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Journal articles on the topic 'Perichorese'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Otto, Randall E. "The Use and Abuse of Perichoresis in Recent Theology." Scottish Journal of Theology 54, no. 3 (August 2001): 366–84. http://dx.doi.org/10.1017/s0036930600051656.

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Perichoresis (perichoresis, circumincessio) is a theological term which describes the ‘necessary being-in-one-another or circumincession of the three divine Persons of the Trinity because of the single divine essence, the eternal procession of the Son from the Father and of the Spirit from the Father and (through) the Son, and the fact that the three Persons are distinguished solely by the relations of opposition between them.’ This term was popularized in the eighth century by John of Damascus who, in his De fide orthodoxa, said the three Persons of the Trinity ‘are made one not so as to commingle, but so as to cleave to each other, and they have their being in each other [kai ten en allelais perichoresin] without any coalescence or commingling.’ This important theological term, which Karl Barth rightly regarded 'as the one important form of the dialectic required to complete the concept of ‘three-in-oneness’ ‘from the side of the unity of the divine essence’ and ‘from the side of the original relations,’ has suffered in some recent theology from its appropriation to describe relationality apart from mutually shared being. For example, in his influential social doctrine of the Trinity, Jürgen Moltmann emphasizes the ‘relational, perichoretically consummated life processes’ of the three Persons who ‘cannot and must not be reduced to three modes of being of one and the same divine subject,’ whose unity ‘cannot and must not be seen in a general concept of divine substance.’

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2

Sahinidou, Ioanna. "Christological Perichoresis." Open Journal of Philosophy 04, no. 04 (2014): 552–59. http://dx.doi.org/10.4236/ojpp.2014.44057.

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3

Woznicki, Christopher. "Dancing around the Black Box." Philosophia Christi 22, no. 1 (2020): 103–21. http://dx.doi.org/10.5840/pc20202218.

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Giving the impression that perichoresis solves the “threeness-oneness problem” or the “two natures–one person problem” without an explanation of how perichoresis works is problematic; as such, an explanation of perichoresis ought to be provided. I provide one way to address this problem by drawing upon the work of Eleonore Stump. In contrast to approaches that avoid the metaphysics of perichoresis I provide an account of the metaphysics of perichoresis and suggest that a Stump-inspired account of perichoresis—that is, an account that places an emphasis on the notion of sharing some aspect of the mental life—deserves serious attention by those who feel the weight of the problematic use of perichoresis.

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4

Wiryadinata, Halim. "Religious Human Resources Management: Perichoresis to manage or to be managed?" Khazanah Theologia 2, no. 2 (August 29, 2020): 103–10. http://dx.doi.org/10.15575/kt.v2i2.8531.

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The meaning of the Greek word, which is Perichoresis as co – indwelling or co – inherence in the sight of the Trinity as the dogma of Christian has a broader perspective of mutual interpenetration of Beings. Thus, it leads the author to argue that Perichoresis is terminus technicus in assessing the management of people (Human Resources Management and People Development) to synergize the jobs for maintaining and achieving the goal of the company. Thus, there are three mainstreams of this article, which are: Firstly, I will look at the history of Perichoresis as a terminus technicus; Secondly, I will explore Human Resources Management and People Development as the parallel of Perichoresis; and Lastly, I will construct a concept of Perichoresis as terminus technicus in Human Resources Management and People Development to achieve the vision of the company.

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5

Grandy, David, and Marc-Charles Ingerson. "The Perichoresis of Light." Theology and Science 10, no. 3 (August 2012): 259–80. http://dx.doi.org/10.1080/14746700.2012.695245.

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6

Sansom, Dennis L. "The Perichoresis of the Trinity." Philosophy and Theology 32, no. 1 (2020): 119–47. http://dx.doi.org/10.5840/philtheol2021714138.

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According to John Hare, a “moral gap” exists between the authority of a moral demand and our inability to do the moral demand. Only the authority of the moral demander can bridge the gap, but that requires the demander experience the obligations of the demand. Christian ethics has a way to explain how to bridge of the gap. Through the doctrine of the perichoresis of triune relationships, we see how the mutual indwelling of the Father, Son, and Holy Spirit incorporates the human spirit into the inner-work of the triune relations, and thereby closes the moral gap.

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7

CONNOLLY, T. G. "Perichoresis and the Faith That Personalizes." Ephemerides Theologicae Lovanienses 62, no. 4 (December 1, 1986): 356–80. http://dx.doi.org/10.2143/etl.62.4.556331.

