The Threefold Co-inherence of the Triune Godhead is not confused with Christophanic Co-inherence, which is the divine-human co-inherence of Christ’s deiform Personhood, but the love they both inspire beholds both interpenetrate within coalescing Co-inherence. Love is not ignited by abstractions but by love, earthly loves and the Spirit’s love of the Son, the Son’s love of the Father and their fierce and gentle love shared… Read more »
Companions of the Grail in Holy Orthodoxy do not speak of the Holy Grail or the Matter of Britain because the parousia of the Holy Eucharist and the parousia of the Holy Name are already intrinsic to their Holy Orthodoxy. Hallows that shepherds of wisdom always regarded as quintessential, the Eucharist and the Name always lay at the heart of their… Read more »
The Holy Grail is the parousia of Christ’s uncreated presence hidden in the midst of creation, the Real Presence of Christ in the Eucharist, the parousia of presence that Christ’s Holy Name reveals, Jesus, Yah Shuah ‘I AM saves’. The second coming of Christ is the Grail of eschatological presence that is found when Eucharistic union is unveiled, the Name is… Read more »
Co-companions of glory hallow the Holy Name of God in the midst, acknowledging the love that unites them at centre, in-breathed with the Spirit’s kiss, whose joy is to reveal the Son’s union with the Father, restoring fallen glory to God in Holy Trinity. Bearing each other’s burdens, both die daily into each other’s lives, transforming confusion into union, division into… Read more »
The sacred company of co-companions of the Holy Name was no ordinary company, because it indwelt the hallowing union of the Spirit in Christ that restored glory to the Father. Co-companionship was always communion in the Spirit that opens to union with the Son in his co-communion with the Father, inhabiting the Holy Trinity from within. The Spirit still inspires hallowing communion… Read more »
Conventional religiosity prefers contention without contrition, whereas Saint Silouan the Hesychast taught contrition without contention, preferring the immeasurable measures of love. Contention finds fault with those out there, whilst contrition knows the fault lies nearer home, but does not collapse into the narcissism of self-obsessed self-hatred, for here at home, love dwells where God dwells. Love leaps over the hyper-sensitivity of… Read more »
In Christ, death opens into the uncreated light of glory, because Christ’s death on the Cross overcomes death by death, unveiling the light of glory. Given death opens into uncreated light that overcomes death, revealing uncreated glory, it is an open entrance into realms of light and glory, not what fear dreads. Faith, hope and love know that although fear arises, death… Read more »
‘Name Binding’ was the way Saint Patrick unveiled the remembrance of God in his Lorica, his Breastplate invocation of the Name. ‘I bind unto myself the Name,’ he chanted, communicating ‘Name Binding’ as bondage breaking, an unbinding that binds powers of bondage by releasing them with blessed bonds of boundless love. The wisdom of Saint Patrick’s Lorica breaks, then binds, then… Read more »
The co-inherence of Christ and his beloved disciple opens to their right-glorifying communion at the heart of Holy Orthodoxy, but the mystery remains hidden until wisdom unveils it, whose gaze and kiss embraces Christ in the Holy of Holies. Co-inherence is both a Christophanic and Trinitarian theophany but is also key to all the theophanic mysteries of love. Christ’s beloved bears witness… Read more »
When awareness turns, awareness becomes aware of awareness, but does not yet know love of knower as love known. Turning is not yet illumination and so does not yet awaken to the uncreated light of love. When love dawns, the uncreated light of love turns illumination round, which in turn is not yet glorification, because light is not yet… Read more »