Paul MOYNE - God, Power and energies

The Christian monotheism is according to us, the most subtle expression of the mysticism,
the most subtle, in particular because his founding fathers managed to integrate in their dogmatic, some revolutionary concepts as that of hypostasis,
without denying the truths, say revealed, passed on by the biblical tradition.

Let us remember one of these fathers, the most charismatic :
Saul, Paul, this passionate Jewish of Tarsus (?), crazy about God, first of the Yahve, then of the Christ, probably born in the year 8 AD and dead man beheaded towards 64 (?).
He was saying of himself, I am a roman citizen, circumcised the eighth day, of the Israel race, of the Benjamin's tribe, Hebrew and son of Hebrew; for the Law, it was a pharisien who was manufacturing tents.

According to the exegetes today, he began to structure his mysticism by chanting texts reported by the Bible of the Seventy, a Bible which was transcribed in Greek (his mother tongue) about three centuries before J.C.
His studies began in Tarsus :
"I am a Jew, born at Tarsus in Cili'cia, but brought up in this city at the feet of Gamaliel, educated according to the strict manner of the law of our fathers, being zealous for God as you all are this day. " (cf. The Bible - Acts of the Apostles 22, 3),
and they ended in Jerusalem.
Let us specify that Gamaliel was a doctor of the Law marked by Greek philosophy, who was rabban (a title more prestigious than that of the rabbi) and the word of which could not be questioned.

Once more, let's listen Paul :
"… and I advanced in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. " (cf. The Bible - Galatians 1, 14),
and,
"…, Festus said with a loud voice : Paul, you are mad ; your great learning is turning you mad." (cf. The Bible - Acts 26, 24).

For Paul, are essential : God's embodiment in a man : the Christ, the death and the sufferings of this one to atone the humanity's sins and his resurrection, because these facts attest to God's love for the humanity and the "realism" (the existence) of a divine kingdom.

He also had a particular understanding of the spiritual life, as if this one had a " true value " only after the death :
"So is it with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body." (cf. The Bible – 1 Corinthians – 15, 42 à 45).

The idea of spiritual bodies, is nevertheless the major conceptual opening of Paul.
In what beyond the reality, according to Paul, these spiritual entities were dwelling, eternally ?
Was it in the idyllic place imagined by Xenophon (-430, 355), follower of Socrates, who spoke about it as about paradeisos (a Greek word derived from Iranian word : pairidaeza) ?
A problem all the more difficult, which Paul and his followers believed in an upper world reserved to devil :
"Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places." (cf. The Bible - Ephesians 6 , 11 and 12).

"O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified ? Let me ask you only this : Did you receive the Spirit by works of the law, or by hearing with faith ? … And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." So then, those who are men of faith are blessed with Abraham who had faith." (cf. The Bible – Galatians - 3, 1 and 2, 8 and 9).

Paul was so the first Jewish theologian of Roman citizenship, who has expressed with so much force, the "realism of the Spirit" without recognizing however the permanent implication of the Divine as creative entity, in every being and in the world,
as if the universe once created, was able to evolve in a coherent way, with its infinite variety, due to its only physical nature.

The mysticism of Paul also expresses a universalism which breaks with the "sufficiency" shown by the Judaism, a sufficiency which characterizes regrettably, many current monotheistic dogmas.
Nevertheless, this mysticism was too subtle for its time, as admits it the writer of the Peter's second letter :
"And count the forbearance of our Lord as salvation. So also our beloved brother Paul wrote to you according to the wisdom given him, speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures." (cf. The - Bible – 2 Peter – 3, 15 and 16),

so much, that after Paul's death, up to saint Augustine (354 - 430), there has been no major conceptual headway of the Christian mysticism.
The followers of Paul only have made reference to his theological authority, and according to the current exegeses, some people even wrote on his behalf : cf. letters to the Ephesians, to the Colossians and to the Hebrews.

Actually and if we compare,
do you believe that it is possible nowadays, for the physicists of the elementary, from communicating their knowledges to the persons who have no very great abstraction capacities and an appropriate mathematical culture ?
Certainly not.

