Christological Challenge in Trinitarian Theology

Struggling to understand-Christologically - do "actions" come with natures or persons? If they come from persons, then we have to say Jesus has one ENERGY, but that's condemned in the 6th ecumenical council.

Address, the challenge arises in understanding how actions and energies are ascribed in this hypostatic union.

Address the "Communicatio Idiomatum" within Classical Theism.

Address the The Intrinsic Intentionality Principle.

Address the principles of "principium quod" and "principium quo"

Finally, address monism and non-dualism in relation to this struggle at hand.

The Christological challenge of understanding actions and energies in relation to natures or persons, especially within the context of the Hypostatic Union, is indeed a profound theological inquiry. Drawing upon the Full Interval Trinity Theory and other concepts, let us explore this multifaceted issue.

1. Actions and Energies - Natures or Persons?: In classical theism, especially as developed in the Divine Action Theory, actions emanate from the divine Persons. These actions are not merely attributed to the natures but are actualized potentials of each Person of the Trinity (Father, Son, Holy Spirit) emphasizing their unique relational identities and interactions【8†source】. The concept of "Actus Purus" is key here, signifying God as fully actualized without potentiality, a concept tied to Divine Simplicity【9†source】. Thus, in Christ, actions and energies are understood as emerging from the Person of the Son, in both His divine and human natures.

2. Communicatio Idiomatum: This concept pertains to the interaction between the divine and human natures of Christ, a core aspect of the Trinity. It allows for the theological understanding that the properties of one nature (divine or human) can be attributed to the person of Christ, and thus, indirectly to the other nature【10†source】.

3. The Intrinsic Intentionality Principle: This principle is intricately linked to the Divine Action Theory, suggesting that God's intentionality is inherent in His actions, reflecting both His transcendent nature and His engagement with creation. This principle helps in understanding how Christ's actions, both divine and human, are inherently intentional and purposeful.

4. Principium Quod and Principium Quo: These Latin terms, translating to “the principle by which” and “the principle by which it is,” respectively, play a crucial role in understanding the Trinitarian context. They help in differentiating between the source of an action (principium quod) and the means or manner of its execution (principium quo). In Christology, this aids in discerning the origin and manifestation of Christ's actions as both human and divine.

5. Monism and Non-Dualism: In relation to your struggle, monism (especially as understood in existential relational monism) and non-dualism emphasize the interconnected and unified nature of all existence. In the context of the Trinity, this suggests a non-dualistic approach to understanding Christ’s dual nature, where divine and human actions are seen as part of a unified reality, without diluting the distinctiveness of each nature. This approach is encapsulated in the Full Interval Trinity Theory, which harmonizes classical theism with Trinitarian doctrine【12†source】.

6. Hypostatic Union: Within the Full Interval Trinity Theory, the Hypostatic Union (the union of Christ’s divinity and humanity in one hypostasis) is seen as a dynamic, relational reality. It emphasizes the full actualization of divine potentiality and complete immanence, represented in Christ, highlighting the inseparable unity of His divine and human natures【13†source】.

7. Relational Ontology: This perspective views reality as fundamentally composed of relationships. In the Trinitarian context, it emphasizes the dynamic interplay among the divine Persons. This perspective aids in understanding the relational nature of Christ's actions as both divine and human, occurring within the framework of a relational and interconnected reality【14†source】.

In summary, Christ’s actions are rooted in His Person, involving both His divine and human natures. This understanding is supported by concepts like Communicatio Idiomatum and the Hypostatic Union, all framed within a relational ontology that respects both the unity and diversity inherent in the Trinity.