As Christians we really proclaim that the world and the body are good.

God inhabits. This physical material timebound dimension is not some sort of illusion. It is not a mistake. It is not a training ground for heaven. It is innately valuable, and so valuable, that God so loved the world that he gave his son. It took becoming incarnate to fully inhabit this place.

We are not a place here that God does not occupy. We are in the midst of the presentfulness of God. This incarnational world-loving heart.

Granted the incarnational model has often been hard-pressed and reached around and grabbed heavily into Platonic categories and got infected with some basic Platonic dualisms, the opposition between spirit and matter. This allowed us to slip back into the very frame that Christianity had come to replace, of thinking of this world as bad, as alien, as somehow deficient, or coarse, or gross.

This does infect our mystical theology, which is one of the reasons I think the church has not completely owned its own mystical traditions sometimes because it smells a rat in here.

Against that it is hard to hear that shocking comment from Bruno Barnhart that this world is not a deviation from the path of Christ. This world in all its messiness and untidiness is the inevitable and legitimate playing out of the kind of energy that was put into the world in Christ.

We are working towards a renewed vision of the goodness of creation and the hereness that this is a sphere inhabited by God and absolutely necessary so that love may be full. The presence of God in Christ reconciling the world to himself is captured in the symbol of the Trinity. The symbol of the Trinity is being re-fashioned into a whole new old way. We are reclaiming and reviving our understanding of the Trinity.

In the Sufi tradition God speaks and says:

I was a hidden treasure
And I loved to be known.
And so I created the world
Both visible and invisible

God too is moved by the most powerful yearning, that is the deepest yearning in us, the yearning for self-disclosure, to be seen in all of our nakedness and goodness. And so the world becomes in a deep sense a mirror of God’s yearning for love. And in that sense it’s absolutely precious. God would not be complete without that world. And we have a very very part to play in the unfolding and full expression of that reality of divine love.

The symbol of the Trinity is being refashioned. We’re seeing the Trinity in a whole new/old way. We are coming back to a cosmo-theandric vision of the Trinity.

A cosmo-theandric Trinity (Raimon Panikkar) – It means to understand the Trinity as a beautiful inter-circulation not only between the three persons of the Trinity, but between the realms, bridging whatever gaps you may have felt through the teaching of transcendence, that God is somewhere else. Connecting all things: Cosmos – the world, Theos – God,  Andros – humanity.

There is one great vast intercirculating circle in which all things are made do, and all things are driven forward.