Term
| 1. Differentiate between faith and fideism. (Migliore, p. 3) |
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Definition
Faith is something that continually asks questions and struggles to find provisional answers to these questions whereas, fideism says that there comes a point where we must stop asking questions and must simply believe.
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Term
| 1b. Discuss ONE feature of faith in relation to theology. (Migliore, p. 3) |
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Definition
| Theology grows out of Christian faith by causing one to reflect, inquire, and pursue the truth that has not yet been found. Christian faith causes one to think and question. Faith has as its object God and God is also the subject, a subject that is beyond our understand, a mystery. We encounter this mystery in creation, in God's incarnation in Christ Jesus, in the forgiveness of sins and the amazing grace of God. 1 Corinthians 13: 12- we only see dimly, not yet face to face. |
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Term
| 2. Discuss the role of silence in theology as put forth by Panikkar. (Panikkar, pp, 11-20) |
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Definition
| Panikkar believes that theology is the spirited interlude of a symbolic interchange between two ineffable silences: interior reception and eventual self-offering. Silence of interior reception exists prior to the God-talk that is designated as theology. The second is the silence of eventual self-offering. It is the endpoint of all theology into which all conversation about God is emptied for fullness. Theology is thus a conversation of expressive symbols that emerges from and returns to the mystery of silence, which protects the transcendent from becoming fully grasped, controlled and manipulated. |
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Term
| 3. Offer a definition of Christian theology. Based on your definition, account for three of its central features. |
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Definition
| Christian theology is a collective, critical and constructive reflection on God, World and Human Beings undertaken in hope of their reconciled interrelationship, as mediated through Jesus Christ and guided by the Holy Spirit, for the purpose of transforming the life of our world in accordance with the good news of the reign of God. |
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Term
| 3a. Christian Theology is collective. |
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Definition
| Theology is collective or communitarian in character which means that it is not only personal but it takes into consideration all people’s beliefs and findings. This means that theology is interactive with other voices, beliefs, and experiences. This can get messy at times but is necessary to create questions and answers in all God’s people.This involves humility and patience. |
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Term
| 3b. Christian theology is critical. |
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Definition
| Theology is also critical in the fact that it must be self-reflective and context-reflective when developing questions and an understanding about God. Critical theology actively relates faith traditions and practices to historical roots and meanings as well as comparing them to other faiths.Critical theology focuses on what is crucial or important and also is discerning. |
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Term
| 3c. Christian theology is constructive. |
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Definition
| Theology is constructive which means that one has to consider a number of things (1) that humans live within the gifts of inherited traditions and the constructs of imaginative futures, (2) there is a non circular movement of God in history, (3) Imagination takes a role, and (4) God doesn’t write theology but people do. It is important to take each of these things into consideration so that there is an understanding of where the theological statement of faith or belief comes from. |
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Term
| 4. Does imagination have a role to play in Christian theology? What are the limitations of imagination as a theological resource? What are the freeing qualities of it? (Stone & Duke, p. 62) |
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Definition
| Creative thinking coordinates both sequential thinking, using a linear and logical process, and parallel synthetic thinking that looks at the whole and interrelation between ideas. Theological reflection involves this creative thinking. Imagination alone neglects the need for analytical thinking which is important in discerning truth. However, imagination frees one to receive insights into life situations as theological reflection takes place. Spiritual disciplines can allow the imagination to develop. |
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Term
| 5a. Critically discuss Tillich’s “method of correlation” in relation to the other two models that he wants to avoid. |
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Definition
| Tillich’s “method of correlation” is a middle option between the “Supernaturalistic” or “Neo-Orthodox” theological tradition and the “naturalistic” or “humanistic” theological school. Tillich’s “method of correlation” describes the relationship between eternal truth and temporal situation creating a bridge of conversation between human culture and revelation. In Tillich’s view, existential questions are developed from analysis of human culture and are correlated with the response from the Christian message. With this “method of correlation,” theology serves an “apologetic” role to balance between these two other models. |
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Term
| 5b. Tillich's method of correlation compared with Barth and Supernaturalistic tradition |
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Definition
In the “Supernaturalistic” tradition, the purely
revelational character of Christian faith or confessional character of theology is stressed. Barth is a proponent of this view. Tillich believes Barth’s view limits conversation because revelation moves in only one direction to human experience, instead of ongoing dialog between the two. |
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Term
| 5c. Tillich's correlation method compared to humanistic school. |
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Definition
| The “humanistic” theological school focuses on the natural ability of humans to do theology, from human experience. Naturalism stresses the human ability to do theology. The difficulty is that humans have distanced themselves from God and their essential state. Tillich describes the “method of correlation” as a form of "self-transcending naturalism" that bridges the temporal situation, the interpretation of each generation, and the eternal truth of the Christian message, defining and managing this interdependence. |
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Term
6. Using Stone and Duke, come up with a comprehensive list of theological criteria for assessing theological proposals. Discuss the theological reasons for their inclusion.
