4.1. GENERAL THEOLOGY.
The theology is the peculiar consideration of the absolute immaterial being, and it is related about the foundations of the credibility that provides the suppositions and conditions so that the faith can be justified and until being entailing.
A dimension of the general theology is the ecumenism and it is characterized by the principles of Nemo crederet nisi videret esse credendum, "nobody would believe, but he would see the necessity to make it", that the faith does not leave of being never an evolutionary and new own act that if one wants to accept the theology like science, besides being a conceptual systematic ordination, it should be able to originate hypothesis for the confirmation or rejection of its foundations related with the transcendent thing.
The theology that does not dialogue with the culture fossilizes, but also showing that alone a lucid, coherent and committed faith can contribute something truly valuable to a world so needy of a new vision of the divinity.
As horizontal limit, the Divine Message has the mission to fix and to safeguard the limits inside which should stay the diversity of the knowledge of God, so that this can be true, that is to say, according to the reality.
The Divine Divine Message like theological foundation represents the most radical purification of the divine image, because to know how God is, it exceeds the limits of the imagination and the thought and it is beyond any ideal and value. God is ineffable, for that reason the human words will never be properly carriers of the real substance of God. The words take and they transmit images of the reality in that we live, we hear, and we feel. Since being God outside of the reach of the senses, we will never understand each other, regarding God, through our phonetics. The words cannot embrace him.
God is whom you cannot name, this is who that transcends, overflows and overcomes all representatively, all reality, all word, all idea, it is addition and it is everything, for that reason we represent it with the Greek letter Sigma: Σ, that indicates the infinite summary of the Absolute Being's properties. The verb of its essence is the “Sigma Activity”, nonnominate, noncognizable, indefinite, ineffable, unalterable and eternal. All intent of understanding this divine action is vain, it is not something descriptively, not even thinking; all tentative in that sense is doomed to failure.
The theological conceptualization of the Divine Message is based in the following statements:
4.1.1. Sapientia creatrix, sapientia disponens. It is creative wisdom and orderly wisdom. God is creative wisdom, it causes of all the things. The wisdom of God is also wisdom order, because grants to all the things their purpose and their order, gives them the laws for those that are governed and drives them so that they reach their goal. “It is all availableness with measure, number and weight”.
The principle: causa causarum; it is cause of causes; it proves the Supreme Being's existence starting from the work of the creation and of the existent order in the Universe, being the only one enunciated experimental necessary and enough to recognize his existence and only and sole right forms as God is manifested us that makes unnecessary all revelation type.
4.1.2. Deux verus, intellect infinitus. God is true. Alone he responds perfectly to the idea of God and it possesses an infinite understanding. For that reason the knowledge of the essence of God is an impossible one for the finite intelligence of the human being and if his essence was known, you would arrive to the complete identification of the object and subject, the human intelligence would end up being infinite. For that reason any form, confession or religious creed can be attributed the knowledge of the divine nature.
The Creator's knowledge implies the same simplicity that means a fullness and infinite wealth at the same time, knowledge that the man has tried to make in a progressive way starting from the knowledge of himself and of the world, that for its resolution to fullness it requires a number never complete of particular knowledge, that gathered synthetically it constitutes that understands each other in each case under the word “God.” This concept of the Divinity is logically compound, more compound that any other one.
The human spirituality for its union with the body always appears as imperfect, in certain sense as having divided in parts, although in fact is not such. This is the main reason because the entire real things and therefore also the simple fullness of God, we only can capture as composition of an endless number of properties, since this union with the body determines essentially our way to know.
Since the essence of God is composed of many moments, can happen here also mixture of true and false. It arises the uncertainty again.
¿When it should be qualified of true knowledge of the essence of God, in spite of false particular moments and when it should qualify of false still containing true moments?