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8

Andri, Samuel. "THE TRINITARIAN REFLECTION ON THE PRIMACY OF GOD THE FATHER." Diegesis: Jurnal Teologi 3, no. 2 (September 5, 2019): 50–57. http://dx.doi.org/10.46933/dgs.vol3i250-57.

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Artikel ini mempertimbangkan kembali konsep Kristen Timur tentang Keutamaan atau Monarki Allah Bapa, yang sering dianggap tidak relevan dan merusak dalam banyak refleksi Trinitarian modern. Bagi beberapa teolog Trinitarian modern, gagasan hierarkis yang berasal dari gagasan Keutamaan Tuhan Bapa sepenuhnya bertentangan dengan konsep perichoresis, yang menumbangkan segala bentuk hierarki. Dengan menggunakan St. Gregorius dari Orasi Teologis Nazianzus, penulis, bagaimanapun, menyatakan bahwa Keutamaan Tuhan Bapa harus dilestarikan, justru karena itu memberikan landasan bagi perichoresis ilahi agar konsisten dengan penegasan monoteistik Kristen.

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9

Jr., Daniel F. Stramara. "Gregory of Nyssa's Terminology for Trinitarian Perichoresis." Vigiliae Christianae 52, no. 3 (August 1998): 257. http://dx.doi.org/10.2307/1584502.

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10

Stramara, Daniel F. "Gregory of Nyssa's Terminology for Trinitarian Perichoresis." Vigiliae Christianae 52, no. 3 (1998): 257–63. http://dx.doi.org/10.1163/157007298x00155.

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11

Lawler, Michael G. "Perichoresis: New Theological Wine in an Old Theological Wineskin." Horizons 22, no. 1 (1995): 49–66. http://dx.doi.org/10.1017/s0360966900028930.

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AbstractThe history of theology demonstrates that theological exploration, seeking to understand fully an already given theological concept, regularly brings forth unexpected insights. This article seeks to do just that. Reflecting on an ancient theological word, perichoresis, coined in its original Greek to express the intimate communion of, first, the two natures in the one person of Jesus and, second, the three persons in one God, the article seeks new theological insight into the communion that is essential in, first, Christian marriage and then, church. The analysis underscores communion-through-perichoresis as essential to the definitions of God, marriage, and church, and relates the three one to the other.

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12

Crump, David. "Re-examining the Johannine Trinity: perichoresis or deification?" Scottish Journal of Theology 59, no. 4 (October 16, 2006): 395–412. http://dx.doi.org/10.1017/s0036930606002547.

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Theological discussions of perichoretic trinitarianism typically turn to John's Gospel for supporting evidence despite the fact that John nowhere describes the Spirit's so-called ‘interpenetration’ (A is in B and B is in A) of either the Father or the Son. In this article, all gospel references pertinent to questions of perichoretic union among Father, Son and Spirit are examined, demonstrating that the Johannine Spirit does not share in such mutual indwelling. Rather, the Spirit is inextricably linked to Johannine ecclesiology, performing the work of regeneration and illumination as Christ's earthly alter ego. John's pneumatology is thoroughly functional and salvation-historical, offering no insight into the Spirit's eternal or essential place within the Godhead. However, John's Gospel does describe a third member of a perichoretic trinity: the disciples. As surprising as it may initially appear, believers are said to mutually indwell the Son, and to indwell the Father through the Son, thereby occupying the very position never posited of the Holy Spirit. Although John does not describe a perichoretic trinity, he does depict a perichoretic soteriology reminiscent of the Orthodox doctrine of deification. Such divine union is at the heart of Johannine salvation. It remains a crowning achievement of Johannine theology that Jesus is portrayed as the one sent from the Father to lead his people into a provocative, new terrain where the language of perichoretic union with the divine is more apropos of the believer than of the Spirit.

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13

Sahinidou, Ioanna. "Dissolving the Dualism between Rational-Irrational Beings." Journal of Research in Philosophy and History 2, no. 1 (February 22, 2019): 5. http://dx.doi.org/10.22158/jrph.v2n1p5.

