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Part One: Joyful Beginnings

I. Mother

I.1 With Her Anglican Mother

I.1.1 Identification in Mother-Daughter Bonding

I.1.2 In the Attitude of Complacent Agape

I.1.3 In the Mood of Concerned Agape

I.1.4 In the Sense of Proactive Sensitivity

I.1.5 In the Passion of Positive Emotions

I.1.6 In the Logic of True Thoughts

I.1.7 In the Intonation of Incantational Words

I.1.8 In the Peace of a Gentle Touch

I.1.9 In the Construction of Upbuilding Deeds

I.2 With Her Mormon Father

I.2.1 In the Logic of the Triad

I.2.2 In the Logic of the Quadrad

I.2.3 In the Logic of the Quadratic Weaning

I.2.4 In the First Deceptive Weaning

I.2.5 In the Third Weaning of Mutual Mourning

I.2.6 In the Fourth Weaning or Providing Sustenance

I.2.7 Pauline Universalism—Johannine Exclusivism

I.2.8 Dyadic Johannine Glory

I.2.9 Pauline Triadic Glory

I.3 With Her Catholic Husband

I.3.1 The Holy Ideal and the Justice of Peace

I.3.2 Holy Child

I.3.3 Sacred Priest—Sacred Baptism—Sacred Matrimony

I.3.4 The Holy, the Sacred, and the Profane

I.3.5 Holy War—Holy Pregnancy—Holy Daughter

I.3.6 The Holy and the Sacred

I.3.7 Paul and John Becoming Mark

I.3.8 Communicating in Sacred Silence

I.3.9 Third Holy Child and Sacred Community

II. Søren Kierkegaard

II.1 Reconciling the God-Man and Socrates

II.1.1 The Paradoxical Logic of Erotic Inspiration

II.1.2 The Logic of Socratic Irony

II.1.3 The Logic of Skeptical Irony

II.1.4 The Logic of Agapeic Reconciliation

II.1.5 The Logic of Personal Growth

II.1.6 The Logic of The Both-And

II.1.7 Loving Socrates as More Important

II.1.8 The Noble Socratic Return

II.1.9 Loving the God-Man as More Important

II.2 Reconciling the God-Man and Abraham

II.2.1 The Absurd Contingency of the Single Individual

II.2.2 The Absurd Contingency of Postmodern Doubting

II.2.3 The Absurd Contingency of Unlimited Voices

II.2.4 The Absurd Contingency of Abraham’s Faith in the Promise

II.2.5 The Absurd Contingency of Double Movement Leaping

II.2.6 The Absurdity of Ethically Suspending the Teleological

II.2.7 Loving Abraham as More Important

II.2.8 The Abrahamic Blessing for All Peoples

II.2.9 Loving the God-Man as More Important

II.3 Reconciling the God-Man and Job

II.3.1 Repetition’s Reconciliation Is the Only Happy Love

II.3.2 Beyond Platonic Recollection to a New Future

II.3.3 Beyond Hegelian Mediation to a New Past

II.3.4 Repetition as the Ethical Task of Freedom

II.3.5 Metaphysic’s Interest on Which Metaphysics Founders

II.3.6 The Single Individual and the Posthorn

II.3.7 Loving Job as More Important

II.3.8 Job’s Faithful Love That Justifies the Exception

II.3.9 Loving the God-Man as More Important

III. St. Paul

III.1 Conversion to Reconciliation

III.1.1 The New Agape

III.1.2 The New Personal Agape

III.1.3 The New Universal Agape

III.1.4 A New Apocalyptic Universalism

III.1.5 The New Agapeic Logic of Suffering

III.1.6 Paul’s Logic of Mixed Opposites

III.1.7 The New Logic of the Body of Christ

III.1.8 The Logic of the Communal Person

III.1.9 The Logic of Individual Persons

III.2 Paul’s Love Letter to the Thessalonians

III.2.1 Motivating Thessalonians to Universal Love

III.2.2 Bonds Them in Familial Affection

III.2.3 So That He Constantly Loves Them in Prayer

III.2.4 To the Father, Son, and Holy Spirit

III.2.5 But There Is the Problem Of Death

III.2.6 Set in the Context of Christ’s Resurrection

III.2.7 And His Second Coming in Our Lifetime

III.2.8 Which Gives Urgency to our Ethical Task

III.2.9 As We Abide in the Grace, Peace, and Joy of Jesus

III.3 Paul’s Love Letter to the Corinthians

III.3.1 No Gift of Worth but Love

III.3.2 Which Gives Worth to Suffering

III.3.3 And to God’s Foolishness and Ours

III.3.4 And to God’s Weakness and Ours

III.3.5 In a Logic of the Cross

III.3.6 That Can Reconcile Factions

III.3.7 As well as Marital Alienation

III.3.8 In the Lord’s Supper

III.3.9 Of Christ’s Resurrected Body

IV. Personhood

IV.1 From Shamanic Humans in Relation

IV.1.1 Shamanic Humans

IV.1.2 Pelvis Healers and Porter Physicians

IV.1.3 Erotic Artists and Lector Teachers

IV.1.4 Liver Cleansers and Exorcist Deliverers

IV.1.5 From Sorcerer Heart to Acolyte Heart

IV.1.6 From Prophetic Mediums to Sub-Deacons

IV.1.7 Sixth Sense Diviner Leaders

IV.1.8 The Head Shaman as Integrator

IV.1.9 From Shamanic Bishops and Abbots to Modernity

IV.2 To Classical Soul and Spirit

IV.2.1 From Shamans to Pre-Socratics

IV.2.2 From Pre-Socratics to Sophists

IV.2.3 From Sophists to Socrates

IV.2.4 From Socrates to Plato

IV.2.5 From Plato to Aristotle

IV.2.6 Stoic Recta Ratio

IV.2.7 Matter Matters in Epicurean Friendship

IV.2.8 Non-Judgmental and Serene Skeptics

IV.2.9 The Neo-Platonic Synthesis.

