The Relational Classical Theism of Robert Moses Dryer: Navigating the Divine Journey
Theological thought is an intricate landscape one can get lost in, with each concept and doctrine representing a step in our evolving understanding and relationship with the Divine. Steps start from somewhere, they start from the beginning. As it is written, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). Yet, the steps never end because our primary subject, God, is inexhaustible. This pilgrimage is grounded when one uncovers the profound relationship God has with creation, a narrative that is both timeless and ever-evolving. That’s what my systematic theology attempts to focus on and elaborate, and which we will be summarizing here.
Central to this journey is what Saint Peter wrote about when he defined the meaning of salvation. That is, our participation in the very character of God already present at hand as our world. Every doctrine and concept in this theological landscape signifies not just our understanding of the Divine but our active participation in His very essence. As Paul writes, “For in him we live and move and have our being” (Acts 17:28). All of creation, from the minutest to the vast, derives its being from the Divine, reflecting and partaking in God’s attributes.
At the heart of this exploration lies the enigmatic concept of the Trinity. This is illuminated by the insights of the Full Interval Trinity Theory (FITT). The FITT offers a perspective that the three Persons of the Trinity, while distinct in their relational attributes, coexist in a continuous and harmonious interval. This bridges any perceived gaps in understanding their unity and distinctions, emphasizing the Trinity’s interconnectedness. As the Shema proclaims, “Hear, O Israel: The Lord our God, the Lord is one” (Deuteronomy 6:4). And in ironic fashion, the very beginning for the beginning sake, says it as only he can. Jesus says “I and the Father are one” in the Gospel of John, specifically in John 10:30.
Certainly, here’s the paragraph with the verse integrated:
In an uncontainable, super-essential actuality and existence, God manifests as a communion of divine persons. Distinct yet deeply interconnected, each person expresses agency within infinite openness. This profound simplicity, both transcending and immanent, serves as the ultimate source and manifestation of all, unified in a reality closer to us than we are to ourselves, surpassing understanding. As John writes, “God is love” (1 John 4:8), and further emphasizes that “the Spirit is the one who testifies, because the Spirit is the truth” (1 John 5:6).
The Trinity’s mystery stands as a testament to the limitations of human philosophy. It’s not that the concept doesn’t make sense, but rather that God, being the most general concept stands more unique than reality itself, and presents a singular truth that transcends our comprehension because the limit of our understanding will always have a sense where it’s contrasted to God’s state of affairs, because we are this reality itself not the unique one God is. This truth of the Trinity is rooted in His own terms, and any other set of terms inevitably falls short. The Divine Existential Unity (DEU), which we’ll delve into later, illustrates this point. While the idea of covering the domain of the most general to cope with this aspect of God might seem abstract, it underscores that God cannot be confined to our terms and is very much about the ultimate objective.
As we encounter the Father through Christ and are guided by the Spirit, we enter a realm of mystery, love, and divine bliss. This God, transcending mere number, is distinctly recognized in the Father, the Son, and the Holy Spirit. They aren’t just distinctions; they are God most actual. Wondrously, God is for us. Through the Incarnation, Christ not only revealed the nature of God to humanity but also paved the way for humans to partake in the divine nature, emphasizing the Deification of the Creature in Christ. As Paul writes in Ephesians, “Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ” (Ephesians 1:3). Furthermore, “For in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9).
The vast expanse of the Trinitarian mystery is where the fullness of Christ is also unveiled. The whole mystery of the actual Trinity reveals the whole mystery of Christ. It presents a divine conundrum: articulating the inexhaustible in human terms, persons, an event. Yet, in Christ, we discover He is, and again, astonishingly, for us. This challenge is echoed in the realms of pneumatology and in the essence of the Father. The triadic reality harmonizes in divine unity, where the same triplet can indeed be the same harmony. So, whether we reflect on the Lord the Giver of Life or the Lord of Lords, the same song is caused in us because it is the same name.
In the theological landscape I navigate, the cornerstone idea is the DEU, or Divine Existential Unity. This concept delves deep into the profound mystery of God’s nature. The DEU helps explain that God is essentially relational and essentially existential even as the very act of existence. The most general idea here is that God is the basic foundation of everything and is deeply connected to all that exists. God’s uniqueness transcends mere differentiation; it’s a transcendence that defies categorization. This God for us is not just unique but “uniquely unique.” Our articulations, while profound, aim to convey the essence of “God is love,” emphasizing interconnectedness and relationality. Yet, the Divine operates beyond our paradigms, inviting us into fuller notes.
The concept I developed to help people cope with some of these ideas is called “Immanentia Omnis” (all immanence) and it emerges as a testament to God’s pervasive presence in all creation. It doesn’t equate God with creation but affirms God’s essence as transcending, yet permeating, all existence. This profound accessibility of God to creation assures believers that God is not distant or indifferent. Instead, the Divine is a compassionate presence pervading all existence, resonating deeply with the lived experiences of Christians in prayer and practice, emphasizing the nearness of the Divine.
In the intricate tapestry of divine-human relationships, Mary emerges as a pivotal figure, embodying the profound relational connection that permeates the very core of our ultimate belief. Recognized as the inaugural disciple of the Trinity, Mary’s received grace exemplifies the profound interconnectedness between the Divine and humanity. Her role is not merely that of the mother of Christ but as a testament to the Divine Existential Unity (DEU). Through her, we witness the confluence of divine grace and human response, a symbiotic relationship that underscores the essence of “God is love.” As we navigate the depths of the Trinity and the mysteries of existence, Mary serves as a beacon, illuminating the path of relational ontology and emphasizing the nearness of the Divine. Her journey, from the Annunciation to her Assumption, encapsulates the essence of our intertwined pilgrimage with God, highlighting the profound relationality that defines our existence and our quest for divine unity.
