God’s nature as Infinity
God’s nature as Infinity: A Speculative Theology through Harmonizing Divine Simplicity, Actus Purus Doctrine, and Perichoresis
The infinity of God encompasses all. He is the Lord of hosts with no god before Him. He is the liberator who led Israel out of Egypt and raised His Son from the grave. God is the eternal constant amidst the rise and fall of empires, powers, and principalities of every guise. God is love, light, and the One. This One who is unity through and through, devoid of potentiality, and infinite in presence, openness, and communion. In His inexhaustible nature, we encounter the divine, revealing why we find Him where he is said to be. That is, in our prayer we encounter His simplicity, in our contemplation we are raptured in Actus Purus, and in all our righteous participations, we find ourselves in the unity of God’s Perichoresis. It is within this triad of infinities that all who are led and animated by the Spirit and truth find their motion, their breath, and their very existence.
In contemplating the infinite—in truth—we gain a profound and comprehensive understanding of the divine nature, richly nuanced and deeply coherent. And by ‘truths,’ I mean the truth’s of God’s infinity proper, mentioned in the last paragraph, the framework of Perichoresis, Actus Purus, and Divine Simplicity. Each of these theological concepts contributes to a picture of God’s infinity as particular to God alone because these truths, together, form a holistic portrait of God’s essence, or what we call in Christian theology the divine nature. They offer a triad of insights into how the divine transcends yet is all-immanent too (Immanentia Omnis).
Today, we attempt to contribute to the history of theology by doing just that: contemplating and framing these ideas as a triad that harmonizes well with God’s being and act. Notably, we will express Perichoresis in a novel way that, hopefully, contributes to the grand history and theology of the Christian doctrine of God. It’s novel in that we frame it as an infinity, on par with the other two doctrines, and by harmonizing them together, we will see a way to effectively define the divine nature. So, its framing, although probably not original (since I haven’t read the entirety of every theologian’s work, I’m sure I’m not completely unique here), should be novel and helpful for those studying systematics.
Perichoresis: Infinite Relational Unity
Perichoresis as infinity, emphasizing the infinite presence, openness, and communion among the Divine Persons, highlights the relational aspect of God’s nature. This perspective-I suggest-presents a God whose very essence is relational, existing in an eternal, loving, self-giving communion. Such a model of unbounded relationality within the Trinity extends an invitation to creation, beckoning it into this divine dance of love and mutual indwelling (albeit we can keep it participatory). Expressing this doctrine in strictly negative terms we can affirm that God is ‘without relational limits.’
Saint John of Damascus eloquently articulates this concept in his own way, stating, “The abiding and resting of the Persons in one another is not in such a manner that they coalesce or become confused, but, rather, so that they adhere to one another, for they are without interval between them and inseparable and their mutual indwelling is without confusion.”
If the revelation of God in Jesus Christ reveals relation as divine, then perhaps relation is primitive and fundamental to all, constitutive of existence (in some sense), such that it has been revealed and is intelligible to us?
Actus Purus: Pure Actuality and Perfection
The doctrine of Actus Purus complements Perichoresis by presenting God as pure actuality, without any potentiality. This underscores God’s completeness, perfection, and eternal unchangeableness. In God, there is no becoming, only being—God is the fullness of existence itself. This concept highlights God’s sovereignty and transcendence, affirming that God is the ultimate source of all being and action.
Divine Simplicity: Uncompounded Unity
Divine Simplicity provides the foundational underpinning for both Perichoresis and Actus Purus by asserting that God’s essence is not composed of parts or subject to division. This simplicity means that God’s attributes are not separate from God’s essence. Divine Simplicity safeguards the unity of God while allowing for the rich relationality described by Perichoresis and the pure actuality of Actus Purus.
Saint John of Damascus reinforces the point above by emphasizing the unique nature of divine operation and unity: “Then there is the fact that the divine irradiation and operation is one, simple, and undivided; and that, while it is apparently diversely manifested in divisible things, it remains simple. Indivisibly, it is multiplied in divisible things, and, gathering them together, it reverts them to its own simplicity.” This simplicity means that God’s attributes are not separate from God’s essence, ensuring the unity of God while allowing for the rich relationality described by Perichoresis and the pure actuality of Actus Purus.
