整體來說，「天主聖三」與「整個受造存有界」神性同化的「結合歷程」是奠基於基督宗教以「天主聖三」為中心及中軸的一個「救恩史」或「救恩歷程」（salvation process）。誠然，本文所探討的是一個「泛在神論」或「萬有在神論」（panentheism）。似乎，「非受造的天主」與所有「受造的萬有」彼此之間的「終極結合」是需要以「東正教」（所謂「正教」）或東方天主教聖傳中聖額我略歐斯．帕拉馬斯（St. Gregory Palamas，1296-1359）有關「天主非受造的神性之氣」（God's Uncreated Divine Energy）的「天主神性觀」加以解釋。否則，吾人很容易便會誤入天主教所不能接受的每一個「受造物」都與天主本身無限地渾然一體的「泛神論」（pantheism），或墮入天主教聖傳曾嚴重地譴責之「普救論」，即所有人最終一定都會得救的「普救主義」（universalism/apocatastasis）。為此，本文分七段來探討其主題。在前言後，第壹節以連環圖的方式精簡地指出「天主聖三」與「整個受造存有界」神性同化的「結合歷程」。第貳節簡介聖額我略歐斯．帕拉馬斯所肯定的「天主神性之氣」。接著，第參節談及在永恆「向內的天主聖三」。第肆節探討從永恆溢出的「向外的天主聖三」。第伍節則討論「向外的天主聖三」在天國與萬有的「神性結合」。最後的一段是本文的結論。

In general, the process of union of the Holy Trinity with all creation is based on salvation history or the process of the Christian tradition, taking the Holy Trinity as its very centre and axis. What the present article explores is a form of panentheism. An appropriate interpretation of such a union could benefit from the traditional concept of God's Divine Energy of the sacred Eastern Orthodox or Eastern Catholic tradition expounded by St. Gregory Palamas (1296-1359). Without this, we may easily fall either into the heresy of pantheism, by which a person is said to become God Himself, or that of universalism or apocatastasis which teaches that every person will be saved eventually The article is divided into seven parts. After the foreword, section I uses a diagram to present the process of union of the Holy Trinity with all creation. Section II briefly explains the concept of God's Divine Energy proffered by St. Gregory Palamas. Section III discusses the Holy Trinity ad intra in eternity. Section IV explores the Holy Trinity ad extra in which the Triune God reaches out from eternity to create all created beings. Section V deals with eschatological fulfillment in heaven of the everlasting union of the Holy Trinity ad extra and all creation. Finally, the last part of this paper gives a conclusion.