Part 2: Infinite Being and Communion: Theory Triangulation with Divine Simplicity, Actus Purus, and Perichoresis
(This paper continues from the previous paper, Titled: “A Truly Catholic Relational Ontology Via Catholic Doctrines: Simplicity, Actus Purus, and Perichoresis.” Feel free to go to that paper first if you want an introduction to the project.)
Abstract
This paper employs a triangulation methodology to delve into the doctrines of Divine Simplicity, Actus Purus, and Perichoresis, thereby enriching our understanding of the unified essence and dynamic operations of the divine nature, with a specific focus on the attributes of the Trinity. Traditionally used to to analyze individually, and themselves also analyzed in isolation, these doctrines are here interconnected to explore theological topics such as divine infinity, illustrating how God’s omnipotence and active role in creation and providence are seamlessly integrated with His ontological unity and simplicity. This approach not only merges but strategically utilizes the distinct perspectives of each doctrine to offer a holistic comprehension of God’s complex attributes (complex in the sense of ‘hard to figure out’), demonstrating how the synthesis of these doctrines reveals the boundless and inherently relational nature of God. By examining the interplay among these doctrines, this study elucidates the infinite relational dynamics within the Trinity, providing profound insights into the nature of divine existence and challenging traditional theological constructs to integrate a truly Catholic relational ontology.
In adopting this triangulated approach, we aim to foster a comprehensive theological understanding that accommodates both the transcendent immutability and the immanent relational essence of God, acknowledging the complexities of divine mysteries while remaining firmly rooted in orthodox Catholic theology. This methodology promises to not only simplify but also deepen the subtlety with which we comprehend theological phenomena, potentially resolving paradoxes and offering theological scholars a nuanced path to explore the depths of theological ontology.
By concentrating on key doctrines such as Divine Simplicity, Actus Purus, and Perichoresis, this paper enables a focused exploration of theological concepts, allowing for an in-depth engagement without the need for a full systematic framework akin to an Aquinas or a comprehensive metaphysical system like Aristotle’s. This targeted approach facilitates a clearer understanding of complex divine attributes and fosters unique theological insights that might not emerge within broader, traditional frameworks. Ultimately, this exploration into the depths of God’s nature is intended to enrich the ongoing dialogue within theology, enhancing the discourse on divine identity and activity with new insights and broader implications, and setting the stage for subsequent investigations into theological Action Theory and relational ontology. Through this work, we strive to ensure that our theological discourse effectively communicates the multifaceted truths of an infinitely complex yet intimately accessible God, reflecting both His eternal nature and His dynamic engagement with the world as experienced by believers.
Introduction
The doctrine of the Trinity and the divine nature are primary theological phenomena within Catholic theology and are arguably the most interesting subjects in the field. What could be more intriguing than exploring the fundamental questions of ‘Who is God?’ and ‘What is God?’ Yet, these subjects are inexhaustible, even within a tradition. One could easily spend a lifetime delving into Thomism, trying to make sense of its metaphysics, theology, and history as they relate to these primary phenomena, not to mention the works of Thomas Aquinas himself. Therefore, finding an effective method to engage with these topics is crucial; otherwise, one can easily be led astray. While Thomas Aquinas offers profound insights, he represents only one of many voices in the rich tapestry of Catholic theological thought.
Theology is inherently an interdisciplinary affair; possessing a solid foundation in fundamental philosophy and hermeneutics is invaluable for deep explorations into issues such as the Trinity and divine nature. The complexity of these topics poses significant challenges, even for those well-versed in multiple disciplines or fundamentals like philosophy and hermeneutics. Not every theologian or student has the genius of an Aquinas or the unique methodological prowess of a Karl Barth. Often, one may find themselves either relying on these or other great theologians or risk getting lost in the intricacies of these fundamental fields without truly engaging with the phenomena. However, these phenomena are deeply integrated into theology and philosophy because they address timeless issues that resonate with the core of orthodox belief systems.
To navigate these profound theological waters, this paper employs a methodological approach rooted in three seminal doctrines: Divine Simplicity, Actus Purus, and Perichoresis. This trio forms a theological triangulation that enables scholars to precisely and profoundly explore almost any aspect of the divine and the Trinity. These doctrines are not merely academic subjects but foundational to the lived experience of faith, offering a window into the ineffable:
– Divine Simplicity is crucial for understanding the transcendent nature of God, free from the complexities and divisions that characterize created beings. This doctrine assures us that God is utterly one with His attributes, emphasizing a God who is fundamentally different from the creation, simplifying the metaphysical complexities that often arise in discussions of divine attributes. It is particularly relevant in contemporary dialogues about God’s unchangeability and omnipresence, providing a framework that resists anthropomorphic conceptions of the divine.
– Actus Purus underscores God’s immutable nature, affirming that God is always fully actualized, never becoming but always being. This speaks profoundly to God’s omnipotence and eternal constancy, offering a counterpoint to modern philosophical inquiries into the nature of divine foreknowledge and action. It reassures believers of God’s unwavering presence and activity, which is crucial in a world where change is constant.
– Perichoresis offers a model of perfect community and reciprocal love that reflects the ultimate unity amidst distinct persons. This doctrine illuminates the internal life of God and provides a framework for understanding the relational dynamics within the Trinity. It has profound implications for ecclesiology and how we understand the interpersonal relationships within the Church, mirroring the divine communion.
