The Principles, Practice, and Problems of TechnoScience and the Proposal of Possible Solutions

May 6

THE PRINCIPLES, PRACTICE AND PROBLEMS OF TECHNOSCIENCE AND THE PROPOSAL OF POSSIBLE SOLUTIONS.

By John Okoro Egbulefu CCE (the Father of Technoscientific Theology), Rome on the Day of the Fathers 5/5/2024

Introduction: How I came to conceive and develop the Christian (as Religious and Theological) Technoscience

@1 While in the past most people were opting for only Religion, without Science, instead of for Science and Religion together , today most people are opting for only Science, without Religion, having seen that through the products of Science and Technology human persons in the earth planet live more conveniently, be it firstly that humans can with such products (like the eye glasses, the microscope, the telescope, the television gadget, the ears phone, the microphone, the telephone, etc.) perceive clearer and react more adequately, effectively and efficiently, to the perceived reality than with the God-given natural means of perception (like the natural eyes, ears, nose, etc.), or secondly can with such products (like cars, buses, lorries, trains, etc. for movement on the ground, or aeroplanes for movements in the air as in the sky above, or canoes, boats and ships for movements on or in the waters) make movements that are faster and less uncomfortable and wearisome than with the God-given natural means of movement (like the natural legs for walking on the ground, or the natural hands and legs for swimming in the waters), or thirdly can with such products (like the mechanical gadgets for assisted breathing, and artificial oxygen) continue to respire, breathe in and out the air, when the God-given natural means of respiration (like the natural nose and lungs and the natural oxygen made of isotopes 16, 17 and 18) are failing and the danger of suffocation lies near; or fourthly can with such products (like the mechanical gadgets for assisted human selfreproduction by such methods as cloning and the extra-uterine conception, fecundation and insemination, of the embryo) reproduce themselves faster and in shorter time and with less fatigue and in greater numbers than with the God-given natural means and methods of human self-reproduction (like the uterus and the copulation of the male and female), and that the Caesarian operation has shown that the natural way of giving birth to the human being is not the only nor the easiest way of giving the birth of a child, or fifthly can with such products (like food and drinks made in factories) nurture themselves more quickly and abundantly than

1 with such God-given natural means of nutrition (like foods cooked in the kitchen, drinks like wine tapped from the tree, or such drinks like water drawn from the river), or sixthly can with such products (like laxative drugs and the mechanical and electronic instruments for surgical operation) expel from the human body poisonous waste products of metabolism and certain diseases more accurately and faster than with the God-given natural means and methods of human excretion (like pressing out the poisonous waste products with the muscles of the body or vomiting out disease as foreign bodies).

Indeed, after seeing the above named advantages of using the scientific and technological products, many men and women today have gotten the strong impression - and are now inclining to believe or even have meanwhile already come to believe - 1) that there is nothing done by God and His Son and the Holy Spirit that Science and Technology could not do, or 2) that it will not take long before Science and Technology would even be able to wake up the dead as the practice of Anesthesiology leaves to imagine, or 2c) that there is no longer anything Supernatural, or miraculous, 2ca) be it about the works said to be done or to have been done by God in creation with regard to the universe and history and to Man and to the Angels, 2cb) be it about the works said to be done or to have been done by His Son Jesus Christ on and for the created humanity with regard to the redemption of humanity whose nature, according to the doubters, is purportedly said to have fallen, 2cc) be it about the works of the Holy Spirit in or on the created humanity with regard to the sanctification of the redeemed.

@2 In other words : In their over-excitement about the wonderful efficacy of certain scientific and technological products 1) certain humans have fallen deep into the crisis of faith and in the dilemma as to whether to trust still in God and trust in Christ (cf. Jn 14:1) or to trust rather in Science and Technology; to hold to their belief in God’s being the only one Almighty and Creator of all that exists, visible and invisible, or to change their faith over to believing rather in Science and Technology as in supreme and sovereign power. 2) Others in this crisis have meanwhile eventually stopped believing in God and in His Son Christ and in the Holy Spirit, and hence stopped believing or are inclining towards not to believe any longer what the Church has taught them to be revealed truths about God as the only one Lord and King over all created beings and the only one Creator and Saviour of humans and about the irreversible dependence of humans on Him . 3) Still some others have stopped to be members of all institutions that are built on the faith in God and in Christ and in the Holy

2 Spirit, they have namely meanwhile withdrawn their membership to the Christian Religion and withdrawn from the things that constitute this Religion, namely from the Christian Faith in God, Christian Worship of God and and Christian Morality of doing good and no evil to fellow humans for the sake of God and Christ, and many among these have also withdrawn their membership from the Church as Community of Christian believers in God; 4) and as if that were not enough, some other humans who would have believed or were even tending to believe before in God and in Christ and in the Holy Spirit have meanwhile rethought and declined as they reject the offers made to them to believe in God and His Son and Holy Spirit by those giving witness to the faith in these three persons in one God who have jointly created Man in the image and likeness of themselves and invited Man to come and participate in their eternal life as life of eternal love for one another, eternal joy at one another, eternal glorification of one another and eternal peace with one another.

@3 Last, not least, some scientists and technologist as agents of Science and Technology are not helping matters in the crisis of faith into which not few excited humans have fallen in the sight of the undeniably admirable products of the work of Science and Technology. Such scientists and technologist are those who are rather adding fuel to the fire of the crisis, and inciting the already excited masses to disbelief and unbelief in God and in Christ and in the Holy Spirit, through their denying that God exists or that God created the world and is in charge of His creation and that all things that are good, including Science and Technology and Culture and faith, come from Him

@4 Challenged, on the one hand, by the seducing action of the agents of Science and Technology and on the other hand by the increasing number of human persons who were already believing or wanted to begin to believe in God as the Creator and King and Saviour but (because of the obvious relevance of certain scientific and technological products, certain material goods that are being produced with the instrumentality of Science and Technology by Man) have been led to give up their faith in God, lose their faith in God, and therefore cease (stop) to be, or avoid being, members of the Religion instituted by Christ and of the Church instituted by Him, the leaders of the Christian Religion and of the Church of Christ, namely remotely the College of the Apostles of Christ (with Peter as their Head, under whom and with whom (cum Petro et sub Petro) the Apostles have to carry out the Christ-given mandate to them towards the progressive development of His Religion and Church, but proximately the College of the Bishops as of the Successors of the Apostles with the Pope as

3 the Successor of the Apostle Peter and therefore as the Head of the Bishops who are to be and remain with the Pope and under the Pope (cum Papa et cum Papa) to continue the Christgiven task of the Apostles, namely to see to the progressive development of the Christian Religion and of the Church of Christ, have shown and are increasingly showing great concern about what to do to stop the people’s renouncing of their faith in God, or their losing of their faith in Him, and hence ceasing to be, or refusing to become, members of the Religion and of the Church instituted by Christ.

@5 Out of this great concern the questions raised are these :

1)) Is it to stop the Technical Sciences from producing material goods, even those relevant to the human life? (cf. This is the question of Science and Technik).

2)) Is it to educate humans to know to control themselves and not allow the perceived quick relevance of the scientific and technological products to the defense and promotion of the human life drag and lead them to the abandoning of their faith in God or discourage and prevent them from believing in God? (This is the question of Faith and Culture).

3)) Is there the possibility of developing - from the self-assertive imperative and promissory Word of God and from the indicative Word of God in the doctrinal Tradition of the Church the matter and the form, the material elements and the formulae for mixing the material elements to produce material goods, in other words the possibility of developing from within the Church a Christian Science and Technology, the material goods produced with the instrumentality of which within the Church, not only 1) are no less relevant to the defense and promotion of human life than are those produced outside the Church with the instrumentality of a non Christian Science and Technology the relevance of which to the human life has fascinated some actual or potential members of the Church to the extent of their abandoning their faith in God as the only Creator and King and Saviour of humankind and their - having to renounce or lose their faith in God - ceasing to be, or refusing to become - members of the Religion of Christ and of the Church of Christ, but also 2) help the believers to continue 2a) to remain in, and not leaving, the Religion and Church of Christ, and 2b) to believe ever more firmly 2ba) that salvation comes from God to humans only through Christ as the only Way to God the Father, and 2bb) that Christ the incarnate Son of God as the Godman is the proper Mediator between God and humanity, the only one infallibly efficient Mediator to humans of the whole of the salvation willed for every human by God the Father,

4 as He mediates to humans not only the goods for the moral salvation and the spiritual salvation of humans but also the goods for material salvation of humans? (This is the question of Technoscientific Christian Theology)

@6 Looking for an adequate answer to the question as to what to do to stop particularly the people’s renouncing of their faith in God, or losing of their faith in God, and hence ceasing to be, or refusing to become, members of the Religion and of the Church instituted by Christ, the Popes, especially those of the period after the Second Vatican Council (1962-1965), till today (2024, 59 years after the Council), have occupied themselves with this problematic repeatedly in their numerous writings : John Paul II: Ecclesia in Africa 1994, n 115, and Fides et Ratio 1998, nn 34 and 106, Benedict XVI, Porta Fidei 2011, n 12, and Francis, Evangelium Gaudium 2013, and Veritatis Gaudium 2017, Preamble, n° 1.

@6a) The Popes criticize thereby the causes of the above named crisis which are located in: 1) the separation of Reason (ratio) from Faith (fides), reason and faith that are rather dependent on one another and hence 2) the separation 2a) of Reason from faith-based Religion, 2b) of reason-based Science from Faith-based Religion, and 2c) of reason-based Science from Faith.

@6b) The Popes have also made suggestions, or proposed as an adequate answer to the question, as to what to do to stop particularly the people’s renouncing of their faith in God, or

losing of their faith in God, and hence ceasing to be, or refusing to become members of the Religion and of the Church instituted by Christ, that means, to stop the derailing of the authentic believers as believers in God and in Christ from the authentic faith which is caused by their leaving themselves be enchanted by the performances and produced material goods of Science and Technology to the extent of their transferring their faith in God the only Almighty One and Creator and King and Saviour of humankind to faith in Science and Technology as the new ‘almighty god’.

@6ba) First: Pope John Paul II

@6baa) In his Post-synodal Apostolic Exhortation ‘Ecclesia in Africa’ (1995), n. 115, Pope John Paul II makes such a suggestion in the following words addressed to the intellectual youth: “Dear young people, the synod asks you to take in hand the development of your

countries, to love the culture of your people, and to work for its renewal with fidelity to your

5 cultural heritage, through a sharpening of your scientific and technical expertise, and above all through the witness of your Christian faith” (EA, n. 115).

@6bab) Furthermore: That the Christian Faith to be witnessed and the scientific and technical expertise to be sharpened as the two means by which the renewal of the culture of the people which leads to the development of their nation are compatible with the culture, and it and the culture are mutually complimentary and promise to work together to effect the desired cultural renewal and hence the national development, is illustrated with the doctrine of the mutual complementarity and effective cooperation between faith (Fides, represented by the Christian Faith) and reason (Ratio, represented by the scientific and technical expertise) in the Encyclical letter ‘Fides et Ratio’ (14th Sept. 1998) of Pope John Paul II .

At numbers 34 and 106 in this Encyclical letter ‘Fides et Ratio’ the Pope reflects on how the proper relation (dialogue or even union) between Faith and Reason, and hence how the relation between Religion (built on faith) and Science (built on reason) should be: it should namely be like the relation between the two wings of a bird on flight.

@6bb) Then : Pope Benedict XVI

@6bba) On the occasion of the European Day of University Students in March 2006, Pope Benedict XVI made an urgent appeal, asking universities to undertake concrete projects of a scientific and cultural nature as a way of promoting dialogue between science and faith and sustainable development.

@6bbb) Secondly in his meeting with the members of the Special Council for Africa of the .synod of Bishops at Yaoundé on 18th March 2009, Pope Benedict XVI at the background of his perception that God Himself is the Good News, the Gospel, the Evangelium, and that Evangelization therefore means primarily to bring God, His person, name, kingdom, Will, and life to humans, underlined the importance of bringing the knowledge of God to humans and the importance of intellectual research into the revealed truths of the Christian faith, and he drew attention thereby to the historical fact that the development of Theology had its earliest beginnings in Africa, in the famous school of Alexandria, and he pressed on the listening members of the Council for Africa, saying: “it would be good if your theologians would continue today to explore the profundity of the trinitarian mystery and its significance for the African life. The century may permit perhaps, with the grace of God, the rebirth,

6 renaissance, in your Continent, of the prestigious School of Alexandria, but certainly under a new and different form”.

For, like baptism administered in the name of the Father and of the Son and of the Holy Spirit is the gate into the Kingdom of God, and Jesus is the true gate into the interior of God, so is the revelation that there are three persons in the numerically only one God the opening of the door of faith (porta fidei) in God the Saviour.

For this reason, that witnessing of the Christian Faith which John Paul II considers one of the two means of carrying out the required renewal of the culture of the people consists first and foremost in witnessing to the Christian faith in the triune God and in His trinity, the divine Trinity.

Consequently Pope Benedict XVI referring to African theologians as those who are witnessing to the Christian Faith with the human reason in Africa calls for a deepening of the knowledge of the divine Trinity as key truth of the Christian faith.

@6bbc) Thirdly in his Apostolic Letter Motu Propio ‘Porta Fidei’ (2011), n 12, Pope

Benedict XVI first underlines that the Church has never been afraid of demonstrating that there cannot be any conflict between faith and genuine science, because both, although via different routes, tend towards the truth” (PF n. 12). Then he confirms the teaching of Pope John Paul II about the proper between faith and reason to be like the relation between the two wings of a bird on flight.

For as long as no bird can fly on one wing, wherefore the two birds of a bird on a flight need one another, and no one of the two birds should impede, obstruct, work against the other, it follows that reason should not impede, obstruct, work against faith, and that Science built on reason should not impede, obstruct, work against Religion built on faith, and that therefore Science should not impede, obstruct, work against faith on which Religion is built. On the basis of this fact Pope Benedict XVI underlines that Science and Technology should not allow the present day mentality which is relativistic and separatistic to limit the camp of rational certainties only to those of scientific and technological discoveries (cf. PF n.12).

@6bc) And then: Pope Francis

7 @6bca) In his Apostolic Exhortation ‘Evangelii Gaudium’ of 26th november 2013, where

Pope Francis first invites once more to that dialogue between Science and Faith about which his immediate predecessor, Pope Benedict XVI had urgently recommended as part of the evangelization that is at the service of peace. Then Pope Francis underlines an idea that the Church proposes, namely that of a synthesis between the responsible use of the methods peculiar to the empirical sciences and to other areas of knowledge like between philosophy and theology, as well as to faith itself which elevates humans to the mystery that transcends the human nature and intelligence. Faith is searching for reason, she trusts her and does not fear her, because the light of faith (lumen fidei) and the light of reason (lumen rationis) come from God and cannot contradict one another.

@6bcb) In the Apostolic Constitution Veritatis Gaudium (of 8 December 2017, the 52nd anniversary of the conclusion of the Second Vatican Council), Pope Francis calls for a renewal of theology in its content and methodology, if the Church as Lumen Gentium is to achieve the mission given to her by Christ to illuminate the world of man in a concrete moment in history and in a concrete geographical region, wherefore all reflection and studies in the ecclesial context must not forget the starting point and the goal they propose, which is the search for the Truth that only Jesus Christ is.

@7) The call of the Popes on Theologians to work for the overcoming of the threat of the Christian Faith and the current crisis into which Science and Technology have put many a Christ-believer of today.

