The Metaphysics of the Full Interval Trinity Theory
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https://chat.openai.com/share/93ef4d3c-b1ad-4489-b0c2-243717585b38
So, at RobertDryer.com I’ve developed a pretty systematic theological framework for interpreting and explicating the Doctrine of the Trinity. However, it’s been dry straight forward theology to get the task done. There is one more layer of boring we have to go through to get the theories to be super duper defensible, and that’s to the level of metaphysics. In a sense we’ve already done a ton of metaphysics to explain the trinity, but this paper attempts to put it all together as succinctly as possible and directly, since the model of God I’ve been proposing has been around getting a theological language defined, which is why it’s been so dry; it’s basically been a process of building a sufficient (theological) vocabulary strong enough to cope with the doctrine of the trinity and provide a hermeneutical language to cope with the Bible since it is not meaning transparent, so one needs a coherent language and theological point of view to often make sense of it, and/or the doctrine of the Trinity. With that said we can now move onto a conceptual language and framework, retooling what we’ve already done but in a properly metaphysical key.
Metaphysics is a branch of philosophy that explores the fundamental nature of reality, including the relationship between mind and matter, substance and attribute, potentiality and actuality. It seeks to answer questions about existence, objects and their properties, space and time, cause and effect, and possibility. Metaphysics is often divided into 3 main areas: ontology, epistemology, and cosmology. Ontology is the study of being or existence and the nature of reality. It explores questions such as “What is existence?” and “What kinds of entities exist?” Epistemology is the study of knowledge and framing things in terms of knowledge. Cosmology, on the other hand, is the study of the universe, including its origins, structure, and laws.
In the context of the Full Interval Trinity Theory, metaphysics will be used here to provide a philosophical framework for understanding the nature and relationships of the Persons of the Trinity, that’s our focus here. Such a task basically translates the theological concepts we have been covering here on my website into philosophical terms, helping us gain a deeper understanding of the Trinity and its implications for our understanding of God, the world, and ourselves. This is a very careful translation of theological concepts into philosophical terms, while preserving the core understanding of the Trinity. Let’s delve deeper into this task, focusing on the Full Interval Trinity Theory (FITT) and its components: Pure Agency, Divine Actualized Potential, and Divine Infinite Openness, but within a relational context.
Relational Ontology: The Context of the Metaphysics of the Trinity
Relational ontology is a philosophical perspective that emphasizes the primacy of relations in understanding the nature of reality. It posits that entities are not isolated, but we’re focusing on the language of “agency” since the divine persons are conceptualized as pure agencies; the point is agency is not self-contained substances, but rather exist in a web of relationships that define their identities and give them meaning. In other words, the nature of an agent is not determined solely by its intrinsic properties, but also by its relations with other entities.
In the context of the Full Interval Trinity Theory (FITT), a relational ontology provides a framework for understanding the nature and relationships of the Persons of the Trinity. Each Person of the Trinity—Father, Son, and Holy Spirit—is not an isolated agent, but exists in a dynamic network of relationships with the other Persons. These relationships are not external or accidental, but intrinsic to their identities as Persons of the Trinity (see the DCIT piece on RobertDryer.com for more on identity see here: https://robertdryer.com/identity-theory-revisited/ ).
This relational ontology is further enriched by the concept of the Relational-Personal Complex (RPC), which refers to the comprehensive characterization of divine Persons within the Christian Trinitarian framework. The RPC integrates relational language, perichoresis (mutual indwelling), eternal generation, and unity of essence, offering an advanced understanding of divine Persons as distinct yet interconnected realities in a complex relational network. More on the RPC is also at robertdryer.com and is covered in the glossary of terms on the top of the blog.
Moreover, the Revised Thomistic Agency Theory (RTA) communicates the type of agency that reconciles the active and relational ontology with the unity and diversity within the Trinity, presenting a comprehensive understanding of these complex theological concepts. This idea is also at robertdryer.com and is also covered in the glossary of terms on the top of the blog.
In this relational context, each divine Person fully embodies and expresses the divine essence in an ongoing relational communication, reflecting a relational ontology. They intimately interpenetrate one another in a perichoretic actualization 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 (see “unity-in-diversity” in the glossary of terms too). These relations and interactions are not bound by temporal, spatial, or sensory constraints, reflecting the infinite openness of their being.