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<p><em>Christological perichoresis</em><em> (Note 1)</em><em> becomes in my view, the revelation of trinitarian perichoresis for the whole of creation.<strong> </strong></em><em>The problem of dualisms with which feminists try to cope with can be known as a problem between humans and God that results in distorted relationships within our own selves, among humans and between humans, and the rest of creation. I addressed the eco-social problem as a split within our own being of body/mind/soul. The inferiority of women is linked to that of body when compared to soul, and to that of nature as being an object while humans are subjects.</em><em></em></p>

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14

Sahinidou, Ioanna. "Feminist and Ecofeminist Christology." International Journal of Social Science Studies 6, no. 4 (February 23, 2018): 30. http://dx.doi.org/10.11114/ijsss.v6i4.3055.

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The Incarnation of Christ, known by the eastern fathers as Christological perichoresis as a theological idea becomes experienced ecological reality, if we realize its kenotic, Christological, relating cosmic dimensions. It shows how we can bring together different entities, such as God and nature, look at them in unity, as the one person of Christ, and acknowledge the perichoresis between divine and human and nature. Christ lived as one person: both God-Creator and creature. If ecofeminist theologies need a place in the Christian church, they must seek a Christological salvific foundation. Our encounter with God in Christ is a transformation and a renewal of ourselves so as to discern the will of God and follow it; a kenosis of our egocentric self so that Christ to be reborn in us. Paul sees the encounter with God as a rebirth, not as intellectually gained knowledge.

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15

Oh, Seungsung. "Perichoresis Rationality: A Trinitarian Critique on Habermas’ Communicative Rationality." Theological Studies 75 (December 31, 2019): 83–108. http://dx.doi.org/10.46334/ts.2019.12.75.83.

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16

Cross, Richard. "Perichoresis, Deification, and Christological Predication in John of Damascus." Mediaeval Studies 62 (January 2000): 69–124. http://dx.doi.org/10.1484/j.ms.2.306471.

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17

Bracken, Joseph. "TOWARD A VALUE-ORIENTED METAPHYSICS OF NATURE." Worldviews: Global Religions, Culture, and Ecology 7, no. 1-2 (2003): 80–92. http://dx.doi.org/10.1163/156853503321916228.

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AbstractThe English philosopher/theologian Colin Gunton argues that many of the problems besetting the contemporary Western world, including those dealing with the environment, are traceable to a mistaken understanding of the relationship between the One and the Many in practical life. A solution, however, is available in retrieval of the doctrine of the Trinity promoted by the early Greek Fathers, in particular the notion of perichoresis as the dynamic bond of unity among the divine persons. While agreeing with Gunton on this point, the author believes that perichoresis can only be applied to the world of creation in terms of a metaphysics of universal intersubjectivity such as he developed in a recent book. After laying out the basic contours of this new 'relational ontology', the author concludes by calling attention to the work of another process-oriented thinker, Douglas Sturm, with the latter's work on the 'politics of relationality' and an ethic of solidarity.

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18

김은홍. "The Holistic Mission from the Relational Trinity God with perichoresis." Korea Reformed Theology 58, no. ll (May 2018): 254–91. http://dx.doi.org/10.34271/krts.2018.58..254.

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19

Schweiker, William. "The Ethical Limits of Power: On the Perichoresis of Power." Studies in Christian Ethics 29, no. 1 (October 27, 2015): 3–13. http://dx.doi.org/10.1177/0953946815611287.

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20

Kilby, Karen. "Perichoresis and Projection: Problems with Social Doctrines of the Trinity." New Blackfriars 81, no. 957 (November 2000): 432–45. http://dx.doi.org/10.1111/j.1741-2005.2000.tb06456.x.

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21

Tupamahu, Ekaputra. "A Perichoretic Model for Christian Love." Indonesian Journal of Theology 1, no. 1 (July 21, 2013): 67–89. http://dx.doi.org/10.46567/ijt.v1i1.92.

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This article is basically a theological response to the Common Word Between Us and You. It gives a special emphasis on the Trinitarian concept of perichoresis and uses it as a model for Christian love in a pluralistic society. Close attention is given to Jurgen Moltmann’s social trinitarianism, and how it helps formulate a theological framework for a Christian attitude toward others.

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22

Krausmüller, Dirk. "Responding to John Philoponus: Hypostases, Particular Substances and Perichoresis in the Trinity." Journal for Late Antique Religion and Culture 9 (December 15, 2015): 13. http://dx.doi.org/10.18573/j.2015.10330.

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23

Gomes, Adryana Diniz. "Mediação entre públicos e obras pensada dentro da Escola-Floresta: uma dança em três movimentos." POIÉSIS 21, no. 35 (January 9, 2020): 375. http://dx.doi.org/10.22409/poiesis.v21i35.38491.

