The Hypostatic Union
My system was developed to train AI models to appropriate the Catholic faith in an original manner yet faithful to the Church’s teachings and mindful of its living tradition. However, one of the challenges in training AI is making sure it doesn’t regurgitate someone’s view specifically as though it’s the bot coming up with it. So to prevent this from happening I have given the Bot a system, which is basically my own.
My system is built around Trinitarian Existential Relational Monism, leveraging this idea to offer a trinitarian perspective and hermeneutics that emphasizes the interconnectedness and unity of all existence within the Trinitarian context, and all that can entail reasonably. It posits that the act of being is inherently tied to relationality, with relationality being foundational in metaphysics, providing identity and making existence meaningful and discernible. This framework serves as a bridge, connecting the profound mysteries of the Trinity with the intricate dynamics of existence and relationality. With that said, the essay below attempts to express the doctrine of the Hypostatic Union in location to this broader project. This is one of the points where some may find it controversial. Please bear in mind my system isn’t perfect just trying to appropriate this fun new tool of AI as best as is possible. Now, to the essay.
The Hypostatic Union: An Asymmetrical Model Rooted in Trinitarian Existential Relational Monism and Broader Theological Concepts
The Hypostatic Union, a doctrine asserting that Jesus Christ embodies both a divine and a human nature within a single Person, is a cornerstone of Christian theology. This essay presents a distinctive interpretation of this union, anchored in the framework of Trinitarian Existential Relational Monism—a perspective emphasizing the interconnectedness and unity of all existence within the Trinity’s context. We also address and integrate insights from the renowned theologian, Maximus the Confessor, and relate the model to other key terms in our system.
The Formulation of the Hypostatic Union and Its Relation to Broader Concepts
Central to our discourse is the representation of the Union:
Hypostatic Union = [ Divine Essence + Dependent Human Essence ] x Relational Existential Act
Here’s a key to define the jargon of said representation:
1. Hypostatic Union: A central doctrine in Christian theology that asserts that Jesus Christ possesses two natures, one divine and one human, united in one single Person without division or separation. This union is unique in that the two natures retain their distinct properties yet are inseparably united in the one Person of Jesus Christ.
2. Divine Essence: Refers to the intrinsic nature or attributes of God. This encompasses the divine attributes such as omnipotence (all-powerful), omniscience (all-knowing), omnipresence (present everywhere), and other qualities that are inherent to God’s nature.
3. Dependent Human Essence: Represents the intrinsic nature of humanity, which, in the context of the Hypostatic Union, is understood to be entirely reliant on the Divine Essence. This signifies that while Jesus’ human nature is genuine and complete, it operates in union with and is sustained by His divine nature in being, relating, and in act, God and all that can mean given a robust trinitarianism. This concept aligns with the traditional understanding by emphasizing that Christ’s human nature is fully human, yet it exists in a unique hypostatic relationship with the divine nature, without being absorbed or diminished by it.
4. Relational Existential Act: A unique existential act that signifies the dynamic and relational nature of existence. In the context of the Hypostatic Union, it refers to the act that seamlessly merges the divine and human essences within Jesus Christ’s singular Personhood. This act emphasizes the interconnectedness and unity of the divine and human natures in Christ, showcasing the profound relationship between these natures. It underscores the dynamic, relational reality of existence, especially in the context of the Hypostatic Union, emphasizing the act of existence as inherently tied to relationality. This aligns with the orthodox understanding by highlighting the profound unity and distinction of Christ’s two natures, emphasizing their co-inherence without confusion or separation.
The Divine Essence, encompassing attributes such as omnipotence and omniscience, is closely related to the concept of Actus Purus, which, in a Christian context, denotes the pure actuality of God devoid of composed potentiality. This means God is fully realized, without the possibility of change or becoming albeit in revelation there is dynamics that can be expressed truthfully about God, e.g. the Trinity. The Divine Infinite Openness (DivIO) in my system expresses this context and suggests the Trinity’s boundless openness to all possibilities, while Divine Actualized Potential (DivAP) emphasizes that God actualizes all potentialities in a manner consistent with His nature (in an uncomposed manner). Finally, “Pure Agency (PA)” underscores God’s unimpeded ability to act according to His nature, which is in line with the Immanentia Omnis concept, highlighting God’s immanent presence in all things. For a compressive definition of terms for my system you can ask my bot or visit robertdryer.com.
Natures in Relation?
In my model of the Hypostatic Union, the “Dependent Human Essence” and “Relational Existential Act” emphasize the profound union of Christ’s divine and human natures. While these terms underscore a deep interconnectedness, they do not conflate the Creator with His creation. Christ’s human nature, though genuine and complete, operates in union with and is sustained by His divine nature, reflecting the traditional Catholic understanding of Christ being fully human and fully divine.