The metaphysics of the Trinity below, developed within the context of a relational ontology, provides a rich and nuanced understanding of the divine Persons, and is focused in such a language. This allows us to emphasizes the primacy of relations in defining the identities of the Persons of the Trinity (allowing for the DCIT to be implemented for future discussions), and it’s a helpful offering of a dynamic and interactive perspective on the nature of God. This approach not only complements the theological understanding of the Trinity but also provides a robust philosophical framework for exploring the same divine mystery. Now we can get to the metaphysical concepts that make our “metaphysics of the FITT” work, if you will. The first term is “Pure Agency”.
Pure Agency
In the context of the FITT, Pure Agency refers to God’s capacity for self-determined action. This concept is rooted in the classical theistic understanding of God as a being who acts according to His nature and will, without any external constraints. In philosophical terms, agency is the capacity of an agent to act in the world, to cause events or changes. When we speak of God as Pure Agency, we are saying that God is the ultimate source of all action, the prime mover who sets all things in motion.
Each Person of the Trinity—Father, Son, and Holy Spirit—is an instance of Pure Agency. They each act according to the divine nature and will, and their actions are perfectly aligned because they share the same divine essence. This allows for a dynamic understanding of the Trinity, where the three Persons are not static entities, but active agents who continually interact with each other and the world. Each Person of the Trinity is seen as pure agency, each fully actualizing all divine potentials in an infinitely open manner. This framework allows each Person to fully present, represent, and manifest the immanent reality of the transcendent qualities they embody. They each fully express the divine nature’s transcendent aspects within their unique relational identities.
The theological definition is somewhat related here and can be utilized for depth. The glossary on the website defines Pure Agency: “Under the Revised Thomistic Agency Theory (RTA), Pure Agency signifies the unconditioned action and relational capacity inherent in each Person of the Trinity. It is a perfect and absolute expression, embodiment, and representation of the divine essence in its transcendent and immanent dimensions, unbounded by temporal, spatial, or sensory limitations.
Pure Agency is the supreme manifestation of God’s perfection, exhibiting the divine characteristics of omnipotence, omniscience, and omnibenevolence in relation to all creation. It is through Pure Agency that God’s perfection is revealed, not merely as a static attribute, but as an active, dynamic process that encompasses all acts of being and doing.
Each Person of the Trinity—Father, Son, and Holy Spirit—possesses this Pure Agency in full, reflecting the divine essence in its entirety. The actuality of the Persons is, in itself, pure; not diluted or constrained by potentiality, but wholly realized and actualized in its infinite capacity for action and relation. This total realization underscores the perfection inherent in the divine Persons and their Agency, marking it as unique and supreme within all of existence.”
The concept of Pure Agency, therefore, provides a robust theological framework for understanding the perfection of God as an active, relational, and fully actualized reality, thereby integrating the Thomistic principles of act and potency within a richer context of divine perfection and agency. And no locating it in an ontology and with metaphysical language to, only further bolsters its conceptual usefulness for explaining some of the divine mystery in a coherent way.
Divine Actualized Potential
The concept of Divine Actualized Potential, when viewed through the lens of a relational ontology, signifies the full actualization of all potentialities within the relational being of the divine Persons of the Trinity. This perspective emphasizes the dynamic and relational aspects of the divine Persons, viewing potentiality and actuality not as static categories of being, but as dynamic aspects of relational existence. Potentiality, in this context, refers to the capacity for relational engagement and interaction, while actuality refers to the state of being in relation.
In the context of the Trinity, Divine Actualized Potential affirms that all potentialities for relational engagement and interaction are fully actualized in the Father, Son, and Spirit. This does not imply any change or development in the divine Persons, but rather, it affirms their fullness of being in relation. The divine Persons are not limited by unactualized potentials; rather, they fully actualize all potentials in their being, state, and nature.
This concept provides a way to understand the immanence of God, the idea that God is present and active in the world. Each Person of the Trinity embodies this Divine Actualized Potential, fully actual and actualizing all potentials in their relations with each other and the world. However, this actualization is not a temporal process, but an eternal and simultaneous reality.
While the Aristotelian-Thomistic metaphysical tradition and the concept of divine simplicity offer valuable insights into the nature of God, the metaphysical model presented here seeks to integrate these classical metaphysical principles with a relational ontology. This integrated approach allows for a dynamic understanding of the divine Persons, emphasizing their relationality and interaction, while maintaining the integrity of central theological doctrines such as divine simplicity and immutability.