Even in our brief initial touching down on the foundational doctrines of Divine Simplicity, Actus Purus, and Perichoresis, it becomes evident how these teachings can collectively express not only the intrinsic unity and relational dynamics of the Trinity but also God’s vigorous involvement in creation and providence. Perichoresis opens up a whole new world without end, which reveals the deep communion and mutual indwelling among the divine Persons, this framework extends beyond mere theological theory to demonstrate Persons imply practical implications in the cosmos and governance, at least intuitively that’s the push. This in ritual desire for a relational ontological approach allows us to perceive God’s actions not as the remote maneuvers of a sovereign entity but as intimate infinite manifestations of His love, that must be active in every creative and providential act, and simply so somehow. By adopting this perspective, we recognize a God who, transcendent in unity and simplicity, also engages intimately with the world, drawing us into a continuous relationship that mirrors the eternal communion of the Trinity. Through this lens, our discourse strives to reflect the full spectrum of God’s nature, affirming His omnipotence and relational essence while navigating the complexities inherent in our understanding of the divine.
Continuing from the foundational exploration of Divine Simplicity, Actus Purus, and Perichoresis, this paper seeks to present a novel methodological approach to studying the Trinity and divine nature. This approach, as characterized by David Hales, involves ‘theory triangulation,’ a concept that leverages multiple theories or hypotheses to examine a phenomenon from various perspectives. Hales describes theory triangulation as employing “diverse theories or hypotheses that do not necessarily need to be similar or compatible; in fact, their divergence is likely to highlight different concerns or issues” (Hales, D. (n.d.). Introduction to triangulation. UNAIDS. Retrieved April 20, 2024, from https://nam04.safelinks.protection.outlook.com/?url=https%3A%2F%2Fwww.unaids.org%2Fsites%2Fdefault%2Ffiles%2Fsub_landing%2Ffiles%2F10_4-Intro-to-triangulation-MEF.pdf&data=05%7C02%7Crdryer%40altaregional.org%7C2d266d56238b486cb5c208dc686091e6%7Cb1d738d3802a4d889a0fb2455e79b4e5%7C0%7C0%7C638500012033520979%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C60000%7C%7C%7C&sdata=RcPfszLys77s8rwhAy18tosq1yY7qBlZnkxPAVAgBGg%3D&reserved=0). By applying this method, the paper aims not just to iterate existing theological narratives but to introduce creative, interdisciplinary insights into the enigmatic nature of the Trinity and divine essence.
In the forthcoming sections, the focus will be on a detailed analysis of the interplay between Divine Simplicity, Actus Purus, and Perichoresis, and how these doctrines, when utilized together, can deepen our understanding of who and what God is. This exploration is intended to lay the groundwork for a theological Action Theory that examines God’s actions and the resulting implications for relational ontology. Future papers will delve into these aspects more comprehensively, aiming to leverage the insights gained from this triangulation to foster a richer dialogue about God’s nature and actions. By synthesizing these theories, this scholarly work aspires to contribute significantly to the ongoing discourse in theology, providing fresh perspectives on ancient doctrines and their relevance to contemporary faith practice.
Section 1: Introduction to the Doctrines as Theory Triangulation in Principles
This section introduces the method of theory triangulation, a crucial approach that leverages diverse theological doctrines—Divine Simplicity, Actus Purus, and Perichoresis—to forge a comprehensive understanding of God’s nature. By examining these doctrines in concert, this method not only illuminates their individual insights but also resolves potential contradictions, presenting a unified view that deeply engages with the relational dynamics of the Trinity. This approach enhances our theological discourse by integrating the transcendent unity and dynamic relationality of God, offering a balanced exploration that reflects both His immutable essence and His active engagement with the world. Employing theory triangulation, we aim to foster a nuanced theological perspective that respects traditional interpretations while addressing contemporary challenges, ultimately enriching our understanding of divine nature and its implications for faith and practice within a relational ontological framework.
This section delves deeper into the foundational theological principles of Divine Simplicity, Actus Purus, and Perichoresis, elucidating the nuanced interplay of these doctrines within the framework of theory triangulation. By intricately weaving these principles together, we aim to offer a coherent depiction of the divine nature that honors both traditional interpretations and introduces innovative insights to address contemporary theological challenges. Divine Simplicity underscores God’s unified and non-composite nature, asserting that God’s attributes, while perceived as distinct by humans, are in reality unified expressions of His singular essence. This fundamental view not only enhances our understanding of God’s unchangeability but also challenges anthropomorphic views of divinity, providing a transcendent perspective crucial for modern theological discussions. Historically, this doctrine has shaped orthodox understandings, particularly through the teachings of Augustine and Aquinas, who emphasized the integration rather than separation of God’s attributes within His divine simplicity.
Divine Simplicity posits that God’s essence is utterly singular and indivisible, a principle asserting that while humans may categorize divine attributes such as wisdom, power, and mercy as distinct, in reality, these are unified expressions of His singular essence. This doctrine is crucial for understanding God’s unchangeability and counters anthropomorphic conceptions of God, offering a transcendent view essential for contemporary philosophical debates. Historically, this principle has been foundational in shaping the orthodox understanding of God’s nature, as seen in the works of Augustine and Aquinas, who emphasized that God’s attributes are not separate entities but integrated within His divine simplicity.
Building upon Divine Simplicity, Actus Purus elaborates on God’s nature as pure actuality, devoid of potentiality. This doctrine states that God exists in a state of constant actualization, embodying all perfections and attributes without change or division. Actus Purus underscores the eternal constancy and omnipotence of God, providing a theological foundation that reassures believers of God’s unwavering presence in an ever-changing world. The integration of this principle with Divine Simplicity enhances our understanding of God as a being whose actions are not subsequent additions to His nature but intrinsic manifestations of His essence.