My approach to non-dualism, particularly within the framework of “Trinitarian Existential Relational Monism,” suggests a profound interconnectedness of all existence within the Trinitarian context. However, this interconnectedness does not blur the essential boundaries. The Creator and creation, while deeply related, remain distinct entities. God’s omnipresence and the interconnectedness of His creation, as resonated in scriptures like Acts 17:28, emphasize this relationship without diminishing the Creator’s transcendence.
The relationship between God and creation is inherently asymmetrical. While creation reflects certain attributes of God, it remains contingent upon the Trinity’s Unified act as will and sustenance. This asymmetry is evident in the Hypostatic Union, where Christ’s human will perpetually yields to the divine, signifying the human nature’s reliance on the Divine Essence. This aligns with traditional Catholic theology, which maintains a clear distinction between the infinite Creator and the finite creation, and yet allows space for a relational ontological context where there is more than merely a logical relationship. The article linked below goes into detail about this issue and provides more depth is the reader needs more.
Maximus’ Concerns: The Two Wills and Their Relation to Divine Agency
Key to framing and modeling the Hypostatic Union is being sensitive to history. Here, Maximus the Confessor is probably paramount. He emphasized Christ’s dual wills: divine and human. These wills operate in harmony, with the human will perpetually yielding to the divine. Our model encapsulates this harmonious operation within the Relational Existential Act, ensuring a union of the two natures without fusion or separation. This harmonious operation can be further understood in light of Pure Agency (PA), which denotes the Divine’s complete and unimpeded ability to act, ensuring that the human will, given its reliance on the Divine Essence, consistently aligns with the divine will.
Cosmic Implications of the Hypostatic Union and the Divine’s Interaction with Creation
Maximus perceived the Incarnation as having cosmic implications. In our model, this perspective finds resonance in the Divine Dynamic Actuality principle, accentuating God’s ever-responsive actions. This dynamic engagement is further illuminated by Divine Infinite Openness (DivIO), suggesting God’s boundless openness to all of creation and its potentialities.
The Role of the Church and the Continuation of Divine Agency
For Maximus, the Church symbolized the ongoing Incarnation. Our model echoes this sentiment through the Sacramental Integration principle, emphasizing the sacraments’ transformative power. This continuous divine action in the world, drawing believers into the life of the Trinity, can be further understood in light of Pure Agency (PA), highlighting God’s continuous and unimpeded action in the world.
Logoi Spermatikoi: A Comparative Analysis
Maximus introduced the concept of “logoi spermatikoi,” suggesting divine principles inherent in all created things. Our model aligns with this through the Divine Existential Unity principle. While Maximus envisioned the logoi as individual principles converging in the Logos, our model perceives them as manifestations of the singular Divine Essence, achieving profound expression in the Incarnation.
Conclusion
The presented model of the Hypostatic Union, deeply rooted in Trinitarian Existential Relational Monism and enriched by broader theological concepts, offers a nuanced perspective on Christ’s dual natures. By emphasizing the relationship between these natures and grounding this understanding in a comprehensive metaphysical framework, we shed light on the Hypostatic Union’s profound mysteries and its relation to other key theological concepts. This model provides a comprehensive and nuanced understanding of the profound mystery of Christ’s two natures and two wills. It emphasizes the relational, dynamic, and non-dualistic nature of the union, and attempts to align with Catholic orthodoxy while offering innovative insights into its theological implications.
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This view allows for a qualified real relation with human nature, see here for more: https://robertdryer.com/a-christian-non-dualism-a-trinitarian-relational-ontology-illustrated-through-the-spider-man-analogy/
And yet this model also accommodates an asymmetry (also qualified) between the divine and creation, as the doctrine of the creator creature divine is key to my system too. Hope it helps! Thanks for your time.
Speculative Implications of the Hypostatic Union as Presented Here
The Hypostatic Union logically implies a co-constitutive model of the Trinity’s relational nature and the Human Nature in relation to the relation the Trinity is in some sense. However, a co-constitutive model can also be conceived of as a sub-set of an implied relational ontology of the higher order concepts found in the Trinity. Because, the Trinity doctrine, is primary to the incarnation doctrine, at least in order, and the Trinity always already implies a harmony between divine simplicity and the non-composed relation of the unity that is the Trinity, and the Trinity that is this unity. A co-constitutive model implies a Pan-Christicism is primary, which invites contradictions, or dialectics to be demonstrative, and it invites this order mentioned above to go a different way. I’ve written on Pan-Christicism before here if you want more: Hypostasis, PanChristicism, and FITT – RobertDryer I propose that this model, is viable, theologically but its problems don’t have to be accepted because of this logical implication of it possibly being a sub-set of another framework going on. What is then this framework?
In basic terms, the move is to put “relation” in connection with the notions entailed by the Christian dogma and revelation. So for example for Aquinas’ had he ever collapsed his model of God in this way would could have done a move like this: “relational-existence, and relational-essence”. Thus this would have created a native and basic framework for his famous distinction to make the Triune concept of God the primary order for any lesser ordered thing, like the incarnation. In my own system the focus is on being and act so relation is never properly tied to them, but it could be in service of the doctrine of the Hypostatic Union. The question is, how would this work?
