World’s First Systematic Theologian AI
Robert Moses Dryer’s Systematics a bot:
Systematic Theology is deceiving because there is no theory of everything, and it’s not even possible; yet, a comprehensive reflection of God should get one close for where it matters most. Thus, that’s the power of a systematics. It can be a profound synthesis of a lot of things, especially making sense of the faith and the Bible.
This paper delineates the 2 core notions, and 13 core metaphysical principles underpinning my Trinitarian Theology. It then goes onto succinctly articulate a systematic theology built off these principles and aligns it with my biblical worldview. This alignment underscores the intricate interconnection of life as we traverse the cosmos through our profound connection to God through Christ. This is set against the backdrop of an unfulfilled apocalypse, emphasizing the enduring nature of a community that remains God’s church and body.
The 2 primary notions of the Trinitarian Existential Monism approach is being and relation. These like all philosophical notions are primitives to start from somewhere as a truly human knowledge expressing and building enterprise.
These 13 underlying metaphysical principles to my systematics:
1. Divine Existential Unity (DEU): The Divine’s essence and existence are seamlessly and intrinsically united. This unity underscores the foundational nature of God, where His very being is synonymous with His existence.
2. Relational Ontology: Existence is fundamentally relational. Every entity, concept, or being exists in a web of relationships. This principle posits that relationality is not just an aspect of existence but is foundational to the very nature of existence itself. This is also an expression of the system’s 2 foundational notions (relation, and being).
3. Trinitarian Relational Dynamics: This principle delves into the Trinity’s nature, emphasizing the harmonious interrelation of the Father, the Son, and the Holy Spirit. While each Person of the Trinity is distinct, they are profoundly interconnected, each contributing to the Godhead’s dynamic nature.
4. Principle of Divine Dynamic Actuality (DDA): God’s interactions with creation are not static but are characterized by a continuous dynamism. This principle emphasizes that God’s actions are ever responsive and adaptive to the changing tapestry of creation. While God’s essence remains unchanging, His engagements with the world are dynamic, reflecting His profound love and commitment to His creation. This dynamism signifies God’s active involvement in the world, guiding, sustaining, and nurturing it towards its ultimate fulfillment. While this principle might introduce complexities, especially when juxtaposed with the classical understanding of Divine immutability, it offers a richer and more nuanced perspective on God’s relationship with the world, emphasizing His active and ever evolving engagement with creation. One way to manage this is to remember that in a causal context God’s act is ultimately a unity in distinction like the Trinity is, and in a notional sense the Trinity’s act of existence is a relational existence through and through.
5. Participatory Metaphysics: Creation, especially humanity, is not just a passive observer of the Divine but actively partakes in God’s essence. This active participation signifies a deep connection between the Creator and the created, where the latter is invited to engage with the Divine actively.
6. Christological Union: Through the Incarnation of Christ, humanity is offered a unique opportunity to partake in the divine nature. This profound union signifies the deep connection between the Creator and the created, expressing the Gap between creature and creator with also a connectedness between the divine and the human in some sense.
7. Soul’s Divine Ascent: The soul’s spiritual journey is characterized by a continuous ascent towards God. This journey signifies the soul’s deep longing for union with the Divine, a journey that culminates in the eternal embrace of God.
8. Nature Grace Continuum: Nature and grace are not distinct realms but are deeply interconnected dimensions of existence. Grace, in this context, is seen as the perfection of nature, elevating it to its fullest potential.
9. Divine Immanence and Transcendence: God is both immanent and transcendent. While He is intimately present within creation, He also transcends it, existing beyond the confines of the created world. This is not an antinomy but a relational act of his own existence expressing the Trinity equiprimordial qualities.
10. Divine Relational Reciprocity: The relationship between God and humanity is characterized by mutual reciprocity. Rooted in covenantal love and commitment, this relationship signifies a deep bond where both parties are actively engaged with one another.
11. Sacramental Integration: Sacraments are not just rituals but are profound encounters with the Divine. Through these sacraments, believers are integrated into the relational life of the Trinity, experiencing the transformative power of these divine encounters.
12. Revelatory Metaphysics: The nature of the Trinity is not just a static concept but is progressively revealed through divine interventions and the lived experiences of the Christian community. This progressive revelation deepens our understanding of the Trinitarian dynamics.
