Perichoresis
S.M. Smith explains that perichoresis means mutual indwelling and mutual interpretation and deals with both the 'Trinity' and 'Christology'. (843).
Trinitarian theology of perichoresis was used in the Greek theology (843) of John of Damascus in describing the inner relationship between the persons of the Godhead. (843).
Angus Stewart
Cited
(Slightly modified from an article first published in the British Reformed Journal)
John of Damascus (c.675-c.750), though little known by most in the West today, is probably the most famous theologian in the last 1,500 years of the Eastern church.
John of Damascus
Cited by Angus Stewart
(In regards to the nature of God, my add)
Uncreated, without beginning, immortal, infinite, eternal, immaterial, good, creative, just, enlightening, immutable, passionless, uncircumscribed, immeasurable, unlimited, undefined, unseen, unthinkable, wanting in nothing, being His own rule and authority, all-ruling, life-giving, omnipotent, of infinite power, containing and maintaining the universe and making provision for all (OF 1.14).
(In regards to the Trinity. my add)
The subsistences [i.e., the three Persons] dwell and are established firmly in one another. For they are inseparable and cannot part from one another, but keep to their separate courses within one another, without coalescing or mingling, but cleaving to each other. For the Son is in the Father and the Spirit: and the Spirit in the Father and the Son: and the Father in the Son and the Spirit, but there is no coalescence or commingling or confusion. And there is one and the same motion: for there is one impulse and one motion of the three subsistences, which is not to be observed in any created nature (OF 1.14).
Image: Evangelical Dictionary of Theology, page 843.
The Pocket Dictionary under the entries: perichoresis and circumincession states this theology affirms that within the trinity, essence is shared by each of the three persons, in a manner that does not blur the distinctions between them.(26). Therefore, quote: 'By extension, this idea suggests that any essential characteristics that belongs to one of the three is shared by the others. (26). This view also affirms that the actions within the trinity are always done within a divine unity. (my specific paraphrased comment, based on 26).
Note that God the Son (God the Word), as God incarnate, alone takes a finite, human body (now resurrected, see Gospels/Acts for event).
Non-exhaustive in regards to that unity in purpose:
Colossians 2:9-10 (Him is Jesus Christ) 'New American Standard Bible (NASB) 9 For in Him all the fullness of Deity dwells in bodily form, 10 and in Him you have been made [a]complete, and He is the head [b]over all rule and authority; Footnotes: Colossians 2:10 Lit full Colossians 2:10 Lit of '
N.T. Wright explains in regard to Colossians 2: 9-10, it is an continuation of 1:19 (109), 'for all the fulness to dwell in him.' (NASB). 'He is uniquely God's presence and his very self'. (109). Wright reasons that Paul is teaching monotheistic doctrine here and not that Jesus Christ is a second deity. (109). Christ is the embodiment of full deity. (109).
Hebrews 1; Greek scholar Walter Bauer defines 'Hupostasis' the original ὑπόστασις, εως, ἡit from the Greek as substantial nature, essence, actual being, reality. In the context of Hebrews 1: 3 the Son of God is the exact representation of God’s real being. (page 847). Erickson further explains that each member of the Trinity is quantitatively equal. Erickson (1994: 337).
Matthew 28: 19-20 and Acts 5 are two examples from the New Testament demonstrating the Holy Spirit as God, interacting within the trinity.
Matthew 28:19-20 New American Standard Bible (NASB) 19 [a]Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you [b]always, even to the end of the age.” Footnotes: Matthew 28:19 Or Having gone; Gr aorist part. Matthew 28:20 Lit all the days
Acts 5: 2-6 New American Standard Bible (NASB) It is stated that one can lie to the Holy Spirit (verse 3) and therefore lie to God. 'You have not lied to men, but to God.' (verse 4).
All three distinctions within the trinity are infinite, of one ontological (existence and being) essence and nature, and yet with distinctions and communicate with each other in eternal relationship. God as trinity is relational in nature and therefore humanity is made in God's image and likeness (Genesis 1:26-27). Humanity is therefore specifically relational in the context of being made in the image and likeness of God. God could create finite creatures capable of relationship and communication, because that is also an aspect of God's nature.
BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
JOHN OF DAMASCUS (c.675-c.750)(1996) Exposition of the Orthodox Faith, trans. S. D. F. Salmond, in The Nicene and Post-Nicene Fathers, Second Series, eds. Philip Schaff and Henry Wace, vol. 9
Covenant Protestant Reformed Church: Revered Angus Stewart
SMITH, S.M. (1996) ‘Perichoresis’ in Walter A. Elwell (ed.) Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