Elsewhere, Saint John’s reflections on the Trinity and Incarnation contribute significantly to our understanding of Divine Simplicity too. For example, his insistence that – “Thus, I do not add a fourth person to the Trinity—God forbid!—but I do confess the Person of the Word of God and of His flesh to be one. For, even after the Incarnation of the Word, the Trinity remained Trinity.” Saint John of Damascus, Writings. That is, even after the Incarnation of the Word illustrates the uncompounded unity of God’s essence. This simplicity means that God’s attributes are intrinsic to God’s essence; again, God is unity through and through, a concept that safeguards the unity of God while allowing for the relational dynamics described by Perichoresis.
Integrating the Concepts: The Triad of Divine Infinities
Harmonizing the concepts of Perichoresis, Actus Purus, and Divine Simplicity unveils a unified and profound framework for delving into the divine essence. This triad of infinite realities unveils the depth of God’s nature, showcasing Him as infinitely engaging in relationships, existing in pure actuality, and embodying a singular, uncompounded oneness. Saint John of Damascus enriches this contemplation with his meditations on the nature of union, suggesting, “Union by composition is the mutual association together of the parts without detriment to any of them, as in the case of the soul and the body… It is important to note, however, that while some of the Fathers hesitated to embrace the term blending concerning the Mystery of Christ, they universally accepted union by composition.” This intricate synthesis not only casts light on the profound mysteries of the divine but also lays a theological cornerstone for Christian doctrine and spirituality, presenting a paradigm of divine communion that reflects the deepest human yearnings for connection.
By weaving together these theological strands, we articulate a vision of God that is profoundly relational, wholly self-sufficient and immutable, and undividedly one. This integration, coupled with Saint John’s insights on union, paints a picture of a God who transcends all yet is immanently present within creation, fostering a participatory and relational engagement with the Divine. It beckons us into a deeper exploration of the divine mystery, shaping our Christian journey towards an understanding of God that is rich in communion, love, and the quest for divine union.
Perichoresis and Divine Simplicity: The concept of Perichoresis, emphasizing the eternal, loving communion among the Divine Persons, is deeply intertwined with Divine Simplicity. Divine Simplicity asserts that God’s essence is not composed of parts, which means that the relational dynamics within the Trinity are not additions to God’s essence but are intrinsic to it. This unity in relationality showcases a God whose very being is a dynamic expression of love and communion.
Actus Purus and Divine Simplicity: Actus Purus, depicting God as pure actuality without potentiality, complements Divine Simplicity by underscoring the unity and completeness of God’s nature. In God, being and action are one; God’s actions are not separate from God’s essence. This unity affirms that God’s act of creation, redemption, and sanctification emanates from God’s singular, simple essence, manifesting God’s unchanging and perfect nature.
*Side note*
The last paragraph uses the word ’emanates,’ which is technically incorrect. I utilized AI to check the grammar of this paper, and occasionally it rewrites or inserts things I miss. This is a helpful point to reflect on why it’s wrong, however. In brief, Christianity is committed negatively to God’s nature in such a way that it’s a fact the Trinity is our ‘ultimate’ concept, akin to neo-Platonism’s ‘One,’ Judaism’s ‘I AM,’ and so on. The idea here, as incorrectly suggested by the AI, inductively follows the ideas rather than principally. The Christian revelation, in its devotion to the Lord, sees God not as a natural outflow where nature is naturally grace, but rather as an outflow where nature is supernaturally graced, and the two shall never be collapsed into each other. It is God’s freedom, power, and gracious love that hold us together despite our nature and ontological difference to participate in His nature. We don’t arrive at this idea inductively but principally, and as such, the refusal to collapse nature and grace maintains clarity in the name of our God, who is Father, Son, and Holy Spirit. It would take too much to clarify how to appropriate it all here, as our focus is not on the metaphysics of this particular juncture of reflection or speculation. I only note it so it’s clear that the word is used in error, and if I were to correct it, I’d probably use ‘echo,’ ‘nature,’ and ‘participation’ to capture the exact move that should have been made.
*side note fin*
Perichoresis and Actus Purus: The integration of Perichoresis and Actus Purus offers a dynamic view of God’s eternal actuality expressed in relational terms. In this view, God’s being as pure act is realized in the loving and self-giving relationships among the Divine Persons. This eternal act of love and communion is both the source and the expression of God’s unchangeable actuality, highlighting the intrinsic connection between God’s relational nature and God’s perfection.
