The Logic of theTrinity
I. Introduction
The Doctrine of the Trinity, a central tenet of Christianity, proposes that one God exists as three distinct Persons – the Father, the Son, and the Holy Spirit. Each Person is entirely God, yet they are not three separate gods but one. This paper intends to illuminate the logical coherence and metaphysical underpinnings of this complex doctrine and to show how the Full Interval Trinity Theory (FITT) offers a systematic and robust framework for its expression.
II. The Logical Coherence of the Doctrine of the Trinity
The Doctrine of the Trinity is often articulated through five premises:
P1: There is only one God.
P2: The Father is God.
P3: The Son is God.
P4: The Holy Spirit is God.
P5: The Father, Son, and Holy Spirit are distinct persons.
From these premises, the conclusion (C) that the Father, Son, and Holy Spirit are distinct persons, sharing the same divine essence, and together constitute one God, is drawn. Here, P1 asserts the principle of monotheism, while P2, P3, and P4 affirm the full divinity of each Trinitarian person. P5 underlines their unique identities and functions within the Godhead, emphasizing their distinct personhood.
III. Metaphysical Foundations of the Doctrine of the Trinity
The logical coherence of these premises and the conclusion rests on a nuanced understanding of ‘personhood’ and ‘divine essence.’ This interpretation refutes the notions of three separate gods (polytheism) or one God assuming three different modes or roles (modalism). Instead, it proposes three centers of consciousness, each fully participating in the divine essence, but uniquely expressing it. Here, ‘person’ doesn’t refer to a human individual, but to an identity with its distinctive mode of being and acting. The metaphysical concept of ‘essence’ denotes the fundamental nature or reality that constitutes a thing’s identity. In Christian thought, the divine essence includes characteristics such as omniscience, omnipotence, omnipresence, perfect goodness, eternal existence, and necessity.
Though rooted in historical revelation, the Doctrine of the Trinity requires a robust metaphysical framework to elucidate its complex portrayal of God. Central to this framework is the metaphysics of essence and personhood. In the divine context, the essence, embodying traits like omniscience, omnipotence, omnipresence, perfect goodness, eternal existence, and necessity, is wholly present in each of the Trinitarian Persons – Father, Son, and Holy Spirit.
Contrastingly, personhood within the Trinitarian context denotes an identity with a unique mode of being and acting, distinct from a human individual. Although the three Persons of the Trinity share the divine essence, they uphold distinct relational identities, leading to a paradox of unity in diversity within the Godhead.
The Doctrine of the Trinity indeed surpasses numerical identity. It’s not a simplistic equation of “one equals three” or “three equals one,” which would result in logical contradiction. Instead, the Doctrine of the Trinity invokes a sophisticated form of identity that balances unity and diversity.
Numerical identity, traditionally understood as an equivalence relation, suggests that a = b if and only if every property of a is a property of b and vice versa. Applying this strict numerical identity to the Trinity would result in modalism (God merely expressing Himself in three different modes or roles) or tritheism (three separate gods), both contrary to orthodox Trinitarian thought.
However, the Doctrine of the Trinity proposes a nuanced perspective of identity that navigates between these extremes. It posits that the Father, Son, and Holy Spirit are distinct Persons, each entirely God, yet there is only one God. The three Persons are not identical to each other (the Father is not the Son, the Son is not the Holy Spirit, and the Holy Spirit is not the Father), but each is identical to God. This form of identity, often referred to as “relative identity,” allows for the distinction of Persons within the Godhead while maintaining the unity of God’s divine essence.
Thus, the Trinitarian model goes beyond numerical identity. It introduces a deeper metaphysical understanding of identity that allows for differentiation within unity, resolving the apparent contradiction between monotheism and the tri-personality of God in the Doctrine of the Trinity. This affords a more complex view of the divine nature, embracing both diversity (in terms of Persons) and unity (in terms of divine essence). It engages with profound metaphysical and relational aspects of divine reality, going beyond numerical identity.
IV. Full Interval Trinity Theory (FITT)
The FITT offers an advanced model for understanding the Trinity, integrating the classical view of God (“classical theism”) with the Trinity Doctrine in an analytically coherent manner. It presents the Trinity as a dynamic, relational model within the divine nature spectrum. It’s represented by the formula: (3)PA[DivAP, DivIO]=[Actus Purus, Immanentia Omnis]. Let’s break it down:
- (3)PA: This represents the three Persons (PA) of the Trinity: the Father, the Son, and the Holy Spirit. Each Person is seen as a pure agency (PA), fully actualizing all divine potentials in an infinitely open manner.