13. Principle of Interval Relational Being: Existence is not just about individual entities but is deeply rooted in the spaces or intervals of relationality. These intervals, filled with dynamic interactions and relationships, signify the profound interconnectedness and interdependence of entities. In the context of the Trinity, this principle underscores the intricate relationships within the Godhead.
Lord willing this helps give the theological inquirer access to a broadest set of questions that’s reasonable to ask, and to a broad framework that’s as broad as possible for a system, since no system is sufficient in its own power(s). this is just an offering to give such inquirers help through this growing medium of AI and chatbots.
You can talk to the bot above to define these terms and have a conversation with it for clarity and depth. Good luck with that. I also have a glossary of terms where some of these are defined there if you need a centralized place for the jargon underlying my theology. See my blog for more. However, the idea is that I take these metaphysics and run with them to give a coherent view of the whole in light of the present existential position I feel the modern person finds themselves in in relation to a theological Catholicism. This is my attempt at a deeply biblical, Catholic, and ultimately theological theology. I hope you enjoy.
-Robert Moses Dryer
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My systematics starts with the idea that the most fundamental is not just an essence, or just an existence, but is also generally a relation or relational. We can cheat here because the revelation and core of Catholicism is the sign of the cross which locates the whole mystery of Christ in the act of signifying the whole mystery of the Trinity: “In the name of the Father, Son, and Holy Spirit.”
So to embedded the relations I thought let’s build an argument and go from there. Here’s the argument.
**Argument for the Pervasiveness of Relationality within the DEU Framework:
1. Relational Essence: Every entity, whether from the created world or the divine domain, possesses an essence. This essence not only characterizes its nature but is also deeply intertwined with its relationships to other entities. Both tangible and intangible entities gain significance from their inherent attributes and their interconnections.
2. Act of Existence: Every entity’s essence denotes an act of existence, further characterized by its relationships. Across various dimensions of reality, from quantum to theological, entities are interpreted based on their interrelations.
3. Inherent Relationality: The very act of existence is intrinsically linked to relationality. While the act of being defines existence, it’s the relational backdrop that bestows meaning upon it. Every entity is embedded within a network of relationships.
Conclusion: Within the DEU paradigm, relationality stands as a cornerstone of metaphysics. The essence of existence, be it tangible or abstract, is fundamentally relational. While essence grants identity and existence embodies the act of being, it’s the relationships that provide the context, making both comprehensible and significant.
This relational perspective posits that relationships illuminate, allowing essence to manifest as the truth of existence. The DEU framework intertwines this relational intricacy with theological significance, delving into the enigma of the Trinity.
Building on the biblical revelation that “God is love,” we infer that this also encapsulates divine simplicity. This revelation underscores the distinction between nature and grace as an act of divine generosity, bridged by interconnectedness despite God’s inherent absence (refer to the glossary under “nothingness”) and divine distinctiveness (see “transcendence” in the glossary). Just as God’s nature, essence, and existence converge as “ipsum esse subsistens” or unity, His perfect act in action is essential. This divine generosity is articulated as “Immanentia Omnis” or “Ipsum Agens Subsistens.”
With that said I developed the Divine Existential Unity principle. Which is just a fancy way of saying the underlying systematic philosophical claim is a Trinitarian existential relational monism. Philosophically I want to say it’s relation all the way down, specifically the divine Persons’, not turtles. From there I felt there was enough to build a systematic theology of the whole. So here we go….
Robert Moses Dryer’s Systematic Theology
Theological thought is an intricate landscape, a tapestry woven with the threads of Divine Existential Unity (DEU), where each concept and doctrine represents 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, a testament to the Relational Foundation of all existence.
This pilgrimage is grounded when one uncovers the profound relationship God has with creation, a narrative that is both timeless and ever-evolving. At the heart of this narrative is the concept of Relational Existentialism. Drawing from the biblical account of creation in Genesis, we observe that God’s act of creation was not a solitary endeavor but a relational one. When God said, “Let us make mankind in our image, in our likeness” (Genesis 1:26), it underscores the inherent relationality within the Godhead and extends that relationality to humanity. This divine “us” signifies a relational existence even within the Divine, emphasizing that existence itself is inherently relational. It’s not just about being but being-in-relation. This relational ontology is further echoed in the New Testament, where Jesus prays for his disciples, “that they may all be one, just as you, Father, are in me, and I in you” (John 17:21). Such passages highlight that our very existence, our essence, is deeply intertwined with our relationships, especially our relationship with the Divine. This Relational Existentialism serves as a bridge, connecting the foundational understanding of God’s nature from the beginning of creation to the profound relational dynamics present in the salvation narrative and our participation in the Divine.