@7a) In the face of the ongoing threat of the Christian Faith which by implication is also a threat to all realities that are built on the Christian Faith [whereby such faith–based realities embrace first of all the Christian Religion (as the aggregate of the Christian Faith and the Christian Cult comprising prayer and worship and celebrations, and Christian morality), and secondly the Church, and thirdly even the Christian Theology itself] and the current crisis into which Science and Technology have put many a Christ-believer of today the Popes of the post Vatican II period have called for the cooperation and collaboration of Theologians that feel with the Church towards the overcoming of the threat and crisis

@7aa) For: In the face of the complicated nature of the above named crisis the working out of the solution of which needs the collaboration and cooperation of all who can and want, ensued the pontifical calls for the collaboration and contribution of all who can and want to

8 proffer adequate answer to the questions and propose adequate solutions to the problems at stake.

@7ab) The threatening of the Christian Faith through the temptation of the Christian believers by the fascinating and luring products and agents of Science and Technology to stop believing that God is the only Almighty Being and to stop worshipping Him and exalting Him and praying to Him and to rather see in Science and Technology ‘the proper almighty god’ that is more powerful than their God and grants more security of life than the God they have hitherto been calling the Almighty and have been worshipping, and the fact that many Believers in Christ have meanwhile succumbed to this temptation and abandoned their faith in God, in Christ His Son and in the Holy Spirit as the Spirit of the two together, and have abandoned all that is built on God and on Christ, e.g Religion and the Christian Religion and all that is involved in such Religion, namely their Christian Faith in God, their Christian Worship of God and their Christian Morality of doing good and no evil to fellow humans for the sake of God, and abandoned the Church as the community of the Christfaithful believers in God, is the reason why the Popes have called for contributions from men of faith and of reason in general and from theologians in particular as men of faith and of reason together to overcome the named crisis, to arrest this threat and this incitement, to evolve means of counteracting the threat, the incitement and the crisis

@7ac) The Popes are right to do this in their capacity as the successors of St Peter the Head of those Apostles to whom Christ has given the Authority and power to go 1) not only to preach to all the nations the Good News that eternal life is now accessible to those who have been yearning for it, provided they believe in Him as the eternal life itself in person and as the Resurrection itself in person, whereby whoever believes in Him will not die and if the one dies the one will live to die no more but to live forever with God, 2) but also to teach the peoples of all the nations to observe all His commands to the Apostles, and to baptize all the nations in the name of the Father and of the Son and of the Holy Spirit (cf. Mt 28: 19), namely to immerse the peoples (like the fishes are immersed by the Creator) in the water of that infinitely deep and high Ocean that the Father is and of that infinitely broad Sea that the Son is and in that infinitely long running River that the Holy Spirit is. For, whoever believes and is baptized in the name of the Father and of the Son and of the Holy Spirit will be saved (cf. Mk 16:16). And Christ is able to give to the Apostles such an authority and power because He Himself has received from the Father all authority in heaven and on earth (cf. Mt

9 28:18). The Father, from whom all things good come, is the source of life as of something most good. And “the Father, who is the source of life, has made the Son the source of life” (Jn 5:26), giving to the Son thereby the power to give life to whomever He, the Son, wants. And as long as the Son is the source of life, He is the author of all the living and hence, and only so, has authority over all that are living anywhere. As a result, the incarnate Son of the living God is right to say that the Father has given to Him, thus that Himself has received from the Father, all authority - over all that is living - in heaven and on earth: “All authority in heaven and on earth has been given to me. Go, therefore,... “ (Mt 28:18-19)

@7b) In his Post-synodal Apostolic Exhortation ‘Ecclesia in Africa’ (1995), n. 115, Pope John Paul II makes such a suggestion in the following words addressed to the intellectual youth: “Dear young people, the synod asks you to take in hand the development of your countries, to love the culture of your people, and to work for its renewal with fidelity to your cultural heritage, through a sharpening of your scientific and technical expertise, and above all through the witness of your Christian faith” EA n. 115).

@7c) On the occasion of the European Day of University Students in March 2006 Pope Benedict XVI made an urgent appeal, asking universities to undertake concrete projects of a scientific and cultural nature as a way of promoting dialogue between science and faith and sustainable development.

Like baptism administered in the name of the Father and of the Son and of the Holy Spirit is the gate into the Kingdom of God, and Jesus is the true gate into the interior of God, so is the revelation that there are three persons in the numerically only one God the opening of the door of faith (porta fidei) in God the Saviour.

10 @7c) Then Pope Francis: In the Apostolic Constitution Veritatis Gaudium (of 8 December 2017, the 52nd anniversary of the conclusion of the Second Vatican Council), where the Jesuit Pope calls for a renewal of theology in its content and methodology, if the Church as Lumen Gentium is to achieve the mission given to her by Christ to illuminate the world of man in a concrete moment in history and a concrete geographical region, wherefore all reflection and studies in the ecclesial context must not forget the starting point and the goal they propose, which is the search for the Truth that only Jesus Christ is.

@8 The response of contemporary Catholic Theologians to the post-conciliar Pontifical calls to work for the overcoming of the threat.

@8a) The following Presentation of the response of Catholic Theologians to the named call of the post-conciliar Popes, will, for reasons of limited space, restrict itself to only that one of the new creativities in contemporary systematic Theology which is meanwhile known as: Technoscientific Christian Theology as an Inculturated Christian Theology.

I have been asked to illustrate the response of contemporary Theologians to the above named call of the Popes with the example of the ‘Technoscientific Christian Theology as an Inculturated Christian Theology’ the father of which Divine Providence made me in the current stage of the history of Theological Thought in the Church. The current Theological Novelty in the Church called Technoscientific Christian Theology is that Inculturated Christian Theology which is ‘Technoscientific in so far as in it there is Technoscience as the mediated union of Science and Technology through the Technical Science that Technical Theology is, and is ‘Christian’ in so far as it is that union of Christian Theology with Technoscience which is modeled on the union of ‘the eternal creative Word’ with ‘the human flesh as the unity resulting from the mediated union of the human soul with the human body through the human spirit contained in the body and containing the soul and thus uniting the soul with the body’ , to give rise to the incarnate Word.

@8c Thus generally the origin of my doing Technoscientific Christian Theology goes back to my response to the general question about what to do to stop the people’s renunciation of their faith in God because of their fascination by the relevance of the material goods produced with the instrumentality of Science and Technology.

11 I responded with conviction that the thing to do is to develop within the Church a Christian Science and Technology the material goods produced with the instrumentality of which within the Church should 1) be no less relevant to the human life than are those produced outside the Church with the instrumentality of a non Christian Science and Technology the relevance of which to the human life has fascinated some actual or potential members of the Church to the extent of their abandoning their faith in God as the only Creator and King and Saviour of humankind and their - having renounced or lost their faith in God - ceasing to be, or refused to become members of the Religion of Christ and of the Church of Christ. And such goods should 2) be the type to help the believers to rather continue 2a) to remain in, and not leaving, the Religion and Church of Christ, and 2b) to believe ever more firmly 2ba) that salvation comes from God to humans only through Christ as the only Way to God the Father, and 2bb) that Christ the incarnate Son of God as the Godman is the proper Mediator between God and humanity, the only one infallibly efficient Mediator to humans of the whole of the salvation willed for every human by God the Father, as He mediates to humans not only the goods for the moral salvation and the spiritual salvation of humans but also the goods for material salvation of humans.

@8d) But particularly the origin of my doing the Technoscientific Christian Theology as the contemporary globally inculturated Christian Theology goes back to my own response to the call of Pope John Paul II on young people to contribute to the development of their people through contributing to the renewal of their culture.

Chapter 1: The principles of Technoscience

@1 Technoscience is the intellectual activity done within the coordinate system of Science and Technology, whereby Technology is the application of the inventions and discoveries (material objects of use to humanity such as tools, crafts, machines, wheels, bicycles, cars or buses etc - aircrafts, boats or ships the internet, hardware or utensils, as well as systems, methods of organization and techniques) produced by the technical sciences partly through imitation of God's creativities in His creatures (the movement of legged animals on land, of winged birds in the sky, of winged fishes on or under the waters), partly through the conversion of natural resources (the systems of sensory perception - of sight, of hearing, of touch, etc., or the nervous system of the human brain and memory) into technical tools (e.g. telephone, radios, televisions, telescope, microscope, printing press, harmonium, or the computer) by the human mind to help discover more efficacious products, develop more efficient productivity, more advanced health of mind and body, more advanced economies, more efficient control of the forces of nature, more available sources of food, more facilitation of communication and of transport, as some of the new inventions lessen fatigue in travelling, lessen physical barriers to interpersonal communications and allow humans to interact on a global scale, and give rise to a leisure class.

@1a) Technoscience in the context of Science is that mediated union of Science and Technology through Technical Science which lays emphasis on the production and distribution of material goods like 1) the means of nutrition, namely foods and drinks, 2) means of transport. such as cycles, vehicles, cars and buses and lorries, ships and canoes, aircrafts and helicopters, etc., 3) means of perceiving realities and of reacting to the perceived reality, such as pairs of spectacles, microscopes and telescopes and television sets, radios. microphones, .etc, 4) means of respiration and of health care and health maintenance, like medicine, drugs and vitamins, 5) means of habitation, like houses, and 6) means of security, like walls and gates and guns, 6) means of selfprotection, like wears clothes and shoes, etc.;

The production of the material goods for distribution among the consumers and consume by human individuals as members of the human society, and by the society as a whole, passes through man’s act of reproducing the works of God in creation; material goods with which the Church can prolong to all the nations and generations the material salvation accomplished by Christ through His miraculous works.

@1b) Technoscience in the context of Culture is that contemporary global culture of the period between the late 20th century and the current 21st century the activity of which is carried out within the coordinate system that has Science as its vertical axis and has Technology as its horizontal axis whereby Science moves irreversibly towards Technology, and Technology consists in the application of the material goods produced with the instrumentality of the Technical Sciences to defend and promote (propel the motion, movement, development, advancement of) the seven innate capacities in the human being as living being towards their perfection

@1c) Technoscience in the context of Religion is the Christian (as a Religious and Theological ) Technoscience as that Technoscience which lays emphasis on the production of material goods for distribution among, and consume by, the members of the human society, through reproducing particularly the miraculous works of Christ, it is the human effort to recapture, reflect, reproduce and represent the miraculous works of Christ as the main act, action and activity of the divine Salvation Bringer Jesus Christ the Son of the living God (cf Mt 16:16) sent by the Father into the world “not to condemn the world but to save the world (Jn 12:47) by communicating to every human in the earth planet that holistic (namely material, intellectual, moral and spiritual) and universal (global) salvation - and that reaching of full knowledge of the truth - which the Father, God our Saviour, wants for every human (cf 1Tim 2:3-4; Jn 5:36, 6:39; and which the Holy Spirit brings to completion (cf.Jn 16:13-14).

In other words: The proper relation between Technoscience and Miracle is the fact that the Christian (as a Religious or Theological) Technoscience is the human effort to recapture, reflect, reproduce and represent the miraculous as the main act, action and activity of the divine Salvation Bringer Jesus Christ the Son of the living God (cf Mt 16:16) sent by the Father into the world “not to condemn the world but to save the world (Jn 12:47) by communicating to every human in the earth planet that holistic (namely material, intellectual, moral and spiritual) and universal (global) salvation and reaching of the full knowledge of the truth which the Father, God our Saviour, wants for every human (cf 1Tim 2:3-4; Jn 5:36, 6:39) and which the Holy Spirit brings to completion (cf.Jn 16:13-14).

The Christian (as Religious and Theological) Technoscience is that Sacred Technoscience which 1) is the union of theological Science and theological Technology instituted by Christ and 2) is used by Technoscientific Christian Theology [namely that Theology the structure of whose union with Technoscience is modelled on the structure of the union of the divine Word and the human flesh in the incarnate Word of God and which - adapting to the techniques of the miracles as the means by which Christ produced material goods for effecting the material salvation of humans - uses Technical Theology (that presupposes scientific, mystical and practical theologies) as the proper means or instrument] to produce material goods with which to prolong to all nations and generations the material goods produced by Christ through His miracles and with which He accomplished the material salvation of humans in his time in Israel - material goods with which the Church can prolong or extend to all nations and generations the material salvation of humans which God had prepared already at creation and Christ had accomplished with His miracles through which He produced and distributed such goods to humans in His time in Israel.

The Christian (as Religious and Theological) Technoscience is a novelty in the Church, is now in vogue, has begun to be done in the history of theology only in the contemporary Technoscientific Era - the Era of the union and teamwork of Science and Technology through Technical Science.

Theological Science is that Science the goal of which is the God that has generated the preincarnate divine Word as person through whom God has created all things and that has spoken to humans the words of life that stem from the incarnate Word as from the Life itself in person through whom God has redeemed the deviated and fallen humanity and from the Holy Spirit as from the Spirit of truth and light-and-life-giving Spirit through whom God sanctified the redeemed humanity by conforming them to the incarnate Word as incarnate Son of God Jesus Christ.

Theological Technology is that Technology the practice of which consists in the application of the material goods produced with the instrumentality of technical Theology as a Technical science to solve and resolve the material needs of man on earth, to defend the human life and property, to promote (propel the progress of) the development of the innate capacities in man to their perfection, and so-with to prolong to all nations and generations the material salvation accomplished by Christ in Israel in His time.

The material goods produced by technical Theology as a technical Science are material goods for the defence of human life and the promotion, the propelling of the progress, of the development of the seven innate capacities in the living human being to their perfection, and with which the Church can prolong to all nations and generations the material salvation accomplished by Christ through His miracles as wonder works.

Such material goods that can be produced with the instrumentality of technical Theology as a technical Science for the defence of the human life and the promotion - the propelling of the progress - of the development of the seven innate capacities of the human being to their perfection embrace the means of perceiving and reacting to perceived material objects, means of movement or mobility, transport and communication, means of respiration, means of nutrition, means of healing or health care, means of growth or structural and mental expansion and progress, means of self-reproduction or fecundity, means of security and safety of life and property, means of solving and resolving financial needs of humans, and 15 means of governing well the human collectiveness (society, family, community, State, Nation, kingdom).

Christian (as Religious and Theological) Technoscience is the proper means or instrument instituted by Christ and adapted by the Church to the miracles of Jesus as to the means by which Christ performed great wondrous works for the material salvation of humans, be such performance in the form of producing mysteriously in superabundance material objects (bread, fish, wine, money) with which to feed the hungry and satisfy the thirsty, solve and resolve the financial needs of debtors), be such performance in the form of causing mysterious events (raising the dead, reviving the moribund, healing the physically or psychically sick, protecting and defending and restoring security and safety to the life and property of the violently threatened and endangered) human person in his singularity and in their collectiveness, whereby the Church, seeing that she cannot do these miracles - in spite of the fact that Jesus told His disciples that anyone who believes in Him and does not waver, would be able to do same great works as He Himself did and that the one would even do them in greater number, what however does not mean in greater quality, than He Himself did them (cf. Jn 14,12ss) - and thus cannot adopt the miracles of Jesus as means of producing material goods, had to rather resort to means instituted by Jesus and adapted to His miracles as to the proper means by which He performed wonder works for the material salvation of humans.

For, though whatever Jesus, coming from above, does, is ever greater than what humans on earth below can do - “He who comes from above is above all others...He whom God has sent speaks God's own words: God gives him the Spirit without reserve. The Father loves the Son and has entrusted everything to him" (Jn 3. 31.34-35) – yet, Jesus did not leave the Church with no instruments to continue what Himself had done and commissioned them to prolong, extend, to all nations of the earth till the end of times.