IV.3 To the Chosen People’s Nine Revelations against Gnosticism

IV.3.1The Law and Creation Stories against Gnostic Origins

IV.3.2 Mosaic Redemption Stories against Gnostic Determinism

IV.3.3 Davidic Promise Stories against Gnostic Fatalism

IV.3.4 The Prophets and Elijah against Gnostic Orgies

IV.3.5 The Minor Prophets against Gnostic Immorality

IV.3.6 The Major Prophets against Gnostic Disaster

IV.3.7 The Writings and Prayers Replacing Gnostic Non-Prayer

IV.3.8 Lady Sophia’s Joyful Wisdom against Gnostic Nihilism

IV.3.9 Apocalyptic Progression against Gnostic Regression

Part II: Sorrowful Proceedings

I. Mother

I.4 With Her Son, David, and Father Dougherty

I.4.1 Cultivating the Holy with the Sacred Heart of Jesus

I.4.2 Cultivating Holy Health with the Sacred Sacerdos

I.4.3 Cultivating Holy Happiness with Sacred Sacrifice

I.4.4 Cultivating Holy Wisdom with the Sacred Sacrament

I.4.5 Cultivating Holy Work with the Sacred Consecration

I.4.6 Cultivating Holy Forgiving with Q’s Jesus

I.4.7 Offering All in the Dark Night

I.4.8 Offering Her Son to the Seed Bed

I.4.9 With the ‘Jesus’ of the Hail Mary

I.5 With Her Daughter, Bette Jo, and Father Heeren

I.5.1 The Holy Communion Covenant with the Sacred Heart

I.5.2 Dear Father’s Affliction and Holy Communion Code

I.5.3 Loss of Father Heeren and Holy Communion Cult

I.5.4 The Mary-Like Crusading and Holy Communion Canon

I.5.5 Dear Husband’s Addictions and Holy Communion Creed

I.5.6 Cultivating Petrine Authority with Matthew’s Jesus

I.5.7 Obedience: Sacred Vertical and Holy Horizontal

I.5.8 Chastity: Sacred Vertical and Holy Horizontal

I.5.9 Poverty: Sacred Vertical and Holy Horizontal

I.6 With Her Son, Bobby Brian, and Father O’Connor

I.6.1 How Sacred Communion Graced Her with Holy Love

I.6.2 How Sacred Confession Graced Her with Holy Peace

I.6.3 How Sacred Matrimony Graced Her with Holy Joy

I.6.4 How Sacred Baptism Graced Her with Holy Hope

I.6.5 How Sacred Extreme Unction Graced Her with Holy Promise

I.6.6 Cultivating Freedom with the Jesus of Luke’s Gospel

I.6.7 How Sacred Confirmation Graced Their Physical Exercises

I.6.8 How Sacred Holy Orders Graced Their Intellectual Exercises

I.6.9 How Sacred Sacraments Graced Their Spiritual Exercises

II. Søren Kierkegaard

II.4 Reconciling the God-Man and Plato

II.4.1 By Preserving Plato’s Paradoxes in the Incarnational Leap

II.4.2 By Preserving the Learning Paradox in the Incarnation

II.4.3 By Preserving the Love Paradox in the Incarnation

II.4.4 By Preserving the Typhonic Paradox in the Incarnation

II.4.5 Preserving the Absolute Paradox in the Incarnation

II.4.6 By Not Taking Offense at the Paradox in the Incarnation

II.4.7 By Loving His Platonic Readers as More Important

II.4.8 Plato’s Transition from The Symposium to The Phaedrus

II.4.9 That They Might Love the God-Man as More Important

II.5 Reconciling the God-Man and Hegel

II.5.1 In the Truth of the Existential Dialectic

II.5.2 In the Objective Uncertainty of the Historical Process

II.5.3 In Holding Fast to the Uncertainty of the Single Individual

II.5.4 By Living in Fragments instead of the System