Theological Criteria for assessing theological proposals: |
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Definition
| Christian appropriateness,intelligibility, moral integrity,validity |
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Term
6a What is Christian Appropriateness?
(comprehensive list of theological criteria for assessing theological proposals) |
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Definition
| Christian Appropriateness: This criterion asks: “Is it Christian?” Is this faithful to the message of Christianity? Stone and Duke also assess every theological view to whether it is “worthy of Christian commitment” (Stone and Duke, p. 36). |
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Term
6b What is Intelligibility?
(comprehensive list of theological criteria for assessing theological proposals) |
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Definition
| Intelligibility: This criterion asks: Does it make sense, at least in light of Christianity? This is the expectation that the view have “plausible coherence” with few conflicting messages. It should make sense in light of Christianity in a general sense of what Christians believe. |
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Term
6c What is Moral Integrity?
(comprehensive list of theological criteria for assessing theological proposals) |
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Definition
| Moral Integrity: What are the ethical implications of this view? The view should be assessed in terms of the author’s moral integrity as Christianity has something to say about how one lives out their faith morally. This assessment involves God’s moral integrity and should address a response to suffering found in the world. |
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Term
6d What is Validity?
(comprehensive list of theological criteria for assessing theological proposals) |
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Definition
| Validity: This criterion asks: Is the view true to life or credible as far as what is generally accepted to be true? Christian theology is founded on the beliefs that are considered true and consistent with God’s will and desire. This is the most difficult task of assessment because on one hand, any attempt to assess the validity of a theology is judging divine word by human standards and on the other hand, there is support for testing the validity of theologies as beneficial for correcting claims of faith, even if such testing can’t prove faith itself. |
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Term
| 7. Use the words of Migliore below to discuss four features of Revelation. “Revelation is not something that confirms what we already know. Basically, it has to do with a knowledge of God and ourselves that is utterly surprising and disturbing. It is an event that shakes us to the core. Although it comes as a gift, offering us a glimpse of ‘the very heart of mystery,’ it is resisted because it is so threatening and frightening. The knowledge it conveys is an ‘abysmal life-giving knowledge,’ but it also demands a kind of death because it turns upside down the lives of people who receive it. Revelation compels momentous decisions about who God is and how we are to understand the world and ourselves.” (Migliore, p. 21) |
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Definition
| Four features of revelation are, using the words of Migliore, would be: "knowledge of God and ourselves is utterly surprising and disturbing," "comes as a gift," "threatening and frightening," and "compels momentous decisions about who God is and how we are to understand the world and ourselves." |
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Term
| 7a. Revelation- 4 features of |
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Definition
| Revelation is “knowledge of God and ourselves that is utterly surprising and disturbing.” This revelation doesn’t fit neatly in our theological box of God and this knowledge stretches our imagination and our understanding. |
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Term
| 7b. Revelation- 4 features of |
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Definition
| Revelation “comes as a gift.” Revelation is the self-disclosure of God to humanity, not a special knowledge we obtain in our own effort. It is a gift that continues to give and unexpected because it comes out of God who is beyond our comprehension but it is given in a manner that we can have some sense of who God is. It is a gift that has been picked out for us. |
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Term
| 7c. Revelation- 4 features of |
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Definition
| Revelation is “threatening and frightening.” Revelation often takes us down paths that are full of risk and unpredictable outcomes. Revelation may require a surrendering of our preconceived notions about God and being open to knowledge that might require us to leave our comfort zone and embrace new ways of thinking and living. |
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Term
| 7d. Revelation- 4 features of |
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Definition
| Revelation compels momentous decisions about who God is and how we are to understand the world and ourselves.” Migliore states that revelation is a “radical paradigm change in our interpretation of reality” (Migliore, p. 29) and now that we see life through a radically different lens, our response to this view is radically changed behavior. |
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Term
| 8a. Explain Moltmann’s theology of general revelation using the following as an aid: In nature we “read the signs of what God has created as reminders of God’s good foundational conditions, as an expression of his sustaining energies, and as advance signs of his saving future.” (Moltmann, p. 206) |
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Definition
| Moltmann’s theology of general revelation describes the immanence of God in everything as the part of the cosmic unfolding which will result in a future where God is in all. This truth is foundational to all of life and the divine Spirit creates a “self-transcending movement” where creation is a sign of the coming glory of God. This movement produces a spiritual home in which we move and breathe and which our own spirituality must adapt, involving both our soul and body. |