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Em uma análise sociofilosófica, o ato da mediação, como “terceiro elemento” entre os mundos artísticos propostos por Howard Becker, é pensado dentro do contexto da Escola Floresta como processo fenomenológico que participa do desenvolvimento de uma relação entre público e obra. A partir da obra Unidade Tripartida de Max Bill, propomos o ato da mediação como perichoresis, e deste modo, uma dança em três movimentos: contato, experimentação e resposta. Consideramos em cada movimento, respectivamente, a hermenêutica de Hans-Georg Gadamer, a ética de Benedictus de Espinoza e o dialogismo de Mikhail Bakhtin.

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24

Davis, Stephen T., and Eric T. Yang. "Social Trinitarianism Unscathed." Journal of Analytic Theology 5 (June 15, 2017): 220–29. http://dx.doi.org/10.12978/jat.v5i1.169.

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Social Trinitarianism (ST) is a family of views that bear some resemblance to each other in a way that distinguishes them from other Trinitarian accounts. In this paper, we address recent objections by Carl Mosser against ST, objections which have not received much attention by defenders of ST. Mosser claims that proponents of ST offer a narrative that is historically inaccurate, employs concepts of personhood and perichoresis that are incompatible, upholds dubious hermeneutical assumptions, and is unable to preclude Mormon theology within its fold. We argue that all four criticisms fail, especially for a specific version of ST: Perichoretic Monotheism.

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25

Almon, Russell L. "Book Review: Charles C. Twombly. Perichoresis and Personhood: God, Christ, and Salvation in John of Damascus." Review & Expositor 113, no. 2 (May 2016): 258–59. http://dx.doi.org/10.1177/0034637316641233i.

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26

Beal, Matthew S. "Practical anatheology: A kenotic and perichoretic navigation of binaries." Review & Expositor 116, no. 2 (May 2019): 204–16. http://dx.doi.org/10.1177/0034637319856335.

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In contexts of harmful and increasing polarization, Richard Kearney’s anatheism constitutes a generative approach to hospitality across divisions. Kearney’s anatheism can foster critical hospitality in a deeply polarized social context. This article begins with an overview of Kearney’s anatheism and his anatheistic understanding of perichoresis, developed in dialogue with Anna Mercedes’s erotic feminist kenosis. The article then argues that anatheism proves generative for practical theology as a theological discipline attentive to the theory/practice binary and that an anatheistic practical theology can foster vital connections across polarities in US society through its “third way,” applying this argument specifically to the binary oppositions of fundamentalist/liberal and self/other. The concluding section notes opportunities for critical development in anatheology, namely through decentering the white male canon to prioritize marginal voices and attending to intersectional power dynamics.

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Pasi, Gregorius. "Relasionalitas “Aku” dan “Engkau” dalam Masyarakat Indonesia yang Majemuk Sebagai Gambaran dari Relasionalitas Trinitas." Studia Philosophica et Theologica 20, no. 2 (September 23, 2020): 103–26. http://dx.doi.org/10.35312/spet.v20i2.189.

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To the Catholic faithful, the “I” and “You” relationality of Indonesia’s pluralistic society “formulated” in the third principle of Pancasila (Persatuan Indonesia = a unified Indonesia) and in the nation’s motto “Bhineka Tunggal Ika” (Unity in Diversity) can point towards trinitary relationality. Using the critical reading approach to Pancasila and moto Bhineka Tunggal Ika, this study has discovered the four following issues: Firstly, the relationality between “I” and “You” in Indonesian society can point towards the intersubjective relationality of the Trinity. Secondly, the principle of Bhineka Tunggal Ika can point towards the principle of unity in the diversity of the Trinity. Thirdly, the transcendence of “Kami” (We-excluding-You) towards “Kita” (We-including-You) in Indonesian society can point towards the openness of the Trinity to establish unity with humans who are fundamentaly different from God. Fourthly, mutual participation relationality in Indonesian society can point towards the principle of perichoresis of the Trinity.

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28

Postic, Svetozar. "Bakhtin and the Orthodox Christian tradition." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 285–302. http://dx.doi.org/10.2298/zmsdn1762285p.

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This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the relationship between the Creator and His human creation, incarnation and the word (logos) - this paper points to the specifically Orthodox ideas in his writings. Those are: perichoresis or the mutual permeation of the two natures of Christ, the holiness of the body and the apophatic approach in theology, the buffoon as a fool for Christ?s sake, and communality as the essence of the existence of the Church. Finally, Bakhtin?s central idea, dialogism, is presented as a means used on the path toward divinization, or theosis, the basic characteristic of Christian spiritual life in the Orthodox East.

