Read The Divine Dance: The Trinity and Your Transformation by Richard Rohr Mike Morrell Online


Invitation to a Dance The Trinity is supposed to be the central, foundational doctrine of our entire Christian belief system, yet we're often told that we shouldn't attempt to understand it because it is a "mystery." Should we presume to try to breach this mystery? If we could, how would it transform our relationship with God and renew our lives? The word Trinity is not foInvitation to a Dance The Trinity is supposed to be the central, foundational doctrine of our entire Christian belief system, yet we're often told that we shouldn't attempt to understand it because it is a "mystery." Should we presume to try to breach this mystery? If we could, how would it transform our relationship with God and renew our lives? The word Trinity is not found in the New Testament—it wasn't until the third century that early Christian father Tertullian coined it—but the idea of Father, Son, and Holy Spirit was present in Jesus' life and teachings and from the very beginning of the Christian experience. In the pages of this book, internationally recognized teacher Richard Rohr circles around this most paradoxical idea as he explores the nature of God—circling around being an apt metaphor for this mystery we're trying to apprehend. Early Christians who came to be known as the "Desert Mothers and Fathers" applied the Greek verb perichoresis to the mystery of the Trinity. The best translation of this odd–sounding word is dancing. Our word choreography comes from the same root. Although these early Christians gave us some highly conceptualized thinking on the life of the Trinity, the best they could say, again and again, was, Whatever is going on in God is a flow—it's like a dance. But God is not a dancer—He is the dance itself. That idea might sound novel, but it is about as traditional as you can get. God is the dance itself, and He invites you to be a part of that dance. Are you ready to join in?...

Title : The Divine Dance: The Trinity and Your Transformation
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ISBN : 9781629117294
Format Type : Hardcover
Number of Pages : 224 Pages
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The Divine Dance: The Trinity and Your Transformation Reviews

  • Tom Cox
    2019-04-07 21:42

    Disclaimer, I work for the publisher of this book and worked on the manuscript. I have never reviewed one of our books on Goodreads before. I spend so much time in them and, in my personal life, I like to read something else. This one is different. Richard Rohr has mainly written about contemplation and the human soul and our connection with God, and while all of those things are in this book, too, The Divine Dance is primarily about the nature of God in the Trinity, a concept at the center of our faith that we rarely talk about and usually set aside as too mysterious to grasp. Richard, along with Mike Morrell, brings the Trinity to life in the same way that a ballet troop brings a piece of dusty music to life. He has done so much to expand my mind in its consideration and visualization of God. Our Western minds tend to make God into a man--the Father--with many of the same limitations, prejudices, and faults as ourselves. God in our own image. We even accessorize our metaphor with a throne and a foot stool. In our meager attempts to understand God, we reduce Him to a form that is hardly worthy of our worship or devotion. But to see God as the Trinity, and not just each of the three components but the space between them that holds them together, is so freeing for my faith. Rohr suggests that if there really is one true God, then you would expect to see that God in every aspect of creation. And just so, the basic element of creation is the atom--proton, electron, and neutron. None has much worth on its own, but together they interact in such a way that if you release the energy holding them together, it is the greatest power on earth. Only now consider that the energy holding them together is love--and that God IS love. That is a powerful vision that just forms the tip of the iceberg of Trinity. Dive in, folks. Go deep. It's a great trip.