To make this work we’d need to introduce some new vocabulary into the theological landscape, like this….
Glossary Entry:
Divine Relational Essence (DRE)
Definition:
The Divine Relational Essence (DRE) is a theological and philosophical concept rooted in the intertwined notions of relation, act, and being. It underscores the profound relational dynamics within the Trinity: Father, Son, and Holy Spirit, emphasizing their co-inherent existence and the foundational act of being as central to all existence.
Key Components:
Relational Being: At the heart of DRE, existence is fundamentally relational, emphasizing the interconnectedness of all entities, as posited in the principle of Relational Ontology.
Act: The full and immediate realization of all potentialities within this entity, reflecting the Principle of Divine Dynamic Actuality (DDA).
Uniqueness: The act of existence of DRE is singular, non-replicable, and uniquely unique, emphasizing the Divine Existential Unity (DEU).
Trinitarian Framework:
Three Persons: Father, Son, and Holy Spirit.
One Essence: All three persons share the same divine essence, emphasizing unity.
Relational Identity: Each person is defined in relation to the others, with distinct relational identities, as highlighted in the Trinitarian Relational Dynamics principle.
Relational Dynamics:
Intra-Trinitarian Relations: The uncomposed and indivisible relations within the Trinity, emphasizing their co-inherence.
External Relations: The relationship of the Trinity with creation, distinct from intra-Trinitarian relations, reflecting the Participatory Metaphysics principle.
Attributes:
Pure Actuality: DRE exists in a state of pure actuality, with no unrealized potential, as represented by the PA (Pure Agencies) concept.
Simplicity: DRE is not composed of parts; it’s a simple, indivisible entity, emphasizing the notion of “Nothing” in theology.
Immutability: DRE does not change, being in a state of pure actuality.
Omnipresence: DRE is present everywhere, sustaining all of creation, reflecting the Divine Immanence and Transcendence principle.
Relevance:
DRE provides a profound understanding of the nature of God and His relationship with creation, harmonizing Divine Simplicity and Trinity, and offering insights into the relational dynamics of existence.
The term “Divine Relational Essence (DRE)” captures the essence of the concept while being more aesthetically pleasing and intuitive.
Once we have this vocabulary worked out we can then model the relationship of the human nature and the divine nature in a way where there is a true asymmetry for God because his relationship is still uncomposed. To do this next move, we’d have to introduce, yet again, more terminology. Here’s an example. I’ll do this using my own Existential Relational Monism, but hopefully you can see how this could be worked out for any system.
“The Divine Relational Essence” (DRE) would be a central concept within Trinitarian Existential Relational Monism, deeply anchored in the intertwined notions of relation, act, and being.
Relation, Act, and Being: At the heart of DRE is the understanding that existence is fundamentally relational. This means that the very nature of existence is characterized by relationships, actions, and the essence of being. The Trinity—Father, Son, and Holy Spirit—perfectly embodies this, with each Person maintaining distinct relational identities yet sharing the same divine essence.
Co-Inherent Existence: Within the Trinity, the DRE underscores their co-inherent existence. This means that while the Father, the Son, and the Holy Spirit are distinct Persons, they are profoundly interconnected, each contributing to the dynamic nature of the Godhead.
Pure Actuality: The essence of DRE is characterized by pure actuality, reflecting the Principle of Divine Dynamic Actuality (DDA). This means that there is no unrealized potential within the Trinity; each Person is a full and immediate realization of all divine potentials.
Harmonizing Divine Simplicity and Trinity: The DRE concept serves as a bridge between the idea of Divine Simplicity (God as an undivided unity) and the Trinity (God as three distinct Persons). While these may seem contradictory, the DRE provides a framework that harmonizes them, emphasizing that the three Persons of the Trinity, in their relational identities, coherently share the same divine essence.
Relational Dynamics of God’s Existence: The DRE offers profound insights into the relational dynamics of God’s existence. It emphasizes God’s active and ever-evolving engagement with creation, showcasing His profound love and commitment to His creation.
In essence, the Divine Relational Essence provides a deep understanding of the nature of God, emphasizing the interconnectedness of the three Persons of the Trinity and their relationship with creation, all within the framework of Trinitarian Existential Relational Monism.
Thus, with these two terms, and their explication we have a backdrop for an uncomposed relation between God an creation that is real in an ontologically robust sense. If someone is ok with this going in a different order or creating a sub-set idea, like say through Pan-Christicism, than they would in fact include some composition for the sake of their theological concerns. Again, I’m only using Pan-Christicsim here because I’ve written on it before, and it’s linked above if people want more info.
Anyways, this is very speculative, and the model of the Hypostatic Union above is good enough where one doesn’t have to load on such heavy ontology to make it work. It’s just important to put this here because some will not see the implications or disagree with my moves, not realizing I’m aware that the moves I make imply some complexity to the situation, and I want to make it clear I’m aware of the issues, and have a way to cope with it all if need be. However, that’s enough for today. Thanks!
