Self-communicative

Self`-com`mu´ni`ca`tive


a.1.Imparting or communicating by its own powers.
References in classic literature ?
As more passengers were waiting for us at the inn-door, the coachman observed under his breath, in the usual self-communicative voice, looking the while at his mouldy harness as if it were to that he was addressing himself,
In more Platonic terms, this opens up the possibility for a metaphysics of participation and, according to Hibbs, a theological teaching on the internal life of God as self-communicative love.
Thus, each and every being is individuated because it is a particular reflection of the universal Good, a unique and singular expression of God's self-communicative actualization in the world.
21) The totality of who God is, for Bonaventure, is grounded in the nature of the Father as unbegotten self-communicative goodness.
Although divine freedom is expressed in the relationship of Father, Son, and Spirit, it is anticipated by the self-communicative love of the Father to the Son.
The Father, who is innascible and fecund, is totally self-communicative and communicates the entirety of his ideas in one other than himself.
God's being as self-communicative love gives expression to its entire fruitfulness in the generation of the Son, so that in generating the Son, the Father speaks one Word immanent to himself in which is expressed the possibility of creation.
19) It is the person of the Father as self-communicative (or ex-static) love [love being the highest form of the good] who communicates [him]self in a personal way to one other, the Son.
22) The ground of being is the person of the Father whose relational nature as self-communicative love is expressed in the Son.
That God creates, however, reflects who God is, namely, self-communicative love.
Because the nature of God lies precisely in fecundity, the question "how" God creates cannot be separated from the question "why" God creates, since the very nature of the Trinity as self-communicative love is itself the basis of action.
Clarke interprets the dynamism of being in terms of the Neoplatonic axiom bonum est diffusivum sui and this stress on the necessarily self-communicative generosity of being generates two points of tension with Aquinas: (1) it downplays the self-perfective aspect of finite finality and (2) it comes perilously close to compromising divine freedom in creation.