Therefore, the actualization of all potentials in the divine Persons does not imply any change in their being, but rather, it reflects their eternal and unchanging fullness of being. This integrated approach offers a robust metaphysical framework that can elucidate the complex portrayal of God, while being consonant with other philosophical and theological perspectives.
Divine Infinite Openness
Divine Infinite Openness embodies the dynamic and relational ontology inherent to the divine essence. The divine Persons, in their perfect state and relational interactions, exemplify the delicate balance between transcendence and immanence, conceptual adaptability, and unity-in-diversity. This reflects the relational dynamics that the term ‘Divine Infinite Openness’ signifies, resonating with their pure agency. Grounded in the Full Interval Trinity Theory and Trinitarian theorizing, this principle provides a versatile metaphysical framework, accommodating a spectrum of perspectives within classical theism.
In this context of the Trinity, Divine Infinite Openness also signifies the divine capacity for absolute independence from the created world (transcendence) while simultaneously being actively present and engaged within creation (immanence), but in terms of the nature of the character God is (e.g. love). Each Person of the Trinity is characterized by this infinite openness, allowing for their perpetual interaction and mutual indwelling. This does not imply any deficiency or incompleteness in the divine Persons, but rather, it reflects the perfect love, communion, and mutual self-giving that characterize the divine life.
The term ‘infinite’ in ‘Divine Infinite Openness’ underscores the limitless nature of God’s being and the boundless capacity of God to be in actuality and relations within and echo the same full actuality and expression with the world. It signifies the unbounded flexibility and adaptability of God’s being, integrating the classical theistic attributes of transcendence, immanence, and creativity with a relational ontology.
The ‘infinite’ in ‘Divine Infinite Openness’ emphasizes the boundless nature of God’s being, underscoring the limitless capacity of God to exist in actuality and engage in relations, both within the divine Persons and in interaction with the world. This concept illuminates the unfathomable depth and richness of the divine life, signifying the unrestricted adaptability and flexibility inherent to God’s being. The idea of ‘infinity’ here is not merely quantitative, but also qualitative, pointing to the inexhaustible richness of God’s nature and the endless possibilities of divine self-expression.
In God, all that transcends is actual and all actuality transcends. Each Person of the Trinity represents this unity of transcendence and immanence, actualizing all divine potentials in an infinitely open manner within the immanent reality of creation, while maintaining divine self-sufficiency and perfection. This highlights the inexhaustible richness and depth of the divine life, offering a fresh perspective on the nature of God and the Trinity.
Furthermore, God is the full scope of Immanence or all immanence (Immanentia Omnis). The state in which, in God, all presence is proximate and all proximity pervades. This represents the constant interaction with creation, with God operating within the bounds of the universe while simultaneously transcending them. This concept of ‘Divine Infinite Openness’ thus provides a comprehensive metaphysical framework that captures the dynamic and relational nature of God’s being, accommodating diverse perspectives within classical theism and offering a nuanced understanding of God’s nature.
The dynamic and relational nature of God, as expressed in the concept of openness, does not imply a composition or multiplicity in God’s being. Instead, it reflects the perfect unity-in-diversity within the divine life. Each divine Person, while distinct in relational identity, fully embodies the divine essence in an infinitely open way, reflecting both the transcendent perfection (Actus Purus) and immanent presence (Immanentia Omnis) of God. This harmonizes the doctrine of divine simplicity with the dynamic and relational understanding of God, offering a more comprehensive and nuanced perspective on the divine reality.
The Metaphysical Model of the Trinity
These concepts—Pure Agency, Divine Actualized Potential, and Divine Infinite Openness—form the triadic basis of a metaphysical model of the Trinity. Each Person of the Trinity can be understood as an instance of Pure Agency, embodying Divine Actualized Potential and characterized by Divine Infinite Openness. This model maintains the core understanding of the Trinity as three Persons in one God, while providing a philosophical framework for understanding the nature and relationships of the Persons of the Trinity.
In this model, the three Persons of the Trinity are not identical in the sense of being interchangeable, but they are identical in the sense of sharing the same divine essence. They are distinct yet inseparable, each fully participating in the divine essence. This allows for a dynamic understanding of the Trinity, where the three Persons are not static entities, but active agents who continually interact with each other and the world. That’s what we mean metaphysically at least, and undergirds the identity theory covered at RobertDryer.com.