II.5.5 In the Appropriation Process of a Postscript

II.5.6 In the Inwardness of a Double Movement Leap

II.5.7 Loving Hegel as More Important with Climacus

II.5.8 Hegel’s History of Love and Personhood

II.5.9 Loving the God-Man in the Most Passionate Inwardness

II.6 Reconciling the God-Man and Adam and Eve

II.6.1 Adam and Eve’s Leap out of Anxiety into Original Sin

II.6.2 Hereditary Sin’s Quantitative Build-up of Anxiety

II.6.3 Anxiety and the Leap of Faith into Actual Sins

II.6.4 Anxious Leaping into the Inclosing Reserve or Repose

II.6.5 That Discloses Itself All of a Sudden or is Open to Disclosure

II.6.6 Out of Boredom or in Faith’s Most Passionate Inwardness

II.6.7 Loving Adam and Eve as More Important in Atonement

II.6.8 Anxiety through Faith is Absolutely Educative

II.6.9 Loving the God-Man in Body, Soul, and Spirit

III. St. Paul

III.4 Paul’s Second Love Letter to the Corinthians

III.4.1 It Was God Who Reconciled Us

III.4.2 To Himself through Christ

III.4.3 And Gives Us the Work

III.4.4 Of Handing on This Reconciliation

III.4.5 Not According to Standards of the Flesh

III.4.6 And Not in Accord with Christ in the Flesh

III.4.7(a) But We Have Been Reconciled (Part One)

III.4.7(b) But We Have Been Reconciled (Part Two)

III.4.8 As Different Members of Christ’s Body

III.4.9 That We Should Love Our Enemies

III.5 Paul’s Love Letter to the Galatians

III.5.1 Paul’s Ethics of Reconciliation

III.5.2 Is Based on the Standards of Love

III.5.3 Which Believes That We Have Been Freed

III.5.4 From the Law and Self Indulgence

III.5.5 In Order to Serve All Others

III.5.6 Greeks as Well as Jews

III.5.7 Women as Well as Men

III.5.8 Slaves as Well as Masters

III.5.9 While We Prepare for the Lord’s Coming

III.6 Paul’s Love Letter to the Romans

III.6.1 Paul’s Anthropology of Reconciliation

III.6.2 Bridges the Gap between God and Humans

III.6.3 Through a Gift of Faith Like Abraham’s

III.6.4 Which Believes That Christ Died for Us Sinners

III.6.5 Which Proves That God Loves Us

III.6.6 Since before We Were Reconciled to God

III.6.7 By the Death of the Son

III.6.8 We Were Still Enemies

III.6.9 And Our Joyful Trust Is Proof of Our Salvation

IV. Personhood

IV.4 To Defining Personhood as Three Persons in One God

IV.4.1 The Person of the Father beyond Judaism and Neo-Gnosticism

IV.4.2 The Work of the Father beyond Judaism and Neo-Gnosticism

IV.4.3 The Person of the Son beyond Judaism and Neo-Gnosticism

IV.4.4 The Work of the Son beyond Judaism and Neo-Gnosticism

IV.4.5 The Person of the Spirit beyond Judaism and Neo-Gnosticism

IV.4.6 The Work of the Spirit beyond Judaism and Neo-Gnosticism

IV.4.7 Incarnational Origins beyond Judaism and Neo-Gnosticism

IV.4.8 Incarnational Religion beyond Judaism and Neo-Gnosticism

IV.4.9 Incarnational Eschatology beyond Judaism and Neo-Gnosticism

IV.5 To Defining Personhood as Two Natures in One Person

IV.5.1 The Son is Fully Divine against Arian Subordination

IV.5.2 For the Three Persons Share One Nature (Homoousios)

IV.5.3 And the Son has Two Natures (Hypostatic Union)