Do not be surprised thus, of the "explosion" of the Paul's mysticism which took place in the second century, in Rome, under the cover of three theological schools, respectively led by Marcion (85 ? – 160 ?), Justin (100 ? –165 ?).and Valentin. Justin, tells "the martyr" after his execution towards 165, leader of the majority party and the first christian intellectual not Jewish of origin, conscious of the necessity to speak with a single voice, thus, conscious of the necessity of having rules (a Canon), therefore tried to reconcile the points of view.

In any civilization, the men have had the strong presentiment of communications between the reality and a beyond the world ; for example,the dreams have been recognized as vectors of information.
The myths and the customs thus were fed of personal experiences giving birth to a mysticism printed by the senses, and one has spoken about what is for always, hidden, inaccessible, unspeakable (we always speak about it), as if it was visible.

At the beginning of our era, this presentiment led some fathers of the Christendom printed by Greek culture, to belief of the permanent implication of a creative entity of divine character (of the Divine), even of God, in the universe,
as Septimius Tertullien (155 ? – 220 ?) who was saying, for example : "God is the creator and nevertheless He is not alone.".

This problem was a wager,
on one hand because the knowledges was primary at this epoch,
on the other hand because these founding fathers had to integrate into their platonic understanding of the world, in particular of the One, the Good and the soul, the role of a God recognized by the biblical tradition and that of the prophet Jesus (the Christ was proclaimed of same nature as God, during the first Council of Nicaea, in the year 325).
It required the synthesis of a lot sensibilities and numerous compromises, by means of hard discussions which have been interrupted by anathemas.

Among these sensibilities, let's quote those analyzed by Maximus the Confessor (580 - 662) :
" - Arius recognized three hypostases but denied the Unity(Unit); in other words, he did not recognize the Holy Trinity as made of same substance,
- Sabellius believed to Unity but denied the Trinity, because he said that Father, Son and Holy Spirit are the same,
- Macedonius was thinking as Arius because he supposed that the Holy Spirit is a creature,
- Similarly, Nestorius said that there is a difference of nature about the One of the Holy Trinity ; he did not believe to the union because he thought that this union is not made according a hypostase,
- Eutyches believed to the union but denied the difference according to the essence" (cf. Opuscules Théologiques et Polémiques - Maxime le Confesseur, la charité, avenir divin de l'homme - Beauchesne, Paris 1976).

The way of expressing the "state of being of God" therefore required the condemnation of numerous doctrines, in particular :
- the Arianism at the council of Nicaea (325) convened by the Roman emperor Constantine,
- the nestorianism of Nestorius at the council of Ephesus (431) ; this theologian, considering that the two divine and human natures of the Christ, are different, even separated, was not recognizing the Virgo Marie " as Mother of God ",
- the monophysism, at the council of Chalcedon (451), which was giving primacy to the divine nature of the Christ to the detriment of his human nature, even, which was confusing both natures.

Actually, a confusion was subsisting because it was decreed :
"This is the way of speaking about the Holy Trinity as it has been handed down : one must not call it or believe it to be threefold, but Trinity. Nor can it properly be said that in the one God there is the Trinity, but the one God is the Trinity. In the relative names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance. Although we profess three persons, we do not profess three substances, but one substance and three persons. For the Father is Father not with respect to Himself but to the Son, and the Son is Son not to Himself but in relation to the Father; and likewise the Holy Spirit is not referred to Himself but is related to the Father and the Son, inasmuch as He is called the Spirit of the Father and the Son. So when we say 'God', this does not express a relationship to another, as of the Father to the Son or of the Son to the Father or of the Holy Spirit to the Father and the Son, but 'God' refers to Himself only." (cf. Council of Toledo – 675).

Afterward, in Spain, in Gaul and in Italy, this expression of the divine relations was supplanted by the concise concept : "And in the Holy Spirit, the Lord, and giver of life, who proceeds from the Father and the Son,
(Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit).".
After, Charlemagne (747? - 814) asked to the pope Leo III, from generalizing the Filioque in the whole Christendom, but the Church of Constantinople, with the large opposition of the Greeks, rejected this initiative saying that it was one-sided and opposed to councils.
Did she want to justify so, his independence towards Rome ?
However that may be, the break was definitive during year 1054 and led to a schism always of current events.