For, like the Father loves the Son whom He has generated, so the Son loves the Church that He has instituted. And like the Father has sent the Son to the world, so too has the Son sent His Church to the whole world, to all the nations. And like the Son can do nothing by Himself, for He can do only what He sees the Father doing and whatever the Father does the Son does too, because the Father loves the Son and shows Him everything He does Himself showing Him ever more and greater things and astonishing works, giving Him all powers in heaven and on earth, such that as the Father raises the dead, giving them life, so too the Son

gives life to anyone He chooses - (cf. Jn 5,19-2), for, the Father who is the Source of life has made the Son the source of life (Jn 5, 26), so too the Church can do nothing by herself, she can do only what she sees Christ doing and what Christ asked her to do. And like to have seen the Son is to have seen the Father (cf. Jn 14,9), so too to have seen the Church is (supposed to be!) to have seen Christ.

And like it is the heavenly Father, living in the Son, that is doing this work (cf Jn 14,10), so too it is the heavenly Christ who (being truly God, is omnipresent, i.e. present in all places at same time at all times, and therefore is living in the Church at same time that He is living in heaven) is doing the work that the earthly Church (as the Church on evangelizing and, hence, salvific mission on earth to all the peoples of all the nations of the earth while at same time on spiritual journey to the inviting Heavenly Father, thus on earthly pilgrimage to heaven) is doing here on earth.

And since whoever believes in Christ will perform the same works as Christ does Himself, and will perform even greater works (cf. Jn 14,12) - like the moving of mountain is greater than the cursing of a barren fig tree to wither, hence, ‘if you have faith and do not doubt at all, not only will you do what I have done to the fig tree, but even if you say to this mountain: Get up and throw yourself into the sea, it will be done. And if you have faith, everything you ask for in prayer you will receive'(cf. Mt 21, 21-22) - it follows that for one to perform miracles one must have faith and that one who has faith can thereupon with prayer obtain uncountable number of miracles. Prayer comprises both praise to God and petition (supplication) to Him; but such petition is one of the three distinct but inseparable methods which Jesus has instituted for the solution of human problems in general and for the material redemption or salvation of man from evil of all sorts in particular: suffering, poverty, hunger, sickness, bad government, etc: “ask, and it shall be given to you; search, and you will find; knock, and the door will be opened to you' (Petite et datur vobis, quaerite et invenietis, pulsate et porta aperietur vobis cf . Mt. 7, 7).

The searching-to-find method is, on the intellectual plane, one of the three intellectual activities that constitute Science (comprising Research, Teaching and Studies as learning from a Master as authoritative and exemplary teacher).

The knocking-to-get-the-door-opened (which in the digital language of today means the pressing of the door-bell to get the door opened by someone from inside, or the pressing of

17 the button of the remote control to get the gate and the door opened automatically, namely by themselves) is on the same intellectual plane the intellectual activity engaged with Technology as the application of Science to open new avenues, roads, horizons, and the application of the material goods produced with the instrumentality of particularly the technical Sciences to solve and resolve the material needs of man on earth, to defend the human life and property and to promote, propel the progress of, the development of the innate capacities in man to their perfection.

Thus “Faith-based Prayer (petition)”, “Faith-based Science (comprising Research, Teaching, and Studies as learning from a Master as from an authoritative and exemplary Teacher)”, and “Faith-based Technology (as the application of the goods produced by the technical Sciences to solve and resolve the material and existential - not so much the intellectual and moral and spiritual - needs of man on earth)” are the proper three methods of effecting numerous miracles, of performing the same works, miraculous works, as Christ himself the Bringer of holistic - material and existential, intellectual, moral and spiritual - salvation has done and of performing even greater miraculous works.

Since the Church cannot prolong the material salvation wrought by Christ by the same miraculous actions by which Christ as God accomplished it, she has to adapt to the divine methods where she cannot adopt them straight away, what is left for her is to prolong the material salvation wrought by Christ rather through Christ-willed methods and means instituted by Christ which are capable of effecting relative and minor miracles as wondrous works. And such methods are Faith-based Prayer (petition), Faith-based Science (comprising Research, Teaching, and Studies as learning from a Master as an authoritative and exemplary Teacher) and Faith-based Technology (as the application of the goods produced with the instrumentality of the technical Sciences to solve and resolve the material and existential - not so much the intellectual and moral and spiritual - needs of man on earth) as long as such methods lead to the attainment, discoveries and inventions (cf, “ask, search and knock at the door”) of relevant means for the amelioration of the quality of the human life in the form of better means of man's movement, of man's respiration, of man's perception and reaction to stimulus, of man's nutrition, of man's growth, promotion, progress, development, and of man's reproduction as well as for a better standard of man's protection, of man's communication, of man's wealth and welfare of mind and body.

18 Christ has instituted the theological Technoscience by instituting the various components of such a Technoscience which are the three methods to be used by the Church to effect relatively superlative wonder works, numerous minor miracles, if not to perform the same wonder works as Jesus performed, producing the same miraculous objects or causing the same miraculous events that Jesus had produced or caused in his time.

And such three methods are namely Faith-based Prayer (petition) Faith-based Science (comprising Research, Teaching, and Studying as learning from an authoritative and exemplary teacher), and Faith-based Technology (as the application of the goods produced by the technical Sciences to the defense and promotion of the progress to their perfection of the welfare and innate capacities of the human being as individual and collectiveness).

Faith-based Prayer (petition) was instituted by Jesus where and when he said to his disciples : “Trust in God still, and trust in me” (Jn 14, 1)). “Make your home in me, as I make mine in you” (Jn 15, 4); “If you remain in me and my words remain in you , you may ask what you will and you shall get it” (Jn 15, 7); “ask, and it shall be given to you” (Mt 7, 7); “If you ask for anything in my name, I will do it” (Jn 14, 14); “When you pray, go to your private room and, when you have shut your door pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you” (Jn 6,6). “Your Father knows what you need before you ask him. So you should pray like this: Our Father in heaven, may your name be held holy, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread, and forgive us our debts, as we have forgiven those who are in debt to us. And do not put us to the test, but save us from the evil one” (Mt 6, 8b-13).

Faith-based Technology (as the application of the goods produced by the technical Sciences to the defense and promotion of the progress to their perfection of the welfare and innate capacities of the human being as individual and collectiveness) was instituted by Jesus where and when he said to his disciples : “Trust in God still, and trust in me” (Jn 14, 1), “Make your home in me, as I make mine in you” (Jn 15, 4), Whoever remains in me, with me in him, bears fruit in plenty; for cut off from me you can do nothing” (Jn 15, 5), and “knock, and the door will be opened to you”(Mt 7, 7), “I tell you most solemnly, whoever believes in me will perform the same works as I do myself, he will perform even greater works, because I am going to the Father. Whatever you ask for in my name I will do, so that the Father may be glorified in the Son” (Jn 14, 12-13). To believe in Christ is to make one’s home in him as Christ has made his home in the one and to remain in Christ as Christ remains in the one, only such a believer in Christ can bear much fruit to the greater glory of the triune God: “Whoever remains in me, with me in him, bears fruit in plenty; for cut off from me you can do nothing” (Jn 15, 5). “It is to the glory of my Father that you should bear much fruit, and then you will be my disciples” (Jn 15, 8). However, both such belief in Christ and the consequent capability (as union of capacity and ability) of the believer to perform the same works that Christ did and even greater works - all these take place by the power and working of the Holy Spirit, they pass through the inspirations and infusions of knowledge as of power received by the believer from the light-giving Holy Spirit as the Spirit of splendid truth, of whom Christ tells his disciples, saying: “He will teach you everything” (Jn 14, 26a) and thus “will lead you to the complete truth” (cf Jn 16, 13a), since he not only “will remind you of all I have said to you” (in the past,Jn 14, 26b) but also “will tell you of the things to come” (in the future, Jn 16, 13b) , and thus “will glorify me, since all he tells you will be taken from what is mine. Everything that the Father has is mine”(Jn 16, 14-15a).”Father...all I have is yours and all you have is mine - omnia mea Tua et omnia Tua mea - and in them I am glorified” (Jn 17, 10).

Accordingly, the still greater works that whoever believes in Christ will be capable of performing are works that come from the Father as the living God and His incarnate Son Jesus Christ to both of whom together belong all that is good, since what belongs to the Father belongs to the Son and what belongs to the Son belongs to the Father (cf. Jn 17, 10), for the Father is in the Son and the Son is in the Father (cf Jn 14, 11; 17, 21; like water is in the fish and the fish is in the water), and it is the Father, living in the Son, from whom comes through the Son (as Godman) to men all that is good, who is doing invisibly from inside the Son the work that the Son is doing visibly outside (cf Jn 14, 10b) to the greater glory of the Father and, hence also, of the Son and of the Holy Spirit both of whom are glorified together with Father.

Faith-based Science (comprising Research, Teaching, and Studies as learning from an authoritative and exemplary Teacher) was instituted by Jesus where and when he said to his disciples : “Trust in God still, and trust in me” (Jn 14, 1) and “search, and you shall find” (Mt 7, 7), seeking thereby first the kingdom of God your Father and his righteousness: “Set your hearts on his kingdom first, and on his righteousness. and all these other things will be given to you as well”(Mt 6, 33). “You cannot be the slave both of God and of money” (Mt 6, 24b)

The deployment of faith-based Prayer, faith-based Science and faith-based Technology by the Church in her missionary engagement with prolonging to all nations and generations the material salvation accomplished by Jesus through His miracles is all the more justified by the two facts that i)Science is instituted by Christ for the salvation of men and ii) Science and technology derive from the intellectual human love for Wisdom as reality having his or its peculiar identity - his personhood (namely who he is) or its essence (what it is) and his/its nature (how he/it is and how he/it acts), his/its proper activities, namely what he/it does, hence his/its actions - operations and works, products - and passions, and his /its substance (namely the power underlying all his/its activities).

@2 The history - embracing origin and development - of Christian (as a Religious or Theological ) Technoscience as novelty in the Church’s life goes back to the Call by Pope John Paul II (whose pontificate lasted from 1978 to 2005) for the renewal of popular culture through the sharpening of the scientific and technical expertise in the various sectors of thinking and the witnessing to the truths of the Christian faith.

@2a) The Pope’s Call as the proper context of the origin of Technoscience in general and of the development of the Christian (as Religious and Theological) Technoscience in particular within the Church had as its own context the evangelization of the cultures through the inculturation of the evangelium according to the teachings of the Second Vatican Council (that lasted from 1962 to 1965), whereby there are four ramifications of the culture required to be evangelized : first the local culture as the culture of the place, locus; secondly the popular culture as the culture of the people, populus, in the place, in loco; thirdly the metaphysical culture as the culture resulting from the cultivation of the transcendentals as interchangeable values called the culture of trueness and of the truth and of truthfulness, the culture of goodness, the culture of beauty and beautifulness, the culture of oneness and of unity; and fourthly the contemporary global culture as the culture of the time (tempus) world (globus) wide.

The Second Vatican Council taught that “the Christian Message does not make, nor permit, humans to shy away from the task of building the world, since man has the vocation to subdue the earth, i.e., work on creatures, transform them, trim them fit, refine them, explore them, work out the best from it, tap it, make the best out of it, use it to construct, invent, fabricate, discover several material goods that would serve the protection or defence and the promotion or fostering of the progress or advancement of the human life – be it the life of the individual human being, be it the life of the various ramifications of the human collectiveness (like the life of the family, or of the community, or of the society, or of the ethnicity, comprising tribes and clans, or of the nation, or of the people, or of the kingdom, etc. - to perfection or fulfilment, to the full, to full stature, to full life, to the fullness of life, to fulfilled life. Nor does the Christian Message make, or permit, humans to neglect the welfare of their fellow humans, but rather it requires them to carry more responsibility for the social welfare and to do this as a duty”.

At the background of and in the context of these conciliar teachings, Pope St John Paul II, wrote a series of Encyclical Letters on the two arms of the Social doctrine of the Church “the protection of the dignity and rights of the individual in the context of a fair relationship between labor and capital” and “promoting peace”.

Especially with regard to the first arm of the Church’s social doctrine - namely “the protection of the dignity and rights of the individual in the context of a fair relationship between labor and capital” – the Pope proceeded from labor, with the following ideas:

1) that the proper man is the man who redeems realities, redeems things like situations, and redeems persons like humans, whereby the ideal Model of such a One is the Man Jesus (“the redeemer of his people”) the Christ (“the Son of the living God”); hence his first Encyclical: Redemptor Hominis (1979), the Redeemer of man;

2) that the way to redeeming things (like situations) and persons (like humans) passes through working (hence his second Encyclical: Laborem Exercens,1981), exercising Work;

3) that Human work is a key, probably the essential key to solution of most of the social problems, the key to the answer to most of the social questions that keep coming up and becoming more complex, wherefore as long as the solution to the social problems of today as well as the answer to the social questions of today is to be sought in the direction of “making life more human”, then the human exercise of work as the key to such solution and to such answer acquires fundamental and decisive importance (Laborem Exercens, 1991 , n. 3; cf. Catechism of the Catholic Church, Vatican City 1992, n. 2427).

4) that the human work in question is that which is to be done by man as a person that has the divine mission to “subdue the earth” and is supposed to carry out this mission within the context of his Godgiven freedom, namely his “free choice of collaborating with his Creator”;

5) that Work is the existing man’s free gesture of genuine participation in God’s act of creation as working (cf. fishing in) and of governing (cf. shepherding) the world. It is one of the essential components of man’s realization of his divine call to “subdue the earth”, in the context of his identity and dignity consisting in his being “a subject that decides about himself”, Laborem Exercens, 6, one to whom God has entrusted this supreme and demanding freedom.

Pope St. John Paul II continued to repeat for years his conviction that “work is a key, probably the essential key, to the whole social question” (cf. his Message to the International Conference “Work, Key Social Issue” held on 14th Sept 2001 to mark the 20th Anniversary of Laborem Exercens 1981.

From these ideas Pope St John Paul II draws consequences for his teaching to the Christian Young people of any continent of the globe in his Post-Synodal Apostolic Exhortation Ecclesia in Africa, 1995: “Dear Young People, the Synod asks you to take in hand the development of your countries, to love the culture of your people, and to work for its renewal with fidelity to your cultural heritage, through a sharpening of your scientific and technical expertise, and above all through the witness of your Christian faith” (EA, n. 115).

@2b) The development of the Christian (as Religious and Theological) Technoscience through the development of the demanded sharpening of the scientific and technical expertise in the theological sector

@2ba) The development of the Christian (as Religious and Theological) Technoscience into Technoscientific Theology as Theology done technoscientifcally (i.e. scientifically and technologically, not only scientifically) goes back to the above named clarion call of Pope St. John Paul II on the Christian Young people to take in hand the development of their countries, to love the culture of their people, and to work for its renewal with fidelity to their

23 cultural heritage, through a sharpening of their scientific and technical expertise into Technoscientific thinking - i.e. a thinking within the frame or coordinate system of Technoscience as of the union of Science and Technology - through the mathematization of the proper Reality that is the object of thought) and, above all, through the witness of their Christian faith., whereby the interaction or system of coordinates between Technoscientific thinking (ratio) and the Christian faith (fides) as the object of thought gives rise to Technoscientific Theology.

@2bb) And from the Pope’s Call follows that the Theologian of the local Church in the current techno-scientific Epoch is that Theologian who works for the renewal of the culture of their people with fidelity to their cultural heritage, through a sharpening of their scientific and technical expertise and, above all, through the witness of their Christian faith.

