The Power of Love
Not only a person, but any entity, per Peirce, as an actuality is brute. Scotus refers to such “thisness” as haecceity.
We don’t even know enough about reality’s primitives, yet, to know if matter will be sufficient to individuate other creatures. But we do know enough to say that each rational agent’s thisness remains brute, an haecceity.
“So, as Scotus notes, God is no more ineffable than anything else, as literally
everything’s ineffable!“
~ Richard Cross
If the essential human potencies (or whatness), which we reduce by “our” existential acts (of thatness) as wholly determined by God, refer to relative divine perfections (ex Deo), then each imago Dei should have an inexhaustible depth dimension, which makes human persons ineradicably ineffable.
Maybe we best refer to the primary nature of human persons in terms of an immanent universal (which signifies the divine nature), one that we each exemplify (as generated opposites, personal otherings, I-Thou-nesses).
It’s not that there would be no further instantiations of final potencies (divine relative perfections) as reduced by each person’s formal synergistic acts. It’s only that those would refer to our secondary natures or ‘how‘ each ‘who‘ manifests Christ, theotically growing in likeness, eternally divinizing each human as the divine was humanized.
Our identities would be grounded in the power of a supremely personal love, as mutually constituted in one concrete social Absolute, the Totus Christus.
Further instantiations of relative perfections, even epectatically, would grow our virtuous secondary natures, enhance our divine intimacy, reveal our perichoretic whoness & howness more so in terms of personal idiomata.
“What” are we essentially?
Each of us is a “power” of love.