- [DivAP, DivIO]: This represents the two key concepts of the FITT. DivAP stands for Divine Actualized Potential, which signifies that all qualities and capacities inherent to the divine essence are actualized in each Person of the Trinity. DivIO stands for Divine Infinite Openness, symbolizing the boundless potential of the divine essence, representing infinite possibilities that are eternally open to, and actualized by, each of the Trinitarian Persons.
- [Actus Purus, Immanentia Omnis]: This represents the spectrum of the divine essence from a state of full actualization (Actus Purus) to infinite openness (Immanentia Omnis). Actus Purus is a Latin term meaning “pure act,” used to describe God as fully actualized, without potentiality. Immanentia Omnis is a proposed Latin term meaning “All Immanence,” representing the scope of divine immanence, referring to the three Persons of the Trinity.
The left side of the equation, (3)PA[DivAP, DivIO], can be seen as a condensed mathematical expression of the traditional understanding of the Trinity. The right side of the equation, [Actus Purus, Immanentia Omnis], provides a model of God that harmonizes the classical view of God (classical theism) with the doctrine of the Trinity.
In essence, the FITT formula represents the dynamic, relational understanding of the divine nature within the framework of the Trinity. It captures the unity in diversity within the Godhead, where each Person maintains distinct operational identities yet shares the divine essence. It also emphasizes the ongoing and dynamic relationship between God and creation, highlighting both God’s transcendence beyond the created world and God’s immanence within it.
V. The Nature of God
The Doctrine of the Trinity, although intricate, provides a rich, relational representation of God. Viewed through the nuanced lens it provides for divine essence and personhood, it proves to be logically coherent. The metaphysical underpinnings of the doctrine offer a deeper understanding of the divine nature. The FITT expands this understanding, offering an analytically coherent model that harmonizes classical theism with the dynamic and relational nature of the Trinity. This further enhances our conceptualization of the Trinitarian God.
VI. Divine Simplicity
The Doctrine of Divine Simplicity (DDS) is another central tenet in classical theism. It posits that God is not composed of parts, neither physical nor metaphysical. In other words, God’s attributes or properties are not separate or additional to God – they are God. God’s omnipotence, omniscience, and goodness are identical to each other and identical to God Himself. The question then arises: how does this square with the doctrine of the Trinity, which posits three distinct persons within the Godhead? How can God be both three (Trinity) and not divided into parts (Divine Simplicity)?
VII. Metaphysics Revisited
The key lies in our metaphysical understanding of both personhood and essence within the context of the divine.
1. Personhood: In the context of the Trinity, personhood denotes an identity with a unique mode of being and acting, not a human individual. The three Persons of the Trinity—Father, Son, and Holy Spirit—each share the divine essence but maintain distinct relational identities. This leads to a paradox of unity in diversity within the Godhead. What I mean is this: for example, if it’s true, as suggested by passages like Matthew 28:19, John 10:30, and 2 Corinthians 13:14, that there is unity in diversity in the singular name of the Father, Son, and Holy Spirit, and if that unity in diversity is actual, then that truth is indeed paradoxical. In at least some intellectual sense, FITT then serves as a robust linguistic tool for relating to those truths.
Ultimately, the truth’s of the Trinity are because of the revelation we have in Jesus Christ. FITT is just a way about Talking about the truths of the Trinity.
Recall our glossary:
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 (I take a person in general to mean and be the power to participate, present, and manifest in unity, and the divine assumes our participation in the incarnation). They each fully express the divine nature’s transcendent aspects within their unique relational identities. Here we have to detour for just a paragraph.
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.
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.)
2. Essence: In the divine context, the essence (comprising traits like omniscience, omnipotence, omnipresence, perfect goodness, eternal existence, and necessity) is wholly present in each of the Trinitarian Persons – Father, Son, and Holy Spirit.
The Doctrine of the Trinity maintains that while there are three persons (Father, Son, and Holy Spirit), each person is not a part of God but fully God, wholly containing the divine essence. In this sense, we can say that the Father is God, the Son is God, and the Holy Spirit is God, while also affirming there is only one God.
VIII. Divine Simplicity (DDS)
Now, applying the DDS, we affirm that God’s properties are identical to each other and to God Himself. Thus, God’s attribute of being the Father is identical to God, just as God’s attribute of being the Son and being the Holy Spirit are each identical to God. Therefore, the relational distinctions within the Trinity do not denote parts of God but rather describe different personal properties that are each identical to God’s simple essence.