@2bc) The context in which the Pope made the Call is thus proximately the search for renewal of one’s people’s Culture through sharpening one’s scientific and technical expertise and, above all, through the witness of one’s Christian faith, but remotely the development of one’s country (cf. J.Egbulefu, Dynamism without Stability: A problem of the life in Nigeria. The Church’s Current Contribution to the solution, in: ENCOUNTER, Journal of African Life and Religion, edited by the Association of Nigerian Priests, Religious and Seminarians, Rome, Vol. 11, Theme: Rekindling the light of hope: the Church helping to stabilize the Nigerian nation, Rome 2015, pp. 53-86)

@2bca) For the African Youth, the Culture of their people in question that they have to love and for the renewal of which the African youth has to work with fidelity to its heritage, consists in the aggregate of the three things that the African peoples most cultivate: 1) the African Traditions, 2) the African works of Art, and 3) the African Originality.

The African Traditions comprise the African traditional doctrines, traditional devotions and traditional disciplines. The African traditional doctrines concern the people’s concept of Reality formed out of their encounter with and experience of reality, and the people’s doctrines on reality which is based on this concept of reality. Hence the African traditional doctrines embraces the beliefs, truths of faith, ideas, thoughts, worldview about reality in general or about a particular reality, e.g, about persons like God or man, or Angels, or about things like things Life, Love, Death, etc.).

The African traditional devotions concern the people’s customary practices particularly towards the Creator which are based on the traditional doctrines. Hence the African traditional devotions comprise the rituals (as the actions accompanied by words of prayer to God or words of interpretation of the actions being performed) and the ceremonials (as the actions performed without accompaniment by any word) to particular realities.

The African traditional devotions concern the people’s customary practices particularly towards fellow creatures which are likewise based on the traditional doctrines. Hence the African traditional disciplines comprise the morality and the laws or codes regulating the human conduct towards particular realities.

The African works of Art concern works that express the people’s experiences of reality, the people’s doctrines built on these experiences, and the people’s practices built on these doctrines. Hence the African works of Arts comprise 1) those works that express such experiences and doctrines and practices of the people in signs or symbols, be it 1a) in literary symbols (like in metaphors, proverbs, parables), be it 1b) in mathematical symbols (like in geometrical figures - triangles and quadrangles – or in arithmetical figures, or in algebraic symbols - equations, formulae), be it 1c) in fine artistic forms, like in weaving and plaiting, in carving in wood or in stones, thus in sculpture, and 2) those works that express such experiences and doctrines and practices of the people rather in words, 2a) be it as language, 2b) be it as literature (poetry, prose, drama), 2c) be it as sung or chanted Music, and 3) those works that express such experiences and doctrines and practices of the people rather in actions, 3a) be it in literary actions (like in dramas), 3b) be it in musical actions (like in dances and in played or instrumental Music), 3c) be it in sportive activities (like in athletics and in football matches) - cf. J, Egbulefu, Successful inculturation of Christianity in Africa, in: SEMINARIUM, Evangelii inculturatio: Possibilitates et limites, Anno XXXII – n. 1, Città del Vaticano, Januario- Martio 1992, p.102-120.

The African Originality consists in the un-imitated and un-imitable way and manner and tone that is peculiar to the people in the polyphony of the cultures of the diverse peoples in the globe and with which the people express their traditions and works of art.

@2bcb) Renewal (renovation) passes through innovation (innovatio), i.e. through the insertion of novelties (aggregate of new things, nova) into the Tradition (e.g. cultural Tradition comprising traditional doctrines, devotions and disciplines) as into the aggregate of the old but ever valid values (traditional doctrines, devotions and disciplines) that, because of their perennial validity for all times and places, for all generations and nations, for all seasons and societies, are to be handed on from generation to generation in every nation, and from nation to nation in the world.

The innovation through which the renewal of the African Culture should pass is that which consists in the insertion of certain novelties into the African Culture as into the aggregate of the three things that the African peoples most cultivate: i) the African Traditions comprising the African traditional doctrines and devotions and disciplines’, ii) the African works of Art, and iii) the African Originality (cf. J. Egbulefu, Die Schwarzafrikanische Literatur. Ihre Originalität und das Problem ihrer Beziehung zu Europa, Thesen Verlag Darmstadt 1981, 304pp.)

The novelties to be inserted into the African Culture (as into the aggregate of the three things that the African peoples most cultivate: the African Traditions comprising the African traditional doctrines and devotions and disciplines’, the African works of Art, and the African Originality) are two:

1) the witnessed Christian faith of the same young people(cf. J. Egbulefu, The Trinity, the Incarnate Word and Mary, in: DE TRINITATIS MYSTERIO ET MARIA, Acta Congressus Mariologici-Mariani Internationalis in Civitate Romae Anno 2000 celebrati, Vol II, Sectio Africana et Asiatica, ed. Pontificia Accademia Mariana Internationalis, Città del Vaticano 2006, pp. 185-318), J. Egbulefu, Cristo. La ricerca sull’identità storica di Gesù Cristo e sulla sua attività salvifica in tutte e tre le epoche del cristianesimo, in: Cristocentrismo. Riflessione teologica. A cura di Paolo Scarafoni, Città Nuova Editrice, Roma 2002, pp. 251 –280; J. Egbulefu, Lumen Gentium. The Mystery and Membership of the Church. An interpretation, in: Milesstones in interreligious dialogue, edited by Chidi Denis Isizoh, Ceedee Publications, Rome-Lagos, 2002, pp.24-46); and 2) the sharpened scientific and technical expertise of the young people” (cf. J. Egbulefu, Sharpening our scientific and technical expertise for the development of our African countries, in:, The Church of Jesus the Saviour in Africa, Vol. I, edited by Emmanuel M.P.Edeh, Madonna University Press, Elele, Rivers State Nigeria, 2009, pp.438-527; J. Egbulefu, The Church in Africa in service to both spiritual and material salvation through Word-and-Sacrament and Science-and-Technology, in: The Church of Jesus the Saviour in Africa, Vol. I, Emmanuel M.P. Edeh, Madonna University Press, Elele, Rivers State Nigeria, 2009, pp. 311-379; J. Egbulefu, The salvific mission of Christ and His Church – the Second Vatican Council – the insistence of the post-conciliar Popes on Science, in: Emmanuel M.P.Edeh (edit.), The Church of Jesus the Saviour in Africa, Vol. I (Lineamenta), Madonna University Press, Elele, Rivers State Nigeria, 2009, pp. 380-437.

The Innovation through which the renewal of the African Culture should pass, is like the creation of the living human being, whereby God first made the body (cf. African Culture) and, then, blew through the nostrils into the human body the breath of life as the indissoluble union, and hence inseparability, of the human soul(cf. the witnessed Christian faith of the young African people) and spirit (cf. the sharpened scientific and technical expertise of the young African people), to give rise to a living human being.

Such innovation thus involves taking the African Culture to be the human body, the witnessed Christian faith takes the place and role of the human soul (anima as the principle of animation, movement, liveliness, action and in the breathing living being), while the sharpened scientific and technical expertise takes the place and role of the human spirit (as the principle of consciousness, awareness, perception, knowledge) in the breathing living being.

Like in the created living human being, the human spirit is contained in the body and contains the soul and thereby unites the soul and the body, so too in the African Christian Theology of this incipient (inceptive, inchoative) stage of the 21’st Century, the sharpened scientific and technical expertise should be contained (enclosed) in the African Culture (Traditions Doctrines, Devotions and Disciplines - Works of Art, and Originality) and contain (enclose in itself) the witnessed Christian doctrines of faith and therefore unite the witnessed Christian doctrines of faith with the African traditions - traditional doctrines or truths of faith, traditional devotions or rituals, and traditional discipline or morals and laws.

But as in the human being the soul is contained in the spirit, so too in the African Christian Theology of today the Christian doctrines of the faith should be contained in the scientific and technical expertise (Theology) of the thinking young African Christians. And as long as

in the human being the soul is permanently inside the spirit, the Christian doctrines of faith must be inside the scientific and technical expertise, and in fact such that the Christian doctrines are scientified and technicized, i.e. mathematized (i.e. geometrized, arithmeticized, algebrasized).

The witnessed Christian faith that is mathematized comprises especially 1) the Christian faith in the unitriune God, the one and triune God and in His oneness and trinity, the divine Unity and Trinity, and 2) the Christian faith in the incarnate Son of God as the Godman

The mathematization of the witnessed Christian faith stretches from 1) the geometrization of 1a) the (oneness of the) numerically one God as the container-component of the Reality God, and of 1b) the (trinity of the) triune God as the content-component of the Reality God, and 2) the geometrization of2a) the union of ‘the divine Word living the divine life and doing the divine Will of the Father that His Son be made Man through the incarnation of the Word’ and ‘the human flesh constituted by the human body, the human soul and the human spirit contained in and by the human body and containing the human soul, and thus uniting the body and the soul, and using the faculties of the soul to perform its rational, intellectual, volitional and voluntary mimetic, cordial, mental, conscious and conscientious, intuitive, affective and affectionate acts, while using the diverse organs of the human body to perform its physical and psychical acts, actions and activities), and 2b) the mediated union of the divine Trinity and the incarnate Word through the eternal Word as a constituent both of the Trinity and of the incarnate Word, through 3) the arithmatication of the numerical strength of 3a) the mediated and the immediate unions of each of the three components of the divinity of the incarnate Word as Godman’ (namely the divine Word, the divine Life being lived by the divine Word, and the divine Will of the Father being done by the divine Word as Son of God) with ‘each of the three constitutive elements of the humanity of the incarnate Word as the Godman (namely the human body, the human soul and the human spirit) and 3b) the mediated union of the (three constitutive elements of the) humanity of the incarnate Word with the divine Trinity (the trinity of the triune God) through the (three constitutive elements of the) divinity of the incarnate Word, to 4) the algebrasization of the conditions to be satisfied for the container to contain the content adequately both in the Reality God and in the Reality incarnate Word as Godman (Theandros)

As in the human being the spirit is inside the body to keep the body alive, so too in the African Christian Theology the sharpened scientific and technical expertise ought be inside African Culture to enliven it from within.

And as in the human being the spirit is contained in the body and contains the soul and hence unites the body and the soul, so too in the African Christian Theology the sharpened scientific and technical expertise contained in the African Culture and containing the witnessed Christian faith unites the African Culture and the Christian Faith.

But before enclosing the sharpened scientific and technical expertise in the African Culture (Traditions and Customs), this Culture should be cleansed, rid, of its imperfections. A great deficit, imperfection, in the African Culture (Traditions and Customs) is scientific and technical, hence technoscientific, unproductivity.

Against this deficit, several moves are being made, especially in this Age of Science and Technology to inculcate into the African this necessary virtue of productivity which is a sure method to overcome the different problems arising from non-productivity that are holding the African people back from progress and have meanwhile dragged the people into misery and wretchedness and diminution of dignity.

Such moves that are being made at present to work out ways to help the African people come out of the situation of abject poverty due to the problem of non-productivity include the generation of ideas and the deployment of the Technoscientific Theological System (cf. J. Egbulefu, Attempts to provide a vision and strategic plan to assist Africa emerge from misery and marginalization in the overall movement of globalization, in: The Church of Jesus the Saviour in Africa, Vol. II, edited by Emmanuel Edeh, Madonna University Press, Elele 2009, 618pp., here: pp.78-157).

@2bd) The sharpening of the scientific and technical expertise

@2bda) The sharpening of the scientific and technical expertise in general

The sharpening of the scientific and technical expertise in general concerns two things that are general, namely Reality and Mathematics. Mathematics is a general thing in the sense that it is that language which is universal, cultivated, used, practiced, spoken and understood by humans worldwide, everywhere in the world.

Reality is a general thing in the sense that it is that being that not only ‘is’, but also ‘is there’, ‘has come outside from (ex), made an exit from, the mind to stand (‘sto, stare, steti, statum’) right there in front’, and is thus said to be existing (‘ex – i- sting’), to be an ‘existing being’ ; and it is said to be existing, to be there, because it has been perceived everywhere by some, even though not yet by all, living beings as beings that themselves can both be perceived and perceive; and as long as it has already been perceived by some living beings, it is said that it can be perceived; and it has been able to be perceived because it sends either direct or divergent rays of light or waves of sound to those other existing beings that can – or have innate gadget to - receive the rays or the sound, whereby direct rays are those that come directly from that very existing being to another existing being that can perceive the rays, while divergent rays are those that come from a certain existing being to strike a second existing being that can perceive them and go further from this struck existing being further to a third existing being that is the one under analysis.

A reality – existing being - that is perceptible and has been perceived because of the – direct or divergent – rays that it send from itself to an existing being that can perceive, is intelligible and, hence, knowable, i.e. can be understood and, hence, can be known, only if it has a structure, because formless or amorphous realities cannot be understood and, hence, cannot be known.

The sharpened concept of Reality is thus that according to which Reality is defined as that intelligible, because structured, existing being the structure of which consists in the unity resulting from the mediated union of the container-component of that existing being with the content-component of that existing being through the satisfied conditions for the container to contain the content adequately.

The sharpening of the scientific and technical expertise in general consists in that mathematization of Reality in which 1) after the concept of Reality has been sharpened by defining Reality as that intelligible, because structured, existing being the structure of which consists in the unity resulting from the mediated union of the container-component of that existing being with the content-component of that existing being through the satisfied condition for the container to contain the content adequately,2) then the three dimensions of Mathematics (namely Geometry, Arithmetic and Algebra) as of the proper Exact metaempirical Science are technically used to explore all the three constitutive elements of Reality, whereby 2a) Geometry occupies itself with the structure (shape, form, figure) of the container-component of the Reality under exploration, 2b) Arithmetic occupies itself with the numerical strength (the quantity, the quantum, the question of how many unions exist among the components) of the reality under analysis, while 2c) Algebra occupies itself with the formulae for the satisfaction of those conditions for the containing container to contain the content adequately which i) can be expressed in the form of equations (as symbol of equalities – be it of equivalents as things that are equal in value, be it of equipotents as things that are equal in power) and ii) must be satisfied for there to be equilibrium (balance of forces) and equity (distributive justice, justice in the distribution of goods) among the various components of the reality concerned.

@2bdb) The sharpening of scientific and technical expertise in the theological sector in particular.

The sharpening of the scientific and technical expertise in the theological sector in particular embraces 1) the sharpening of the concept of the Reality God as of the object of Theology by conceiving the Reality God within the frame of the sharpened concept of Reality in general (cf Ressourcement and Approfondimento) and 2) the sharpening of theological thinking by updating it (cf. Aggiornamento)

A) The sharpening of the concept of the Reality God as of the object of Theology by conceiving the Reality God within the frame of the sharpened concept of Reality in general (cf Ressourcement and Approfondimento).

As long as i) the sharpened concept of Reality in general is the one according to which Reality is conceived as that intelligible, because structured, existing being the structure of which consists in the unity resulting from the mediated union of the container-component with the content-component of that existing being through the satisfied condition for the container to contain the content adequately, ii) the sharpened concept of the Reality God within the frame of the sharpened concept of Reality is the one according to which the Reality God is conceived as that Reality – that intelligible, because structured, existing Being - the structure of whom consists in that unity existing out of the rather immediate (not a mediated) union of the Deityas of His proper container-component with the divine Trinity as with His proper content-component i) which can be geometrized, i.e. be translated into the complex geometrical figure of three spheres (as of curved perfect geometrical figures) that intertwine (cf. perichoresis) - a complex geometrical figure that scientifically symbolizes the pre-creational Trinitarian structure of God, the structure of the triune God, the divine Trinity - and ii) which exists immediately (i.e. without any interval of space or time) inside, and inevitably and irresistibly at the centre of - and irremovably and inseparably from - that geometrical figure that arises when three circles intersect in such a manner that the first two stand opposite one another and are inside one another (and symbolize the Father and the Son in the numerically one but structurally triune God), while the third, standing immediately below the two, intersects with both of the two together and at the same time and thus intersects with each of them in two points (cf. the Holy Spirit that originates from the Father and the Son together and proceeds from both a the same time)

B) The sharpening of theological thinking by updating it (cf. Aggiornamento) into Technoscientific Theological thinking

B1) Theological thinking in general is that thinking which has God as its proper object. It is the act of Theologizing which is in particular a continuously self-updating thinking act or action that takes place within the ever changing times and human society. For, Theology involves a style of thinking that is at any time not outdated but rather updated, i.e. adapted to the way of thinking proper to, peculiar to, characteristic of, the time in which the thinker is living (cf. aggiornamento).