The question becomes worse here because for the finite knowledge of its essence, God is essentially inexhaustible, as is not the man or neither any other finite being. If we want to restrict the truth here to the perfect adaptation of the knowledge with the reality to know, then only God only would possess of himself a true knowledge of his essence, but non creature some. And until it was demanded that all particular false moment was excluded, then it would be necessary to discard as false all concrete human knowledge of God, because it is not of believing that exists any man that has an exact idea of God in all his particularities that in such or which point does not judge it too humanly.
Even more accepting the truthfulness of those statements, the essence of a declaration depends and so forth on another, it does not exist the first enunciated, the number one about the divine essence that is accepted without any test, or that serves as a proof, therefore the cognitive act is not never completed, concretely it does that first statement on empiric fact that it is verified directly not exist and therefore we will never be able to know the essence of God.
In the mere use of the language enter fully in scene the truth and the error, the certainty and the uncertainty, then if the objective is not never incur in falsehood about the essence of God, it will be wise to abstain forever from using the language. Any statement or proposition, beliefs or opinions about the essence of God that they can be expressed in a language, therefore they would imply the possibility to fall in an error. In consequence the doubt is imposed in the face of a last and definitive reality that overcomes and it wraps the man and that may understand in diverse ways, call it like calls itself, it takes to consider the “essence of God” like a hypothesis that bears to infer that the divine entity is summed up in an unique and unknown principle that prints it an impersonal character.
4.1.3. Perfectum dicitur, cui nihil of est secudum modum suae perfectionis. It is absolutely perfect that gathers in itself all the conceivable excellencies and it excludes all the defects.
Omni infinite perfectione. God is infinite in every perfection. Infinite is what does not have end neither limit.
The infinite is divided in potential and actual. The first one can increase without end, but in fact it is finite and limited and in turn it is indefinite for not having determined limits. In other words it is a relative infinite in a certain aspect. It is mathematically the tangent displacement of the curve toward the infinite to a line direct asymptote located in a certain position. The second does not have limits in any aspect; mathematically it represents the displacement of the curve toward the infinite with relationship to a straight line as asymptote located in the infinite.
The perfection of God like potential infinite is noticed in the aspect of the creation and existent order in the Universe. The perfection of God like actual infinite constitutes the Absolute Unique Principle; God like Impersonal being, because it is infinite in all the perfections and this way it absorbs the personal aspect. It is the mystery of the personal and no-personal being at the same time, comprehensible in the spirituality of the Divine Being free of the space-time and for ende free of the simultaneity in the nontime region, in consequence discards all anthropomorphic image of God and any revelation type in fact.
It is that He is him, and the one that at every moment ends up being. For that reason we identify ourselves with the Old Testament in that Yahve is not grammatically a noun, but a verb: the constant action of to Be and to end up being, with the evolution of the Logos4 of the Teosofía5 and with the Tao's activity in the old wisdom.
Tanta es is virtus Dei in cognoscendo, quanta est actualitas eius in existendo. Unde manifestum est, quod tantum seipsum perfecte comprehendit. Of the infinitude of the divine intelligence it is continued that God drains his Being's infinite intelligence totally, and therefore, he is understood himself.
Deus se per seipsum intelligit. At once of being known God to itself it is identified with the same essence. God like Absolute Unique Principle is pure intelligence and he identifies with himself.
In Deo intellectur intelligens et id quod intelligetur, et species intelligibilis et ipsum intelligere sunt omnis unum et idem. The way God knows is independent of the created things. The divine intellect, to know, is not considerate or determined from outside, but from inside for its same essence.
God knows the created things in his own divine essence, since it is exemplary and efficient cause of the really existent ones, and exemplary cause of the merely possible ones. When knowing God his creative causation, he knows all the effects that from it are derived or can be derived, and by the way in form so exhaustive as likewise.
It is impossible and inadmissible that God forsakes of its infinite being to become a finite being that is no longer God, to embody in each planet of the Universe where intelligent beings exist to redeem them of their sins and to make them surrenders of the formula salvífica, or that becomes necessary its divine intervention with miracles to correct its work and the order preseted in any sense, because it hates to its nature and divine attribute of the perfection infinite potential or current.
