#perichoresis

[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.

[jkinak04]

The Mediation of Jesus Christ Audiobook - C. Baxter Kruger - YouTube

[bitesonmyneck]

top 3 words:

perichoresis

catatonia

prurience

[havesexwithghosts]

simultaneous coincidence of several aeons

Today, it is possible to accept the possibility of the simultaneous coincidence of several aeons. This is, of course, a logical development of the assumption that a magical universe exists for each individual; we are all different but we have been conditioned to believe that we all live in the same world. However, this is not so. We all project and live in different worlds, and each individual must create his own magical universe and, by a kind of oneiric perichoresis, evolve his own qabalah and manifest his own truth (maat).

The process of true incarnation is therefore threefold; and it is identical with

the proper creation or formulation of a magical universe;

the projection of it on to the plasmic mirror-substance of the Outer;

the successful installation of the Adept at the centre of his universe.

Much misunderstanding relating to the mechanics of reincarnation arises from failure to realize that no individual can begin to tread the Mystical Path, so called, until he has ‘given up the world’; not the world of the inchoate outer, but the magical universe created by the Adept as a vehicle for his functioning. He can surrender this shell only when he has truly incarnated within it, and, having vitalized it, mastered it utterly. This is the supreme sacrifice, for — failing this — he is cast as it were naked into the abyss. Not the abyss that separates the supernals from the remainder of the Tree, but the abyss that exists within the central column or trunk of the Tree, the Nothingness that radiates All, the spider at the centre of the web of the outer or illusory universe. Until this point is grasped and thoroughly assimilated, the incarnation and death of the magician and his rebirth as a mystic into the star-system of the A∴A∴ cannot be comprehended. It is the puerile misinterpretation of this doctrine that has led the uninitiated to suppose that it is the world of outer sense only that has to be surrendered. One cannot give up that which one does not possess. Hence the number of dead magicians is legion; the birth of a mystic, rare.

Only such a fully realized universe is a magical universe, a world of the Spirit capable of receiving impressions from ‘outside’.  All else is the subjective chaos of a merely mental construct that is born of the ego, earthed and earthy.

[Kenneth Grant, Outside the Circles of Time]

[hieromonkcharbel]

The Jesus Prayer is an appeal addressed specifically to Jesus Christ. It speaks of his Godhead, calling him “Lord” and “Son of God”. At the same time we address him by his earthly name “Jesus”, the name given to him at his human birth in Bethlehem by his mother the Virgin Mary and his foster-father Joseph. Thus in the Jesus Prayer we confess our faith in the central truth of Christianity: that Jesus is fully and entirely God and at the same time fully and entirely human, one single person in two complete natures. The cross and resurrection are not explicitly mentioned in the Jesus Prayer, but they are, of course, implicit. We are calling upon the total Christ.

At the same time the Jesus Prayer is not only Christological but Trinitarian. By invoking Jesus as “Son of God”, at once we think also of his Father. Furthermore, the Spirit is likewise present in the Prayer, although he is not named. One of the Scriptural texts quoted by almost every writer on the Jesus Prayer is 1 Corinthians 12:3, “No one can say ‘Lord Jesus’ except in the Holy Spirit.” The Spirit, while remaining anonymous, is the embracing ‘environment’ of the invocation of the Name.

We can apply this to the Jesus Prayer: the Holy Spirit is the ‘atmosphere’ in which the Prayer is said. Reciting the Jesus Prayer, then, we are praying in the Spirit to Christ, and through Christ to the Father. All three persons in the Trinity are included. The Jesus Prayer draws us into the perichoresis of the Trinity, the interchange or unceasing movement of mutual love that passes between the Eternal Three.

There is within this Trinitarian Jesus Prayer a tidal wave, a pattern of ascent and return. We mount up towards God in adoration as we say the first part of the Prayer, “Lord Jesus Christ, Son of God…”. Then we return to ourselves in grateful repentance, “…have mercy on me, a sinner.” Thus the Jesus Prayer, more particularly in its expanded form (“…a sinner”), embraces the two primary ‘moments’ of Christian devotion: doxology, the ‘moment’ of gazing upwards towards God’s glory; and compunction, the ‘moment’, both sorrowful and yet joyful, when we acknowledge that we are sinners who have been forgiven.