  • James
    2019-04-16 20:28

    I had three reasons for picking up The Divine Dance: The Trinity and Your Transformation. First, it is about the Trinity and how belief in the triune Godhead is a game changer. There are few topics which make me this giddy. My reading of Zizioulas, Volf, Moltmann and Barth in grad school made me a passionately Trinitarian. Secondly,I read this book because its author is Richard Rohr. I mean who doesn't love Rohr? He is the reigning guru on all things enneagram, contemplative prayer in the perennial tradition, Franciscan spirituality and the masculine journey. So what if his mystic speak is a little fuzzy and he pushes things in more of a progressive direction that many of us are comfortable with? His progressive bent is not characterized by a demythologizing, deconstructive tendency, but a desire to squeeze every generous ounce out of God's grace. I don't agree with everything Rohr says, I don't even understand everything Rohr says (he's deeper than I am); yet I am always challenged by reading his books and walk away believing and trusting God just a little more.My third reason was Rohr's co-author Mike Morrell. Morrell is best known as the organizer of the Wild Goose Festival. One of his seven or eight other day jobs is curating SpeakEasy,a blog review program which has introduced me to some great books the past few years. This book came into fruition when Morrell got his hands on material that Rohr had delivered at two conferences and offered to help Rohr translate them from conference to book form.So the Triune God, Rohr and Morrell conspired. The Divine Dance was born. Um. . .the book, not the dance. The Divine dance has been happening for a little while now. The book is based on Rohr's lectures, but the concept came to Rohr during a Lenten retreat. While on retreat, he picked up Catherine LaCugna's book, God For Us: The Trinity and Christian Life and read it. Rohr describes the reading of her book as being brought into conversation with the "big tradition." For him the Trinity was no longer a "dusty doctrine" to be shelved, but "almost a phenomenology of my own—and others'—inner experience of God" (40-41).Organizationally this is different from Rohr's other books (mostly through Morrell's influence). There is an introduction and three parts. In lieu of chapters there are sub-headings in each section—seventy headings in all. This makes it an ideal book for daily devotional reading; however I wouldn't say that there is a linear argument running through each section. Instead Rohr steps, sways, and sashays his way across the floor, circling back to aspects of the Trinity, embellish his dance moves with creative flourishes. Rohr's introduction describes how despite Western Christians' affirmation of the Trinity, it has made little practical impact on our lives. The invitation, Rohr has for us, is not just to see the triune relationship at the heart of God, but to enter into communion with Father, Son and Spirit. Rohr illustrates this by describing Rublev's Trinity which depicts the Godhood sitting at Abraham's table. Rohr posits that a mirror originally hung in front of the icon, to help the observer take up her space at the table (29-31). This takes Trinity out of the world of abstraction and invites us into Divine relationship. Part 1, Wanted: a Trinitarian Revolution is conceptual and philosophically rich. Rohr attempts to answer how entering into Triune reality changes everything—breaking all our dualisms (including political dualisms), and opens the way for new paradigms and connection with the world. Part II, Why the Trinity? Why Now?, delves deeper into the nature of God and how commitment to the Trinity dismantles our divine caricatures, and showcases a God more loving, welcoming and present to us. Part III, the Holy Spirit, concludes the book with some thoughts on how the Spirit brings helps us engage deeper with God and the world. An appendix describes seven practices for experiencing the Trinity, notably a litany of seventy evocative names for the Holy Spirit (210-212).Rohr avoids the practical modalism of Western Christianity by looking East to the Social Trinity of the Cappadocians. He writes, "Don't start with the One and try to make it into Three, but start with the Three and see that this is the deepest nature of the One" (43). Rohr makes the case that the relationship in the Godhead between its members, is the basis of all reality, and understanding and embracing the Divine Dance opens us up to new realities which effect politics and community. Richard Rohr and I have different starting points He's a Franciscan friar and a priest, I'm a low, roving Protestant. But I appreciate the way Rohr urges a recovery of the Trinity and has traced out its implications. I highly recommend this book for several reasons. First, Rohr is all about the great tradition. He cites Protestants, Patristic, medieval theologians and a healthy helping of notable Franciscans. Secondly, Rohr is both gracious and thoughtful in his analysis. Third, there are lots of theology books about the Trinity, but there have been few books that help us imagine what the practical implications are for our spiritual life. This one delivers. Fourth, even where we may disagree with Rohr,(i.e. his critical and selective reading of some Bible passages), he asks hard questions which we ought to press into. For example, he writes as a Franciscan priest who doesn't believe in forensic models of the atonement (131). If we are to affirm penal substitution, how does God's wrath against the Son on the cross fit into our Trinitarian theology? What impact does our belief about God impact how we live? Our politics? These are great questions. I happily recommend this book and give it four stars. One final plea, get the hard cover edition instead of the Kindle edition. Reading this as e-book is okay, but because this is a book with no chapters and so many headings. I prefer the orientation and spacial awareness provided by a physical binding. Also, the inside of the front and back covers have a full-color reproduction of Rublev's icon of the Trinity (the same image in copper hue embossed in copper tone across the dust jacket). Divine Dance is published by Whitaker House. Many of their books reflect a charismatic aesthetic. They are best known, to me, for publishing Smith Wiggleworth and a slough of deliverance ministers. This may be the most beautiful book they've ever published.Note: I received this book from SpeakEasy in exchange for my honest review. I wasn't asked to write a positive review. I just can't help myself.