Remarkable fact, in the XIIIth century the trinity’s principle grows rich again, when St. Thomas Aquinas "structured" the Filioque by means of an analogical process of type neo plotinist (some people will say augustinian) :
"… the Son proceeds as the Word in the mode of the intellect, whereas the Holy Spirit proceeds as the Love in the mode of the will. Now it is necessary that the Love should proceed from the Word since we do not love something except insofar as we apprehend it by the mind’s conception. Hence in keeping with this, it is clear that the Holy Spirit proceeds from the Son." (cf. Summa theologica - I, 36, 2).

More exactly, considering that the relations are subordinated to a spiritual order (to the spirit) and that the states of the matter are in contact, without more, saint Thomas has distinguished :
the relation by mode of hypostasis (per modus hypostasias) which, rooted in the inmost depths of the man, makes him be who he is,
of the "relation as relation" (esse ad) which connects the human person to the other one, which goes from the human person to the other one.
He also introduced the relation "esse in" (be in) that he recognized accidental for man and substantial (subsisting) for God.

Convinced that the person (all the more, divine) it is the "relation", St. Thomas also tried to establish and to propose rational correspondences between the divine persons.
In particular, by the operation : "appropriation" which consists in attributing to God of some human specificities, he tried to recognize within God, three concepts : relation, person and essence (the appropriation had been recognized and adopted at the council of Constantinople (381).
Let's quote the argumentation of St Thomas :

"In this sense it is true that the name « person » signifies a relation directly and the essence indirectly.
However it does not directly signifie a relation insofar as it is a relation, but rather signifies a relation in the manner of a hypostasis.
Likewise, person also signifies the essence directly and a relation indirectly, insofar as the essence is the same as a hypostasis. However, a hypostasis is signified in God by a distinctive relation, and so a relation signifies in the same manner of a relation, falls under the concept of a person indirectly." (cf. Summa de theologica - 1, 29, 4).

Expressed differently,
"Who" talks directly of the person of God (who, in the speech, privileges the person of God) implies ipso facto, the divine essence.
And, vice versa, "who" talks directly of the divine essence (who, in the speech, privileges the divine essence) implies, ipso facto, the person of God.
In other words, St Thomas with his argumentation wanted to answer to the problem: how to reconcile divine person and divine essence knowing that these concepts do not correspond to the same "realism" ?

The problem "essence - person " is nevertheless always of current events because, today still, the philosophers and the theologians ignore the permanent interactions between the beyond the world and the reality, between what is potential and created, transcendent and materialized, undifferentiated and structured.

For it, the humanization by saint Thomas of the "state of being of God", particularly, of the four hypostatic relations, reciprocal and asymmetrical : of the Father towards the Son of paternity, of the Son towards the Father as filiation, of the Father and of the Son together towards the Spirit as spiration active, of the Spirit towards the Father and the Son together as passive spiration,
appears to us a "conjugation of suppositions".

Afterward, the Christian theologians crystallized their understanding of God's essence in postulated qualities.
The expression :
"So we know and believe the love God has for us. God is love, and he who abides in love abides in God, and God abides in him." (cf. The Bible - 1 John 4, 16),
became their major reference.

Certainly, as said it saint Thomas, any relation is of spiritual nature (more exactly according to us, is representative of interactions of transcendent order), nevertheless he made a mistake when he considered that " the states of the matter are in contact, without more".

The particles, atoms and molecules which compose the reality and the body, are in a fathomless vacuum just like the one which participates of the cosmos ; the states of the matter have thus never true physical contacts.
In return, they are in a permanent interaction by means of potential forces and by means of electromagnetic waves which, primordial vectors of information and of processes organizations, make of the reality a cyberworld, where the sense is omnipresent. Naturally, saint Thomas could not have knowledge of this essential fact because at this beginning of the third millennium, it begins hardly to be recognized.

What can we say nowadays ?
The confrontations of ideas and the exegeses which for centuries have enamelled the history of the Christian monotheism,
and the consideration of the current revolutionary headways in the biology and neurobiology,
are showing obviously, that the biblical texts which speak of what is primordial, are vectors of epoch comprehensions, as if God had revealed only relative truths fragments.

Then again, the lack of semantic and conceptual rigor at this beginning of the third millennium, enables still to believe in these ancestral truths, of which some are henceforth invalidated by the sciences,
particularly, enables from ignoring the spiritual life which characterizes us during the existence.