Metropolitan Kallistos Ware

[drlarrytaylor]

Perichoresis

-1- We made up games as we went Jumping, laughing, hiding, Count to one hundred Ready or not here I come Olly Olly Oxen Free Here we go round the mulberry bush Double-Dutch, blind-man’s bluff, follow the leader Jumping, laughing, hiding. -2- Then we grew up. It’s all serious now. Games as serious as a mortgage Best left to professionals After all, they’re paid millions to Train and…

[g-hanbax]

Love is About Persons

To Christians:

Love is about persons

It is not a thing that exists in a void or some abstract realm, it's something coming from persons that exist in relationships. God is its ontological source and it eternally exists in the dynamic between His tripersonal nature (Perichoresis).

We, followers of Christ, are to be known by our love, for one another (John 13:35), for God and our neighbors (Matt. 22:36-40), and even our enemies (Matthew 5:44). Because our God is love (1 John 4:8), and Christ is identified by His life full of love even to the cross (John 15:9-17), what else should people expect from believers except to emulate the same characteristic from the Lord we declare to worship and serve?

"We love God because we know Him and we want to know more about God because we love Him." Loving God has an intextricable imperative in loving people. And so, the most practical way to measure spiritual growth, maturity, and intimacy with God as we get to know Him in our walk is through the health of our relationships with people --if we become more loving towards them.

Are you now a better son, daughter, friend, father, mother, husband, wife, partner, sibling, grandparent, cousin, uncle, aunt, in-law, teacher, manager, employee, classmate, and so on, now that you're a follower of Christ? Or for long time believers, now that you're continually growing in knowing Christ?

"Are you the person or friend that comes to mind for people to turn to when they are in pain?"

People can relationally be good with others without actually being christians. But christians can't claim to be disciples of Jesus yet fail to be loving or be bad at handling their relationships, at least TRY to be better! Jesus was so loving that He dined with sinners, but His love was so great that sinners welcomed His holy love without fear of His judgment (Mark 2:15-17).

We can't please everyone, and we ought not to make it our lives' objective to please people, but if we don't at least connect, communicate, care, or be concerned about people in our lives, then we are losing the opportunity to love others, and we are failing to wholly glorify God.

How can we show love in our relationships?

Engage: Pray for them, talk to them, listen to them, learn about their lives, be interested in their interests, spend time with them, forgive them, apologize to them, rebuke them, correct them, share your life, be trustworthy with your words, feed them, help them in their needs, learn how to deal with them, give them gifts, comfort them, and just be there for them, and many more ways.

Evangelize: Share the Gospel to them (The Holy God came down to die for our sins and rose again such that if we trust His grace in repentance, we will be reconciled to Him), lead them to the Lord, disciple them, teach them, counsel them, be accountable with them, model Christ for them, study the scriptures with them, and more.

[criaturassolaress]

3 

triple point 

In thermodynamics, the triple point of a substance is the temperature and pressure at which the three phases (gas, liquid, and solid) of that substance coexist in thermodynamic equilibrium. It is that temperature and pressure at which the sublimation curve, fusion curve and vaporization curve meet. 

three body problem 

three celestial bodies- In astronomy, a syzygy (/ˈsɪzədʒi/ SIZ-ə-jee; from Ancient Greek συζυγία (suzugía) 'union, yoke') is a roughly straight-line configuration of three or more celestial bodies in a gravitational system

three-knot torus

Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus 'threefold’

 three distinct persons sharing one homoousion (essence)

três corpos celestes:

 the Latin word lībra, referring to a pair of scales

 from Latin scorpio (poetic scorpius) "scorpion,"

 from the Latin word for “archer,” from sagitta, meaning “arrow.” Sekhmet, 

 no início do ano, lança suas Flechas contra aqueles que vão contra a ordem cósmica de Ma’at (cinco, seis ou sete, até mesmo flechas infinitas)

Perichoresis (from Greek, "going around", "envelopment") is a term used by some scholars to describe the relationship among the members of the Trinity. The Latin equivalent for this term is circumincessio.

 the persons of the Trinity "reciprocally contain one another, so that one permanently envelopes and is permanently enveloped by, the other whom he yet envelopes"

The Three Pure Ones, the Three Pristine Ones, the Three Divine Teachers, the Three Clarities, or the Three Purities

it was held that "The Tao produced One; One produced Two; Two produced Three; Three produced All things." (Tao Te Ching)

The triquetra (/traɪˈkwɛtrə/; from the Latin adjective triquetrus "three-cornered") is a triangular figure composed of three interlaced arcs, or (equivalently) three overlapping vesicae piscis lens shapes.

