting the infinite openness of their being.

Therefore, Unity-in-Diversity can be seen as another way of expressing the understanding that the divine Persons are pure agents, relationally real within the divine nature, and that their relational dynamics reflect a perfect actuality. It emphasizes the unity that arises from the shared essence while acknowledging and celebrating the diversity and distinctiveness within the Godhead.

This concludes the basic set of terms needed to situate the Christian God within a relational ontology, while preserving a very classical view of God. Should one wish to back-test these terms and grasp the theology underpinning this model of God, they could train ChatGPT-4 to learn these terms and articulate the model of God accordingly. This would provide a better understanding of how exactly the Trinity harmonizes with Divine Simplicity.