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29

Madigan, Patrick. "Perichoresis and Personhood: God, Christ, and Salvation in John of Damascus. By Charles C.Twombly. Pp. xv, 114, Eugene, OR, Pickwick, 2015, $14.89." Heythrop Journal 57, no. 1 (December 14, 2015): 243. http://dx.doi.org/10.1111/heyj.112_12307.

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30

Widjaja, Paulus Sugeng. "Apakah Aku Penjaga Saudaraku?: Mencari Etika Ekologis Kristiani yang Panentheistik dan Berkeadilan." GEMA TEOLOGIKA 3, no. 2 (October 26, 2018): 167. http://dx.doi.org/10.21460/gema.2018.32.395.

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The damage caused by humankind to nature is an undebatable fact. This article challenges the discriminative attitude that has allowed humans to place ourselves apart from nature and to claim a higher dignity over nature. The belief that humankind is imago Dei who has the right to dominate nature for the sake of their interests has worsened the situation. Faced by the problems, this article proposes a panentheistic and just Christian ecological ethics. It starts from the belief that the universe is one union coherent with and in Christ, in creation, in its history, and in its continuous transformation toward the fullness of that union with and in Christ. Incarnation is not mainly God’s salvific work to save humans, but God’s ethical act embracing and being embraced by nature. In incarnation God is not only present in the world, but is also united in and for the material world in the form of an embodied human, Jesus Christ. Hence human identity is always a perichoresis within which the existence of humans and the existence of nature mutually permeate each other. Neither is ontologically higher than the other, even though each has different function, because the two are sisters/brothers. In this light, a just relationship between humankind and nature must be worked out.

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나인선. "Harmonious Communal Relationship Performing in the Trinitarian Worship — A Study of Comparison of Relationships between Perichoresis of Trinitarian God and Yin-Yang Symbolism." THEOLOGICAL THOUGHT ll, no. 182 (September 2018): 321–52. http://dx.doi.org/10.35858/sinhak.2018..182.011.

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32

Louw, Daniël. "The mirage of “Rainbowism” within the nightmare of #MustFall campaigns. Exploring the penetrating hermeneutics of compassionate being-with against the background of decolonising activism and xenophobic suspicion." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 321–46. http://dx.doi.org/10.17570/stj.2016.v2n2.a15.

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Decolonising activism in South African is currently oscillating between social disillusionment (disillusionment about the ability to create a new South Africa by means of Constitutional Justice after twenty-two years of hope for a better life for all) and existential pain (internalised anger resulting from experiences of rejection and humiliating oppression). #MustFall campaigns have become vehicles for the expression of unarticulated feelings of inferiority, suppressed anger and cultural exclusion. It also reveals signs of new forms of racism and increasing exponents of black-white polarisation and xenophobic suspicion. The latter should not be interpreted merely in terms of local modes of radicalization and upcoming modes of political populism, but also against the background of new, global forms of “fear for the other” as expressed in the refugee paranoia and migrant crisis. It becomes a burning pastoral question for communities of faith how to penetrate the bottom line of a possible political cul de sac and cultural intolerance. The question is posed: What is meant by an ecclesial approach within the bleak situation of no-solution-at-all? Instead of a pessimistic retrotopia (back to the past) (Zygmunt Bauman) or an optimistic utopia (the pursuit of happiness in affluent societal projections), the perichoresis of compassionate being-with is explored within the theological parameters of oiktirmos, rḥm, ḥnn and pathē. It is argued that a pastoral mode of hospitable presence should be implied in order to penetrate the danger of a complete xenophobic deadlock in civil society.

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Panda, Herman Punda. "RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (October 1, 2020): 65–76. http://dx.doi.org/10.30822/lumenveritatis.v11i1.703.

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Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.

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Janice, Nyssa. "Kristologi Feminis." Indonesian Journal of Theology 4, no. 2 (December 1, 2017): 172–93. http://dx.doi.org/10.46567/ijt.v4i2.39.