Brief Reflections and Potential implications for Christian Spirituality and Doctrine
This triad of divine infinities has profound implications for Christian spirituality and doctrine, emphasizing that the Christian encounter with God involves engaging with a God who is relational, actual, and simple in essence.
– Relational Spirituality: In prayer and community, believers are invited into the divine dance of Perichoresis, experiencing the love and communion that flow from the heart of the Trinity.
– Theological Clarity: Christian doctrine, informed by this integrated framework, presents a God who is both transcendent in Actus Purus and imminently relational in Perichoresis, unified in Divine Simplicity. This provides a robust theological basis for understanding the Incarnation, salvation, and the eschatological hope of unity with God.
– Moral and Ethical Orientation: The divine model of self-giving love and perfect unity calls Christians to embody these realities in their lives, fostering communities marked by love, unity, and a reflection of God’s eternal actuality in every act of goodness and truth.
The Convergence of Divine Essence and Action
In essence, the theological concept of infinity as discussed in this thread presents a multifaceted portrayal of God’s nature, encapsulating His eternal, unchangeable, and relational essence that transcends and engages with the entirety of creation. This exploration of infinity, deeply rooted in the Trinitarian understanding of God, reveals a complex yet harmonious interplay between divine transcendence, immanence, and relationality. Through the lenses of Divine Simplicity, Actus Purus, and the Relational Infinity Model, we gain a richer comprehension of the divine essence as infinitely actualized, relationally dynamic, and profoundly unified within the diversity of the Triune Godhead.
The notion of infinity, with its enigmatic allure, is arguably rooted in an intrinsic human intuition—an innate desire to understand the boundless realities that transcend our finite experiences. This fundamental idea of infinity, conceptualized as something without limits or end, has not only captivated the human imagination but has also laid the groundwork for a historical journey marked by the convergence of mathematics, theology, and philosophy. What we have attempted to do with the concept here, as applied to the Trinity, is to underscore God’s boundless nature, highlighting His capacity for infinite relation, action, and presence. It affirms that God, in His essence, is beyond the grasp of finite understanding, yet intimately involved with His creation through a continuous act of love and grace. This theological reflection invites believers into a deeper contemplation of the mystery of God, encouraging a dynamic and personal engagement with the divine that is both intellectually enriching and spiritually nourishing. Just like mathematical infinities can be framed, contemplated, and made intelligible while not exhausted is what we’re leveraging here.
Moreover, this theological discourse on infinity challenges and expands our conceptual frameworks, pushing the boundaries of traditional metaphysics to accommodate a more nuanced and enriched understanding of divine reality. It echoes the perennial Christian belief in a God who is both “wholly other” and immanently present, a God whose essence is characterized by an eternal dynamic of loving relationality within the Trinity and with creation especially in his Act for us principally.
The Intrinsic Intentionality Principle helps us here, as it 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. The human analogy here could be likened to a professional athlete’s ‘flow state,’ where there is no prior separate intentional and conscious knowledge, but rather, in the flow and sport of it all, they can perform great acts with great unity. Unified with the triad of infinities we’ve been reflecting on, we see a coherent framework not only to define the divine nature but also to locate our existence as the embodiment of the ‘analogia entis.’ Our lives are an image, albeit through a glass darkly.
In weaving together the threads of classical Trinitarian doctrine with my own idiosyncratic contemporary insights, this discussion on divine infinity hopefully not only reaffirms the core tenets of Christian faith but also opens up new avenues for theological inquiry and spiritual reflection. It emphasizes the significance of relational ontology in articulating a vision of God that is both ancient in its roots and fresh in its expression, offering a compelling narrative of divine love that resonates with the existential quest for meaning and connection in the modern world. I’m confident relational ontology can he leveraged for classical theism too. Which my website explores in detail if you want more of this kind of approach.
The integration of Perichoresis, Actus Purus, and Divine Simplicity reveals a God whose infinite nature is a mystery of love, act, and unity, inviting humanity into a relationship that transcends understanding and transforms existence. This triad of divine infinities not only deepens our theological comprehension but also enriches our spiritual lives, drawing us closer to the heart of the divine mystery.