  • Amos Smith
    2019-04-07 19:29

    The Trinity is hugely important in the twenty first century. In my opinion The Trinity and the Incarnation are the doctrinal core of Christian Mystical Tradition. They are a wake-up call from arrogance and certainty to a combination of knowing and not knowing, which is the root of deep faith accompanied by appropriate humility. A serious exploration of the Trinity and the Incarnation return us to mystery. They move us from either/or binaries to both/and. The Trinity is at once Three and One. The Incarnation is “at once God and human” (Cyril of Alexandria). Our Western minds don’t like this. We want one or the other, and the one should cancel out the other. Not so! As Rohr points out in his important book the re-vitalization of Christianity depends on a recovery of the Eastern mind’s ability to hold the paradox of the Trinity in creative tension, not demanding an absolute. Instead, letting go, and allowing for a flow, a Divine Dance. My favorite metaphors that Rohr uses in the book are the atom with its nucleus and three circling electrons and Rublev’s famous icon of the Trinity. The game changer on the Trinity icon is that there is some evidence (from glue residue) that affixed on the original icon was a mirror. This invites us into the dance. When we gaze upon the triune mystery we see our own reflection. We are invited to participate in the mystery, not as an isolated objective ego, but as a partner in the dance. We apprehend the truth: we are co-creators with God. We are God’s hands and feet in this world.Rohr’s exposition of the Trinity moves us from tired metaphors of Monarch and Singular Reality toward an expanded horizon of relationality. Science, especially environmental science and the study of ecology has shown us that all things in the natural world and inter-related. So too with the ultimate reality. It is primarily about inter-relationship. Rohr dusts off the leather bound theological behemoth on the library shelf and makes it accessible and engaging for the twenty-first century reader. Highly recommended!

  • Tony
    2019-04-05 21:42

    I’ve often read a book and enjoyed it so much that I’ve wanted to read it straight through again - but I’ve very rarely actually done it. This book is the exception: I’ve just read it straight through a second time.When I first started it, I thought it was rather trivial. It’s Richard Rohr’s content, but actually written by Mike Morrell who has written up the material from some of Rohr’s conferences on the Trinity and spirituality. This sometimes gives it a bit of a ragged feel, it’s unpolished, there are repetitions. But on the other hand, that makes it also feel informal and immediate.Trivial… I thought, I know all this stuff! Surely everyone knows this!But it’s only trivial and simple in the sense of being Immensely Profound. Like this: God does not love you because you are good. God loves you because God is good.You keep finding sentences like that where you have to put the book down and think about it for a while. Yes, I know that; but am I living it?This is a book to read and go back to, not least for the helpful spiritual exercises in the Appendix.

  • Ellie
    2019-04-19 23:43

    A powerful look at Trinitarian spirituality. I found it revitalized my prayer life and energized my entire spiritual/daily life. There are some wonderful exercises at the end to practice this spirituality.

  • Amy Neftzger
    2019-04-12 01:32

    This was a great read. Rohr pulls the reader out of our modern cultural perspective to view the Trinity from the perspective of relationship, rather than a hierarchical power structure. This is not a new approach and has previously been discussed by a number of theologians, but the concept has been lost due to the current trend to view the Trinity as a triangle with God the Father at the head of it. This shift in perspective is important because it creates strong guidelines for us in how we interact with one another. It emphasizes the downfall of a rule based religion and emphasizes the importance of a faith based in love and respect. Highly recommended reading.Full review here: I was given a free ARC of this title in exchange for an honest review.

  • Tristan Sherwin
    2019-04-06 20:36

    A very beautiful book; stirring much within my mind and heart, and awakening the desire to plunge all the more into the depths of the Divine communion.--Tristan Sherwin, author of "Love: Expressed"

