As to Fr. Richard Rohr, I’ve been getting excited with his every new publication, tape, mp3, video, webcast or daily e-mail for almost 40 years now. I can never resist hyperbole and superlatives as I commend each new work to family and friends. Why stop now?
I have always unwrapped each new gift from Fr Rohr anticipating its practical, pastoral significance, looking for changes I can make in my relationships to God, others, the world, even myself. He’s never trafficked in idle, academic speculation (nothing wrong with that, just not his theo-schtick) but has engaged us with invitations to new ways, dis-positions, of seeing, imagining, participating, giving, receiving and experiencing Love, moreso than any new pro-positions.
The Divine Dance, in all of the above ways, in my view, represents Fr Richard’s magnum opus!
In a nutshell, right away, I thought: Fr Richard and Mike Morrell have done regarding the Trinity precisely what Panikkar did regarding the Christ!
That’s to suggest that in the same way that Panikkar elaborated and related his Christo-phany to classical Christo-logy, they’ve, in effect, elaborated and related their beautiful Trinito-phany to classical Trinito-logy.
Enough of my words. But, to my point, I used the glossary entry for Christophany at the Panikkar website and did word substitutions — Trinity for Christ, Trinito-logy for Christo-logy and Trinito-phany for Christo-phany.
Below’s what fell out.
It’s eerily on the mark???!!!
Trinito-phany is the Christian reflection that the third millennium must elaborate.
– It does not claim to offer a universal paradigm, nor even necessarily a model to adopt, but rather simply to offer to all humanity a believable image of Trinity.
– It is a Christian word yet opened to the universal problematic in a concrete and thereby limited way.
– The word is used in the sense of “phaneros of the Christian scriptures”, visible and public manifestation of a truth. Divine energies are a direct manifestation of God to human consciousness and represents an experience.
– Trinito-phany does not ignore nor claim to abolish the preceding trinito-logy, but trinito-phany rather tries to situate itself in a continuity with trinito-logy in order to deepen it.
– Trinito-phany “suggests that the encounter with Trinity can not be reduced to a mere doctrinal or intellectual approach”; it wants to elaborate a reflection on the economic Trinity and the human being with clear reference to the immanent Trinity: “The logos is also the Logos of God, but the Logos is not “all” of the Trinity.”
– The Trinito-phany does not take anything away from the Trinito-logy, but shows itself opened to the reality of the Spirit.
– This contemplative, mystic attitude situates trinito-phany in a more receptive posture, in contrast to the more aggressive search on the part of reason.
– This notion of Trinity must include both the figure from the historic past as well as the present reality.
– Trinito-phany is a reflection opened to the Christian scriptures, but is in dialogue with the other religions; opened to dialogue with the past (even the pre-Christian) and with the present (even the non-Christian) and in particular the contemporary scientific mentality.
– Trinito-phany, therefore, does not exclude a priori any epiphany of the sacred or the divine when searching for an integration of the image of the Trinity in a more spacious cosmovision.”
trinitology, trinitophany, christophany, christology, raimon panikkar, richard rohr, mike morrell, divine dance, perichoresis, trinity, mystical experience, contemplative mystic