B2) Since the proper style of thinking that is peculiar to, or characteristic of, the present Age of Technoscience, the current but incipient 21st century as the Age of Science and Technology, is the technoscientific thinking, it follows that the theological thinker of today should be a technoscientific theological thinker.

B2a) Technoscientific Thinking in general is that particular human thinkingthat uses the mathematization of a certain Reality - comprising the geometrization of the structure (or form, shape) of the container-component of that Reality, the arithmetization of the numerical strength of the content-component of the same Reality, and the algebrization of the conditions to be satisfied for the container to contain the content adequately. The geometrization of the structure (or form, shape) of the container-component of that Reality means the translation of the structure, the proper principle of the Intelligibility of that Reality, into complex curved or linear geometrical figures as scientific symbols of facts about that reality. The arithmetization of the numerical strength of the contentcomponent of that Reality means the enumeration, summation of the number, and categorization, of the unions of contraries - opposites that but are not opposed to one another - among the interior components of the particular Reality under analysis The algebrizationof the conditions to be satisfied for the container to contain the content adequately means the deductions, from the geometrical figures, not only of laws of stability (namely the laws regulating those stable relations among the components of the geometrical figure of the reality which are but symbols or reflexes of the proper laws regulating the stable relations among the components of the geometrized Reality) but also of laws of dynamism (namely the laws regulating those perfect or balanced or evenly distributed movements that can be made along the components of the geometrical figure of the reality which are but symbols or reflexes of the proper laws regulating the perfect or balanced or evenly distributed movements that can be made along the components of the geometrized Reality) whereby these two categories of laws – the stable and the dynamic - jointly regulate every means of defending and promoting, conserving and propelling, the progress of the human life toward perfection.

B2b) Technoscientific Theological thinking in particular is that theological thinking as the process of exercising the human reason in which the human spirit 1) uses the syllogisticoargumentatively reasoning common sense of humans and their analogico-comparatively reasoning common experiences to lead them to a common consent, and 2) uses the natural endowment of man not only to imitate God and His goodness, but also to invent static objects, through imitating God’s models of creativity found in His creatures (e.g. how God created the living human being, by first making the body as the container-component of the Reality man and then sunk the inseparably united soul and spirit into the body by breathing into it the breath of life as the synthesis of the breath that the spirit is and of the life that the soul is to give rise to Man as living human being, cf. Gen 2:7) and 3) uses the mathematization of the doctrines on the structure of the Reality God - stretching 3a) from the geometrization of the structure of the container-component of the Reality God (geometrization as the translation of the structure, the proper principle of the Intelligibility, of God, into complex curved or linear geometrical figures as scientific symbols of the revealed truths about God) and deducing thereupon the laws of stability and of dynamism from the geometrical figures as from the symbol of the Container-component of the Reality ‘God’, the laws of stability being the laws regulating the stable relations among the components of the Reality God, while the laws of dynamism are the laws regulating the perfect or balanced or evenly distributed movements that can be made along the components of the Reality God), 3b)through the arithmetization of the numerical strength of the contentcomponent (the enumeration, computing and summation of the number, and the categorization, of the unions of contraries, opposites that but are not opposed to one another, among the interior components of the Reality God, deducing thereby fourteen theandric unions from the geometrical figures as from the symbol of the Content-component of the Reality ‘incarnate Word of God as Godman’), 3c) to the algebrization of the conditions to be satisfied for the container to contain the content adequately (the formulae deduced from the algebrization of the conditions satisfied for the container to contain the content adequately), and 4) applies - in the field of botany and zoology on only those plants and animals which were indicated as sources of nutrition and healthcare and of mobility to Man by God at creation (cf. Gen 1:28-29) - the laws of stability and of dynamism deduced from the geometrization of the container-component of the Reality ‘God’, as well as the fourteen theandric unions deduced from the arithmatization of the Content-component of the incarnate Word of God as Godman, and the formulae deduced from the algebrization of the conditions satisfied for the container to contain the content adequately, in order 5) through such application, to produce (generate, fabricate, invent) synthetic novelties at the four possible models of i)the unionof ‘the visible body and invisible soul and spirit’ in the human being, orii) the union of ‘the visible bread and wine and invisible Christ and the Holy Spirit’ in the Eucharistic Sacrament, or iii) the union of ‘the visible assembly of the Christ-faithful and the invisible Holy Spirit’ in the Church of Christ, oriv)‘the visible human flesh and the invisible divine Word’ in the incarnate Word as Godman, Jesus Christ) as material goods and means of defending and promoting, conserving and propelling, the progress of the human life toward perfection. The resulting new Theology is The Intechnoscientific Christian Theology

@3 The Intechnoscientific Christian Theology as thing in the form of an object and of an event

@3a) The Intechnoscientific Christian Theology as thing in the form of an object

The Intechnoscientific Christian Theology is that 1) which has resulted from 1a) the sharpening of the concept of the Reality God as of the object of Theology by conceiving the Reality God within the frame of the sharpened concept of Reality in general (cf Ressourcement and Approfondimento) and 1b) the sharpening of theological thinking by updating it (cf. Aggiornamento) and 2) through the instrumentality of which the Theological Research seeks to make discoveries and inventions of material goods to be applied for the defence and promotion of the physical and physical wellbeing of the human individual and for the social welfare, especially socio-cultural, socio-economic and socio-political welfare of the human collectiveness in its diverse ramifications (family, community, society, ethnic groups, nation, people, kingdom), is, as a thing in the form of an object the proper inculturated Christian Theology resulting from that threefold mediated union of Christian Theology with Technoscience as with the proper contemporary global Culture (the proper culture of the present time world wide) which is modeled on the threefold mediated union of ‘the eternal Word of God’ with ‘the human flesh taken from the Virgin Mary as the most appropriate human flesh’ into the Incarnate Word as Godman Jesus Christ.

The threefold union of ‘the eternal Word of God’ with ‘the human flesh taken from the Virgin Mary as the most appropriate human flesh’ into the Incarnate Word as Godman Jesus Christ is the union of 1) the divine Word (as an uncreated, thus supernatural, person without a beginning and without an end and that not only is living the divine life as an uncreated, thus supernatural, thing without a beginning and without an end, but also is doing the Will of the Father that His Son be made Man through the incarnation of the Word in the womb of the Virgin Mary, a divine Will that is thus an uncreated, thus supernatural, thing that has no beginning but an end there where it is accomplished in the Virgin’s womb), generally with 2) the human flesh (consisting in the complex unit the unity of which results from the union of the human body with the human soul through the human spirit contained in the body and containing the soul and hence uniting the body and the soul), but precisely with 3) the human body (as a created mortal thing that thus has a beginning and an end and that contains the human spirit as a created immortal thing that thus has a beginning but no end and contains the human soul as a created immortal thing that thus has a beginning but no end and is united with the human body through the human spirit) 4) through 4a) the divine Will, 4b) the human spirit and 4c) the union of the human soul with the divine life.

Thus the uncreated divine Word as a person that has neither a beginning nor an end and the created mortal human body as a thing that has both a beginning and an end stand to one another like two vertically parallel lines united to one another by three means: 1) the human spirit, 2) the divine Will and 3) the divinely living human soul as the single unit resulting from the fusion of the human soul with the divine life.

To the divine Word is an uncreated supernatural person (that has no beginning and no end and is represented by the vertical line on the left as the shortest distance between two point and stretching out irreversibly from the upper point that represents where the divine Word and Life and Will have no beginning to the lower point that represents where the divine Word has no end) within the Incarnate Word corresponds within the Intechnoscientific Christian Theology the Christian Theology as an activity done within the coordinate system of ‘Christian Faith’ and ‘Reason’ and called ‘the Christian Faith searching for Reason’, a movement of the human reasoning 1) from the Christian faith as common experience of human believers in the unitriune God (the one and triune God, the numerically one God as the unitrinitarianly structured container-component of the Reality God and the triune God as the trinitarianly structured content-component if the Reality God) and in the incarnate Word as the Godman), through 2) the use of the human common sense, to 3) the common consent to the truthfulness of the believed truth of faith as the reason for the faith.’

To the human body as a created and mortal thing (that has a beginning and an end and is represented by the vertical line on the right as the shortest distance between two points and stretching out irreversibly from the upper point that represents where the human body and soul and spirit have a beginning to the lower point that represents where the human body has an end) within the Incarnate Word corresponds within the Intechnoscientific Christian Theology the Technoscience as the contemporary global culture and as an activity done within the coordinate system of Science and Technology and called ‘Science searching for Technology’ as the downward movement of the human reasoning from Science in general , through Technical Science in particular, to Technology; whereby Science in general embraces ‘researching to acquire theoretical knowledge as knowledge of theories as of principles’, ‘practicing, or applying as putting into practice, the acquired knowledge of the principles’, ‘studying as learning from a Master of works to acquire from him technical knowledge as knowledge of technical production of material objects as goods’, and ‘teaching as transmission of all the acquired knowledge’.

Technical Science in particular is the proper Science that produces material objects as material goods. And the material goods to be produced with the instrumentality of the Intechnoscientific Christian Theology are those to be applied to the human life for the material well-being of the human individual and for the material welfare of the human collectiveness in its diverse ramifications: family, community, society, ethnic groups, nation, people, kingdom.

The material goods are 1) partly in the form of liquid or solid or gaseous material objects as means of fostering good human health and abundant human nutrition, swift and safer human movement or mobility, progressive human growth, assuring human fertility and fruitful childbearing, reducing the rate of mortality, increasing longevity, etc, and

2) partly in the form of good ideas for the achieving and maintaining of good governance, ideas encapsulated 2a) partly in the formula for the practice of distributive justice, equity, the maintenance of equilibrium or balance in the distribution of forces and in the offering of equal opportunities to those who have right to participate in enjoying a common good, and 2b) partly in the Theodemocratic System of salvific governing of the Nations as of mere fragments of the whole Universe that is being salvifically governed by the Godman (Theandros) Jesus Christ, the universal King of Kings and the only Saviour of the world, from whom all governors of the various Nations have first got to learn the proper art of salvific governing before beginning to govern the people of their different Nations.

Technology is the application to life, the distribution, the use, of the technically produced material goods for the defence and promotion towards perfection partly of the physical and psychical well-being of the human individual and partly of the social welfare, especially socio-cultural, socio-economic, and sociology-political welfare, of the human collectiveness in all its ramifications: the human family, community, tribe, nation, people, kingdom, society.

To the divine spirit as a created immortal thing (that has a beginning but no end and is represented by the oblique line as the shortest distance between two points and descends irreversibly southwestward from the upper point that represents where the human body and soul and spirit have a beginning to the lower point that represents where the divine Word has no end) within the incarnate Word corresponds within the Intechnoscientific Christian Theology the irreversible movement of Science in particular and hence of Technoscience as a whole towards Reason in particular and hence towards Christian Theology as a whole, thus ‘a Technoscience tending to, looking for, in search of, Christian Theology, hence a Christian Theologically oriented Technoscience as an event, a Christian Theological Technoscience as an object’ through ‘a Science tending to, looking for, in search of, Reason, hence through a Rational Science’, whereby the Christian Theological Technoscience as Technoscience that passes through Rational Science, thus through Logic as the Science that searches for reason, is a part of Philosophy as the Science that searches for the ultimate causes of things.

To the incarnational divine Will of the Father as a non-created thing (that has no beginning but has an end there in the Virgin’s womb where it is accomplished and that is represented by the oblique line as the shortest distance between two points and descends irreversibly southeastwards from the upper point that represents where the divine Will and Life and Word have no beginning to the lower point that represents where the human body has an end) within the incarnate Word corresponds within the Intechnoscientific Christian Theology the irreversible descending movement of the Christian Faith in particular and hence of Christian Theology as a whole towards Technology in particular and hence towards Technoscience as a whole, thus ‘a Christian Theology tending to, looking for, in search of, Technoscience, hence a Technoscientifically oriented Christian Theology as an event, a Technoscientific Christian Theology as an object’ through ‘a Christian Faith tending to, looking for, in search of, Technology, hence a Technological Christian Faith’, whereby the Technoscientific Christian Theology as Christian Theology that passes through Technological Christian Faith as the Christian Faith that searches for Technology , is a part of Technoscientific Christian Theology as Christian Theology that searches for Technoscience.

To the divinely living human soul (as the single unit resulting from the fusion of the human soul with the divine life and represented by the long horizontal line that is the shortest distance between two points and stretching out irreversibly on the one hand, eastwards, from the point that represents where the divine life and divine Will and divine Word have no beginning to the point of having no end (called the point of endlessness or of Infinity as the point that the divine life and the human soul have in common) and, on the other hand, westwards, from the point that represents where the human soul, human spirit and human body have a beginning to the point of having no end (called the point of endlessness or of Infinity as the point that the human soul and the divine life have in common).

The human soul (the created immortal thing that has a beginning but no end) is thereby represented by the horizontal sub-line that is the shortest distance between two points and stretching out irreversibly westwards from the point representing where the human soul and human spirit and human body have a beginning to the point of having no end (called the point of endlessness or of Infinity) as to the point that the human soul and the divine life have in common.

The human soul thus represents the irreversible movement of Science in general tending to, looking for, in search of, Infinity, hence the infinitely oriented Science, as an event, hence a Science of Infinity and of the Infinite, as an object”.

And the divine life (the uncreated supernatural thing that has no beginning and no end) is thereby represented by the horizontal sub-line that is the shortest distance between two points and stretching out irreversibly eastwards from the point representing where the divine life, divine Will and divine Word have no beginning to the point of having no end (called the point of endlessness or of Infinity) as to the point that the divine life and the human soul have in common.

The divine life thus represents the irreversible movement of a Christian Faith tending to, looking for, in search of, Infinity, hence an infinitely oriented Christian Faith, as an event, hence an infinite Christian Faith as Christian Faith in Infinity (second only to the Christian Faith in Eternity) and in the Infinity of the Infinite, as an object.

To the divinely living human soul as the fusion of the human soul with the divine life into a single unit that at once has no beginning (from the point of view of the divine life) and has a beginning (from the point of view of the human soul) within the Incarnate Word therefore corresponds in the Intechnoscientific Christian Theology the Christian Mysticism as the single unit resulting from the fusion of ‘Science in general tending to, looking for, in search of, Infinity, hence the infinitely oriented Science, as an event, hence a Science of Infinity and of the Infinite, as an object’. with ‘a Christian Faith tending to, looking for, in search of, Infinity, hence an infinitely oriented Christian Faith, as an event, hence an infinite Christian Faith as Christian Faith in Infinity (second only to the Christian Faith in Eternity) and in the Infinity of the Infinite, as an object’.