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Virtually zero room is afforded in everyday speech, let alone in formal ecclesiastical doctrine, for talk (discourse) concerning the Christ as Female, or even as feminist. This essay considers contingencies concerning a multiplicity of identity regarding the Christ figure, particularly the notion of a womanized Christ. In doing so, this paper aims to minimize the historical contradiction of even having such a conversation, as such pertains to the incarnation of God in the (male) body of Jesus, by first making an appeal to the Creative Christology line of inquiry developed by Muriel Orevillo-Montenegro. Following this initial contingency [concerning Christ], I forward a second contingency [concerning Jesus] by appealing to the perspective of Elizabeth Johnson concerning a multiplicity of identity regarding the prophet of Nazareth, thereby envisaging the womanly face of Jesus. Finally, in order to forward a third contingency [concerning the (social) Trinity], I investigate the notion of a multiplicity of identity regarding the divine Triunity in tandem with the articulation of perichoresis put forth by Miroslav Volf and Catherine Mowry LaCugna. All the while, I interrogate the act of naming God from within a feminist critical frame, thereby drawing upon the linguistic theory of Brian Wren; as well, I engage the constructive ecclesiology of Elisabeth Schüssler-Fiorenza (concerning household of God). This essay thus envisages the relationality within the Triune Godhead by virtue of engaging with a robustly trinitarian ecclesiology serving as portrait for gendered, mutual, interpersonal relationality.

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Charupá, Roberto Tomichá. "ESPIRITUALIDADES AMERINDIAS RELACIONALES. APROXIMACIONES PRELIMINARES." Perspectiva Teológica 49, no. 2 (August 31, 2017): 329. http://dx.doi.org/10.20911/21768757v49n2p329/2017.

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RESUMEN: Los pueblos amerindios conservan sabidurías y espiritualidades milenarias que se expresan en actitudes relacionales de convivencia comunitaria y en profunda sintonía con el entorno cósmico. La vida cotidiana indígena es relacional e integradora, donde todo está conectado: personas, animales, seres vivos, cosmos, trabajo, descanso, celebraciones, fiestas, sueños, nacimientos, muertes… Esta experiencia cotidiana vivida en profundidad, consistencia y convergencia en el Símbolo divino –llamado con diversos nombres– se convierte en espiritualidad. Para el cristianismo tal Símbolo es el Misterio Uno y Trino, concebido como perijóresis o mutua interpenetración entre las personas divinas, intuición teológica existencialmente vivida también por los pueblos originarios. El presente trabajo, de carácter aproximativo, intenta recuperar las raíces espirituales amerindias para compartirlas como una propuesta válida para toda persona en búsqueda de sentido último. ABSTRACT: The Amerindian peoples preserve wisdoms and millenary spiritualities that are expressed in relational attitudes of community coexistence and in deep harmony with the cosmic environment. The indigenous everyday life is relational and integrating, where everything is connected: people, animals, creatures, cosmos, work, rest, celebrations, parties, dreams, births, deaths... This daily experience lived in depth, consistency and convergence in the divine Symbol — called with differ ent names — becomes spirituality. For Christianity such Symbol is the Mystery One and Triune, conceived as perichoresis or mutual interpenetration between the divine persons, theological intuition existentially experienced also by native peoples. This work, merely approximate, attempts to recover the Amerindian spiritual roots to share them as a valid proposal for anyone in search of the ultimate meaning.

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Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.

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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.

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Kapriev, Georgi. "The Teaching of the Energies in De Omnifaria Doctrina of Michael Psellos." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 101–16. http://dx.doi.org/10.24193/subbto.2021.1.04.

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"The paper gives an answer to the question if and in what way the doctrine of energies is present in De omnifaria doctrina of Michael Psellos, and compared to the background of self-evidence and even simplification of the doctrine in the twelfth century (using the example of Nicetas from Maroneia). It is mainly represented in the form of a valid element of conventional philosophy and theology. It is pointed out that the only model of this doctrine usually considered is the version promoted by Gregorius Palamas in a systematic form, forming the basic axis of his system of thought, which is to serve as the basis for the explanation of all phenomena that can be an object of philosophical and theological reflection. Psellos’ version shows some differences in comparison with this model. It is proven (using the example of Prochorus Kydones) that even in the course of the Hesychast controversy most of Palamas’ opponents do not question the doctrine. The theory of energy proves to be a philosophical instrument that is valid for all philosophers in Byzantium, regardless of the line of thought they represent. It is a specific feature of philosophy in Byzantium, which characterizes its peculiarity in a comparison with the western medieval philosophical paradigms. It is decidedly emphasized that the theory of energy does not have a clearly defined, “essential” constitution, but rather demonstrates a variety of forms of appropriation and use, so that each philosopher applies it according to the peculiarity of his own philosophy program. Keywords: teaching of energies, essence, power, activity/energy, perichoresis, participation, causality, Michael Psellos, Nicetas from Maroneia, Gregorius Palamas, Prochorus Kydones. "

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Stamatović, Slobodan. "The Meaning of Perichoresis." Open Theology 2, no. 1 (January 9, 2016). http://dx.doi.org/10.1515/opth-2016-0026.