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Term
| 8b. Explain Moltmann’s theology of general revelation using the following as an aid: In nature we “read the signs of what God has created as reminders of God’s good foundational conditions, as an expression of his sustaining energies, and as advance signs of his saving future.” (Moltmann, p. 206) |
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Definition
| This immanence of God’s Spirit also is the force behind the evolution of life into increasingly organized rich and more complex forms. Moltmann offers that this theology leads to an ecological theology and a return to the worship of the earth, in biblical terms- a Sabbath of the earth where its fertility is restored. (Motmann, pp. 206-208) |
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Term
| 9. Discuss three differences between dominant and liberation theological methods. |
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Definition
| Liberation and dominant theologies originate from vastly different perspectives to find answers to the questions and struggles that are encountered in human existence. Both of these theological methods are developed out of the cultures to which they speak. |
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Term
| 9a. Discuss three differences between dominant and liberation theological methods. |
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Definition
| Liberation theology originates from below and uses inductive reasoning, while dominant theology originates from above and uses deductive reasoning. This is the first of their differences and it lays within the power structures of the people to whom the theology is directed. Liberation theology main goal is to liberate something from an oppressed state. This something could take many forms, be it a liberation of slaves from enslavement, or a liberation of the Bible from a classical understand that shackled the gospel from reaching out of the past. Dominant theology comes from a power structure that is not in an oppressed state. It has developed its theology from a position of power and experience wholly different from liberation theology. |
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Term
| 9b. Discuss three differences between dominant and liberation theological methods. |
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Definition
| Another important difference between Liberation and Dominant theology is how they are oriented between action and thought, orthopraxis and orthodoxy. Liberation theology is centered around the action of liberation which puts it into the action-oriented or orthopraxis section of theological development and implications. Liberation draws its adherents into the action of liberation and often times sacrifice to achieve a said outcome. It brings with it the message of disrupting systems and structures that feed the oppression or exploitation of God’s creation. Dominant Theology emerges from a thought-orientation or orthodoxy. Dominant theology impresses itself on the adherent at an inner level. Its focus is about having the theology work a change from the inside rather than from the outside like with liberation theology. |
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Term
| 9c. Discuss three differences between dominant and liberation theological methods. |
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Definition
| The final difference I would like to point out has already been brushed upon in the other comparisons between liberation and dominant. I am talking about the difference of context and content that can be found between the two theological methods. Liberation theology lies in the domain of context. It situates itself into the individual and the community and calls them to change the context for which they find themselves using theology as their means of liberation. Dominant theology surges forth from a point of content rather than context. It is more about an inward change of what is happening within the individual rather than what is happening outside. It asks you to change yourself or rather let the dominant theology change you. It supports the status quo where as in liberation theology we are called to subvert and change the status quo. |
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Term
| 12. Distinguish between inerrant and infallible views of the Bible. Are these defensible positions for retaining the authority of Scripture? Why? |
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Definition
In an inerrant view of the bible the Holy Spirit supervises and overtakes the human authorship in such a way that there is still a level human influence found within the scripture. This influence is seen within the authors culture and language however with the Holy Spirits guidance the bible is inerrant with regards to historical, scientific, doctrinal and moral knowledge. An infallible view of the Bible holds that the scripture provides secure and sure knowledge on matters of salvation, such as rules of faith and how we are to conduct ourselves in life. The infalliable view however differs from the inerrant view of the Bible because it allows that the Bible may not be inerrant on matters of scientific and historical matters.
Because of this difference I feel that the infallible view of the bible is defensible. It mixes general and special revelation with its understanding of human involvement in the creation of the bible and its ability to separate a divine infallibility with human error in scientific and historical matters. As human understanding has grown and the discoveries that we has made have shed light on the past, without an acceptance of the errors in the historical and scientific information the bible becomes irrelevant to God’s children today. In the allowance of humanity into the scripture it does not undermine the strength of special revelation but rather brings it into contact with general revelation and humanity in a collaborative way that brings about perpetual discourse and relationship between God and creation.