IV.5.4 His Divine Nature is Absolutely Perfect

IV.5.5 His Human Nature Suffers, Dies, and Rises

IV.5.6 Same Person before and after Incarnation

IV.5.7 The Western Contribution from Tertullian to Leo

IV.5.8 From Leo’s Summary of the West to Chalcedon

IV.5.9 Chalcedon’s Unique, Equal, Relational Persons

IV.6 To Boethius and Defining Human Personhood

IV.6.1 An Individual Substance of a Rational Nature

IV.6.2 Defining Individuals (beyond Plato and Eutyches)

IV.6.3 Distinguishing Substance (beyond Plotinus and Cyril)

IV.6.4 Knowing Rational Souls (beyond Epicurus and Cyril)

IV.6.5 A Natural History of Nature (beyond Stoics and Nestorius)

IV.6.6 Autonomy of Natural Sciences (The Consolation of Philosophy)

IV.6.7 Beyond Gnosticism (The Consolation of Philosophy)

IV.6.8 Beyond Aristotle and Arius (with Lady Philosophia)

IV.6.9 The Suffering Servant’s Serene, Peaceful Gentleness

Part Three: Glorious Finishings

I. Mother

I.7 With Her Son, Clifford Scott, and Father Waldman

I.7.1 Christmas is Everyday in Joyful Mystery Love

I.7.2 In the Annunciation and the Hail Mary’s Five Parts

I.7.3 In the Visitation and the Mystery’s Five Parts

I.7.4 In the Nativity and Her Intention’s Five Parts

I.7.5 In the Presentation and Her World’s Five Parts

I.7.6 In the Temple Finding and God’s World’s Five Parts

I.7.7 In the Johannine School’s Incarnational Joy

I.7.8 In the Holy Joy of the Sacred Liturgy of the Word

I.7.9 In the Holy Joy of the Sacred Liturgy of the Eucharist

I.8 With Her Son, Tommy Joe, and Father Denardis

I.8.1 Especially on Good Friday in Sorrowful Mystery Love

I.8.2 In the Garden Agony and the Hail Mary’s Five Parts

I.8.3 In the Pillar Scourging and the Mystery’s Five Parts

I.8.4 In the Thorn Crowning and Her Intention’s Five Parts

I.8.5 In the Cross Carrying and Her World’s Five Parts

I.8.6 In the Crucifixion and God’s World’s Five Parts

I.8.7 In the Catholic School’s Love That Cancels Sin

I.8.8 In the Holy Sorrow of the Sacred Liturgy of the Word

I.8.9 In the Holy Sorrow of the Sacred Liturgy of the Eucharist

I.9 With Her Grandchildren

I.9.1 In the Glorious Mystery of the Resurrection

I.9.2 In the Resurrection and the Hail Mary’s Five Parts

I.9.3 In the Ascension and the Mystery’s Five Parts

I.9.4 The Descent of the Holy Spirit and Her Intention’s Five Parts

I.9.5 In the Assumption and Her World’s Five Parts

I.9.6 In the Coronation and God’s World’s Five Parts

I.9.7 In the Pauline School’s Glorious Battle

I.9.8 In the Holy Glory of the Sacred Liturgy of the Word

I.9.9 In the Holy Glory of the Sacred Liturgy of the Eucharist

II. Søren Kierkegaard

II.7 Reconciling the God-Man and Luther

II.7.1 In the Agapeic Synthesis of Faith and Works

II.7.2 In the Agapeic Synthesis of Scripture and Tradition

II.7.3 In the Agapeic Synthesis of Law and Gospel

II.7.4 In the Agapeic Synthesis of the Universal Community

II.7.5 In the Synthesis of Eros and Agape

II.7.6 In the Synthesis of Affection and Agape

II.7.7 In the Synthesis of Friendship and Agape

II.7.8 In the Synthesis of Incarnation and Atonement

II.7.9 By Loving Lutherans as More Important

II.8 Reconciling the God-Man and the Desperado

II.8.1 By Giving Spirit to Those Ignorant of Being in Despair

II.8.2 By Giving Hope to Desperados of Finitude with Infinitude

II.8.3 By Giving Hope to Desperados of Infinitude with Finitude

II.8.4 By Giving Hope to Desperados Not Willing to Be Themselves

II.8.5 By Giving Hope to Desperados Who Will to Be Themselves

II.8.6 By Giving Hope to Desperados Who Are Sinners

II.8.7 By Loving Desperados as More Important with Anti-Climacus

II.8.8 Hope for Desperados Despairing over Their Sin