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AbstractPerichoresis is an old theological concept that is eliciting great interest today, but nevertheless it is felt there is still not enough clarity about the very meaning of the word, especially about the semantic connection between the verb περιχωρέω and the noun περιχώρησις. The main goal of this paper is to shed light precisely on this semantic ground of the notion, and for this purpose we have investigated the meaning of the verb περιχωρέω showing that there is a good reason for lexicographic division of περιχωρέω into two separate verbs. Applying the findings of our philological research, we have also expounded the original patristic conception of perichoresis which, in some important aspects, has appeared to differ from the approaches dominant in Western theology from the Middle Ages to our own day.

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Manganyi, Jele S., and Johan Buitendag. "Perichoresis and Ubuntu within the African Christian context." HTS Teologiese Studies / Theological Studies 73, no. 3 (February 8, 2017). http://dx.doi.org/10.4102/hts.v73i3.4372.

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This article is about the juxtaposition of the notion of perichoresis in the work and theology of the Cappadocian Fathers and the notion of Ubuntu in the African Traditional Religion (ATR). Perichoresis was a result of an attempt to understand and to resolve the relationships within the Trinity. The issue at hand was how to make sense between the one and the many at the same time. The Cappadocian Fathers understood the oneness of God as unity in plurality, not a singularity. One Ousia and three hypostases were based on the understanding of the relationships within the trinity. The question of three yet one God (the church in Jerusalem continued worship of God the Father and Jesus Christ in the Power of the Holy Spirit), the apostles according to the information we have never question nor try to resolve the position and status of Jesus within the oneness. It appears as though they celebrated the tension rather than resolving it. They heard from Jesus, who said to them ‘you believe in God believe also in me’ and ‘if you had known me, you would have known my Father also. From now on you do know him and have seen him … whoever has seen me has seen the Father’. They also heard him when he said ‘I am in the Father and the Father is in me’. The article is going to investigate and analyse the two notions, Perichoresis and Ubuntu, within the African Christian context. Yet there is a tension between Jesus and the ancestors. Can this tension be resolved? The notion of Ubuntu is based upon the understanding that a person becomes fully a person in the presence of other persons. It is a notion that deals with the relationships from an individual to the community and from physical to spiritual perspectives. The article shall also attempt to analyse any categories of thinking that are within the ATR that may better explain the relationship within the Trinity.

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Maspero, Giulio. "La perichoresis e la grammatica teologica dei primi sette Concili ecumenici." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (April 30, 2020). http://dx.doi.org/10.14428/thl.v4i2.22183.

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The article analyzes the history of the term perichoresis in the space of time embraced by the first seven ecumenical councils. After the Christological debut of the terminology in the fourth century in the work of Gregory of Nazianzus to indicate the dynamism of the relationship of the two natures of Christ in the hypostatic union, the text shows how this theological transition was the basis of the development in Maximus the Confessor. In the seventh century he applied the theological gain of Gregory of Nazianzus to divinization, making explicit the Christological foundation of Christian salvation. The journey ends in the 8th century with John Damascene, who applies perichoresis to both Christology and divinization, as already seen before him, but extends the terminology to the Trinitarian dimension, thus sealing the parable of theological thought. This makes it possible to recognize a true theological grammar which, consistently with Timothy Pawl's studies, reveals the architectural value of a Conciliar Trinitarianism, as a Trinitarian epistemology based on a Trinitarian anthropology, in turn rooted in a Trinitarian ontology. Abstract: L'articolo analizza la storia del termine perichoresis nello spazio di tempo abbracciato dai primi sette concili ecumenici. Dopo l'esordio cristologico nel IV secolo della terminologia nell'opera di Gregorio di Nazianzo per indicare la dinamicità del rapporto delle due nature del Cristo nell'unione ipostatica, si mostra come questo passo teologico sarà la base dello sviluppo in Massimo il Confessore. Questi nel VII seccolo applicherà il guadagno teologico del Nazianzeno alla divinizzazione, esplicitando il fondamento cristologico della salvezza cristiana. Il percorso si conclude nell'VIII secolo con Giovanni Damasceno, il quale applica perichoresis sia alla cristologia, sia alla divinizzazione, come già prima di lui, ma estende la terminologia anche alla dimensione trinitaria, sigillando così la parabola del pensiero teologico. Ciò permette di riconoscere una vera e propria grammatica teologica che, coerentemente con gli studi di Timothy Pawl, rivela il valore architettonico di un Conciliar Trinitarianism, come epistemologia trinitaria che si fonda su un'antropologia trinitaria, a sua volta radicata in una ontologia trinitaria.