@3b) The Intechnoscientific Christian Theology as thing in the form of an event

A) the scientific part that functions to use the sciences to justify the Christian doctrines of the faith A1) in the one and triune God, A1a) in the numerical oneness of God, the oneness of the numerically one God that constitutes the container-component of the Reality God, a oneness that has a unitrinitarian structure, and A1b) in the trinity of the triune God, the divine Trinity that constitutes the content-component of the Reality God, God as one in essence and three in persons and in whom the three (‘tri’) persons are united with and by the one (‘une’) essence to constitute the ‘tri-une’ God whose - ‘tri-unity’, Trinity, the divine Trinity, has a trinitarian structure, the condition for the container (the container component of the Reality God, namely the oneness of the numerically one God) to contain the content (the contentcomponent of the Reality God, namely the Trinity of the triune God, the divine Trinity) adequately is that the container has a unitrinitarian structure, while the content has a trinitarian structure, and (of the faith) A2) in the incarnate Word, incarnate Son of God as Godman, the Godman as one in person and two in natures and in whom the two distinct, opposite but not opposed, namely divine and human, natures are united by the Holy Spirit both ways : on the one hand intra-relationally with one another in a way that they cannot be confused with one another nor change into one another nor be divided nor separated from one another, and on the other hand inter-relationally all the three together with the one divine person;

B) the technological part that consists in the application of the material goods produced with the help of the technical sciences - engineering, architecture, technical Theology, etc. - with which i) to defend and promote to theirs perfection the seven innate capacities of the living human being and ii) the Church can prolong the material salvation which He accomplished through His physical and psychical healing miracles on the human individuals and through His social, especially socio-cultural, socio-political, socio-economic miracles which He accomplished on things - things in the form of objects like on bread and fish to be multiplied to feed the hungry or on 153 fishes to be caught at a go, or on water to be changed into wine to treat the guests at a marriage feast with merriment and enjoyment to satisfaction, or on the waters on which to walk without sinking and getting drowned, or on money to be brought out of the mouth of a fish and be used to pay tax to the government, or on the violent winds to be hushed and prevented from getting the life and property of travellers on the sea drowned and doomed to perishment and perdition.

Chapter 2: The practice of Intechnoscientific Christian Theology

@1 With regard to the scientific part of the function of the Intechnoscientific Christian Theology - as that of using the Sciences to justify the doctrines of the Christian faith

@1a) The task consists first in Justifying – showing the veracity, verifying the truthfulness, of the Christian doctrine – that there is one God in three persons and there are three persons in one God: Using the Science of Religions (hence of the divine Revelation, and thus of the Abrahamic Religion, particularly of the event of the apparition of three adorable, hence divine, persons in the form of human persons to Abraham at the Oak of Mamre (cf. Gen 18: 1-10) to justify the Christian doctrine of the faith that there is one God in three persons and there are three persons in one God

That there is one God in three persons is shown there where Abraham calls the three together “My Lord”, not ‘My Lords’, at the very beginning of his encounter with them whom he recognized as God in human form by adoring them: “Yahweh appeared to him at the Oak of Mamre while he was sitting by the entrance of the tent during the hottest part of the day. He looked up, and there he saw three men standing near him, As soon as he saw them he ran from the entrance of the tent to meet them, and bowed to the ground. ‘My Lord’, he said, ‘I beg you, if I find favour with you, kindly do not pass your servant by’.” Gen 18: 1-3). And that there are three persons in one God is shown there where the three adored persons’ speak of themselves in the singular to Abraham, at the end of the visit, with one voice: “I shall visit you next year, without fail, and your wife will then have a son” (Gen 8:10), and not in the plural ‘we shall visit you’.

@1b) The task consists secondly in Justifying – showing the veracity, verifying the truthfulness, of the Christian doctrine - that there are and can be only three, no more, no less, than three persons in the numerically one God: Using the meta-empirically Exact Sciences of Logic and of Mathematics (particularly Arithmetic),one can justify the Christian doctrine that there are, and can be, only three persons in the numerically one God.

For since the numerically one God, being an absolute and eternal living Being, eternally reproduces Himself by multiplying Himself by Himself, and not by another than Himself, it follows that the fruit of such eternal self-reproduction, hence the product of such eternal selfmultiplication of the numerically one God, is one and rightly called the eternally one begotten, generated, born Son of God that makes of God the eternally one begetting, generating, bearing God the Father. And since God the Father and the Son of God are two contraries, i.e. opposites that but are not opposed to one another, it follows that when the numerical strength ‘one’, that God the Father has, is represented by ‘one’ as the first integral odd number, which is ‘1’, the numerical strength ‘one’ that the Son of God, being the contrary of God the Father, has, is to be represented by ‘one’ as the first integral even number, which is ‘2’, as the contrary of the first integral odd number. The numerical strength ‘one’ which the Holy Spirit has as the one Spirit proceeding from the Father and the Son together, is that ‘one’ which proceeds from the togetherness‘1’ and ‘2’ (i.e. in the togetherness of G and P). But the togetherness of ‘1’ and ‘2’ can mean either 1 +2, or 1x2, i.e. either the sum of ‘1’ and ‘2’, which is ‘3’ (as the second integral odd number), or the product of ‘1’ and ‘2’,which is ‘2’(as the first integral even number). Therefore the numerical strength ‘one’ which the Holy Spirit has as the one Spirit proceeding from the Father and the Son together, is that ‘one’ which proceeds from ‘3’ (as the second integral odd number) or ‘2’ (as the first integral even number). Now, since it is only the Son that is represented by ‘2’ (as the first integral even number), but the Holy Spirit is not identical with the Son, it follows that the numerical strength ‘one’ which proceeds from the togetherness‘1’ and ‘2’ is - not the ‘one’ which proceeds from the product of ‘1’ and ‘2’, i.e. not the one which proceeds from ‘2’ as from the first integral even number, but rather - properly the ‘one’ which proceeds from the sum of ‘1’ and ‘2’, namely it is the ‘one’ which proceeds from ‘3’ as from the second integral odd number.

But ‘1’ can proceed from ‘3’ only by subtracting ‘2’ from ‘3’, i.e. 1 = 3 – 2.

Therefore while the Father is represented by ‘1’, and the Son is represented by ‘2’, the Holy Spirit is to be represented by ‘3 -2’. The numerical strength of the persons inside the numerically one God can thus be represented by the sum of ‘1’ and ‘2’ and ‘3-2’. In other words As long as God as Reality W is the unity existing out of the union of the container-component X with the Content-component Y, W = X(Y), i.e. W = X [ 1+ 2 + (32)]. But since X as the container-component which is the Deity, is numerically 1, it follows that W = 1[1 + 2 + (3-2)]., i.e. W = [1 + 2 + (3-2)]. But in God there.no subtraction, in Him there is zero subtraction, and for that reason there is zero ‘0’ in place of ‘3-2’, and as a result, the number of persons that are inside God is 1+2 + 0 = 3.

@1c) The task consists thirdly in Justifying - showing the veracity, verifying the truthfulness, of the Christian doctrine - that God is structurally triune:

@1ca) Using the Natural Science of Physics (theory of Light) and the fact from the New Testament concerning God as Light (1Jo 1:5) as the premises one can draw logical conclusions that God cannot but be triune. For as long as the creatures of God bear some vestiges of God, and God is Light, and the only created Light that is similar to Him is the Sun as the most high of all the lights that are created by God, and there is numerically only one Sun as that component of the universe which is the binding member and mediating centre between the two halves of the universe (the universe being that complex unit the unity of which results from the mediated union of its two diverse halves, the union of the preternatural world of invisible creatures with the natural world of the directly and the only indirectly visible creatures, through the Sun that binds the two worlds to one another, occupies a central place in the universe and plays a central role of mediation and transmission of the two worlds to one another. But the structure of the Sun is Trinitarian as long as such structure, called solar structure, consists in the unity resulting from the union of the only one and indivisible face of the Sun with the three and no more and no less than three bundles of rays the first of which comprises those rays some of which travel from the face of the Sun upwards and back to the face of the sun, while the others travel from the face of the sun rather downwards and back to the face of the sun, the second bundle comprises those rays some of which travel from the face of the Sun rightwards and back to the face of the sun while the others travel from the face of the sun rather leftwards and back to the face of the sun, whereas the third bundle comprises those rays some of which travel from the face of the Sun forwards and back to the face of the sun while the others travel from the face of the sun rather backwards and back to the face of the Sun, it follows that the Structure of God that the trinitarian structure of the Sun reflects, must also be Trinitarian, hence that God must have a trinitarian structure, that the Trinity is the structure of God, that God must be structurally triune.

@1cb) Using Philosophy one can justify the Christian doctrine that God is triune. For, as long as to be triune means to be that reality in which three realities of the same nature are united together by another reality that the three own together and that is of a nature different from the common nature of the three, but in God there are three persons (namely the Father, the Son and the Holy Spirit) and they are united by one thing that they own together (the divine essence) and the three are united with it to constitute the divine Trinity, then it follows that God is triune.

@1d) The task consists fourthly in Justifying - showing the veracity, verifying the truthfulness, of the Christian doctrine - that God is numerically one and structurally triune:

@1da) Using the Science of Religions, the Christian doctrine that God is numerically one and structurally triune can be justified with the help of the revealed truths there where the Old Testament - regarding the believed doctrine of the numerical oneness of God- i) teaches that the name of God is ‘the Lord’ (not ‘the Lords’), whereby such a Lord is also the only one King that is the only one Maker and owner of the Kingdom in which He reigns, and under King is meant the Ruler seated on His throne from where He rules, i.e. governs over, His subjects called His royal people and His royal ministers within His objects called history, namely the aggregate of events as happenings, be they in the form of the acts and actions and activities of persons, be they in the form of occurrences of things, which take place in space and time, in the universe and in history, and ii) elicits the collective consent, the Amen, to the fact that– regarding the believed doctrine of the Trinity of the structure of God, the Trinitarian structure of God - the Trinity of the triune God, the divine Trinity consists in the unity existing out of the eternal union of the three persons (cf. “Abraham, …Isaac… and Jacob” as three distinct and consecutively, not eternally, thus unlike the Father and the Son and the Holy Spirit as the joint-Creators of all created beings - fathers of the people in the faith) in one God with and by the one and indivisible divine essence (cf “the God of your fathers” Ex 3:15) as the thing that the three divine persons own together (cf “the God of Abraham, of Isaac and of Jacob” Ex.3:16) and that thus unites the three persons with one another and that is united with each of the three (cf “the God of Abraham, the God of Isaac, and the God of Jacob” Ex 3:15) to make the one a truly divine person and hence truly God but without all the three divine persons as persons with each of whom it has been united to make him a divine person, being altogether three gods, whereas they can be altogether only one God as long as this all-uniting one divine essence is an indivisible thing without the union with which none of the three persons in one God can ever be a divine person and thus ever be truly God.

@1db) Using the metaempirically Metaphysical Science of General Metaphysics (the theory of the interchangeability among the transcendentals: ens et unum, verum et unum, bonum et unum, pulchrum et unum, convertuntur), one can justify the Christian doctrine that God is one and triune.

For: on the one hand, as long as God is the Truth (Veritas) itself in personas that only one being (Ens) without the building upon which a being that is true cannot be true anymore and could not have been at all, but the True is interchangeable with the One (unum et verum convertuntur), it follows that must be numerically only one.

On the other hand, as long as God is Goodness itself in person as that only one Being without the building upon which a being that is good cannot be good any more and could not have been good at all, but the system of Goodness has a Trinitarian structure, as long as such system consists in the unity resulting from the union of – on the one hand – the three characteristic features of the Good, namely Suitability and (because of that) Usefulness and (because of that) Desirability, with the – on the other hand – the one and indivisible most essential act of the Good, namely the diffusion of itself (Bonum sui ipsius diffusivum), it follows that God must have a Trinitarian system

@1e) The task consists fifthly in Justifying - showing the veracity, verifying the truthfulness, of the Christian doctrine - that the numerically one God must have a trinitarian structure

Using the meta-empirically Exact Sciences of Logic and of Mathematics, particularly Arithmetic, one can justify the Christian doctrine that the numerically one God must have a trinitarian structure

As long as from the point of view of faith (ex parte fidei) God is numerically one from the point of view that He is the first and the last of Himself, the only one of His kind, sui generis [for: that God is numerically one (is one in number, has a unitary number) is known to us from God’s direct communication and revelation of Himself to humans in the Old Testament (“I am the first and the last; there is no other God besides me” Is 44:6)], but 2) from the point of view of reason (ex parte rationis) the arithmetical figure ‘1’ as an integral odd number has a trinitarian structure with regard to what is peculiar to it and distinguishes it from the rest of the other arithmetical figures as integral numbers even and odd alike, whereby: i) a trinitarian structure is that which consists in the unity resulting from the immediate union of three diverse realities of same nature with another one reality of a nature contrary to the nature of those other three realities, and ii) that the arithmetical figure ‘1’ has a trinitarian structure with regard to what is peculiar to it and distinguishes it from all other arithmetical figures as integral numbers, is known to us from observation of the fact that only the arithmetical figure ‘1’ is that integral odd number which, unlike (or dissimilar to) any other integral number, odd or even, is A) on the one hand, the only number that finds itself wholly also in all other integral numbers, odd or even (1 finds the whole of itself not only in 1 but also in 2, in 3, in 4, in 5, etc, whereas no other integral number, odd or even, finds the whole of itself in 1 (2 does not find the whole of itself in 1, for 1 is only a part, not the whole, of 2; likewise 3 does not find the whole of itself in 1, for 1 is only a part, not the whole, of 3, etc.), and this is particularly valid as long as, unlike any other being, God finds the whole of Himself not only in Himself but also in all other existing beings - in other words: He finds Himself wholly in Himself and wholly in all other realities (in other persons and in other things, in things as objects like places and statusquos and in things as events like acts, actions and activities), and is B) on the other hand

B1) the only number that is the product resulting from multiplying itself by itself (1 is 1x1, whereas neither 2 is 2x2, nor 3 is 3x3, nor 4 is 4x4, etc.),

B2) the only number that is the quotient resulting from dividing 2 by 2, likewise 1 is the quotient of 3 divided by 3, etc.), and

B3) the only number that makes any number be the product resulting from the multiplication of that number by one (2 is the product of 2 x 1; 3 is the product of 3 x 1; 4 is the product of 4 x 1),

3) it follows that the numerically one God must have a trinitarian structure from the point of view of that His numerical oneness which results from His being that the first and the last of Himself, the only one of His kind.

@1f) The sixth task consists in justifying the Christian doctrine that God is unitriune.

The Christian doctrine that God is unitriune, one and triune, numerically one and structurally triune, has a unitary structure and a trinitarian structure, can be justified, defended, with the aid of the exact metaempirical sciences of Logic and Mathematics, particularly Arithmetic. In other words: the claim that God is unitriune, one and triune, numerically one and structurally triune, has a unitary number and trinitarian structure, can be justified, defended, as the logical conclusion drawn from two premises.

On the one hand: the arithmetical figure ‘1’ is at once similar and dissimilar to the other integral numbers, odd and even alike.

And the beauty of the Unitriune God goes back to, or is rooted in and derived from, this greatness of the numerical figure ‘1’ among all arithmetical figures.

For: 1) with regard to the dissimilarity of the arithmetical figure ‘1’ as an integral odd number to the rest arithmetical figures as integral numbers odd and even alike, there is, as has already been demonstrated above, a trinitarian structure of the aggregate of the numerically four dissimilarities of the arithmetical figure ‘1’ as an integral number to the rest arithmetical figures as integral numbers, while, 2) with regard to the similarity of the arithmetical figure ‘1’ as an integral odd number to the rest arithmetical figures as integral numbers odd and even alike, there is a unitary structure of the numerically only one similarity of the arithmetical figure ‘1’ as an integral number to the rest arithmetical figures as integral numbers, for: the arithmetical figure ‘1’ is that integral odd number which, like (or similar to) any other integral number, odd or even, finds the whole of itself in itself (1 finds the whole of itself in ‘1’; in other words: 1 finds itself wholly in 1, and 2 finds the whole of itself in 2, and 3 finds the whole of itself in 3, etc.).