Migliore talks about the inadequacy of the inerrant view of the bible under the name of the infallible view. He combines them both rather than seperating them. If you want to hear his argument it is also on page 48
migliore 48
b. Inerrancy of the Bible: “The Holy Spirit superintends the author’s words while allowing for human particularity.”
Inerrantists’ hold the view that although there operates human particularity in the form of culture and language the Holy Spirit supervises and overtakes the writers so as to be able to communicate historical, scientific, doctrinal and moral knowledge from God through the Bible.
c. Infallibility of the Bible: Infallibilists’ see the words of Scripture as providing secure and sure knowledge on matters of salvation, including rules of faith and life for all human beings, even though it may not be always inerrant on matters of scientific and historical knowledge. [These three subdivisions are suggested by Tyron Inbody under ‘Conservative Views’ in Faith of the Christian Church, pp.31] |
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Term
| 13. Discuss three ways in which the Historical Critical method influenced liberal models of dealing with Scripture |
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Definition
Ernst Troeltsch (1865-1923) makes the shift from the Reformers’ way of thinking of Scripture to an Enlightenment modality of interpreting the Bible. The following essay is decisive in ushering this move: “Oh the Historical and Dogmatic Method in Theology.”
This influential essay changes the manner in which historical analysis infiltrates theology by stressing the contingent and erlative nature of all knowledge. He introduces three principles into theological method
Principle of criticism: all historical events, whatever their claim to sacredness, are subject to criticism. This also means that judgments of probability are the norm
Principle of analogy: all historical events are similar in kind. Thus, one cannot realistically talk about absolutely unique events
Principle of correlation: historical events must be understood in relation to each other. The presents thus mediates the past
Troeltsch’s insertion of these principles had momentous affect on the role and authority of the Bible in theology. Its impact is best seen in the acceptance of the “historical critical method” in dealing with the Bible. The following are some specific assumptiong that habe implications for the authority and role of Scripture in Christian theology
Biblical texts are human products
Bible is best interpreted in the languages in which it was written
Historical context on the texts of the church but is also a public classic thus it is not constrained by the church’s view and open to scrutiny with the tools available through modern scientific research
A general acceptance of the scientific worldview of western enlightenment trumps the worldview of the Bible
Examples of liberal models: historicist and existentialist
· Bible as sacred but historical book
· Adolf Von Harnack (1851-1930)
· Harnack was both a historian and a theologian. He wanted to cut out the metaphysical, dogmatic, and ritualistic foundations for Christian theology. Thus, the Bible was interpreted to stress the ethical and moral dimensions of Christian faith, which he termed “the essence of Christianity.” Jesus’ teaching and life for him can be encompassed in three notions: the fatherhood of God, the infinite value of the every human being, and the ethical ideal of the kingdom of God within believers. |
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Term
| 14. What are the two important features of Neo-orthodoxy’s contribution to the discussion on the authority of scripture? |
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Definition
a. Authority of scripture is interpreted in relation to authority of God.
• The Bible is both primary source of authority (Norm that norms other norms) and source that is authorized by the primal source of all authority i.e. God in Christ (“What norms scripture is Christ himself”) [See Schubert M. Ogden, On Theology, San Francisco, 1986, pp. 49-52]
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• “The Bible tells us not how we should talk about God but what he says to us; not how we find the way to him, but how he has sought and found the way to us; not the right relation in which we must place ourselves to him, but the covenant which he has made with all who are Abraham’s spiritual children and which he has sealed once and for all in Jesus Christ. It is this which is in the Bible. The word of God is within the Bible.” [Karl Barth as quoted in Inbody, p. 34]
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• “’[T]he authority of scripture’ is really a shorthand for ‘the authority of God exercised through scripture’; and God’s authority is not merely his right to control and order the church, but his sovereign power, exercised in and through Jesus and the Spirit to bring all things in heaven and on earth into subjection to his judging and healing rule.” [N. T. Wright, Scripture and the Authority of God, London, 2005, p. 100]
b. Performance of word of God becomes the emphasis
• In N. T. Wright’s extensive work on the Bible (a) the interpretation of Bible, (b) the authority of God, and (c) the equipping of Christians for mission are tied together consciously. Similarly in the writings of Frances Young the Bible is conceptualized as an event, much like performance of music. She stresses the importance of the performative aspects of the Bible while talking about its role and authority.