  • Glen Grunau
    2019-04-07 01:35

    In an early chapter in this book, Richard makes the following invitation for his readers: "Maybe this book will be more of a meditation than a scholarly treatise. But from a deeper place, if you can allow it, my prayer and desire is that something you encounter in these pages will resonate with your own experience . . ."This captures well what I experienced differently about this book than many other spiritual books I have read. It did not unfold in a progressive fashion and did not follow a linear path. It was more like a collection of small bite sized-meditations, with each chapter only being a few pages long. Less gratifying on one level for a linear minded thinker like myself; yet how fitting for a theme which can only be conceptualized as circular - the divine dance within the Trinity.But having said this, I found this book to be rife with rich nuggets of truth that enabled me to visualize the Trinity in ways I have not previously considered. The only suitable review is to offer a few of a few of the nuggets that stood out for me:"Perhaps one of the greatest weaknesses of institutional religion is that we’ve given people the impression that the pope could know for us, or the experts could know for us, or the Bible could know for us— that we could have second-hand knowledge of holy things, and could be really invested in the sacred because someone else told us it was true. God ended up being an outer “thing” and largely remained out there, extraneous to the experience of the soul, the heart, and even the transformed mind. Yet God has no grandchildren, only children. . . . This is much of organized religion. Humans get excited about something only if it includes them in some way. God surely knew this about us, and so God included us inside of God’s own knowing— by planting the Holy Spirit within us as the Inner Knower and Reminder of “all things.” This is indeed a re-minding, a very different kind of mind that is given to us!""You know that your worth is not about you personally or individually doing it right on your own; instead, your humanity is just a matter of allowing and loving the divine flow, which Christians usually call the Holy Spirit. Life becomes a matter of showing up and saying yes.""Power, according to the Jesus of the Trinity, is not something to be “grasped at.” I, Richard, don’t need to cling to my title, my uniform, my authorship, or whatever other trappings I use to make myself feel powerful and important. Waking up inside the Trinitarian dance, I realize that all of this is rather unimportant, in fact often pretense and show that keep me from my True Self. It just gets in the way of honesty and vulnerability and community. We all already have our power (dynamis) within us and between us— in fact, Jesus assures us that we are “clothed” in it! It seems to me that the only people who can handle power are those who don’t need it too much, those who can equally let go of it and share it. In fact, I’d say that at this difficult moment in history, the only people who can handle power are those who have made journeys through powerlessness. . . Trinity is so humble that it does not seem to care who gets the credit.""The life of faith is not at all 'believing impossible things to be true'; actually, it is a much more vigilant path of learning how to rest in an Ultimate Love and how to rest in an Infinite Source. On a very practical level, you will then be able to trust that you are being held and guided. In fact, you can trust after awhile that almost everything is a kind of guidance— absolutely everything. It’s actually your ability to trust that there is guidance available that allows it to show up as guidance! Amazing circular logic, I know, but don’t dismiss it until you’ve sincerely tried it. I’m confident you’ll come to see it is true in the divine economy of things. I warn you, though, that when your calculating mind moves into place, you’ll hear yourself apprising these profound moments of judgment: Oh, that’s just a coincidence. That’s merely an accident. It just happened. Or, Blast, why did that happen? Or even, I wish I could change it. Inside the Trinitarian life, you will begin to enjoy what some physicists now call “quantum entanglement” and what others call synchronicity, coincidence, or accident. . . The saints often called this trust in Divine Providence.""If a person is not fundamentally resting in the Eternal Sabbath, they are not yet living inside the Trinitarian flow. . . There’s good news here: all emotional snags, temptations, and mental disruptions are the negative capability for this very peace; they invite you to choose again, and each time, you increase your freedom. Trust me on that.""This might well be the essence of the spiritual journey for all of us— to accept that we’re accepted and to go and live likewise. But we can’t do this because we’re living out of self-accusation— self-flagellation, in many cases. We’re so convinced that we’re not the body of Christ, that we’re unworthy, that we’re disconnected; thus, we’ve been anesthetized to the good news that the question of union has been resolved once and for all. You cannot create your union with God; it is objectively already given to you. The only difference between people are those who are consciously drawing upon this union and those who are not.""Here’s a deeper cut on why we’re so resistant: to accept that you are accepted is ironically experienced in the first moment (take my word on this) as a loss of power! The ego wants to be self-made, not other-made, which is our whole problem with grace. If grace is true, dear reader, and if we’re all saved by the mercy of God, then why do we constantly try to create certain cutoff points? We project onto God our way of loving. Our love is determined by the supposed worthiness of a given person: she’s pretty; he’s nice. I, in my magnanimity, will decide to love you because you’re so pretty or so nice. Of course, this has little to do with love, but it feels like love, and it’s perhaps the first steps toward it. We cannot imagine a love that’s not evoked by the worthiness of the object— and so we try to scrub ourselves up, making ourselves as attractive and worthy as possible. Dare we throw our religious beauty standards out the window and boldly embrace reality, instead? God does not love you because you are good. God loves you because God is good. I should just stop writing right here. There’s nothing more to say, and it’ll take the rest of your life to internalize this. Our egoic selves don’t know how to wrap around this reality; it feels like a loss of power because— darn it all— there’s nothing I can do now to pull myself up and make myself a step ahead of the rest of you!""As I grow older, faith for me has become a daily readiness to allow and to trust the force field, knowing that it’s good, that it’s totally on my side, and that I’m already inside of it. How else can I really be at peace? I’ve never figured out a long-lasting alternative. Only in a very basic trusting and allowing can I stop fixing things in my mind, even creating mental problems so I have something to work on! The human mind lives inside of such a hamster wheel.""When God-as-Father is missing or is seen largely as threatening and punitive, there is a foundational scariness and insecurity to our whole human journey— fear and competition dominates more than love. It’s not a safe universe. It’s not a benevolent universe. There’s a terrorist god behind every rock, and I’ve got to protect my life because no one else will. I am not inherently participating, nor do I intrinsically belong. Life is framed in a win/lose paradigm, which we then use Jesus to resolve— in a superhuman kind of way, not a partnering kind of way. Please give this some honest thought and consideration. If God is not for you, then it’s all on you. Like an orphaned child, or a child with an abusive father, you grow up bereft and even bitter if there is no solid ground. You can see why so many people are so paranoid and obsessive today, and so preoccupied with weapons and security systems of every form and shape.""God must be utterly beyond in order to have any significance within! It’s a paradox. When God is only “inside us,” God becomes neutered of transforming power. I’ve sadly witnessed this in the cheap liberalism of the last forty years, an entire spiritual generation with no ability to kiss the ground, genuflect, or kneel; no capacity to bow, honor, or worship. (And the same is true in too many conservative, seeker-friendly megachurches, not just the liberal mainline churches.)""If Trinity is the inner pattern of God, then Jesus— to say it one more time— is the outer, visible pattern, which contains a big surprise and frankly a disappointment for us: Loss and renewal, loss and renewal. Death as the price of resurrection. Remember that even our sun is dying, and it’s just one minor star in a galaxy of much larger stars. It’s dying to itself to the tune of six hundred million tons of hydrogen per second. The sun is constantly dying, while also giving life to our solar system and to every single thing that lives on our planet. That’s the pattern. Nothing lives long-term without dying in its present form. Death is not the opposite of life, but the full process of life. Life has no opposite! That’s why the early Mothers and Fathers of the Church would say a most daring thing. They would say— and this might be shocking to you reading this— that even God suffers. Jesus is the suffering and dying of God visible for all to see.""'To know the Lord and his ways,' as the Jewish prophets put it, has very little to do with intelligence and very much to do with a wonderful mixture of confidence and surrender. People who live in this way tend to be the calmest and happiest people I know. They draw their life from the inside out.""The Spirit cannot be constrained through altar-call formulas, pitch-perfect theology, or any confirmation ceremony. These are often attempts to domesticate, “grieve,” or “sadden” the Spirit without even knowing it. It happens easily whenever we confuse the Spirit with order and control instead of energy and life.""Love is just like prayer; it is not so much an action that we do but a reality that we already are. We don’t decide to “be loving.” The Father doesn’t decide to love the Son. Fatherhood is the flow from Father to Son, 100 percent. The Son does not choose now and then to release some love to the Father, or to the Spirit. Love is their full modus operandi! The love in you— which is the Spirit in you— always somehow says yes. Love is not something you do; love is someone you are. It is your True Self. Love is where you came from and love is where you’re going. It’s not something you can buy. It’s not something you can attain. It is the presence of God within you, called the Holy Spirit— or what some theologians name uncreated grace. You can’t manufacture this by any right conduct, dear reader. You can’t make God love you one ounce more than God already loves you right now. You can’t."

