#perichoresis

[iustuspeccator]

aww yeah it's Trinity Sunday time to sing the most banger Trinity hymn

[lailoken]

would you possibly be willing to elaborate any further on those asteolstry beliefs you were talking about??? (:

As I have been shown (so far as I can share here at this time) the Earth, Sun, and Moon are most definitely powerful cosmic vehicles of Primordial Perichoretic Divinity—which is to say, three distinct facets of a genderless, formulative, and incomprehensibly vast force, which I have come to know as the Old Spider. As it has been expressed to me through Oneiric and Mantic gnosis, the Wyrding Weaver 'emanated' into a Divine Trinity made up of a Chthonic Queen-Mother, an Agrestal God-King, and an Androgynous Celestial Demiurge.

This Trinity is, in turn, recognized in the astronomical triad I mentioned previously, with the God-King of Fertility and the Wild embodied in the vigorous and life-giving energy of the Sun, the Chthonic Queen-Mother of the Dead embodied by the dark cradle of the Earth, and the Androgynous Angel of Magic and Transformation embodied by the Moon, which is made from the body of the Earth and lit by the rays of the Sun. For this reason, Eclipses are regarded as extremely sacred and powerful occurencrs in the context of the Wending Way.

[divinum-pacis]

Perichoresis

Perichoresis (from Greek: περιχώρησις perikhōrēsis, "rotation") is a term referring to the relationship of the three persons of the triune God (Father, Son, and Holy Spirit) to one another. Circumincession is a Latin-derived term for the same concept. It was first used as a term in Christian theology, by the Church Fathers. The noun first appears in the writings of Maximus Confessor (d. 662) but the related verb perichoreo is found earlier in Gregory of Nazianzus (d. 389/90). Gregory used it to describe the relationship between the divine and human natures of Christ as did John of Damascus (d. 749), who also extended it to the "interpenetration" of the three persons of the Trinity, and it became a technical term for the latter. It has been given recent currency by such contemporary writers as Jürgen Moltmann, Miroslav Volf, John Zizioulas, Richard Rohr, and others.

Since Christians believe humans are made in the image of God, a Christian understanding of an adequate anthropology of humans' social relations is informed by the divine attributes, what can be known of God's activity and God's presence in human affairs. Theologians of the Communio school such as Hans Urs von Balthasar, Henri de Lubac, and Joseph Ratzinger (later Pope Benedict XVI) locate the reciprocal dynamism between God and God's creatures in the liturgical action of sacrament, celebrating the sacred mysteries in Eucharistic communion, in a hermeneutic of continuity and apostolic unity.

The relationship of the Triune God is intensified by the relationship of perichoresis. This indwelling expresses and realizes fellowship between the Father and the Son. It is intimacy. Jesus compares the oneness of this indwelling to the oneness of the fellowship of his church from this indwelling. "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us" (John 17:21). The great 12th century Cistercian reformer St. Bernard of Clairvaux spoke of the Holy Spirit as the kiss of God, the Holy Spirit being thus not generated but proceeding from the love of the Father and the Son through an act of their unified will.

If, as is properly understood, the Father is he who kisses, the Son he who is kissed, then it cannot be wrong to see in the kiss the Holy Spirit, for he is the imperturbable peace of the Father and the Son, their unshakable bond, their undivided love, their indivisible unity. – St. Bernard of Clairvaux, in Sermon 8, Sermons on the Song of Songs

The Cappadocian Fathers described the Trinity as three individualities in one indivisible being, asserting that Christian community is an analogy:[citation needed] that the social trinitarianism is—in Eastern Orthodox terminology—an "icon" or sign of God's love. Such a conception refutes the adoptionism which some attribute to the Anomoeans (an "Arian" sect) and other anti-trinitarians, which reduce the conception of the unity of God in Christ to a purely ethical concept, strictly comparable to a human relationship between two (or three) individuals. In contrast, the basis for human relationship pointed to by the Cappadocian Fathers is within God as such, not in God in relation to another that is not God.

[Source]

[iskra008]

In The Great Dance: The Christian Vision Revisited, theologian C. Baxter Kruger offers a compelling and transformative perspective on the nature of God, the meaning of salvation, and our place in the divine story. Moving away from traditional Western theological models that depict God as distant, detached, or primarily concerned with law and judgment, Kruger invites readers into a deeper and more relational understanding of the Trinity-Father, Son, and Holy Spirit-as a communion of love and joy.

At the heart of Kruger's vision is the idea that the Trinity is not a doctrinal abstraction, but the vibrant center of reality-a dynamic, eternal fellowship into which all humanity is welcomed. This "great dance" is the life of the Triune God, a celebration of mutual indwelling and shared delight that has been extended to us through the incarnation of Jesus Christ. In Jesus, God has joined Himself to our humanity, and in doing so, invites us to participate in the divine life-not as outsiders trying to earn a place at the table, but as beloved children already included in the family.

Kruger skillfully blends theological depth with accessible language, offering insights that are both intellectually enriching and personally healing. He addresses key doctrines such as the incarnation, atonement, and union with Christ, showing how these are not merely religious ideas, but invitations into real relationship. With warmth and clarity, he tackles issues of identity, brokenness, and belonging, affirming that in Christ, we are already embraced, healed, and made whole.

What makes The Great Dance particularly powerful is Kruger's use of personal narrative and imaginative storytelling. He weaves theology into everyday experiences, making the profound truths of the gospel tangible and emotionally resonant. His writing encourages readers not just to understand Christianity differently, but to live it differently-moving from fear and striving to joy and rest in the life of God.

The book is deeply pastoral, aiming to liberate readers from shame-based religion and to awaken them to the truth of their union with Christ. Kruger emphasizes that salvation is not merely a future hope or a legal transaction, but a present reality-a participation in the love shared between the Father, Son, and Spirit. This view reshapes how we see ourselves, others, and the world around us.

In a time when many are rethinking their faith or recovering from rigid religious structures, The Great Dance offers a refreshing and hopeful alternative. It challenges long-held assumptions, not to dismantle faith, but to recover its beauty, intimacy, and joy. Readers will come away with a renewed vision of God-not as a distant ruler, but as a loving Father, a faithful Son, and a life-giving Spirit who invite us into their eternal communion.

Ultimately, Kruger's message is one of radical inclusion and divine embrace: that we were made not for isolation or performance, but for relationship; not to appease a distant deity, but to live in the heart of divine love. The Great Dance is a theological celebration, a spiritual invitation, and a personal awakening to the life that has always been ours in Christ.

Written with pace and poetry and winsome grace, The Great Dance is the voice of the ancient church speaking to us across the ages through the pen of a Southerner who loves life. Notes from IngramSpark

[iskra008]

Charles Williams, Co-Inherence, & Substitutionary Love: Charles Williams’ doctrine of co-inherence is the belief that all humans are deeply interconnected in a shared life, rooted in the Trinity and the Incarnation, requiring mutual interdependence. He taught that substitutionary love—or "Exchange"—is the practical action of this principle, where individuals intentionally take on the physical, emotional, or spiritual burdens of others, mirroring Christ’s sacrifice.

[noms-de-guerre]

A Bride Adorned: Mary–Church Perichoresis in Modern Catholic Theology - St. Paul Center

[stevethomasonposts]

We're All in This Together

We’re All in This Together

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[imllhumanity]

The dance of love: perichoresis

The theologians in the early church tried to describe this wonderful reality that we call Trinity. If any of you have ever been to a Greek wedding, you may have seen their distinctive way of dancin…