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• “The content of the communication will not be confined purely to doctrine, or law, or narrative, or spiritual resources, but all these things and more. And the authority of the Bible will be perceived as neither intrinsic to it nor simply accorded to it by the believing community, but as lying in its persuasive and converting power, its ability to evoke the response of faithfulness by communicating the address of One who is worth trusting.” [Frances Young, Virtuoso Theology: The Bible and Interpretation (Eugene, OR, 2002), p.132] |
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Term
| 15. State the four principles of interpretation of Scripture suggested by Migliore and discuss one of them. (Migliore, pp. 53-61) |
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Definition
1. Scripture should be interpreted with historical and literary sensitivity; yet Scripture’s unique witness to the living God resists its imprisonment in the past or its reduction to pious fiction
a. Historical study helps us to take seriously the particularity of God’s actions
b. reminds us that the narrative of the Bible refers to realities outside the text
c. recognize the historical concreteness if revelation but also continually reminds us that the biblical writers were limited and fallible human beings
2. Scripture must be interpreted theocentrically; however, the identity of God is radically redescribed in the overarching narrative of Scripture as the triune God, i.e., the God of Israel who comes to us in Jesus Christ by the power of the Holy Spirit
a. God is the main character
3. Scripture must be interpreted ecclesially, i.e., in the context of the list and witness of the church; however, an ecclesial reading of Scripture differs not only from individualistic reading but also from the control of Scripture by church doctrine or hierarchy
a. Interpreting Scripture ecclesially means reading, hearing, and interpreting Scripture within the horizon of the faith and practices of the whole community of believers
b. The church is a community of interpretation, and it has certain rules of sound understanding of its sacred texts
4. Scripture must be interpreted contextually; however, the context of our interpretation must not be confined to our personal history or to that of our immediate locality
a. Interpreting Scripture contextually means more than being nurtured by the witness, life, and confessions of the local congregation/denomination of which we are members
b. Our interpretation needs to be tested and deepened by understandings of its message that arise out of communities that know affliction and are struggling for life in the midst of poverty and injustice |
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Term
| 16. What are the three distinct and necessary tasks that Elizabeth Johnson identifies as crucial for Trinitarian theology today? (pp. 210-215) |
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Definition
Elizabeth Johnson (1941-): Trinity as the most life-giving shape (triple helix, a type of curve in three dimensional space) in the natural world
• Bringing forth
• Healing and repairing
• Creating ever-new forms
THIS IS ALL I COULD FIND DOES ANYONE KNOW MORE??
(I got this from the reading...dont know if it helps)
1. Bridging the gap between experience and thought to reclaim the ground of the triune symbol in the religious experience of salvation.
2. To remember that the incomprehensible mystery of God is always ever greater than our thought, and thus the Trinity is a doctrinal symbol whose interpretation is governed by all the rules of engagement that pertain to God talk.
3. To voice the mystery anew in contemporary idiom by focusing the Trinitarian God in engagement with the world, the One who is God for us and by reflecting on the Trinity apart from the world and think through the salvific lens and proceeds with reticence, making any metaphysical claims about God’s inner life function directly with respect to the economy of salvation. |
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Term
| 17. Explain what is meant by ‘the shift in authority’ and ‘advocacy scholarship’ in liberation interpretations of the Bible. |
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Definition
Shift in Authority-Authority shifts from the objective meaning of the text or subjective intentions of the author to interests of peoples enjoined in God’s ongoing work of liberation.