Perichoresis introduces a dynamic aspect of relationality within the Trinity, where each Person, while maintaining distinct identities, indwells and permeates the lives and essence of the others. This mutual indwelling illustrates a perfect community of reciprocal love, reflecting the ultimate unity amidst distinct persons. Perichoresis not only deepens our understanding of the internal life of the Trinity but also offers a model for interpersonal relationships within the Church, emphasizing the ethical implications of such a divine communion.
When put together through the lens of theory triangulation, these doctrines collectively foster a theology that views God as dynamically unified—relational as illustrated by Perichoresis, yet immutable as demonstrated by Divine Simplicity and Actus Purus. This holistic view challenges simpler monotheistic models by presenting a God whose nature combines unceasing action with profound communion, reflecting both the mystery and majesty of the divine as understood in Christian thought.
This triangulation method not only illustrates the interconnected aspects of the divine nature but also suggests a sequence that reflects theological understanding where God’s oneness inherently encompasses the relational plurality of the Trinity. While the Catholic tradition maintains the mystery and simultaneous truth of God being both one and three, the unity of God often provides the foundational context for explaining the Trinity. Thus, our triangulation approach does not prioritize unity over plurality but seeks to articulate a balanced pedagogy of faith, asserting that unity and Trinity are co-essential and mutually inherent within the divine nature.
By adopting this triangulated approach, we aim to clarify theological issues and stimulate further discussion, thereby enriching the discourse on divine nature and its implications for faith and practice within the contemporary theological landscape.
Section 2: Introduction to the Doctrines Proper
Divine Simplicity: A Unified and Infinite Essence
Divine Simplicity articulates a profound theological truth: in God, essence and existence are indistinguishably one; there is no distinction between what God is and that God is. God is absolutely indivisible and lacks any composition, meaning He cannot be divided into parts, attributes, or any form of internal division such as those found in created beings. Thus, in God, to be is the same as to be God, encapsulating all His attributes—omnipotence, omniscience, perfect goodness—directly and intrinsically.
This principle asserts that within God, there is no real distinction between Him and His properties. God is not just characterized by love, justice, mercy, omnipotence, and omniscience but is these in essence, not as mere aspects or attributes. Divine Simplicity thus mirrors a unity and purity of divine essence, showcasing an infinite depth of being that transcends our finite human understanding of complexity and composition.
This idea is practically ubiquitous in classical Catholic theology with all doctors of the church presupposing divine simplicity often. For example, in the closing section of chapter one in Book VII of On the Trinity, Augustine offers a nuanced understanding, suggesting that the Father embodies wisdom, just as the Son is to the Father’s wisdom—akin to how light emanates from light, culminating in a singular illumination. This parallel extends to wisdom, symbolizing an intrinsic oneness. He elucidates that within the divine, to exist is to embody wisdom, a notion applicable across all divine attributes, encapsulating the idea that “in the Divine simplicity, to be wise is nothing else than to be, therefore wisdom there is the same as essence.” For an in-depth exploration: [https://nam04.safelinks.protection.outlook.com/?url=http%3A%2F%2Fwww.newadvent.org%2Ffathers%2F130107.htm&data=05%7C02%7Crdryer%40altaregional.org%7C2d266d56238b486cb5c208dc686091e6%7Cb1d738d3802a4d889a0fb2455e79b4e5%7C0%7C0%7C638500012033529909%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C60000%7C%7C%7C&sdata=PqT12ciO0yyrsQXo33ia8l0p3fUaMFpApayqPENFKNA%3D&reserved=0](https://nam04.safelinks.protection.outlook.com/?url=http%3A%2F%2Fwww.newadvent.org%2Ffathers%2F130107.htm&data=05%7C02%7Crdryer%40altaregional.org%7C2d266d56238b486cb5c208dc686091e6%7Cb1d738d3802a4d889a0fb2455e79b4e5%7C0%7C0%7C638500012033534503%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C60000%7C%7C%7C&sdata=iMIa4ukYyitcLj5CwaC0SlZe6%2BiKxy5X0JilsbMoTMU%3D&reserved=0).
Moreover, this doctrine is enshrined in official church documents, like at the Fourth Lateran Council, where the council writes, “We firmly believe and simply confess that there is only one true God, eternal and immeasurable, almighty, unchangeable, incomprehensible and ineffable, Father, Son, and Holy Spirit, three persons but one absolutely simple essence, substance, or nature.” (“Constitutions 1. Confession of Faith,” in Councils, Papal Encyclicals Online. [Link](https://nam04.safelinks.protection.outlook.com/?url=https%3A%2F%2Fwww.papalencyclicals.net%2Fcouncils%2Fecum12-2.htm&data=05%7C02%7Crdryer%40altaregional.org%7C2d266d56238b486cb5c208dc686091e6%7Cb1d738d3802a4d889a0fb2455e79b4e5%7C0%7C0%7C638500012033538881%7CUnknown%7CTWFpbGZsb3d8eyJWIjoiMC4wLjAwMDAiLCJQIjoiV2luMzIiLCJBTiI6Ik1haWwiLCJXVCI6Mn0%3D%7C60000%7C%7C%7C&sdata=Zi%2BXhBh3s%2BvT6gjxs24yvA5lHcaV6N1V0zHM415yFqw%3D&reserved=0)).
Unlike creatures, who relate through distinct attributes and actions, God relates in an infinitely simple yet profound manner, facilitating a relationship that is both utterly transcendent and deeply intimate. This unveils a unique perspective on God’s engagement with the universe, suggesting God’s interactions are direct expressions of His singular, simple essence. This unmediated relational dynamic underscores an infinitely personal connection between God and creation, highlighting how, in every act of God, is an expression of His entire being.