Central to this journey, ethically and spiritually, is what Saint Peter wrote about when he defined the meaning of salvation. That is, the Metaphysics of Participation in the very character of God is 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 ousia or character or essence if you will. 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,” specifically in John 10:30.
In an uncontainable, super-essential actuality and existence, God manifests as a communion of divine persons. But this is not mere manifestation, this is a act of perfection, the persons present and represent too. In other word, 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. And 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 full Trinitarian mystery, where the fullness of Christ is also unveiled, resonates with the ancient proclamation of the Athanasian Creed: ‘Unity in Trinity, and Trinity in Unity is to be worshipped.’ This revelation 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. Drawing from the Athanasian wisdom, we are reminded not to confound the Persons nor divide the Essence. 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 Trinity is not separate from her act of existing). 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, liturgy and service, emphasizing the nearness of the Divine, wherever 2 or more are gathered.
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 this sustained reflection of existence, humans emerge as exocentric fragments, ever oscillating between their intrinsic imperfections and the yearning for divine unity, reminiscent of Paul’s words, “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known” (1 Corinthians 13:12). This oscillation, this rhythm of existence, signifies our pilgrimage, intertwined with God, moving ever closer to the divine state the Trinity eternally embodies. The Psalmist captures this Ascent of the Soul to the Vision of God when he writes, “As a deer pants for flowing streams, so pants my soul for you, O God” (Psalm 42:1). It’s a continuous journey, a path of sanctification where we shed our imperfections through reconciliation and, guided by the Spirit, move towards the eternal embrace of God, as Paul encourages, “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (2 Corinthians 3:18). 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, echoing the words of Revelation, “I am the Alpha and the Omega, the beginning and the end” (Revelation 21:6). 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, as John writes, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2).
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 gratuity permeates all of nature.
In God’s self revelation we’re constantly address and can’t get rid of the fact “God is for us.” To express this metaphysically, I have developed the idea of Divine Relational Reciprocity. This principle illuminates the mutual and reciprocal relationship between God and humanity. It’s not a one-sided affair where God merely bestows and humanity passively receives. Instead, there’s a profound give-and-take. As we draw closer to God, God draws closer to us, responding to our yearnings, joys, and sorrows. The prophet Malachi captures this reciprocity when he writes, ‘Return to me, and I will return to you’ (Malachi 3:7). This relational reciprocity underscores that our actions, prayers, and desires resonate within the heart of the Divine, creating a salvific harmony of love and response.
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). This is why, for the Catholic, reconciliation is central as sacrament. This participation opens up the joy of restoration through participation.
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). Sin, death and evil are profound, but God is more profound.
In the grandeur of God’s interactions with the world, we witness the Principle of Divine Dynamic Actuality (DDA). This principle underscores that God’s actions are not mere static interventions but dynamic engagements, ever-responsive to the changing tapestry of creation. As the Psalmist declares, ‘You renew the face of the ground’ (Psalm 104:30), we see a God who is not just the initiator of creation but its continuous sustainer, dynamically actualizing His will in every moment. One might respond how can he do so and not change? But, God’s privileged position is not stuck tied to the chain of being and this the answer is unequivocally to stare and the incompressible contingencies of life and confidently say, “God knows.”
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 personage in the one unity of agency is informed by various theological constructs that I hope provide a helpful systematic whole, as you pilgrimage through my theology may you be aided in 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 already 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:
- Genesis 1:26
- Genesis 12
- Exodus 20
- 2 Samuel 7
- Genesis 3
- Psalm 42:1
- John 1:1
- John 8:12
- 2 Corinthians 5:19
- Matthew 26:26-29
- Matthew 28:19
- Revelation 21:3
- Revelation 5:6
- Revelation 5:12
- Revelation 7:14
- Revelation 4:8
- Revelation 8:3-4
- Revelation 7:9
- Revelation 19:9
- Deuteronomy 6:4
- Colossians 1:15-20
- John 14:9-11
- John 17:20-23
- Acts 17:28
- Romans 8:38-39
- 1 Corinthians 8:6
- 2 Corinthians 13:14
- Ephesians 4:4-6
- Philippians 2:5-11
- 1 John 4:8
- Revelation 1:8
