God-centred likeness to God

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To be God-centred like God is to live God-centred lives like God the Holy Trinity, rather than self-centred lives like demons, whose shortfall from glory destroys likeness to God in his image.  Grace restores likeness to God in God’s image by ascribing glory to God like angels do, glorification of God by participation in the God-centred life of Holy Trinity.  Wisdom is God-centred like God, not self-centred like fallen angels who fall short of the glory of God’s own God-centred life, unrestricted and ineffable.  God is God-centred like God when God centres in God, through God, opening glory to free glory through glory in Holy Trinity.  The Father is centred in God the Son, whose glory is beheld by the Spirit who proceeds from the Father.  The Son is centred in God the Father to whom the Spirit ascribes glory through the Son.  The Holy Spirit is centred in God the Son, proceeding from the Father to abide in the Son, through whom glory is ascribed to the Father.  Glory is God-centred like God when wisdom ascribes glory to God, releasing all vanity from vainglory by restoring God-centred glorification in us.  To be God-centred like God is to live God’s own God-centred life, which is the God-centred life of God the Holy Trinity.  The Father glorifies the Son, the Son glorifies the Father, whilst the Spirit glorifies the Son to the glory of the Father. Glorification in the Holy Spirit is God-centred like God and so restores right-glorification of God, through God, in God, which is Holy Trinity in action as liberating, deifying glorification.

Demonic confusion subverts God-centred glorification because it destroys God-centred union and consequently divides God-centred communion.  Self-centred isolation separates wisdom from glory, spawning self-love, whereas God-centred love cures self-love when we turn to see God centred in God, through God.  When confusion obscures God-centred union and division obstructs God-centred communion, hells of exclusion and isolation violate heavens of union and communion.  Christ descends to these hells to restore these hells to heaven, embracing them in God-centred union and healing them in God-centred communion.  His God-centred love purifies union from confusion and illumines hearts so division transmutes into communion, consuming delusion in uncreated flames of God-centred glorification.  Purification weds wisdom with glory in the Holy Name so that wisdom, by hallowing the Name, imparts illumination, opening the eye of the heart in uncreated light with glory.  Glorification restores glory to God by partaking in God-centred glorification of God in God through God, which is likeness to God in the deifying life of Holy Trinity.

Wisdom discerns glory in the humble grace of God-centred likeness to God, opening this grace as glorification of God, through God in God, which is participation in the deifying life of Holy Trinity.  These mysteries of glory are humbly ineffable, so it is in no sense sensible to attempt to comprehend them as if they were something accessible to blind sense or reason, without wisdom’s grace or glory’s unveiling.  Elders may nevertheless point to what transcends all that can be said, as Scripture does.  They may also refer to the many symbols that the Fathers draw from Scripture, symbols that express the ineffable as transmission of wisdom in glory.  They may also draw on Patristic reflection, in the dogmatic tradition of Holy Trinity, to intimate what God-centred likeness to God in his image might mean.  So ineffable glory is in fact humbly eloquent when it is informed by the holy tradition of wisdom and glorification of God in Holy Trinity, although the Name is not profaned by sophistry.  God-centred glorification of God communicates its own humble wisdom to hidden elders who impart them to unknown saints.  The fact that none of this makes the headlines is no reason to doubt its gentle power or unstated significance.  There is hidden greatness that never pushes its head above the ordinary and so never claims to be at all extraordinary.  God-centred glorification really is quite ordinary and so God-centred likeness to God humbly mirrors the inviolable humility of God, which creates us in his humble God-centred image.