  • CharlesEduardos
    2019-03-21 18:35

    This book was amazing for me. Thank you, Richard, for putting into words things that I seemed to know in the deepest part of me. This was a kind of "awakening".

  • Jared Stine
    2019-03-21 21:37

    There's a reason this book has 4.5 stars. It's incredible.

  • Roy
    2019-03-29 02:38

    Excellent. It will reshape your thinking and belief structures. It is not a quick or light read. It is rich and needs to be taken in small portions and digested. It will really expose what a bunch of shams many churches are, not really shams, but theological prisons that will lock you up, stunt your growth and experience and lead you into personal frustration, defeat and cynicism. Eye opener. I was blind and did not see what was right in front of me for many years. The trinitarian revolution is on.

  • Scriptor Ignotus
    2019-04-12 21:41

    In the beginning was Relationship, and Relationship was with God, and Relationship was God. According to Richard Rohr, a Franciscan friar and contemplative teacher, if Christians are to rediscover the Trinitarian nature of God and take it as seriously as the church fathers did, then this should be a perfectly reasonable formulation. In their beliefs as well as in their practical lives, many Christians are, for all intents and purposes, “mere” monotheists. More-or-less implicitly, they have taken onboard the Unitarian and Deistic notion of God as First Cause; a Supreme Being who created the universe and now governs it from a healthy distance. Depending on one’s aesthetic preferences or the circumstances of their birth, one may attach to this God the Torah, the New Testament, or the Qur’an; but in any case, the nature of God remains regally singular. But for orthodox Christians, this is just wrong. God is not merely one; he is three in one and one in three. He is Father, Son, and Holy Spirit, three persons in one divine essence, each person separate from the others, but each fully God. God is not a being at all, but a relationship of giving, sharing and openness, even within “Himself”. God in Trinity is not a static entity, but an eternal giving forth of love and grace, drawing all of creation into communion with Himself—because God is communion. If we were to return the Trinity to its rightful place at the center of Christian doctrine, a lot of things would change. We would no longer experience God as Freudian Superego or Blakeian Nobodaddy; we would experience Him as a divine flow, edifying all things and connecting them through His abundance. We would see beyond the adversarial dualisms that cut across our culture, our politics, and our religious practices. Instead of seeking isolation and domination, we would seek community; remembering that God dwells wherever people are gathered in love. Instead of fearing weakness, vulnerability, and suffering, we would embrace them, because these are the means by which people learn and grow; a heart closed off to the Other is closed off to the divine mystery, thus interrupting the divine flow. The weakness of God, as Paul said, is greater than human strength. Though somewhat repetitive if you plow through it as I did, this book would make an excellent devotional reader. It is not an academic work, but a series of meditations on what it might mean to live as if God were not a tyrant, but a community of mutual delight.

