Perichoresis

Perichoresis (from Greek: περιχώρησις perikhōrēsis, "rotation")[1] is the relationship of the three persons of the triune God (Father, Son, and Holy Spirit) to one another.

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.

[2] 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.

[3][4] It has been given recent currency by such contemporary writers as Jürgen Moltmann, Miroslav Volf, John Zizioulas, Richard Rohr, and others.

Pope John Paul II taught a series of catecheses on the mystery of the indwelling of the Holy Spirit in the sacramental life of the faithful Christian.

Interpretations of the incarnational mystery of the perpetual virginity of the Mother of God were frequently executed by artisans in relational form, most recognisably as Madonna, some works depicting three generations as in Metterza.

The mutual reciprocity contained in a personalist phenomological approach to the philosophy of being draws attention to man's need for transcendence, that a duality between good and evil is not sufficient to explain the mystery of human social relations in community.

[19] ... these analyses implicitly presuppose the reality of the Absolute Being This existential, social aspect of divine grace indwelling in human action is what heals the divisions of a society rent by the irrational dictates of reductionist relativism of mind over matter that equates the physical impulse with vice and cerebral indifference with virtue: Were this... to be taken to extremes, the essence of Christianity would be detached from the vital relations fundamental to human existence, and would become a world apart, admirable perhaps, but decisively cut off from the complex fabric of human life.

Catholics and Protestants differ in their interpretation of communio as model of ecclesial unity binding on members of the Mystical body of Christ.

My own hunch is that Barth's binitarianism is more deeply planted in that other culprit Jenson identifies: the "merely two-sided understanding of human community and so of historical reality, inherited from the 'I-Thou' tradition of 19th-century German philosophical anthropology"