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Van der Merwe, Dirk. "Divine fellowship in the Gospel of John: A Trinitarian spirituality." HTS Teologiese Studies / Theological Studies 75, no. 1 (October 30, 2019). http://dx.doi.org/10.4102/hts.v75i1.5375.

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This article investigates how Trinity features are presented in the Gospel of John and how the early Christians experienced the Trinity in their daily lives. The immanence and ‘lived experiences’ of the divine are fostered by how the immanence of the divine is expounded in terms of the familia Dei: God as Father, the Logos as Son of God, believers as Children of God and the Spirit-Paraclete as the one who constitutes the family and educates the children in the family. Therefore, in this article, the familia Dei will be the facilitating hermeneutical principle used to examine the divine fellowship as well as the ‘lived experiences’ and immanence of the divine in early Christian everyday living. John’s reflection on perichoresis lies embedded in a ‘fellowship’ perspective. The divine fellowship is investigated from the four perspectives of how the divine is identified in John: life in the familia Dei, love in the familia Dei, unity in the familia Dei and glorification in the familia Dei.

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Louw, Daniel. "The refugee dilemma and migrant crisis: ‘Charity begins at Home’ or ‘Being Home to the Homeless’? The paradoxical stance in pastoral caregiving and the infiltration and perichoresis of compassion." HTS Teologiese Studies / Theological Studies 72, no. 2 (June 2, 2016). http://dx.doi.org/10.4102/hts.v72i2.3267.

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The current refugee and migrant crisis is revealing on a deeper ‘spiritual level’ a crisis of meaning and habitus (attitudinal crisis). Because of prejudice, xenophobia reveals a crisis of compassion and diaconic outreach. How should local communities and communities of faith display hospitality (xenophilia) to the other (stranger, foreigner, outsider) in cases where one’s own life is threatened by those you are supposed to care for? Is it true that charity begins at home, or is charity, as determined by the Christian notions of ḥesed and oiktirmos, an inclusive concept that should or could start with the homeless, the outcast and the outsider as well? This question points to the danger of selective compassion. It is argued that pastoral caregiving, within the refugee and migrant dilemma, should apply a hermeneutics of complexity and paradox. In this regard the theological paradox of the passion (pathē) of Christ should be implied in order to make room (perichoresis) for displaced and homeless people. The theological argument is based on the following presupposition: the passio dei defines ‘practice’ in pastoral theology as compassionate hospitality, as a mode of being-with, that eventually should infiltrate and penetrate the systemic paranoia of prejudice, as well as the networking dynamics of human relationships, irrespective of race, class and gender distinctions.

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Louw, Daniel J. "The Infiniscience of the hospitable God of Abraham, Isaac and Jacob: Re-interpreting Trinity in the light of the Rublev icon." HTS Teologiese Studies / Theological Studies 75, no. 1 (November 27, 2019). http://dx.doi.org/10.4102/hts.v75i1.5347.

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Because of the impact of church doctrine and many documents explaining the official confession of many denominations in Christianity, Trinity was mostly defined in terms of static and substantial categories (the impassibility of God). The undergirding research assumption is that the latter reflects, in most cases, more abstract and rather positivistic metaphysical speculation than representing the vividness of God’s compassionate being-with as explained and revealed in the narratives of the biblical account on God’s graceful intervention with the frailty of human life. The relational dynamics between the Father, the Son and the Spirit should be revisited. In this respect, the Rublev icon on Trinity could help establish the circular and spiral thinking of divine perichoresis as modes of God’s unpredictable, but faithful, covenantal and redemptive encounter with human misery. Trinitarian thinking should be directed by hospice-categories rather than by personhood-categories representing ‘substance’. It is argued that the trinitarian interplay should be re-interpreted in terms of compassionate categories stemming from the passio Dei in theopaschitic theology. This approach should be supplemented by the bowel categories of ta splanchna in order to qualify the infiniscience of the JHWH-Godhead: the being of divine interventions in terms of verbing terminology.

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