  • Ali M.
    2019-03-20 02:49

    Should be read and internalized by every Christian. Wholly subversive and wholly orthodox at the same time, which is Rohr's modus operandi, of course - but I think this is his most accessible and important book yet. The Western church is in desperate need of nondual, Trinitarian thinking. The lack of this type of contemplative dimension in Christianity has not just hobbled many movements and denominations; it's deeply harmed the people they claim to serve. Of course, what makes The Divine Dance so wonderful is that these aren't Rohr's ideas. He's just tracing a map and guiding us through the inexhaustible wealth of wisdom that already exists in this tradition, waiting to be recovered and connected in new, vital ways. (In this case, I'd go so far as to say essential ways.)

  • Ruth
    2019-04-17 01:46

    This was a good book to listen to. I think he is very right in saying that the doctrine of the trinity is much underestimated and has great implications for our spiritual life. It has been wonderful to listen to this and bask in God's love. I do think the book is rather imbalanced, it doesn't seem to mention sin or suffering all that much and this gives me the impression that it is a bit oversimplified positive thinking. But it is a good counterbalance to all the books that tell you what to do or leave in one way or another. This really helps me relax.

  • Will Waller
    2019-04-15 23:42

    Assigned this book by my boss, I struggled mightily with this book. The author is truly ADD, flitting from topics without much in the way of transitions. I imagine him sitting at home, pondering ways to get his point across, and writing them down, jerking the reader from one topic to another. Transitions are so lacking in this book, in some ways it makes it easier for the reader because they don't have to read chronologically. Also, the writer tends to capitalize things if he wants them to reference God. The Great Calculator, the All-Knowing Tea Pot, Flowing Mullet all could be words to describe God (who knows, God could be a mullet...sorry, Flowing Mullet) as long as they have a capital letter. Much of this book is woo-woo for me. Maybe you're wanting that in your walk with the Lord, but I find my mystery-filled spirituality also appreciates a bit more down to Earth understandings about the Trinity. Here are the questions I wrote from the middle section and may be helpful to you. Rohr says in his section “Distinct Union” that “Clearly, our Triune God is a riot of expression,transcending and including any possible labels (89).” To what degree is holy mystery a part ofour pastoral/preacher toolbox if there so many expressions that we shouldn't limit God?Personhood is a major part of understanding, or beginning to understand the Trinity. There is achapter on the personhood of the Trinity that was especially important to our beginning to grasp.In the chapter, Rohr goes into a deep conversation about the Greek understanding of person,coming from the word prosopon, meaning the stage masks that Greek actors wore. In Greektheatre, the actors wore exaggerated masks to communicate their purpose/character/personclearly to the audience who sat far from the action. His point is that the characters are bothindividuals and members of a collective, allowing for “balanced degree of self-love and self-giving...the never-ending dance: the movement in and out, of receiving and handing on” (85).a. To what degree do we emphasize individuation without becoming a spiritualisland while simultaneously encouraging self-giving without loss of personhood? Howdo we do this?b. What examples can you give of intense individualism? Mindless collectives,tribalism, and group-think (84)? What tools do we have in our toolbox to combatboth/either?While describing the Flow, Rohr states that “it’s an allowing; it’s a deep seeing; it’s anenjoying...the river is already flowing, and you are in it whether you are enjoying it or not (87).”How in our Wesleyan heritage can we unite (if it is at all possible) “allowing” with agreeing to orresponding to the Spirit’s urging through prevenient grace?Rohr urges us to call “God ‘The Holy Mystery’ for fifty years, cauterize the wound we’ve inflictedon our culture and ourselves (89)” in an attempt to erase the damage we’ve done by excludingsome from the divine dance and co-opting Jesus for our causes. Is stepping back fromGod/Jesus the answer that you believe (if you concur there has been an inappropriate utilizationof Christ for pet projects) we should try? If so, what would it look like? Case in point: The song “Heart of Worship” dates back to the late 1990s, bornfrom a period of apathy within the songwriter Matt Redman’s home church,Soul Survivor, in Watford, England. Despite the country’s overall contribution tothe current worship revival, Redman’s congregation was struggling to findmeaning in its musical outpouring at the time. “There was a dynamic missing,so the pastor did a pretty brave thing,” Redman recalls. “He decided to get ridof the sound system and band for a season, and we gathered together with justour voices. His point was that we’d lost our way in worship, and the way to getback to the heart would be to strip everything away.” Is this something thatcould be done?Rohr recounts the rule of three. In this description, he uses a metaphor to hammer home hispoint about the Trinity. The Trinity is similar to the parents in bed at night who awake to find theirson or daughter had climbed into their bed and sacked out with them. It is perfect energy. Thechild he says finds “safety and tenderness” (92). Are there biblical references you can make tothis aspect of the Trinity and can this understanding of the Trinity be incorporated into ourpastoral responsibilities?How may delegation be impacted if we utilize the teachings that “supreme happiness is whentwo persons share their common delight in a third something - together” (98).Ambition, to me, is a desecration of holy desire. Can we ever as followers of Christ be satisfiedor is our task ever expansive and ever moving outward? See page 102 for more on this topic.He recalls a time during Lent when he neglected going to communion but instead lived in acommunion spirit throughout the day. He breathed, his heart beat, and he was in the Flow. Howdoes this idea jive with Hebrews 10:25 or Wesleyan understandings of The Duty of ConstantCommunion? See page 107.“God does not love you because you are good. God loves you because God is good” (110).Will God love you more if you are good? Can God be disappointed yet still loving?