[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]

[jkinak04]

The Mediation of Jesus Christ – Perichoresis

Union or Separation? It is an important question. Many of us, maybe most of us, started with separation from God because the Western Church has preached separation for so long we didn’t even realize there was an alternative way of looking at things. But, once you take off the glasses of separation and put on the glasse Source: The Mediation of Jesus Christ – Perichoresis

[eesirachs]

What does God being trinity mean to you as a human being? What does that fundamentally mean to us as his children? God made us and he is in relationship what effect does that have on us?

the trinity indicates that god is one being with three natures. homousia in perichoresis. three consubstantial bodies. there is the father, who is god, and the son, who is god, and the spirit, who is also and finally god. they dance around each other. they are different and the same. god is blurry and slippery. you can't catch him, he falls right through your fingers. he is a father and a son to himself. he's making you dizzy. making you sleepy. can you keep up? you can't not keep up

[fierysword]

John of Damascus, who was influential in developing the doctrine of the perichoresis, described it as a "cleaving together." Such is the fellowship in the Godhead that the Father and the Son not only embrace each other, but they also enter into each other, permeate each other, and dwell in each other. One in being, they are also always one in the intimacy of their friendship...

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)

[thenotsolittlemisspeculiar]

Perichoresis: God is Triune

A Venn diagram of three circles.

(Source)

[stevethomasonposts]

We're All in This Together

We’re All in This Together

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[sjecblogarchive]

MESSAGE FROM THE RECTOR: 2017 SUMMER NEWSLETTER By Fr. Ben Maas

07/08/2017

BY SJECWARRENTON

MESSAGE FROM THE RECTOR: 2017 SUMMER NEWS LETTERBy Fr. Ben Maas

Nearing the end of our Shrine Mont retreat, I grabbed a cup of coffee early Sunday morning and headed into the woods to walk a bit and gather my thoughts for the impending service in the shrine. I passed the labyrinth and the stations of the cross and decided that I had enough time to reach the cross (located atop a tower on the mountain’s peak). It’s not a long hike, but you get high enough to look over the tree line at the valley below. Reaching the summit, I enjoyed a gentle breeze and the last sip of now barely lukewarm coffee, looked over the valley, and was struck by juxtaposing revelations.

First, I had not wanted to be there. With everything we had going on that weekend in Warrenton, with all the others who were unable to make it this year, and with busy weekends as far as the eye could see, it would have been easier to stay home. Second, I was struck with how much I needed to be there. For me to just stand still, amidst the quiet, breathing deeply, I felt a remarkable calm and connectedness within myself, with all I was taking in, with God, and with the people at the bottom of the mountain. I realized that down below connections were being made that would likely not have happened apart from a weekend like this or a church community like Saint James’.

I pondered a fascinating exchange that had occurred the day before and that I only heard second hand. During an art class led by Bonnie Zacherle in which the age of the participants spanned at least six or seven decades, two of our remarkably bright young people, one with a clear bent toward the analytical and the other far more toward the creative, began discussing how infinitesimally small our planet and this moment in time is in the whole scope of the universe and what that means for our theological understanding. Then a retired engineer and historian weigh in and the conversation bounces around from there. What a connected moment, a kingdom moment!

As I began my way back down the mountain, still reflecting on how I would preach about the Holy Trinity (hardly a favorite sermon topic for most clergy), the little moments from the weekend kept flickering past, moments from the kickball game where the children again prevailed, the hike up North Mountain, and the less choreographed parts of our retreat. At the core of our understanding of the Trinity is the perichoresis, the relationship or dance between the Father, Son, and Holy Spirit. God is not just loving; God is relationship, connectedness. God is LOVE! The images of the trinity reflect that notion of three distinct parts connected, moving toward and in relationship to one another… dancing together. I cannot help but think we draw our hearts closer to God when we take the time to just dance together!

I realize that summer always takes us on great adventures, long and short, but sometimes the season can also provide opportunities inhibited by the busyness of the rest of the year. I encourage you to take the time to stay connected, be with us on Sundays, swing or cheer at the softball field, volunteer at Vacation Bible School, partake in formation here or in a home group, take time to pray for youth and adults on our mission trip, try out the “informal” choir, or give a few hours to serving the broader community.

Connections are at the heart of the Jesus’ ministry. Behind every miracle is physical touch, engagement, gentle encouraging or empowering words, binding broken lives to the divine. Jesus does not just teach but he breaks bread, washes feet, is filled with compassion. Never do we read “but Jesus was too busy to listen, to heal, to share a meal, to let the children come to him, to dance.” So please, keep your dancing shoes in plain sight, find the time, and I will see you on the dance floor.