According to the modern psychology only it ends up being complete when it does not want anything, reality that is just completed in the Supreme Being in its infinite perfection, for that reason he does not need of the love like desire never satisfied of psychic character.
The word “necessity” does not exist in God. Therefore, it is non conceivable that God like absolute unique principle needs of the love of the intelligent beings or that he has necessity to communicate with them and therefore the revelation is unnecessary and the Word of God is that of the book of the nature that the science studies and already it is written in the sapientia disponems. In this sense we identify ourselves with Confucius when he said: The heaven never speaks. The revelation that has taken as the Word of God is product of a historical process that it is not demonstrated for supernatural causes, but for the expression of oral and written traditions of the people of Israel.
4.1.4. Fides quaeens intellectum: The faith looks for and it clamors the clarity and support of the intelligence and the reason. The true faith, that is to say the virtue that makes us believe, still that subjective, it should have some rational and cognitive explicit contents and it should not enter in contradiction with them.
The fundamental equation of the faith for the design of religions, expressed that the pattern of the legitimate faith is necessarily a function of three variables; the first one is that of the emotional implicit content, the second it is that of the rational explicit content and the third are that of the cognitive content. The first one constitutes the mythical part of the faith that figures among the man's more interesting cultural realities, because they have helped him to survive and to evolve and for its effectiveness must have the support of the animist mentality and of the magic belief. The other ones appeal to the reason and the knowledge toasted by the common sense and that of the science that conceptually they give bigger trust to the faith, because they are based on the reflexive capacity of the human being. Not to act this way of conformity with the pattern expressed, it is to place the man in a desert so that he dies under the suggestive watchword that the blind faith will calm his thirst before the mirage’s illusion of the water wells of an oasis.
Consummavit atque perfecit etnicorum dotrinas: To Take for oneself the truths and experiences of the other religious doctrines.
4.1.6. Errore et impuritate liberates: Not to accept the errors of the others religious doctrines.
The key of the real phenomenon of the divine thing, to define it in a more appropriate way, it is the search of a more satisfactory body of concepts and symbols, that they can fit in our mental organization, as a system of essentially unitary religious ideas conjugated with the dynamics of the scientific and spiritual experience.
The main result of the application of the scientific method to the religion is the discovery that God is a hypothesis, among other, that can explain the human destination, a hypothesis that seems inadequate when each religious confession manages its own one ignoring the other ones, before which the edismo is “primus inter pares”: the first one among their equals, that presents as the hypothesis that becomes the common denominator of all them, that makes of the theological doctrine of every religious confession a particular theory of God, and of the edismo a general theory that includes them all and make them consistent.
The parameters of the basic theology allow building the primary image or sigma image of the divinity: God is the Absolute and Impersonal Unique Principle. This general image of absolute and abstract universality excludes any anthropomorphism type in the Supreme Being.
The characteristic and own action of the Divine Being that emanates of its essence is the Sigma Activity. Of this active principle comes off the aseidad6 of God for his identification with the verb of his essence. The Spiritus Divinus Action Sigma: Edas Dei (Divine Spirit of the Sigma Activity: Edas Dei)is in the supreme grade of abstraction the Absolute Immaterial Being, and its particular consideration constitutes the Edista Theology.
We will meet the phenomenal study of the Cosmos now to understand better the work of the creation and its order and equally with the knowledge that offers us the Religious Panorama, we will find the main natural images of the deities that the man has built and has conditioned historically, that they have had bigger relationship with the intelligent being's life or human collective.
4 logos.- Intelligent word, reason or knowledge, in anyone of the of the Greek philosophy’s individual or cosmic, logical manifestations.
5 Theosophy.- Religious doctrine that intends the knowledge of God, revealed by the nature and the elevation of the spirit until the union with the divinity.
6 Aseidad.- God’s attribute, for which he exists for himself.