  • Jan Anne
    2019-04-15 19:56

    The force is strong with this one.

  • Eric Clapp
    2019-04-03 19:54

    Read this book right now. It will change your life.

  • Carol
    2019-04-18 22:53

    If you are a person of faith who doesn't really understand Trinity concept, this can be a helpful path to getting it. And while on that path, faith evolves, deepens, broadens. Hard to read without having at least one aha moment.

  • Hannah
    2019-03-26 22:50

    Half genius half gubbins

  • Kenneth Kovacs
    2019-04-04 19:49

    "We're standing the middle of an awesome mystery - life itself! - and the only appropriate response before this mystery is humility. If we're resolved that this is where we want to go - into the mystery, not to hold God and reality but to let God and reality hold us - then I think religion is finally in its proper and appropriate place" (73). Rohr invites us to contemplate the mystery of the Trinity, to dwell in the presence of Triune God, to join in the divine dance, the divine begetting of love and life, to be transformed.I'm particularly grateful for this poem of Meister Eckhart:Do you want to knowwhat goes on in the core of the Trinity?I will tell you.In the core of the Trinitythe Father laughsand gives birth to the Son.The Son laughs back at the Fatherand gives birth to the Spirit.The whole Trinity laughsand gives birth to us.

  • Andrew
    2019-03-29 01:48

    Rohr responds compellingly to some pretty deep existential questions of faith and there is a lot to think about in this book. I found that a number of the ideas dovetailed beautifully with things already hinted at or discovered in personal contemplative/prayer practice (Rohr notes at one point that he loves it when this happens for his readers). I'm only too happy to perhaps find myself in that flow. Considering how far he pushes the boat out at times, he is bound to make claims that the reader is dubious / doubtful / uncomfortable about, and that certainly occurred for me. But no matter. It's a work of mysticism, best seen less as a theological book and more as a sea of ideas to swim in. Liminal and potentially paradigm shifting.

  • Betsy
    2019-03-23 19:41

    I give this book five stars in gratitude for what it has given me and where it has led me. The introductory words about the Andrew Rublev icon of the trinity that is on the endpapers sets the stage, and the appendix is a simple, powerful guidebook I hope to revisit time and again. Theologically, Richard Rohr left me in his dust more than once, but the book is more than worth the effort. I found that if re-readings did not help me with particular concepts or passages, it was best to forge ahead and try to glean more in another, future reading. I am grateful for the gifts offered here.

  • Kathy
    2019-03-29 01:27

    I chose to give the book five stars!!! This reason being he is a well known Franciscan author. As a lay Franciscan I thought it might enrich my Franciscan journey and I had won this in a giveaway. It was a little too hard to follow for me but given my being learning disabled it would be too deep to understand all theological terms given about the Trinity. But I would suggest one try the book because he is a well known author. And I felt it only fair to give 5***** My Franciscan minister said it could go over my others it might not. You be the judge.