II.8.9 Loving the God-Man in Faith, Hope and Agape

II.9 Reconciling the God-Man and Our Modern Age

II.9.1 By Loving Those Who Are Guilty of Taking Offense

II.9.2 At This Actual Incarnate God-Man

II.9.3 In His Lowly Temporality

II.9.4 Or in His Lofty Power And Wisdom

II.9.5 By Loving the God-Man as Our Contemporary

II.9.6 By Loving Him as That Unique Single Individual

II.9.7 By Praising the Love in Our Modern Contempories

II.9.8 By Praying for Their Blessed Dead When They Do Not

II.9.9 By Loving Modernists as More Important than Ourselves

III. St. Paul

III.7 Paul’s Love Letter to Philemon

III.7.1 Paul’s Politics of Reconciliation

III.7.2 Begins with Affection and Agape

III.7.3 For the Slave Boy, Onesimus

III.7.4 Whom Paul Is Sending Back to His Master

III.7.5 With an Appeal to Philemon’s Agape

III.7.6 That he will Treat him as a Dear Brother

III.7.7 And with a Guarantee That Paul Will Pay

III.7.8 For Anything Owed to the Master by the Slave

III.7.9 And Thus Is a Politics of Love for All

III.8 Paul’s Love Letter to the Philippians

III.8.1 Paul’s Logic of Reconciliation Bases All

III.8.2 On Giving Preference to Others as Did Jesus

III.8.3 Who as God Emptied Himself

III.8.4 By Taking the Form of a Slave

III.8.5 And by Accepting Death

III.8.6 So That All Beings Should Bend the Knee

III.8.7 At the Name of Jesus

III.8.8 Who Will Transfigure Our Wretched Body

III.8.9 Into the Mould of His Glorious Body

III.9 Paul’s New Evidence for the New Love

III.9.1 From Mere Facts to Seven New Kings of Evidence

III.9.2 The New Historical Evidence of 1 Thessalonians

III.9.3 The New Exemplary Evidence of 1 Corinthians

III.9.4 The New Emotional Cognition of 2 Corinthains

III.9.5 The New Evidence of Comparative Ethics in Galatians

III.9.6 The New Evidence of Comparative Psychology in Romans

III.9.7 The New Evidence of Comparative Politics in Philemon

III.9.8 The New Evidence of Comparative Logic in Philippians

III.9.9 It Is Self-Evident That We Should Love Agape

IV. Personhood

IV.7 To Love and Personhood from Augustine to Aquinas

IV.7.1 The Caritas Synthesis (Grace and Freedom)

IV.7.2 Uti et Frui (The Problem of Evil and Loving Suffering)

IV.7.3 Two Loves Have Built Two Cities (Christian History)

IV.7.4 From St. Benedict to St. Anselm of Canterbury

IV.7.5 From Pseudo-Dionysius to St. Bernard

IV.7.6 From John the Scot to Abelard

IV.7.7 Charity is a Habit Created in the Human Soul

IV.7.8 Charity is the Most Powerful Virtue

IV.7.9 Charity is Complacency and Concern

IV.8 To Love and Personhood with the Franciscans

IV.8.1 Francis’ Love for Wolf and Sultan

IV.8.2 Joachim of Fiore’s Unlimited Scriptural Seeds

IV.8.3 Bonaventure’s New Universalism of Multiformes Theoriae

IV.8.4 Bonaventure’s History and the Worth of the Temporal Order

IV.8.5 Scotus’s Move from Multiformes Theoriae to Haecceity

IV.8.6 Scotus’ New Personhood of Haecceity

IV.8.7 From Multiformes Theoriae to Ockham’s Nominalism

IV.8.8 From Okham’s Nominalism to Luthor’s Modernity

IV.8.9 From Ockham to Postmodern Nominalism

IV.9 From Love to Justice for Modern Individuals

IV.9.1 From Calvin’s TULIP to Hobbes’ Homo Homini Lupus

IV.9.2 From Luther’s Faith Alone to Hume’s Experience Alone

IV.9.3 From Henry VIII’s Anglicans to Locke’s Democracy

IV.9.4 From Descartes’ Cogito to Leibnitz’ Monad

IV.9.5 From Wesley’s Evangelicals to Smith’s Wealth of Nations

IV.9.6 From Rousseau’s Gratitude Alone to Kant’s Reason Alone

IV.9.7 From Kant’s Persons to Hegel’s Persons in Relation

IV.9.8 From Pentecostal Spirit to Equity Feminism

IV.9.9 From Pope’s Total Goodness to Martin Luther King’s Dream