If I may be poetic for a moment? God, in her essence, is unity personified. The notion of person and ultimate substance is not in competition but reflects that God is a full interval with no contours. Her perfection is rooted in a super-essential unity. Beyond conventional realms, God transcends into a domain of profound “nothingness,” not void but an overflowing abundance. The only entity open to a world without end, she embodies this cosmos, not as a mere process, but as a divine expression. Her gaze, filled with bliss, beckons all to partake in this divine gift, a gift that exists beyond nature, forming the very bedrock of existence, whether out of this nothing or out of the consuming flame of the Son’s body, blood, soul, and divinity in the mouths of the faithful and everywhere else in between.
In the vast tapestry of existence, humans emerge as exocentric fragments, ever oscillating between their intrinsic imperfections and the yearning for divine unity. This oscillation, this rhythm of existence, signifies our pilgrimage, intertwined with God, moving ever closer to the divine state He eternally embodies. This Ascent of the Soul to the Vision of God is a continuous journey, a path of sanctification where we shed our imperfections and, guided by the Spirit, move towards the eternal embrace of God. While we, in our finitude, reach out to the infinite, the Trinity, in its Divine Existential Unity (DEU), exists in perpetual exocentricity, epitomizing a world without end. Humans manifest as an exocentric fragment, with their partial wholeness realized in symbiosis. This oscillation between fragmented existence and symbiotic unity, though highlighting our intrinsic imperfection, also signifies our intertwined pilgrimage with God towards the divine state He already embodies.
Jesus Christ, the Incarnate Word, serves as a beacon on this journey. He bridges the gap between the divine and the human, revealing God’s nature in its fullness. Through Christ, the abstract becomes tangible, and the divine becomes relatable, embodying both the transcendent and the immanent aspects of God’s presence. This bridge also emphasizes the Refusal to Distinguish Between Nature and Grace, as through Christ, the divine and human natures are united, and God’s grace permeates all of nature.
Salvation is more than redemption. It’s a restoration of the relationship between God and humanity. It’s about God reaching out and humanity responding, coming together in harmony. As Paul writes, “God was reconciling the world to himself in Christ, not counting people’s sins against them” (2 Corinthians 5:19).
The sacraments are profound encounters with the divine. They aren’t mere rituals but moments where the divine and human meet, allowing for a deep experience of God’s presence. The Eucharist, for instance, is described as the “source and summit of the Christian life,” emphasizing its central role in our faith journey. As Jesus proclaimed, “This is my body, which is given for you; do this in remembrance of me” (Luke 22:19).
Our journey leads to the Eschatological Fulfillment, reminding us of our ultimate destiny: a union with God. This union is a profound communion, a harmonious blending of humanity and divinity. As John writes in Revelation, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God” (Revelation 21:3).
Our final step through a quick overview of my systematics leads us to the Divine Action Theory and Divine Confluent Identity Theory (DCIT) of my broader system that delves deep into the intricate dynamics of how God engages with the world. Rooted in His nature as Being Itself, God’s actions are not just acts of will but are deeply relational, reflecting His profound desire for communion with His creation. The DCIT, in particular, offers a fresh perspective on the Trinity, emphasizing the confluent identity of the three divine persons. While each person—Father, Son, and Holy Spirit—retains their distinctiveness, they are ontologically united in their divine essence. This unity is not a mere amalgamation but a harmonious confluence, where each person fully actualizes all divine potentials in an infinitely open manner. Such a framework underscores the balance between the unity and distinction within the Godhead, presenting a God who is both three and one. It’s a dynamic interplay that captures the essence of God’s nature, emphasizing both His transcendent perfection and His immanent presence in the world.
This exploration into the substance of God and ultimate actuality in terms of perfection and his person is informed by various theological constructs that I hope provide a helpful systematic whole, as you pilgrimage through my theology and the mystery of the Trinity.
From the mystery of the Trinity to the promise of eternal life, each concept reflects the deep connected and immediacy of God all ready there and already for us. It’s a perspective that seeks to understand not just the nature of God but the journey of existence itself, all rooted in the divine connectedness and orientation for communion. Much is inexplicable and will always be, such is human being. But, it’s life and life abundantly. As Jesus proclaimed, “I came that they may have life, and have it abundantly” (John 10:10).
For biblical reflection:
1. Genesis 1:26
2. Genesis 12
3. Exodus 20
4. 2 Samuel 7
5. Genesis 3
6. Psalm 42:1
7. John 1:1
8. John 8:12
9. 2 Corinthians 5:19
10. Matthew 26:26-29
11. Matthew 28:19
12. Revelation 21:3
13. Revelation 5:6
14. Revelation 5:12
15. Revelation 7:14
16. Revelation 4:8
17. Revelation 8:3-4
18. Revelation 7:9
19. Revelation 19:9
20. Deuteronomy 6:4
21. Colossians 1:15-20
22. John 14:9-11
23. John 17:20-23
24. Acts 17:28
25. Romans 8:38-39
26. 1 Corinthians 8:6
27. 2 Corinthians 13:14
28. Ephesians 4:4-6
29. Philippians 2:5-11
30. 1 John 4:8
31. Revelation 1:8