The doctrine of Divine Simplicity holds profound theological implications for understanding the nature of God, as it asserts that God’s attributes are intrinsic to His singular essence, not external additions. This view reinforces the monotheistic belief that God is uniquely sovereign and distinctly divine, separate from the created order. The Catechism of the Catholic Church (CCC) aligns with this understanding, particularly in its clarification of God’s simplicity and unity. In CCC 202, the assertion that God is “the one Lord” whom we must love with all our being is coupled with Jesus’s revelation of Himself as “the Lord,” underscoring the unity of the Trinity without suggesting any division in God’s nature. Further emphasized in CCC 202 is the unity and indivisibility of God, described as “eternal infinite (immensus) and unchangeable, incomprehensible, almighty and ineffable, the Father and the Son and the Holy Spirit; three persons indeed, but one essence, substance or nature entirely simple.” This highlights the integral and consistent nature of God’s attributes, affirming that human language and conceptual tools are often inadequate to fully encapsulate the transcendent simplicity and unity of God’s nature.
The concept of Divine Simplicity implies that God, being without parts, is not composed of anything beyond Himself. He is completely self-contained and lacks nothing, embodying the essence of metaphysical independence. This characteristic means that He does not depend on anything else for His existence, nor can He be divided or diminished in any way. His existence is necessary and intrinsic, which sets Him fundamentally apart from created beings, which are contingent. Their existence and attributes depend on other factors, such as causes or sustaining forces outside of themselves.
Due to His nature of having no parts and being metaphysically independent, there is nothing external to God that can exert influence or impose conditions on Him. Unlike created beings, who are subject to various external influences and internal changes, God remains constant and unchanging. Created beings are often in a state of becoming, transitioning from potential to actual states, and depend on external elements like time, space, and causal relationships. In stark contrast, God’s state of actions and existence are neither reactionary nor dependent on any contingencies metaphysically speaking.
Divine Simplicity not only delineates God’s unified and intrinsic nature but also profoundly shapes our understanding of His relational dynamics with the world. By affirming that God is non-composite, this doctrine emphasizes that God’s interactions with creation are not mediated through different parts or attributes but flow directly from His singular essence. This insight transforms our perception of God’s providential care and creative acts, highlighting them as direct emanations of His simple nature. Thus, each act of creation or moment of providence is an unmediated expression of God Himself, making His divine actions deeply personal and imminently present in the fabric of daily existence.
In the context of relational ontology, Divine Simplicity suggests that God’s engagements are not the actions of a distant monarch but the intimate presences of a loving creator who is entirely present in each moment and act. This understanding aligns with the biblical portrayal of God who is “closer to us than our own hearts,” as Augustine poetically noted. It challenges us to rethink divine action not as occasional divine interventions but as constant expressions of God’s being, inviting a deeper exploration of how divine simplicity informs our experiences of God’s omnipresence and ongoing creation.
These enhanced perspectives offer a fuller appreciation of how Divine Simplicity informs both theological discourse and the lived experience of faith. By viewing God’s simplicity through the lens of relational ontology, we gain a more nuanced appreciation of His constant and sustaining presence in all aspects of creation, reinforcing the theological assertion that God is truly “in all, through all, and above all” in ways that transcend our limited human understanding.
Actus Purus: Simplicity as Divine Actuality
Actus Purus, or Pure Act, is a pivotal concept in Catholic theology, highlighting the complete and continuous actuality of God, devoid of any potentiality. This doctrine affirms that God’s essence is synonymous with His existence, thereby eliminating any possibility of change, potentiality, or becoming. Saint Thomas Aquinas, central to articulating this concept, describes God as the ultimate embodiment of completeness and perfection, epitomizing eternal and transcendent actuality.
Saint Thomas Aquinas
“God is pure act (Actus Purus), without any potentiality… Therefore, it is impossible for God to be in any way potential” (Summa Theologica, ST I, q. 3, a. 1). This articulation underscores God’s immutable and eternal nature, echoing the Church’s consistent teachings, such as those from the Fourth Lateran Council, which describes God as “unchangeable and eternal.”
Building on Aquinas, Thomas G. Weinandy explores the intrinsic relational dynamics in divine creation: “‘To create’, as Aquinas states, signifies action on the part of God. God truly acts, but since God is pure act, the act of creation involves no action other than the pure act that God is… the act of creation itself necessitates that God act only through the pure act that God is as ipsum esse, for no other act can achieve such a unique effect” (The Trinity’s Loving Act of Creation, in The Oxford Handbook of Catholic Theology). He further examines the relational aspect within the Trinity: “Since the persons of the Trinity share in the pure act of divine being as subsistent relations fully in act, they possess no self-constituting relational potential, thus enabling them to relate, in the act of creation, the creature to themselves as they are, and thus they are related to the creature as who they are in themselves” (The Trinity’s Loving Act of Creation).
Actus Purus, as a doctrine, not only affirms God’s constancy and immutability but also profoundly shapes our understanding of His relational engagements with creation. The continuous actuality of God, devoid of any potentiality, means that God’s interactions with the world are immediate and intrinsic to His nature. This perspective challenges conventional views of a distant deity by emphasizing a God who is perpetually active and present in His creation. Each divine act, from the creation of the universe to ongoing providential care, is a direct expression of God’s unchanging essence, demonstrating that His eternal act of being is simultaneously an eternal act of loving engagement.
This integral connection between God’s essence and His actions enriches our relational ontology by illustrating that God’s immutable nature does not isolate Him from His creation but instead ensures a consistent, loving presence in every aspect of the cosmos. The doctrine of Actus Purus reveals a God whose eternal constancy underpins a dynamic relationship with the world—a relationship characterized by fidelity and an unwavering commitment to sustain and redeem creation. Such a view aligns with the relational dynamics explored through Perichoresis within the Trinity, suggesting that the same constancy and intimacy inherent in divine relationships are extended to all relationships between God and creation.