This metaphysical model of the Trinity does not replace the theological understanding of the Trinity, but rather complements it. It provides a different perspective from which to explore the same divine mystery, using the tools and methods of philosophy. By translating the theological concepts into philosophical terms, this model can help us to gain a deeper understanding of the Trinity and its implications for our understanding of God, the world, and ourselves. There are some nuances we should highlight to offer further clarity what we are doing and not doing here with more traditional philosophical and theological concerns by speaking of the triune persons in terms of metaphysics proper.
Balance of Transcendence and Immanence
The model maintains a balance between God’s transcendence and immanence, as this is a principled approach normative in Christian tradition. The concept of Pure Agency underscores God’s transcendence, as it refers to God’s capacity for self-determined action, independent of any external constraints. On the other hand, the concept of Divine Actualized Potential emphasizes God’s immanence, as it suggests that God is fully present and active in the world, actualizing all potentials in His being.
Respect for Divine Simplicity
The model respects the doctrine of divine simplicity, which asserts that God is not composed of parts, but is absolutely simple and indivisible. The concepts of Pure Agency, Divine Actualized Potential, and Divine Infinite Openness are not intended to suggest that God is composed of parts or that the Persons of the Trinity are participating in the divine essence in a way that implies dependency or division. Instead, these concepts provide different perspectives on the one divine essence. Each Person of the Trinity fully embodies these concepts in their unique relational identities, reflecting the indivisible unity of the divine essence.
Sensitivity to Christological Issues
The model is sensitive to the history of Christological issues, which developed simultaneously with the doctrine of the Trinity. It maintains the core understanding of the Trinity as three Persons in one God, while providing a philosophical framework for understanding the nature and relationships of the Persons of the Trinity. This approach allows for a nuanced understanding of the divine reality, fostering a more profound appreciation of the complex mystery of God’s nature.
Non-Competitive or Non-Contradictory with Theological Concerns
The model is designed to be non-competitive or non-contradictory with theological concerns. It aims to complement the theological understanding of the Trinity, providing a different perspective from which to explore the same divine mystery. By translating the theological concepts into philosophical terms, this model can help us gain a deeper understanding of the Trinity and its implications for our understanding of God, the world, and ourselves.
God’s Unchanging Nature
In this metaphysical model, God’s unchanging nature is preserved. Despite the dynamic interaction between the Persons of the Trinity and the world, God’s essence remains unchanged. This is because the concepts of Pure Agency, Divine Actualized Potential, and Divine Infinite Openness are understood as expressions of God’s eternal and unchanging essence. God’s actions in the world, as expressed through the Persons of the Trinity, do not imply a change in God’s essence, but rather manifest the eternal actualization of all divine potentials in an infinitely open manner.
In conclusion, this metaphysical model of the Trinity is designed to respect and incorporate key theological concerns, including the balance of transcendence and immanence, the respect for divine simplicity, and the sensitivity to Christological issues. It provides a robust metaphysical framework that elucidates the complex portrayal of God, while maintaining the integrity of central theological doctrines.
Realism
The metaphysical model of the Trinity presented here is compatible with and advocates for a form of moderate realism. Moderate realism is a philosophical position that asserts the existence of universals, but unlike extreme or Platonic realism, it does not posit these universals as existing independently of particulars. Instead, moderate realism holds that universals exist in particulars, as instantiated in individual things.
In the context of the Trinity, this metaphysical model can be seen as advocating for a form of moderate realism in the sense that it posits the divine essence (a universal) as instantiated in the three Persons of the Trinity (the particulars). Each Person of the Trinity—Father, Son, and Holy Spirit—fully embodies the divine essence in their unique relational identities, reflecting the indivisible unity of the divine essence. This allows for a dynamic understanding of the Trinity, where the three Persons are not static entities, but active agents who continually interact with each other and the world.
This model maintains the core understanding of the Trinity as three Persons in one God, while providing a philosophical framework for understanding the nature and relationships of the Persons of the Trinity. It respects the doctrine of divine simplicity, which asserts that God is not composed of parts, but is absolutely simple and indivisible. The concepts of Pure Agency, Divine Actualized Potential, and Divine Infinite Openness are not intended to suggest that God is composed of parts or that the Persons of the Trinity are participating in the divine essence in a way that implies dependency or division. Instead, these concepts provide different perspectives on the one divine essence.