But on the other hand : The structure of that singular but complex unit the unity of which results from the union of ‘the trinitarian structure of the aggregate of the four dissimilarities of the arithmetical figure ‘1’ , as an integral number, from the rest of the arithmetical figures as integral numbers, even and odd alike’ and ‘the unitary structure of the only one similarity of the arithmetical figure ‘1’ to the rest of the arithmetical figures as integral numbers even and odd alike, namely resulting from the union of trinitarian structure and unitary structure’, is unitrinitarian.

A unitrinitarian structure is thus that which consists in the unity resulting from the immediate union of ‘the trinitarian structure of the aggregate of a plural number of a certain reality’ with ‘the unitary structure of the singular number of another reality that is but of a nature contrary - opposite but not opposed - to the nature of the constitutive elements of that aggregate of the plural number of that other reality’ .

The Unitrinity of God consists in the unity resulting from the union of “the trinitarian structure of the aggregate of the four things by which the oneness of the one God differs from each and all together of the rest ‘numerical qualities’ - twoness, threeness, etc. - found in God (like the arithmetical figure ‘1’ differs from the rest of the arithmetical figures)’ with ‘the unitary structure of the singular number of the only one and indivisible thing which the oneness of God has in common with each and all together of the rest numerical qualities twoness, threeness, etc - found in God (like the arithmetical figure ‘1’ has in common with each and all together of the rest arithmetical figures)’.

The unitrinity [(N){(P1_3)E}] of God is such that the numerical unity, or oneness in number or in numerical strength (N), of God and the trinity in structure, or trinitarian structure,

{(P1_3)E} of God are mutually adherent whereby within the divine Trinity (the trinitarian structure of God) constituted by the unity existing out of the eternal and indissoluble union and hence - because of the indissolubility of this union - the inseparability of the threeness of person

(P1_3), i. e. (P = P1 + P2 + P3) and the oneness of essence (E).

Therefore the Unitrinity of God

[(N){(P1_3)E}] contains 1) two kinds of oneness (O = O1+ O2 : the oneness in number (O1 = N) and the oneness in essence (O2 = E) and 2) the only one numerical threeness of person

(P1_3), i. e. (P = P1 + P2 + P3) Therefore the Unitrinity of God, the divine Unitrinity, can be mathematically represented with the symbolic equation or formula:

[(N){(P1_3)E}] = [(O1){(P1 + P2 + P3)O2}]

The Unitrinity of the unitriune Lord is thus grounded by the unitrinitarian structure of that single but complex and not simple unit the unity of which results from

the immediate and indissoluble union and - because of this indissolubility of the union inseparability of the trinitarian structure of the aggregate of the four things by which the oneness of the one God differs from each and all together of the rest ‘numerical qualities’ twoness, threeness, etc. - found in God (like the arithmetical figure ‘1’ differs from the rest of the arithmetical figures)’ with ‘the unitary structure of the singular number of the only one and indivisible thing which the oneness of God has in common with each and all together of the rest numerical qualities - twoness, threeness, etc - found in God (like the arithmetical figure ‘1’ has in common with each and all together of the rest arithmetical figures)’.

@1g) The seventh task consists in justifying the Christian (as religious) doctrine that there are only three persons in one God

With the Christian Religious Science and the metaempirical Sciences of Logic and Metaphysics the Christian (as religious) doctrine that there are only three persons in one God can be justified.

For, there is a threeness of the group of attributes that derive from the essence of God as of God’s being (esse) the first and the last, and on the basis of the exclusiveness of such a threeness it is right that there be exclusively only three distinct but inseparably united persons in one God.

For: the name of God as the only one thing of God that has no name and that expresses what God is, i.e. expresses that one and indivisible essence of God which consists in “God’s being the first and the last Being” and from which derive three categories of the attributes of God

- i) those that derive from God’s being the first of all beings, ii) those that derive from God’s being the last of all beings, and iii) those that derive from God’s being the first and the last of all beings including of Himself, whereby from God’s being the first and the last of Himself as from God’s being the only one of His kind, sui generis, therefore results the numerical oneness of God, the fact and doctrine that God is numerically only one.

@1h The eighth task: To justify the Religious doctrine that God is numerically only one. With the Christian Religious Science and the metaempirical Science of Logic the Christian (as religious) doctrine that God is numerically one can be justified.

For, it is right that God be numerically only one, as long as His numerical oneness is such that results from His being the first and the last of Himself as from two things that are contraries - opposite but not opposed - to one another. For He is the first - and thus has no other being before Him than Himself, and therefore does not depend on any other being than Himself for His being and hence for His existing, acting, speaking, and living, rather He is and exists and lives by Himself and is neither created nor made, but is rather the Creator of all created existing beings - and He is the last, and thus has no other being after Him than Himself, and therefore does not tend towards any other being than Himself for His fullness and hence for His fulfillment, rather He is the fullness itself and the fulfillment itself in person any other being than Himself and hence of all created existing beings.

@1i) The ninth task consists in justifying the Christian doctrine that only the second of the three persons in one God can be made Man and this through the incarnation of the Word. One can use the Christian Religious Science and the metaempirical Sciences of Logic and Mathematics, particularly Arithmetic, to justify that neither the Father nor the Holy Spirit but rather only the Son of God can be made Man among all the three persons in the numerically one God.

For: that the Holy Spirit proceeds from the Father and from the Son at the same time, i.e. that He proceeds from the Son at the same time that He is proceeding from the Father, means that the ‘1’ which proceeds from ‘1’ (representing the Holy Spirit proceeding from the Father) is identical with the ‘1’ that proceeds from ‘2’ (representing the Holy Spirit proceeding from the Son). But ‘1’ proceeds from ‘1’ (the Holy Spirit proceeds from the Father) only when ‘1’ is divided by ‘1’, i.e. 1 = 1/1 (i.e. only when the Father is divided by Himself), or when ‘1’ is multiplied by ‘1’, i.e. 1 = 1 x 1 (i.e. only when the Father is multiplied by Himself). And ‘1’ proceeds from ‘2’ (the Holy Spirit proceeds from the Son) only when ‘1’ is subtracted from ‘2’, i.e. 1 = 2-1 (only when the Father is subtracted from the Son), or when ‘2’ is divided by two, i.e. 1 = 2/2 (i.e. when the Son is divided by Himself). But in God there are no fractions or fractures or fragments but rather wholeness, entirety, and no lacks but rather completeness. Therefore in God there is neither divisions nor subtractions. Therefore the equations 1 = 1/1, 1 = 2-1 and 1 = 2/2 are out of question, they are invalid. And the only valid equation is 1 = 1 x 1, and this ‘1’ that results as the product from the multiplication of ‘1’ by ‘1’ (i.e. from the Father’s multiplication of Himself by Himself) stands for the only one begotten Son of God the Father. And He alone can become man. And the Son can become man only through the incarnation of the Word, the Word as the second of the three constitutive elements of the Son, namely the Son’s being the divine Logos as the eternal, creative and essentially salvation-working Word of God (der Logos als das schoepferische und wesentlich heilshandelnde Wort Gottes). And within that lateral right-angled triangle which symbolizes the Son of God, the vertical line as the height or the altitude that represents the divine Word, whereas the horizontal line as the baseline of the same triangle represents the first of the three constitutive elements of the Son, namely the Son’s being the substantial image of God, while the oblique line as the hypotenuse of the same triangle represents the third of the three constitutive elements of the Son namely the Son’s being the Wisdom and power of God.

@2 With regard to the technological part of the function of the Intechnoscientific Christian Theology - as of that Christian Theology which is united with Technoscience (precisely with the Technoscientific Culture as the contemporary global culture the activity of which is carried out within the coordinate system the two ordinates of which are Science and Technology) like the divine Word as a person that has neither a beginning nor an end is united with the human body as a thing that has both a beginning and an end - two major tasks are performed.

@2a) The first task is to use the Technical Sciences, particularly Technical Theology, to professionally (i.e. proficiently imitating God the Creator, the Master of creativity, Magister operis, His technical know-how of producing objects that are master pieces of creativity, particularly His model-technique or skill of creating the human being, and of creating the woman as crystallized in the admirable way the Holy Spirit effected the incarnation of the Word to bring forth the wonderful and salvation-bringing incarnate Word) produce salvific material goods that are then applied to the human life – in order to foster the progress of the well-being of man – towards its perfection.

To professionally produce salvific material goods means to produce by proficiently imitating God the Creator, the Master of creativity (Magister operis), His technical know-how of producing objects that are master-pieces of creativity, particularly His model-technique or skill of creating the human being, and of creating the woman as crystallized in the admirable way the Holy Spirit effected the incarnation of the Word to bring forth the wonderful and salvation-bringing incarnate Word.

The Professionalism in the professional production of salvific material goods that are then applied to the human life in order to foster, defend and promote, the progress of the wellbeing of Man towards its perfection consists in the proficiency with which Man produces material goods in the form of objects through imitating God the Creator.

The way leading to the production of such material goods passes through man’s imitation of the creativity of the good and adored (namely devotedly admired) mysterious (because fascinating and yet inscrutable and tremendous) Creator and King and Saviour of the whole creation in whom Goodness itself in person (the Father as the Speaking One), Trueness and Truth and Truthfulness itself in person - the Son as the Word spoken by the speaking Father and as the substantial Image itself in person of God the Father, namely the Image generated by God the Father as by the eternal shining Light through His casting His eternally emitted rays on His innermost Self, namely on His very substance as on eternal Light, eternal immaterial Energy, all-embracing spiritual Power constituted by the unity existing out of the divine nature as of the union of all the divine attributes - like God’s being absolute, eternal, all-embracing, holy, perfect, the fullness itself to which all other beings tend, and the Origin from which all other beings originate remotely or proximately - deriving from the divine essence as from God’s being (esse) the first and the last, the primary and the ultimate Being, (Ens) - and Beauty and Beautifulness itself in person (the Holy Spirit as that breath of life in person who is contemporaneously breathed out to and in from the speaking and thus living and thus breathing Father by the living and thus breathing Son at the same time that the Father is contemporaneously breathing Him out to and in from the Son) are united singly with, and collectively by and with, a certain single and indivisible thing (divine essence) out of which exists another one and indivisible thing (divine nature) out of which in turn exists another indivisible thing (divine substance) into a Trinity as into the unity existing out of the union of three realities of same nature with another reality that is contrary - opposite but not opposed - to them in number and in nature, thus a reality that is rather singular in contrast to three as plural number, and a thing in contrast to the case when the three are persons (cf. the divine Trinity).

Technical Theology that is used to professionally produce such goods is that which engages in producing material objects as goods by imitating God’s models of creativity found in His creatures especially 1) in those living creatures moving in the air or on land or in and on the waters which He has told Man to master, to have mastery of (“Be fruitful, multiply, fill the earth and conquer it. Be masters of the fish of the sea, the birds of heaven and all living animals on the earth” Gen 1:28), namely to know them in and out, and to give them names (“From the soil the Lord God fashioned all the wild beasts and all the birds of heaven. These He brought to the man to see what he would call them; each one was to bear the name the man would give it. The man gave names to all the cattle, all the birds of heaven, and all the wild beasts” Gen 2:19-20a), to explore but not to exploit them, to use but not to misuse them, to deploy and not to deplore them, to increase and not to decrease them, to name but not to defame them, to upgrade and not to degrade them, to promote and not to demote them, to polish and not to punish or demolish them, and 2) in how He created the living human being (“A flood was rising from the earth and watering all the surface of the soil. The Lord God fashioned man of dust from the soil. Then He breathed into his nostrils a breath of life, and thus man became a living being” Gen. 2:6-7), and 3) in how He created the woman from the Man (“No helpmate suitable for man was found for him. So the Lord God made the man fall into a deep sleep. And while he slept, He took one of his ribs and enclosed it in flesh. The Lord God built the rib He had taken from the man into a woman. The man exclaimed: ‘This at last is bone from my bone, and flesh from my flesh! This is to be called woman, for this was taken from man. This why a man leaves his father and mother and joins Himself to his wife, and they become one body” Gen 2:20b-24).

There are three major steps to be done by Technical Theology within the Intechnoscientific Christian Theology on the way to the technical production of material goods, whereby the technical theological practice proceeds:

from STEP 1) geometrizing - i.e. translating into systems of perfect curved geometrical, hence spherical, figures (since the sphere is the only one perfect curved geometrical figure) and of perfect linear geometrical, hence right-angled triangular, figures (since the right-angled triangle is the only one perfect linear geometrical figure) as into scientific symbols the magisterial doctrines, namely the magisterially taught supernatural truths - of the Christian faith, put into Creeds called religious symbols concerning A) the pre-incarnational Trinitarian structure of God the Creator’, B) ‘the incarnational Theandric structure of the incarnate Word of God as the Godman (Theandros) and Bringer of the Father-willed universal salvation from God to Man (as to the only being that the numerically one God as the first and the last, the union of two contraries, opposites that but are not opposed to themselves, has created in the image of Himself, and hence created male and female as two contrary, opposite but not opposed, genders, and whom the three persons in one God, only one whom, the Father, has no origin, while the rest two, the Son and the Holy Spirit, have origin, have made in their own image and likeness, hence made each of the male and female to be constituted by three things only one of which, the human body, is visible and mortal, while the rest two, the human soul and the human spirit, are invisible and immortal)’ and C) the Trinitarian-theandric structure of God the Saviour as the Unity resulting from the mediated union of ‘the pre-incarnational Trinitarian structure of God the Creator’ and ‘the incarnational Theandric structure of the incarnate Word of God as the Godman (Theandros) and Bringer of the Father-willed universal salvation from God to Man’ through ‘the eternal creative Word of God, the Logos, as the uniting common element of the divine Trinity and the Godman’).

Ad A) The pre-incarnational Trinitarian structure of God theCreator is A1) the trinitarian structure that arises from the intertwining relationship (perichoresis) among the three persons in one God who Himself is said to be triune as long as these three persons are united with the one and indivisible divine essence; for, the numerically one God (whose oneness is the container-component of the Reality God) is ‘one in essence, three in Persons’, contains one essence and three Persons, whereby this one essence and those three persons are inseparably united with one another (since there is no interval of space between them as realities contained in the eternal God) and contemporaneous with one another (since there is no interval of time between them as realities contained in the eternal God), and in the unity resulting from this union and inseparability and contemporaneity of the three persons and the one divine essence consists the divine Trinity, the trinity of the triune God, wherefore the (oneness of the) numerically one God (as the container-component of the Reality God) is said to contain the (trinity of the) triune God (as the content-component of the Reality God; whereby A2) the intertwining relationship (perichoresis) among the three persons in one God arises in turn, proximately A2a) from the omnipresence of each of the three divine persons according to which each being present in all places at the same time at all times is present in all the rest two of the three of them at the same time at all times, and remotely A2b) from the order of the two originations in God as of the most primordial (prototypical or

54 archetypal) productions that exist, namely A2ba) the passive origination of the Son from only the Father through the generation of the Son from the substance of God the Father by God the Father, the Father who, being God, is eternal Light and shines by emitting eternal rays that He casts not on any other being than Himself (since before the creation of the world and history, hence before all ages, ante omnia saecula, there was not yet existing any other being except Him) but rather that He casts on Himself, on His innermost Self, on His very substance as on His own Gene, to generate thereby an image of His substance, an image that is called the Son of God the Father (because such image is not a shadow as a dark thing that has no substance but rather is a lucid person that has a substance, a substance that is neither different from, nor equal to, but rather identical with the one and indivisible substance of God the Father, and A2bb) the active origination of the Holy Spirit from only the Father and the Son together through the procession of the Holy Spirit - as the Breath of Life breathed by the Father contemporaneously in from the Son and out to the Son at the same time that the Son is breathing the same Breath of Life contemporaneously in from the Father and out to the Father - from the two together (because between the two persons there is no interval of space) and contemporaneously (because between the two persons there is no interval of time); for - as long as God is eternal, has no beginning and no end and, hence, there is in Him ‘no interruption, no interval of space nor of time, no discontinuity, but rather continuity - there is no division, but rather union, hence no separation, but rather inseparability and unity, and hence no succession, no coming or going of one before or after the other, but rather contemporaneity’ between any two realities inside God, neither between any two persons, nor between any person and anything, nor between any two things as objects or as events, hence none between the act or process of breathing in and the act or process of breathing out the Breath of life by any of the eternal persons, hence none between the proceeding of the Breath of life from the Father to the Son and the proceeding of the same Breath of Life from the Son to the Father.