In the context of relational ontology, understanding God as Actus Purus invites us to reflect on divine action not as intermittent interventions but as constant expressions of God’s loving essence. This reframing helps bridge the gap between God’s transcendent immutability and His immanent relationality, offering a more cohesive understanding of how divine simplicity and activeness coalesce in a vibrant, ongoing act of creation and communion. Each act of God, from sustaining the universe to intimate interactions with individuals, reflects His comprehensive actuality and relational depth, emphasizing that God is not passively simple but actively engaged in a relational and sustaining manner with His creation.
These insights prompt a deeper theological and practical reflection on how doctrines of divine simplicity and actus purus can be synthesized to form a more relational understanding of God’s actions in the world. By weaving these doctrinal insights together, we gain a richer appreciation of God’s active presence in every moment and event, challenging us to see His providential care and creative acts as ongoing invitations to enter into a deeper relationship with the divine.
Conceptualizing Infinity in Actus Purus
The doctrine expands our understanding of infinity beyond mere boundlessness to include eternal constancy and completeness:
– Absence of Potentiality: God embodies no unrealized potential; everything within Him is actual. This absolute actuality ensures that God’s actions and His existence are timeless and unchangeable. He neither changes nor evolves; He simply is.
– Eternal Actuality: God’s existence as Pure Act transcends temporal constraints, making His actions perpetually actual and reflecting a state of infinite actuality.
Unified Vision of Divine Actuality
Transcendence and Immanence in Actus Purus: This doctrine emphasizes God’s transcendence, illustrating that He is beyond the potentiality and change characteristic of created beings. As Pure Act, God exists outside the bounds of temporal limitations, affirming His eternal distinctiveness. The revelation of the Trinity affords us an actuality to God whose essence is actively expressed through the interactions within the Trinity, suggesting that divine nature is not static but is a continual act of love and communion.
However, Actus Purus also accentuates His immanence. Because God is Pure Act and His actions are inseparable from His essence, His engagement with creation is direct and immediate. This suggests a continuous, present interaction with all of creation, showcasing a deity that is anything but distant.
# Triangulating Actus Purus with Divine Simplicity
Integrating Actus Purus with Divine Simplicity reveals how these doctrines collectively articulate a coherent view of God. Actus Purus, asserting complete actualization without potentiality, emphasizes God’s immutable nature. Divine Simplicity, stating that God is non-composite and indivisible, complements this by illustrating a God whose unchangeable simplicity is dynamically actualized through His eternal actions. This synthesis portrays not just a static entity but one whose simplicity is actively manifested through His actions, providing a profound insight into the nature of divine act and essence.
This perspective challenges the notion of simplicity as mere inactivity, instead proposing a vibrant, active simplicity that continually actualizes itself in all divine undertakings. Each act of God is thus seen as a reaffirmation of His eternal, unchanging essence, highlighting the immediacy and constancy of His presence in creation.
Exploring God’s Existential Plenitude through Actus Purus
The concept of existential plenitude in relation to Actus Purus offers a profound insight into the divine nature, revealing God’s complete self-sufficiency and independence from any potential or external influences. This divine plenitude asserts that God, in His nature as Pure Act, encompasses all that He is in a perpetual state of actualization, negating any deficiency or need. This aspect of God’s nature means He is utterly independent from the created universe. Unlike human beings or any part of the material world, which depend on external factors for their existence and sustenance, God’s existence and sustenance are derived entirely from within Himself. He does not require anything beyond His own being to exist or to act, underscoring His ultimate sovereignty and the uncaused cause of all that exists.
Within the theological discourse, existential plenitude suggests that God, as Pure Act, is not lacking in any aspect of being. Since God is devoid of potentiality, He inherently possesses all His attributes in their fullness—omniscience, omnipotence, omnipresence, and omnibenevolence are fully actualized at all times. This negation of deficiency or need is central to understanding why God creates not out of necessity or loneliness but as an overflow of His abundant perfection. It’s an act of love extending from His plenitude, not a requirement to fulfill something that is missing.
Despite His independence and self-sufficiency, God’s existential plenitude does not imply deistic detachment. Instead, God’s complete actuality allows Him to engage with the creation intimately and continually. God’s actions—creation, providence, and salvation—are expressions of His overflowing goodness and love, emphasizing that God’s involvement in the world is not out of necessity but an expression of His abundant life.
This deep interaction with creation is biblically echoed in the Old Testament, where God’s self-sufficiency and His active engagement with the world are depicted. For example, in Exodus 3:14, when God reveals His name to Moses as “I AM WHO I AM,” He reveals His self-existent nature, independent from all things. Similarly, in Genesis 1-2, the creation narratives showcase God’s active and intentional engagement in forming the universe, illustrating His profound intimacy and concern with every detail of creation.
In the New Testament, this concept finds its expression in the person of Jesus Christ and the Holy Spirit. In Colossians 1:19, it is stated that “For God was pleased to have all his fullness dwell in him,” referring to Christ. Through the incarnation, the existential plenitude of God—His complete nature as Actus Purus—is fully present in Christ, bridging the infinite and the finite, allowing humanity to encounter the fullness of God in a form that can be seen, touched, and followed. This reveals God’s desire not only to be omnipresent in a transcendent sense but also to engage with humanity in a deeply personal and accessible way.
Furthermore, the Holy Spirit continues to manifest this plenitude by being the sustaining power and presence in the lives of believers, as described in Romans 8:11. The Spirit’s work reflects God’s existential plenitude by continuously actualizing the divine nature within the life of the believer, shaping them into the image of Christ through the process of sanctification.