The Doctrine of Divine Simplicity (DDS) is a central element of classical theism and Christian theology. It posits that God is metaphysically simple, meaning He is not composed of parts, either physical or metaphysical. Here’s a more in-depth look at what DDS implies and what it does not.
What Divine Simplicity Is:
1. Unity of Attributes: According to DDS, God’s attributes are not separate or additional to God. They are God. God’s omnipotence, omniscience, goodness, and other attributes are identical to each other and identical to God Himself. This means that we shouldn’t think of God as possessing attributes, but rather being those attributes. God does not have goodness; He is goodness. He does not have power; He is power.
2. Indivisibility: Given that God is simple and without parts, God is also indivisible. Nothing can be removed from God without losing God Himself. All of God’s attributes and actions are ultimately the same reality, God Himself.
3. Immutability: As a consequence of DDS, God is also immutable or unchangeable. If God were composed of parts, then a change in God would involve a change in those parts. But since God has no parts, God cannot change.
4. Necessity: DDS implies that God’s existence is necessary. That is, God could not fail to exist because God is not a composite being whose existence depends on the assembly of constituent parts.
What Divine Simplicity is Not:
1. Divine Simplicity Does Not Deny the Trinity: At first glance, it might seem that Divine Simplicity is incompatible with the doctrine of the Trinity, which posits a multiplicity of Persons within the Godhead. However, Christian theology has traditionally held these doctrines together. The Persons of the Trinity are understood as relations within the Godhead, not parts. Each Person fully possesses the one divine essence; they are not a third of God.
2. It Does Not Mean God is Simple to Understand: While the term “Divine Simplicity” might imply that God is easy to understand, this is far from the case. In fact, DDS makes God more mysterious. It tells us that God’s nature is radically different from anything we encounter in the created world, which is full of composite beings. God’s simplicity refers to His lack of composition or parts, not to the ease with which we can comprehend Him.
3. It Does Not Deny God’s Freedom or Personal Nature: Some critics argue that DDS, in identifying God’s will with His essence, denies God’s freedom and reduces Him to an abstract principle rather than a personal being. However, proponents of DDS would argue that God’s will is free because it is identical to His perfectly free essence. God is not determined by anything outside Himself. He is a personal God, not in spite of His simplicity, but because of it.
Divine Simplicity is a profound and nuanced doctrine about the nature of God. It emphasizes God’s unity, immutability, and necessity while avoiding the implication of God being composed, changeable, or contingent. It requires a careful understanding and navigation to harmonize with other Christian doctrines such as the Trinity, but such reconciliation is indeed possible and has been traditionally upheld in Christian theology.
IX. DDS and the Divine Nature
So, when we’re talking about divine simplicity one can think of it as a truth about the nature the divine persons inhere in their actuality. Let’s say some more about the divine nature.
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, we’re 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.)
DDS and the divine nature are ways of thinking of God as one, but in actuality this oneness is also not merely any one but this one who is named the Father, Son, and Spirit.
X. FITT putting all our thoughts together
The FITT is designed to aid in harmonizing the Doctrine of the Trinity with the DDS. The concepts of Divine Actualized Potential (DivAP) and Divine Infinite Openness (DivIO) introduced by FITT can be applied here.
Openness: within the context of the Full Interval Trinity Theory and trinitarian theorizing, refers to the dynamic and relational nature of God’s being, encompassing transcendence, immanence, conceptual flexibility, and unity-in-diversity. It signifies the inherent capacity of God to be wholly independent of the created world (transcendence) while actively present and engaged within creation (immanence). Openness captures the continuous interplay and relational dynamics among the divine Persons, reflecting their perpetual interaction and mutual indwelling. It serves as a conceptual framework that allows for the flexible representation and approximation of theological meaning, accommodating diverse perspectives within classical theism.
Significance: Openness plays a crucial role in deepening our understanding of God’s nature as a dynamic and relational reality. It emphasizes the ongoing and dynamic relationship between God and creation, highlighting both God’s transcendence beyond the created world and God’s immanence within it. By embracing openness, the Full Interval Trinity Theory provides a comprehensive framework that integrates classical theism with a relational ontology, enabling a more nuanced understanding of God’s nature. This concept enriches our appreciation of the divine reality by emphasizing the unity-in-diversity within the Trinity and the harmonious interplay among the divine Persons. Openness enhances theological discourse and fosters a holistic understanding of God’s nature in light of classical theistic principles.