• Gerald West challenges biblical specialist and “trained readers’ of the Bible to incorporate the “academy of the poor” as a location of authority in biblical interpretation: “The trained reader is not only challenged to take seriously the experiences, categories, and concepts of the poor, but also to complete the hermeneutical cycle and risk appropriation, albeit a critical appropriation. In the contextual Bible study process trained readers cannot be content to remain with ‘what it meant’, we must also move on to risk asking ‘what it means’, for our communities, ourselves, and those poor and marginalized communities…Historical-critical resources, together with sociological resources, are no longer sterile tools for reconstructing the past; they are resources for interpretation in the fullest sense, which includes the risk of appropriation for liberation and life. Similarly, literary resources must not only produce ‘interesting’ readings; they must provide resources for interested readings – readings that matter.” (Gerald West, “The Bible and the Poor” A New Way of Doing Theology” in The Cambridge Companion to Liberation Theology, Ed., Christopher Rowland, Cambridge University Press, 2007, pp. 178-179)
Advocacy Scholarship-“Advocacy scholarship” is rooted in a prior commitment to the poor and marginalized
• No value neutral interpretation. Thus the bible interpreter needs to take on a specific commitment from which view point the texts would be interpreted. Preferential option for the interpretations of the ‘othered’: the economically poor, the culturally and socially marginalized, the epistemologically excluded
• Elisabeth Schussler Fiorenza’s four key moments of biblical interpretation: [E. S. Fiorenza, She Who Said: Feminist Practices of Interpretation, Boston, 1992, pp. 51-78)
• i. Hermeneutics of suspicion: unmasks the ideological functions of the biblical texts and their interpreters
• ii. Hermeneutics of historical remembrance and reconstruction: works to increase historical distance between ourselves and the time of the text and also decrease the same by historical stretching and imagining
• iii. Hermeneutics of proclamation or of ethical and theological evaluation: Assessing the oppressive or liberatory potential of biblical texts
• iv. Hermeneutics of creative imagination and ritualization: retelling bible stories and reshaping biblical visions for the emancipation of the community that one is advocating for. |
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Term
| 18. Why does the unilateral addition of the term filioque (Latin meaning ‘and from the Son’) by the western churches in the ninth century, on the already universally agreed upon Nicene Creed, cause an outcry from the eastern section of the Church. What are its Trinitarian implications? |
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Definition
| filioque controversy (Literally meaning ‘and from the son’) and the first schism. The change from belief in the Holy Spirit as ‘proceeding from the Father’ to ‘proceeding from the Father and the Son’ was unilaterally added to the universally agreed upon text by the western church only in the 9th century. This ‘double procession’ of the Holy Spirit makes the third person dependent on the Father more than the Son, thus jeopardizing the co-equality that was agreed upon among all three persons of the Trinity. This may well have contributed to the first split in the Church (between the eastern and the western churches) in 1054. |
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Term
| 19. Explain the following with reference to your church or congregation by taking stock of Elizabeth Johnson’s interpretation (Johnson, pp. 222-224): “The doctrine of the Trinity is ultimately a practical doctrine with radical consequences for the Christian life.” (Catherine LaCugna). |
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Definition
| Trinity is…. · God is love · Humans were created in God’s image · Reign of God is a gracious rule of saving love and communion Calls us to…. · Love one another · Resist oppression · Practice inclusiveness · Be compassionate · Pour out praise to God Elizabeth Johnson’s interpretation of the Trinity as a practical doctrine is made clear because it reminds us, the Church, of the way in which we are called to act. The Trinity is a reminder that God is love and that humans were created in that image. It also reminds us that the reign of God is a gracious rule of saving love and communion. Knowing these things, we can apply them to our own church and congregation. We are called to shape our churches and lives around loving one another, resisting oppression of every kind, to practice inclusiveness, and be compassionate. When a community comes together and pours out praise for God and care for the world in need, then a church is doing as the Triune God would want. In my own church I have witnessed the radical transformation of the Trinity. On October 8th our church participated in a Change the World: Feed Frostburg First….came together, worked for the good of the poor, included all people of age, race, and sex….. |
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Term
| 20. What is accentuated in the doctrine of the Trinity by Moltmann’s move away from substance language and adopting of relational language? (Moltmann, pp. 152-157) |
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Definition
| Moltmann move away from language of substance (ousia) to language of relationship (perichoresis) to explicate the Trinity. The deliberate and consistent use of the term perichoresis to talk about God manifests this embrace of the relational nature of the Trinity. Perichoresis “denote that Trinitarian unity which goes out beyond the doctrines of the persons and their relations: by virtue of their eternal love, the divine persons exist so intimately with one another, for one another, and in one another that they constitute themselves in their unique, incomparable, and complete unity.” In short, “the Trinitarian persons form their unity by themselves in the circulation of the divine life.” (Moltmann as quoted in Genz, p. 81) Moltmann also exegetes the Latin translations (circumincessio and circuminsessio) of the Greek term perichoresis. He suggests that it connotes both elements of movement and rest in unity. Thus, while together they share in the dance of “reciprocal indwelling” (Greek meaning of perichoresis) each person ‘moves’ in the other two (circumincessio) and makes space for the other to ‘rest’ in within its own person (circuminsessio). (Moltmann, Sun of Righteousness, Arise!, p, 154-156) |
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