Nevertheless,
condemned to conservatism by its theologians who have privileged ceaselessly more, the biblical tradition to detriment of ideas rich in modernity expressed by the Platonic and Neoplatonic thinkers, even Cartesian,
the Christian dogma will owe evidently, to integrate the radical conceptual revolution which comes; that is moreover, the same for the other religions and the philosophy.

- of ceaseless flows of information and of processes organizations (of sense) in the living matter, ipso facto in inert matter, the sense which implies naturally, interpretation and transcendency.
Correspondingly, these facts will incite to rejection of theories which say us, since centuries, that universal laws and principles govern world.
These laws and these principles are not operators but formalizations (expressions) of unchanging behaviors which imply the permanent recognition of value references as the durations, these intervals which are not of the space,
and it, by an entity, master of the "sense" !

- of the "realism" (existence) of permanent interactions with a beyond the world, beyond of transcendent order ; let us quote among these means of communication: the incitements, the presentiments, the feelings, even the thoughts, the concepts, the anticipations, …, that is to say the abstract constructions (fruits of activities of transcendent order) elaborated by the creative entity of divine character who, in charge of the reality, animates us.

- of the essential rôle of our spiritual life during the existence, which has never been recognized really, by the philosophers and the theologians, It would be only because it is easily masked by the jumble " reason, consciousness, thought, spirit ", the rôle of operator recognized to universal laws, and the concepts of artificial intelligence and of auto-organizational power of the matter.

So, the universal energy about which all the scientists speak but without knowing nothing about it, is the energies's mother, without dimension, without time, omnipresent in the reality, which is eternal substratum of the world.
From this one, are emerging the particles which compose the atoms and molecules of the matter's states, inert as full of life,
in this one, according to ceaseless cycles, of universe's parts are "reinjected", and that is why the world is a site of creation, eternal and for ever unfinished.

Besides, the various energies are not always of physical order : kinetic, electric, thermal, …, as it is generally said ; there is also more subtle energies that we can recognize, especially by introspection, biology and neurobiology.
Let's quote for example the various expressions of the psychic energy, and more exactly, the energies associated to faculties of transcendent order which enable creations while respecting value references, by means of acts innate, or innate and conscious.

Subtle energies because they contain a part of quantifiable physical energy and a part of energy which is not quantifiable (non-physical) correlative of purposes, desires, wills, …, even of primordial intention.
That is why, from the theological point of view (and philosophic), we consider the energies which are not quantifiable as being a Power.
In other words, according to us, the energies are quantifiable whereas the Power is inherent to a transcendent order, different from this one physical which characterizes the matter.

Another essential fact that is objectivized (shown) by the life sciences,
there is not of biological energy, the one which characterizes the beings without this mysterious Power, more exactly without implication of a creative entity of transcendent order.

What a revolutionary lighting thrown on the universe, the appearance of life and the sense of the human existence ! So,
- the universe is eternal because its existence presupposes the durability of an unitary Entity, without dimension, without time, energies's mother in which of cosmos’s parts are constantly recycled,
- the phenomenon of life appears as a potentiality of the universe, materialized as soon as the characteristics of a planet are adequate,
a theory which we deposited to the Academy of the Sciences under sealed envelope N° 17611,
- considering the number of planets (more than 10 power 23), it is more than likely that eternally, the life and of the beings similar to men will exist.

Is not it because the man is a divine necessity rather than a specific project on earth.?
We are convinced of it,
- on one hand, because we are in a symbiosis with the universal dynamics being ceaselessly reconstructed by means of quantum particles (therefore cosmic) vectors of information,
- on the other hand, because this creative entity, we want to say the Divine implicated in the world, is not almighty.
In us for example, he submits to inexorable constraints of the relativity,
and has to work to know and to research to know more.

So, "God is the creator and nevertheless He is not alone" as was saying Septimius Tertullien previously quoted. According to us, there are two eternal Sources of the reality, more exactly, two domains without internal structure, without dimension, without time, we want to say two unitary Entities who are anterior to "sensible Whole",
- the one which is attested by the universal energy, this eternal substratum of the matter,
- the other one expressing the primordial state of the Divine before implication of this one in the reality, to lead the universal dynamics.

The coherence of the universal dynamics in spite of the sacrificial world's character, and the non-almighty of the Divine, also enable us to postulate, out of necessity, an absolute Power, an almighty that we name "Supreme Transcendent".