Related Terms from our glossary (see: https://robertdryer.com/god-is-immanentia-omnis-a-glossary/ ) :
Full Interval Trinity Theory
Transcendence
Immanence
DivIO
Perpetual Interaction
In FITT, DivAP represents the state where all divine potentials are actualized, which could be seen as analogous to the Divine Simplicity, where God is fully actualized and identical to His attributes. DivIO, on the other hand, symbolizes the boundless potential of the divine essence, representing infinite possibilities that are eternally open to and actualized by each of the Trinitarian Persons. This could represent the distinct identities of the Father, Son, and Holy Spirit, each fully participating in the divine essence.
So, in the context of Divine Simplicity, God’s essence is perfectly actualized (DivAP), and in the context of the Trinity, this actualization is open to unique expressions by each Person of the Trinity (DivIO). In this way, FITT may provide a model that harmonizes the doctrines of the Trinity and Divine Simplicity.
XI. Summary
The Full Interval Trinity Theory (FITT) presents an innovative approach to reconciling the Doctrine of Divine Simplicity (DDS) with the Doctrine of the Trinity, two fundamental concepts in Christian theology that at first glance seem to be in tension.
The Trinity holds that there is one God who exists in three distinct Persons (Father, Son, and Holy Spirit), each fully possessing the divine essence, but not three separate gods. However, this multiplicity of Persons within the Godhead seems to challenge the DDS, which asserts that God is metaphysically simple, without parts, and that God’s attributes are identical to each other and to God Himself.
The key to the reconciliation lies in the metaphysical understanding of personhood and essence within the divine context. According to FITT, each divine Person is understood as a distinct relational identity, an agency that fully actualizes all divine potentials (DivAP) in an infinitely open manner (DivIO). This interpretation of divine personhood allows for a unity in diversity within the Godhead, where each Person maintains distinct operational identities yet shares the divine essence. The relations and interactions among the Persons are characterized by a relational ontology, transcending temporal, spatial, or sensory constraints.
In applying DDS, we affirm that God’s properties are identical to each other and to God Himself. Thus, the distinctions among the Trinitarian Persons do not denote parts of God but describe different relational identities that are each identical to God’s simple essence.
In the context of Divine Simplicity, God’s essence is perfectly actualized (DivAP), and in the context of the Trinity, this actualization is open to unique expressions by each Person of the Trinity (DivIO). Through this lens, FITT provides a systematic and robust model that harmonizes the doctrines of the Trinity and Divine Simplicity, upholding both the distinctiveness of the Persons and the undivided simplicity of God.
This sophisticated approach deepens our understanding of God’s nature as a dynamic and relational reality. By embracing this model, we can appreciate the complex mystery of God’s nature while maintaining the integrity of central theological doctrines, thereby fostering a more nuanced understanding of the divine reality.
XII. Conclusion
We started with an argument showing the doctrine of the Trinity is logical and we end with a particular model of the Trinity as a demonstration how the doctrine can be defensible well beyond the basic notions of the dogma.
P1: There is only one God.
P2: The Father is God.
P3: The Son is God.
P4: The Holy Spirit is God.
P5: The Father, Son, and Holy Spirit are distinct relational identities.
P6: Each Person of the Trinity fully actualizes all divine potentials (DivAP) in an infinitely open manner (DivIO).
P7: Each Person of the Trinity exhibits Pure Agency (PA), reflecting the unconditioned action and relational capacity inherent in the divine essence.
From these premises, the conclusion (C) that the Father, Son, and Holy Spirit are distinct relational identities that fully actualize the divine essence (DivAP) in an infinitely open manner (DivIO), exhibit Pure Agency (PA), and together constitute one God, is drawn.
Metaphysical Foundations of the FITT’s Interpretation of the Doctrine of the Trinity
The logical coherence of these premises and the conclusion is based on a nuanced understanding of ‘relational identities,’ ‘DivAP,’ ‘DivIO,’ and ‘PA.’ This interpretation avoids the notions of three separate gods (polytheism) or one God assuming three different modes or roles (modalism). Instead, it proposes three relational identities, each fully participating in the divine essence but uniquely actualizing it in an infinitely open way, exhibiting unconditioned action and relational capacity inherent in the divine essence (PA).