Thus, the bridging role of Christ and the Spirit in the concept of existential plenitude not only enriches our theological understanding but also deepens our spiritual relationship with God. It assures Christians not only of God’s complete and sufficient nature but also of His profound commitment to restore and perfect His creation through His ongoing, loving presence, fostering a trust in His perfect will and timing, and inviting believers into a deeper, more intimate relationship with the divine.
This triangulated perspective not only deepens our understanding of divine attributes and actions but also presents a dynamic view of divine simplicity, challenging traditional views and revealing a vibrant, actively manifested simplicity that perpetuates throughout all aspects of divine existence.
Perichoresis: The Relational Dynamics of the Divine Communion
Perichoresis, derived from the Greek “περιχώρησις” meaning mutual indwelling or co-inherence, captures the profound interconnection and reciprocal indwelling of the Father, Son, and Holy Spirit within the unity of the Divine Essence. This theological construct is pivotal for understanding the dynamic, relational aspect of the Trinity, where each distinct Person fully participates in the life of the others, illustrating not division but a harmonious unity that exemplifies the ultimate communion.
The doctrine of Perichoresis was significantly shaped by the Cappadocian Fathers, particularly Gregory of Nazianzus and Gregory of Nyssa. They emphasized a view of the Trinity that prioritizes relationality over numerical unity, offering insight into how the Trinity’s Persons are one in essence yet distinct in personhood. Their theological discourse paints a vision of the Divine Persons interrelated in such a way that their distinctiveness is realized within their unity and mutual indwelling.
Saint John of Damascus expands this understanding by indicating that Perichoresis encompasses not only the interpenetration but also the perfect co-existence and cooperation of the Divine Persons. He notes, “Each [Person] envelopes the other two, and the three are enveloped by the other” (Exposition of the Orthodox Faith), underscoring the inseparable unity and co-presence of the Father, Son, and Holy Spirit, and portraying a relationship defined by perfect love, cooperation, and mutual presence.
Further exploring the ethical implications of Perichoresis, Emmanuel Durand provides an insightful exposition, stating:
“Without being necessary for philosophical debate, Trinitarian theology is able to shed more light on ethical reciprocity. The three divine persons are effectively united by a perichōresis which signifies the mutual immanence of the hypostases, the reciprocity of their relationships, and their loving interpersonal communion. The divine persons remain in one another, without exteriority of substance. Their distinctive relationships (fatherhood, sonship, spiration, procession) are asymmetrical and cannot be substituted, for these are relationships of origin, but nonetheless they remain reciprocal: sonship responds to fatherhood, procession responds to spiration. In addition, the three divine persons are constituted as hypostasis in a way which correlates them to each other, including the Father with regard to the Son and the Spirit. Finally, the unity of the Trinity cannot only be understood as an indispensable consubstantiality, but also as a loving communion that takes on the distinction of the persons. In the Trinitarian mystery, unity between the Three is entirely pre-eminent, but the singularity of each is also incomparably more radical than it is among human beings, for the divine person is identified by its distinctive relationship” (The Trinity).
The Ecumenical Council of Florence further clarifies this Trinitarian mystery by affirming, “These three persons are one God not three gods, because there is one substance of the three, one essence, one nature, one Godhead, one immensity, one eternity, and everything is one where the difference of a relation does not prevent this. Because of this unity the Father is whole in the Son, whole in the Holy Spirit; the Son is whole in the Father, whole in the Holy Spirit; the Holy Spirit is whole in the Father, whole in the Son” (“Ecumenical Council of Florence: 1438-1445”). This declaration encapsulates the profound unity and co-equality of the Trinity, emphasizing their inseparable unity and mutual indwelling without any precedence in eternity, greatness, or power.
Triangulating Perichoresis with Divine Simplicity and Actus Purus: Expanding the Relational Dynamics of the Divine Communion
Integrating the doctrine of Perichoresis with Divine Simplicity and Actus Purus provides a comprehensive understanding of the relational dynamics within the Godhead, contrasting with the individual doctrines’ emphasis on divine unity and action. While Divine Simplicity underscores God’s non-composite nature and Actus Purus highlights His dynamic actuality devoid of potentiality, Perichoresis explores the profound relational interplay within the Divine Essence. This synthesis illustrates a God who is not only a singular, simple being but also a relational entity whose essence is manifested through reciprocal, loving interactions among the divine Persons.
Divine Persons without Relational Limits
The doctrine of Perichoresis emphasizes that the divine Persons of the Trinity—Father, Son, and Holy Spirit—exist in a state of perfect and unlimited relational unity. Unlike human relationships, which are often hindered by physical or emotional boundaries, the divine relationships are characterized by an unbounded, permeable intimacy that transcends our understanding of personhood and individuality. This unique aspect of divine communion suggests that each Person, while distinct in identity, shares completely in the life of the others without any loss or dilution of personal distinctiveness. This unlimited sharing is foundational to the concept of mutual indwelling or co-inherence, where each Person envelops and is enveloped by the others, as articulated by Saint John of Damascus.
Theological Implications of Unbounded Divine Relationships
This perspective on the Trinitarian relationship challenges traditional views of God as a solitary monarch or an isolated sovereign. Instead, it presents a dynamic view of God whose essence is vibrantly relational, actively expressed through the interactions within the Trinity. Such a view underscores that the divine nature is not static but is a continual act of love and communion.