However, it’s important to note that while this metaphysical model advocates for and frames the Trinity in terms of moderate realism, it is not necessarily a form of moderate realism. The model is designed to be flexible and adaptable, capable of accommodating different philosophical perspectives. It aims to provide a robust metaphysical framework that can elucidate the complex portrayal of God, while maintaining the integrity of central theological doctrines. This flexibility allows for a nuanced understanding of the divine reality, fostering a more profound appreciation of the complex mystery of God’s nature.
This metaphysical model of the Trinity is designed to respect and incorporate key theological concerns, including the balance of transcendence and immanence, the respect for divine simplicity, and the sensitivity to Christological issues. It provides a robust metaphysical framework that elucidates the complex portrayal of God, while maintaining the integrity of central theological doctrines. By advocating for a form of moderate realism, this model can help us gain a deeper understanding of the Trinity and its implications for our understanding of God, the world, and ourselves.
Biblical Reflection
The Bible, as the inspired Word of God, provides the foundational revelation of the Trinity. The New Testament, in particular, reveals the Father, Son, and Holy Spirit as distinct Persons who share the same divine essence. This revelation is not given in abstract theological terms, but in the concrete realities of God’s actions in the world, especially in the life, death, and resurrection of Jesus Christ.
The concept of Pure Agency can be seen in the biblical portrayal of God as the Creator of all things, the one who brings everything into existence out of nothing (Genesis 1:1). The Father speaks the Word (the Son), and it is done by the power of the Spirit. This shows
God as the ultimate source of all action, the one who sets all things in motion.
The concept of Pure Agency is echoed in the Gospel of John, where Jesus speaks of his relationship with the Father, emphasizing their unity and mutual indwelling. Jesus says, “I and the Father are one” (John 10:30) and prays for his disciples, “that they may be one, even as we are one” (John 17:22). These verses highlight the profound interconnection and shared purpose between the Father and the Son, exemplifying the concept of pure agency and the complete actualization of divine potentials.
The concept of Divine Actualized Potential can be seen in the biblical portrayal of God as the one in whom all things hold together (Colossians 1:17). The Father, Son, and Holy Spirit are each fully involved in the ongoing creation and sustenance of the world, actualizing all potentials in their relations with each other and the world.
The concept of Divine Actualized Potential is reflected in Exodus 3:14, where God reveals Himself to Moses as “I AM WHO I AM,” indicating God’s self-existence, eternality, and the full actualization of His being. This divine self-identification hints at a God devoid of potentiality, fully actualized, echoing the concept of Actus Purus.
The concept of Divine Infinite Openness can be seen in the biblical portrayal of God as the one who is always present and responsive to His creation. God hears the cries of His people and responds to their needs (Psalm 34:17). The Father, Son, and Holy Spirit are each open to the world, continually interacting with it in love and mercy.
The Divine Infinite Openness principle asserts God’s active involvement in every aspect of creation, rejecting any notion of a detached or distant deity. This concept is scripturally echoed in passages like Philippians 2:13: “For it is God who works in you, both to will and to work for His good pleasure.” This verse accentuates the interplay between God’s infinite openness and human active participation, hinting at the dynamic interaction between divine and human realms.
These biblical reflections provide a rich source of insight for our metaphysical model of the Trinity. They remind us that our philosophical concepts must always be consonant in the revelation of God in the Bible, and that our understanding of the Trinity must always be guided by the Word of God. However, this relationship is reciprocal, as the bible is not hermeneutically transparent nor is meaning, even from the bible transparent because of the finickyness of language. So, a robust metaphysics can also be a way to interpret and synthesize the meaning of the bible for the tasks of metaphysics and theology. This approach and reciprocity is emphasized because other approaches do not have a good history of being trained or practicing systematic theology or systematic metaphysics, so doing a theology and metaphysics first approach allows for meaning first than can be placed in conversation with other approaches such as an historical critical approach or a text critical approach, for example. But these are for future discussions, and because the theology and metaphysics are so well worked out do not have to necessarily be on competition.
These ideas, principles, and distinctions provide a robust metaphysical framework that elucidates the complex portrayal of God, while maintaining the integrity of central theological doctrines.