This trinitarian structure that arises from the intertwining relationship (perichoresis) among the three persons in one God that are perfect beings is geometrically represented with a complex perfect curved figure of three intertwined spherical figures.

The divine Trinity that results from the union of the three persons in one God as perfect persons with the one and indivisible divine essence as perfect thing is geometrically represented with a complex perfect linear figure of one basic right-angled triangle carrying three lateral right-angled triangles, each of its three sides serving as the base on which only one of the three lateral right-angled triangle is standing.

For: the numerically one God (whose oneness is the container-component of the Reality God)is ‘one in essence, three in Persons’, (thus contains one essence and three Persons) and

is said to be triune and hence to have a trinitarian structure only as long as the three persons (represented by the three lateral right-angled triangles) are united with the one and indivisible divine essence (represented by the one basic right-angled triangle) in such a way this one essence and those three persons are inseparable from one another and united with one another (since there is no interval of space between them as realities contained in the eternal God) and contemporaneous with one another (since there is no interval of time between them as realities contained in the eternal God), and in the unity resulting from this union and inseparability and contemporaneity of the three persons and the one divine essence consists the divine Trinity, the trinity of the triune God, wherefore the (oneness of the) numerically one God (as the container-component of the Reality God) is said to contain the (trinity of the) triune God (as the content-component of the Reality God.

Ad B). The incarnational Theandric structure of the incarnate Word of God as the Godman and Bringer of the Father-willed universal salvation to Man (as to the only being that the numerically one God as the first and the last, the union of two contraries, opposites that but are not opposed to themselves, has created in the image of Himself, and hence created male and female as two contrary, opposite but not opposed, genders, and whom the three persons in one God, only one whom, the Father, has no origin, while the rest two, the Son and the Holy Spirit, have origin, have made in their own image and likeness, hence made each of the male and female to be constituted by three things only one of which, the human body, is visible and mortal, while the rest two, the human soul and the human spirit, are invisible and immortal)’ is B1) the theandric (divine-human) structure that arises from the union of the divine Word with the human flesh, whereby B2 this union of the Word of divine nature with the flesh of human nature arises in turn from the union of the divine nature of the Word with the human nature of the flesh in such a way that the two natures are inseparable and yet remain distinct from one another, cannot be confused with one another nor allow any division between them and cannot change nor be changed into one another, whereby B3 this union of the divine nature with the human nature in the incarnate Word in the one divine person of Christ arises - is effected by the Holy Spirit - in turn from the mediated union of the divine Word (that is living the divine life and doing the divine Will of the Father in the womb of the Virgin Mary) with the human body (containing the human spirit that in turn contains the human soul and thus unites the body and the soul as the two human components that together with it constitute the human flesh that consists in the unity resulting from the union of the body and soul through the human spirit) through the divine Will of the Father done by the divine Word in the womb of the Virgin Mary, the human spirit, and the divinely living human soul resulting from the fusion of the human soul with the divine life lived by the divine Word, wherefore B4) this mediated union of the divine Word (that is living the divine life and doing the divine Will of the Father in the womb of the Virgin Mary) with the human body (containing the human spirit that, in turn, contains the human soul and thus unites the body and the soul as the two human components that together with it constitute the human flesh give rise to the union of each of the three divine components of the Godman (namely the divine Word living the divine life and doing the divine Will of the Father in the womb of the Virgin Mary, the divine life lived by the divine Word, and the divine Will of the Father done by the divine Word in the womb of the Virgin Mary) with each of the three human components of the Godman (namely the human body, the human soul and the human spirit contained in the human body and containing the human soul and thus uniting the soul and the body).

And there are altogether twelve (5-4-3) intra-relational Theandric unions that result from the union of each of the three constitutive elements of the divine half of the Godman (namely the divine Word, divine Life and divine Will of the Father) with each of the constitutive elements of the human half of the Godman (namely the human body, human soul and human spirit): five (comprising four mediated and one direct) hypostatic unions of the divine Word as a person (hypostasis) ‘with the human body’ through the human spirit and through the divine Will and through the divinely living soul, ‘with the human soul’ through the divine life, and directly but only tangentially with the human soul; four (comprising three mediated and one direct) non hypostatic union of the divine life ‘with the human body’ through the human soul and through the divine Will, ‘with the human spirit’ through the human soul, and directly with the human soul; three (comprising one mediated and two direct) non hypostatic union of the divine Will with the human soul through the divine life, directly but only tangentially with the human body, and directly but transversely or x-shapedly with the human spirit,

This theandric structure that arises from the mediated union of the divine Word living the divine life and doing the divine Will of the Father in the womb of the Virgin Mary with the human body containing the human spirit that in turn contains the human soul and thus unites the body and the soul as the two human components that together with it constitute the human flesh is geometrically represented with a complex perfect linear figure of two vertically parallel lines (the one on the left representing the divine Word as an uncreated eternally living person that has neither a beginning nor an end, while the other vertical line, the one on the right, represents the human body as created mortal thing that has both a beginning and an end) through a threefold mediation partly diagonally by two oblique lines, first by the oblique line (generally as the shortest distance between two points) that is properly the shortest distance between the point representing where the human spirit, human soul and human body have a beginning and the point representing where the divine Word has no end (wherefore such oblique line represents the human spirit as a created immortal thing that has a beginning but no end), and secondly by the oblique line (generally as the shortest distance between two points) that is properly the shortest distance between the point representing where the the divine Will, divine Life and divine Word have no beginning and the point representing where the human body has an end (wherefore such oblique line represents that divine Will of the Father done by the Word in the womb of the Virgin which is a non-created thing that has no beginning but has an end there where it is accomplished namely in the womb of the Virgin) partly diametrically by one horizontal line of two halves, the first half being the horizontal sub-line (generally as the shortest distance between two points) that is properly the shortest distance between the point representing where the divine Life, divine Will, and divine Word have no beginning and the point representing where the divine life has no end and fuses with the human soul (wherefore such a horizontal sub-line represents that the divine life which is a non-created thing that has no beginning and no end), whereas the second half is the horizontal sub-line (generally as the shortest distance between two points) that is properly the shortest distance between the point representing where the human soul, human spirit and human body have a beginning and the point representing where the human soul has no end and fuses with the divine life (wherefore such a horizontal sub-line represents that the human soul which is a non-created thing that has a beginning but no end). In effect the long horizontal line that results from the fusion of the two named horizontal sub-lines is the shortest distance between the point that represents where the divine Life, divine Will, and divine Word have no beginning and the point that represents where the human soul, human spirit and human body have a beginning; wherefore such a horizontal line represents the divinely living human soul as the fusion of the human soul with the divine life and as that mystical being that at once has a beginning, from the part of the soul, and does not have a beginning, from the part of the divine life.

Ad C) The Trinitarian-theandric structure of God the Saviour is the Unity resulting from the mediated union of ‘the pre-incarnational Trinitarian structure of God the Creator’ and ‘the incarnational Theandric structure of the incarnate Word of God as the Godman (Theandros) and Bringer of the Father-willed universal salvation from God to Humanity’ through ‘the eternal creative Word of God, the Logos, as the uniting common element of the divine Trinity and the Godman’. It contains that mediated union of the humanity of the Godman (as a series the three constitutive elements of which are the human body, human soul and human spirit) with the divine Trinity through the divinity of the Godman (as a series the three constitutive elements of which are the divine Word, divine Life and divine Will of the Father) which is called extra-relational mediated theandric union.

This extra-relational mediated theandric union is distinct from those twelve (5-4-3) intrarelational Theandric unions which result from the union of each of the three constitutive elements of the divine half of the Godman (namely the divine Word, divine Life and divine Will of the Father) with each of the constitutive elements of the human half of the Godman (namely the human body, human soul and human spirit): five (comprising four mediated and one direct) hypostatic union of the divine Word as a person (hypostasis) with the human body through the human spirit and through the divine Will and through the divinely living soul, with the human soul through the divine life, and directly but only tangentially with the human spirit; four (comprising three mediated and one direct) non hypostatic union of the divine life with the human body through the human soul and through the divine Will, with the human spirit through the human soul, and directly with the human soul; three (comprising one mediated and two direct) non hypostatic union of the divine Will with the human soul through the divine life, directly but only tangentially with the human body, and directly but transversely or x-shaped with the human spirit.

It is also distinct from the inter-relational mediated union of the incarnate Word with the divine Trinity through the eternal creative Word of God.

through STEP 2) deducing from such geometrical figures certain laws of stability and of dynamism in the form of algebraic equations in which are formulated on the one hand i) ‘the conditions for the possibility of the container-component of the Reality God to contain the content-component of the same Reality God in an adequate manner’, ‘the conditions for the equality in value and in power, in other words, for the equivalence and the equipotence and thus for mutual replaceability or substitution’, and ‘the conditions for the balance of forces, in other words, for the equilibrium among the forces in the whole of a system’ as the tripartite law of stability, namely the law regulating the stable relations of the components of that system of perfect geometrical figures which symbolizes the pre-incarnational ‘trinitarian’, the incarnational ‘Theandric’, and the post-incarnational ‘trinitarian-theandric’ structures of the Reality God, and, on the other hand, ii) ‘the condition for equal distribution of the values and powers or for distributive justice, hence for equity’ among the constitutive elements of the reality (whereby that equality in the distribution of the common good among the various members as constitutive parts of the whole of the Reality concerned which is called distributive justice, or equity, is one of those conditions for the container to contain the content adequately and an indispensable requisite for governing that reality well and for peace between the governing and the governed members, and among the governing members, and among the governed members of that Reality), as the proper law of dynamism, namely the law regulating the pairs of perfect movements that can be made within that same system of perfect geometrical figures which symbolizes the structure of God in His preincarnate, His incarnate, and His post-incarnate state;

to STEP 3) the application of these laws of stability and of dynamism on the objects of the Natural Sciences (particularly Physics and Chemistry, the objects of which are the existing but not living creatures, and Biology the object of which is the living but not intelligent creatures called plants and animals) to produce through such application material goods for the defending and promoting, conserving and propelling, the progress or advancement of the development of the seven innate capacities of every human being as a living being to their perfection, fullness, and hence to the fulfilment of the human creature to the glory of the Creator that has willed such fulfilled life to every living human being, by:

3a) uniting - according to the terms of the laws of stability (derived from the geometrical symbol of the Trinitarian-theandric structure of God the Saviour as from the Unity resulting from the mediated union of ‘the pre-incarnational Trinitarian structure of God the Creator’ and ‘the incarnational Theandric structure of the incarnate Word of God as the Godman, Theandros, and Bringer of the salvation from God to Man as to the only being created in the

60 image and likeness of God’ through ‘the eternal creative Word of God, the Logos, as the uniting common element of the divine Trinity and the Godman’) - pertinent elements of those ‘seed-bearing plants’ and of those ‘trees with seed-bearing fruits’ which the Creator God has given to Man at creation to take as source of human nutrition (Gen. 1: 29 ), to produce - through such union of such elements according to the terms of such laws of stability - abundant material goods as objects like foods and drinks and medicine for the defense and promotion of the human natural life as of the capacity to nurture oneself and reproduce oneself - hence the production of foods and drinks to overcome the hunger for what to eat and drink among the peoples in the nations and of medicine for combating sterility and frequent mortality and for fostering fecundity and longevity among them;

3b) uniting 3ba) those pairs of laws of dynamism as of perfect movement that have been derived from the geometrical symbol of the Trinitarian-theandric structure of God the Saviour (as from the Unity resulting from the mediated union of ‘the pre-incarnational Trinitarian structure of God the Creator’ and ‘the incarnational Theandric structure of the incarnate Word of God as the Godman, Theandros, and Bringer of the salvation from God to Man as to the only being created in the image and likeness of God’ through ‘the eternal creative Word of God, the Logos, as the uniting common element of the divine Trinity and the Godman’)

with 3bb) those static objects that are invented or fabricated through Man’s reproduction of the Creator’s models of creativity in those living animals moving in the air or on the ground or in or upon the waters which the Creator has also given to Man at creation to be masters of them (cf Gen 1, 28), in other words, to have mastery of how they live, especially of how they make their movement, or nurture themselves, or reproduce themselves, and mastery of the laws that regulate the movements they make, or regulate their self-nutrition, or regulate their self-reproduction, to learn from them, to take inspiration from God’s creativity in them, thus to imitate the Creator’s models of creativity in them as in living, hence diverse moving - be it flying, be it crawling or creeping, walking or running, be it swimming or floating - beings, in order through such imitation to reproduce them, whereby the imitation consists in replacing or substituting the natural components of the animal with rather humanly invented or fabricated objects that are analogical both in form and in function to those natural parts of the animal required to be algebraically substituted, and so-with produce static objects similar to them as to the products of the creative God their Creator),

3bc) after inserting those pairs of laws of dynamism or of perfect movements into these invented or fabricated static objects - to produce (through such union of fabricated static objection with such pairs of laws of dynamism and of perfect movements diverse means of movement or mobility like trains, cars or bus, submarine ships or boats for the facilitation of travels and transportation defense and promotion of the human natural life as of the capacity to make movements - hence the production of vehicles, automobiles, aircrafts, etc., to overcome the fatigue inherent in long travels and the difficulty inherent in carrying or transporting heavy loads from place to place among the peoples in the society.

@2b) The second task is the application of the technically produced material goods to defend and promote (propel the motion, movement, development, advancement) towards their perfection the seven innate capacities of the human being as a living being and, hence, to use the material goods to prolong to all nations and generations the material goods produced by Christ through His healing miracles and His social, particularly socio-cultural, socio-political and socio-economic, miracles and with all of which He accomplished the material salvation of Man in His time in Palestine.

Chapter 3: The problems of Technoscience

The problem of Technoscience is that many technological processes produce unwanted byproducts, known as pollution, and deplete resources, to the detriment of earth and its environment, and not all technology has been used for peaceful purposes, e.g. the development of weapons of ever- increasing destructive power has progressed throughout history, from clubs to nuclear weapons.

Chapter 4 : A proposal of solution to the problem

The solution of the above named problem of Technoscience consists in the accompaniment and balance of the technical sciences with the bio-ethical science.

Such a solution is an imperative that illustrates classically the indispensability of the interdependence, mutually complimentary relations, among the various Sciences.

Fr. John Egubefu, CCE

The Principles, Practice, and Problems of TechnoScience and the Proposal of Possible Solutions

A brief testimony to the powerfulness of the Word of God