The integration of Perichoresis with Divine Simplicity and Actus Purus enhances our understanding of how these doctrines interconnect to depict a God whose simplicity and pure actuality are expressed not in isolation but through a rich, communal life. The theological implications are profound, suggesting that the divine actions—creation, redemption, and ongoing sustenance of the universe—are outflows of this perfect divine communion. Each act of God is thus an expression of the eternal and dynamic exchange of love within the Trinity, which spills over into the temporal realm.
The profound relational dynamics inherent in Perichoresis not only redefine our understanding of the internal life of the Trinity but also extend to conceptualize how God engages with creation. This doctrine underscores that the relational essence witnessed within the Godhead is reflective of God’s approach to His creation and providence. As each Person of the Trinity shares fully and infinitely in the life of the others, so too does God invite creation into a participatory relationship that mirrors this divine communion. This participatory engagement is evident in the continuous act of creation, where God, through His providential care, sustains and interacts with the world not as a distant overseer but as an intimately involved caretaker whose essence permeates all aspects of life.
This model of divine engagement suggests that God’s actions in the world—from the act of creation to the ongoing providence—are extensions of the divine communion experienced within the Trinity. Every act of creation and moment of providential care is thus seen as a gesture of divine love, extending the communion of the Trinity outward to embrace humanity and all of creation. This perspective shifts our view from seeing God’s actions as mere exercises of omnipotence to understanding them as expressions of an infinitely relational nature. It paints a picture of a world deeply connected to the divine, where God’s involvement is as intimate and pervasive as the relations among the Persons of the Trinity themselves.
Thus, Perichoresis offers more than a theological statement about the nature of God—it provides a foundational framework for understanding all divine action as inherently relational. The continual acts of love within the Trinity are the basis for God’s interaction with the world, highlighting a divine commitment to engage with and sustain His creation in ways that are deeply relational and eternally committed. This relational ontology not only deepens our understanding of divine actions but also enriches our participation in the liturgical, sacramental, and communal life of the Church, reflecting the ongoing and dynamic communion of God with His creation.”
The integration of these theological doctrines through a method of triangulation begins to provides a fuller picture of a God whose very essence is relational, dynamic, and communal. It elevates our understanding of theology from a mere study of divine attributes to an exploration of divine relationships, emphasizing that to know God is to understand His nature as love manifested in eternal communion.
Section 3: The Infinite Nature of God: Triangulation in Use and demonstrated Through the attribute of infinity
The triangulation of these doctrines not only deepens our understanding of the divine nature in general but illustrates it can give us an insight into God’s infinity proper. That is, in exploring God’s nature through the doctrines of Perichoresis, Divine Simplicity, and Actus Purus, we embrace a nuanced methodology that comprehensively encapsulates God’s infinite essence. This triangulation affirms God’s omnipotence and his proactive role in creation and providence, while also recognizing the ontological unity and simplicity of His attributes, which manifest existentially and relationally. This synthesis portrays God as infinitely transcendent yet immanently relational, with each divine Person engaging in a mutual and complete sharing within the Godhead, underscoring both distinct identity and perfect communion. This approach reveals an infinite God whose singular, non-composite nature unfolds in ceaseless acts of reciprocal love, inviting all to find rest in His presence, as depicted in Matthew 11:28-30. By adhering to this truly Catholic relational ontology, we strive to articulate these profound truths, acknowledging the limitations of human language and the unique mode of God’s existence. Thus, in this section we will endeavor to directly put it all together to provide a richer, more accessible understanding of divine infinity and communion, ensuring our discourse resonates with both the timeless mysteries of faith and the tangible experiences of believers.
Into Practice
Let us put this triangulation into practice and focus in on an attribute of God, peripher and see it at work. Let’s reflect on the concept of divine infinity, which is deeply entrenched within the Christian theological tradition, and can be critically examined through the integration of the doctrines of Divine Simplicity, Actus Purus, and Perichoresis. This section explores how each of these doctrines, while distinct, collectively contribute to a comprehensive understanding of God’s infinite nature.
From Simplicity to Infinity
Divine Simplicity posits that God is utterly one with His attributes; there is no division between God’s essence and His actions or between His essence and His attributes. This simplicity is not merely a negation of complexity but affirms God as the absolute reality, unlimited by any potential compositional limits. Because God is not composite, He does not consist of parts, and thus, He is not subject to the limitations or boundaries that characterize finite beings.
In Divine Simplicity, the infinite nature of God is elucidated through His complete transcendence of physical and metaphysical constraints. Since God is His attributes—omnipotence, omniscience, omnipresence, and perfect goodness—and since these attributes are not qualities added to His essence but are His essence, God’s nature is inherently boundless. This lack of division underscores an unlimited essence, where to be God is to be infinite in all respects. The infinity implied here is one of pure actuality, where God’s existence itself, unencumbered by any potentiality or limitation, reflects His absolute infinitude.
Infinite Actuality Explored
Actus Purus, or Pure Act, further deepens our understanding of divine infinity by emphasizing that God is devoid of potentiality. This doctrine asserts that God is always in act, and there is no unrealized potential in Him. As such, God’s actions are not successive or temporal but eternally present, reflecting His immutable and timeless nature. The implications of Actus Purus are profound for conceptualizing divine infinity because it asserts that God does not change, nor does He grow into or out of states of being. Instead, God eternally exists in a state of complete actualization.
The infinity of Actus Purus can be seen in the scope and scale of divine action. God’s actions, from creation to providence to the final consummation of history, are not events that bring about a change in His nature or add anything to His being. Instead, they are eternal manifestations of His nature. Every act of God is a timeless expression of His infinite essence, further highlighting the infinite actuality of His nature, where every divine action reflects His unbounded and eternal essence.