In this context, ‘relational identities’ don’t refer to separate entities, but to unique expressions of the same divine essence in the sense of Pure Agency; this is a way of expressing divine persons as ultimate actuality in a relational context and philosophy. Traditional Trinitarianism attempts to locate the doctrine in a causal context. The metaphysical concept of ‘DivAP’ denotes the full actualization of divine potentials by each relational identity. ‘DivIO’ denotes the infinite openness of this actualization, which ensures that each relational identity remains distinct, as their expressions of the divine essence never exhaust all possibilities. ‘PA’ denotes the inherent active and relational capacity of each Trinitarian person, grounding their ability to fully actualize all divine potentials and to do so in an infinitely open manner.
The FITT’s interpretation suggests that the Father, Son, and Holy Spirit are distinct relational identities, each entirely God, yet there is only one God. This form of identity, often referred to as “relative identity,” allows for the distinction of relational identities within the Godhead while maintaining the unity of God’s divine essence.
Therefore, the FITT provides a compelling metaphysical framework to reconcile the apparent tension between monotheism and the tri-personality of God in the Doctrine of the Trinity. By integrating the concept of Pure Agency, the theory further highlights the active, dynamic, and relational aspect of the divine reality, offering a richer understanding of the Divine nature.
Defending FITT
FITT leans on theological concepts of DivAP and DivIO, and the whole model of God rises and falls on whether these terms will stand the test of time. Here’s a defense given what we’ve covered here today.
Criticism: some might argue that the idea of divine potential seems to imply that God could be in a state of non-actualization, which appears at odds with the idea of God as a necessary and purely actual Being, as traditionally posited by classical theism.
In response to this kind of criticism, I argue as follows…
The concepts of DivAP and DivIO do not suggest that God is in a state of non-actualization or that God’s nature is changeable. Instead, they provide a nuanced understanding of the divine nature and the relational dynamics within the Trinity.
DivAP represents the state where all divine potentials are actualized. This aligns with the classical theistic view of God as a necessary and purely actual Being. God’s essence is perfectly actualized, and this actualization is identical to God’s attributes, as affirmed by the Doctrine of Divine Simplicity (DDS).
DivIO, on the other hand, symbolizes the boundless potential of the divine essence, representing infinite possibilities that are eternally open to and actualized by each of the Trinitarian Persons. This does not imply that God’s nature is changeable or that God is in a state of non-actualization. Instead, it signifies the inherent capacity of God to be wholly independent of the created world (transcendence) while actively present and engaged within creation (immanence). It captures the continuous interplay and relational dynamics among the divine Persons, reflecting their perpetual interaction and mutual indwelling.
In the context of the Trinity, each divine Person is understood as a distinct relational identity, an agency that fully actualizes all divine potentials (DivAP) in an infinitely open manner (DivIO). This interpretation of divine personhood allows for a unity in diversity within the Godhead, where each Person maintains distinct operational identities yet shares the divine essence.
So, in the context of Divine Simplicity, God’s essence is perfectly actualized (DivAP), and in the context of the Trinity, this actualization is open to unique expressions by each Person of the Trinity (DivIO). This allows for the distinction of Persons within the Godhead while maintaining the unity of God’s divine essence.
In conclusion, the concepts of DivAP and DivIO provide a systematic and robust model that harmonizes the doctrines of the Trinity and Divine Simplicity, upholding both the distinctiveness of the Persons and the undivided simplicity of God. They offer a more nuanced understanding of the divine nature, embracing both diversity (in terms of Persons) and unity (in terms of divine essence). They engage with profound metaphysical and relational aspects of divine reality, going beyond numerical identity.
Frankly, criticizing the logic of the trinity is passé. It is the art of the theory that is its true problem. Hopefully the FITT helps in the boundless realm of the mystery.
This passionate mystery pulsates – a unity within a trinity, a trinity nestled in unity. This enigma, as eternal as the universe, has entwined the hearts of those who dare to delve into the divine. The Full Interval Trinity Theory, a touchstone in the labyrinth, navigates us through this intricate relationship, unveiling the dynamic interplay between the divine Persons and their attributes.
In the divine mystery, we find ourselves interlaced within the Trinity, enveloped in the holy kiss of Christ’s love. The unity of God, a gift as gentle as a touch, is the entirety of God’s being. The Trinity, a testament to divine love, is a mirror reflecting God’s relationship with Himself.
This is not a mystery to be deciphered, but a relationship to be cherished, a love to be savored. It is the heartbeat of God, the whisper of the divine, the unity in the Trinity, and the Trinity in unity. It is a relationship not bound by time or space, but one that transcends, permeates, and unites all of creation. It is a touch that heals, a kiss that blesses, and a love that binds eternity.