Relational Infinity in Perichoresis
Perichoresis provides a dynamic aspect to the discussion of divine infinity by focusing on the internal relational nature of the Trinity. This doctrine describes a mutual indwelling among the Persons of the Trinity—Father, Son, and Holy Spirit—where each Person shares completely in the life of the others without losing individual distinctiveness. This reciprocal indwelling and interpenetration reflect an infinite relational dynamic, characterized by an endless, perfect communion.
The relational infinity highlighted by Perichoresis suggests that the divine life is not a solitary existence but an eternal fellowship of Persons, each co-equal and co-eternal. This internal dynamic is infinitely generative and expressive, as the divine Persons eternally emanate love and receive love from one another. The infinite nature of this relationship is not static but is an active, living communion, constantly actualized in the eternal now of God’s timeless existence. This relational infinity is fundamental to understanding the depth and breadth of divine love, which is not bounded by finite expressions but is itself limitless, eternally poured out and reciprocated among the divine Persons.
Together, these doctrines articulate a vision of God who is infinite in essence, act, and relation but do in fact provide a collective force or picture. That is, they allow one to say that in the divinity of the Trinity the unity of the Persons is infinite with subtly and depth.
In this presentation of infinity there are no limits or boundaries within the Godhead; the divine essence is wholly and perpetually shared among the Persons. This unity is not static but relational, a dynamic state where each Person—Father, Son, and Holy Spirit—engages in an infinite relational exchange. This is a relation without limits, a communion-if you will-where each Person retains distinct personal properties—Fatherhood, Sonship, and the Procession of the Holy Spirit—yet these distinctions do not imply a division of the divine essence. Instead, they highlight the infinity and depth within God’s singular nature.
The relationships among the Persons of the Trinity are so infinitely deep, we inevitably are lead to the reflection of a perfect and eternal communion that is both distinct and unified. This unique duality is not merely informational but reveals ever greater depths of divine communion. Here, each Person fully and completely interpenetrates the others without loss of individuality, encompassing all aspects of divine life and action. This communion manifests an infinite scope, reflecting a relationality that exists in a state of constant and perfect actuality, devoid of potentiality or becoming, resonant with the doctrine of Actus Purus.
Divine communion, and the infinite relational depth of it, implies that any extrinsic state of affairs the Divine Persons engage with is inherently infused with their infinite essence. Thus, the transcendence and immanence of God are perfectly bridged: God is infinitely beyond yet intimately involved within all creation. The divine actions—creation, redemption, and sanctification—if external activities are infinitely expressive of what is infinitely intrinsic, thus expressive of the Godhead’s infinite relational dynamics too, because God doesn’t stop being God even in the grace of creation. The effects of the Trinitarian interaction are infinitely impactful, influencing all of creation in ways that are perpetually sustaining and life-giving. This infinite impact is not merely a function of divine power but is an outpouring of the eternal and infinite scope of God’s providential care, manifesting through continuous creative, redemptive, and sanctifying actions.
Conclusion
The triangulation of the doctrines of Perichoresis, Divine Simplicity, and Actus Purus deepened our understanding of the divine nature and provided insights into God’s infinity. This approach affirmed God’s omnipotence and His proactive role in creation and providence while recognizing the ontological unity and simplicity of His attributes, which manifest both existentially and relationally. It portrayed God as infinitely transcendent yet immanently relational, with each divine Person engaging in mutual and complete sharing within the Godhead, underscoring both distinct identity and perfect communion. By embracing the truly Catholic relational ontology we discussed in the first paper, we aimed to articulate these profound truths, acknowledging the limitations of human language and the unique mode of God’s existence, thereby providing a richer understanding of divine infinity and communion.
These insights, drawn from a deep engagement with the doctrines of Divine Simplicity, Actus Purus, and Perichoresis, reveal the Trinity’s nature as a dynamic, ever-active reality that will should typically lead to a quasi definition of the essence of God because the scope of these doctrines together are so broad and compressive. Thus a good theology competed well produces a doxology to. In this case the infinite nature of the Trinity, in theological reflection to the triangulation of the three doctrines in use here, is not an abstract concept but a vibrant and active presence, manifesting God’s nature as infinitely relational, active, and present in all things. This underscores the complexity and profundity of divine infinity. However, as a triangulation, or method, one should see something that can also be-potentially-actively engaging and perpetually sustaining theological force.
I’ll leave you with a quote for now.
“But man was not sufficient to satisfy it, for, even if he had satisfied to a certain extent, he could only have satisfied for himself, and not for other rational creatures, besides which, neither for himself, nor for others, could man satisfy, his sin having been committed against Me, who am the Infinite Good… Thus human nature was sufficient to satisfy for guilt, but only by virtue of the Divine nature.”
This quote captures the essence of the Incarnation: Jesus Christ, as both fully God and fully man, uniquely capable of satisfying the infinite demands of divine justice, bridging the finite and the infinite through His sacrificial death.
Source: The Dialogue of St. Catherine of Siena, translated by Nihil Obstat: Joseph Wilhelm, S.T.D., Censor Deputatus. Imprimatur: Gulielmus, Episcopus Aridelensis, Vicarius Generalis Westmonasterii, die 13 Dec., 1906. Originally published in 1907 by Kegan Paul, Trench, Trubner & Co., Ltd, London. Photographically reproduced and republished by TAN Books and Publishers in 1974. Retypeset and republished by TAN in 2008. Republished in 2010 by Saint Benedict Press, TAN Books; the 2010 book being the version referenced.
In the next paper we’ll reflect on Divine action and use this triangulation method. And in the 3rd paper we’ll probably get into Eucharistic Theology as that will really show whether this approach and ontology can work or not. Stay Tuned.