  • Libby O'Neill
    2019-03-26 18:42

    I loved this book. Rohr and Morrell write about living in the flow of divine love happening all the time, all around us. I'm inspired.

  • Erin Henry
    2019-03-26 00:35

    So good! I will be thinking about this book all year. He discussed the Trinity and how it reveals a relations God. My favorite new phrase is "God for us, God alongside us, God within us.

  • M.
    2019-04-09 18:51

    The mystery of the Trinity in out lives is explored in this easy to read book. I won it in a contest and I enjoyed reading it.

  • Chuck McKnight
    2019-04-07 00:46

    This is a book about the Trinity, but it’s not your average exposition of the Athanasian Creed. There is very little in the way of formulaic explanation. And perhaps that’s how it should be when we speak of the Trinity. Much more mystical than theological—more practical than dogmatic.The Divine Dance started out as a series of talks by Richard Rohr, which Mike Morrell used as the foundation for the book. This resulted in an unusual format that is worth noting up front. There are no chapters. Rather, the book is split into three large sections, each of which is broken up into a multitude of short blog-post-length segments.This is not necessarily a bad thing, and some may like this style more than others. But for myself, chapter breaks allow me a moment to stop and compose my thoughts, giving me a place to consider the main points of that chapter. Without these divisions, I had a harder time picking out the major themes that were addressed. The segments came across more like a collection of loosely related thoughts—and they are wonderful, inspiring, and important thoughts—but I struggled to see them all as a unified whole.Nonetheless, I did make note of some segments that particularly stood out to me, so I’ll share a few glimpses of them here.* * *I love how the authors frame the Trinity in terms of relationship. They focus on how the persons of the Trinity relate with one another (and with us), more so than on the individual persons themselves.The energy in the universe is not in the planets, or in the protons or neutrons, but in the relationship between them. Not in the particles but in the space between them. Not in the cells of organisms but in the way the cells feed and give feedback to one another. Not in any precise definition of the three persons of the Trinity as much as in the relationship between the Three! This is where all the power for infinite renewal is at work:The loving relationship between them.The infinite love between them.The dance itself.In other words, it is an entirely relational universe. If, at any time, we try to stop this flow moving through us, with us, and in us, we fall into the true state of sin—and it is truly a state more than a momentary behavior. (p. 56)* * *In considering the need for three, they summarize Richard of St. Victor this way:For God to be good, God can be one. For God to be loving, God has to be two. Because love is always a relationship, right? But for God to “share excellent joy” and “delight”—and this is where [Richard of St. Victor’s] real breakthrough is—God has to be three, because supreme happiness is when two persons share their common delight in a third something—together. …Two people excited about the same thing are the beginning of almost everything new, creative, and risky in our world. (pp. 98–99)Though they do not draw this conclusion in The Divine Dance, I can’t help but think how even the book itself reflects such a trinity. Richard’s passion met with Mike’s passion to create something beautiful, yet the truest joy and delight of this book is found when they share their passion with a reader. Richard, Mike, and I (or you) as the reader together form our own trinity of sorts.* * *As an Anabaptist, I’m all about looking for a “Third Way” approach to controversial topics. So I particularly enjoyed seeing a Catholic (Rohr) advocate the same.Stridently taking sides in a binary system has nothing to do with truth. The gospel itself is neither liberal nor conservative but severely critiques both sides of this false choice. The true good news of Jesus will never fill stadiums, because dualistic masses can never collectively embrace an enlightened “Third Way,” which, contemplatively speaking, always feels a bit like nothing, because in this position you are indeed like Jesus—you have “no place to lay your head.” (p. 100)* * *I appreciated the view of scripture they articulated.Scripture, as Peter Enns so artfully put it, is also fully human and fully divine. Scripture is always, always written by humans from a human perspective. We call it the “word of God,” but the only Word of God unequivocally endorsed in the Bible’s pages is Jesus, the eternal Logos. The words on our inspired pages are the words of men and women. (p. 136)* * *And their take on the incarnation and crucifixion is spot on.You see, Incarnation, rightly appreciated, is already redemption—Jesus doesn’t need to die on the cross to convince us that God loves us, although I surely admit that the dramatic imagery has convinced and convicted many a believer. The cross corrected our serious nearsightedness in relation to the Father, buying the human soul a good pair of glasses to clearly see the Father’s love.The Mystery of the Incarnation is already revealing God’s total embrace. The baby in the crib already proclaims, I like you; I want to be one with you. But you know what? It wasn’t enough for our psyche. The cross did not change the mind of the Father. Father was totally given from all eternity. The cross was needed as a dramatic, earth-shaking icon to change your mind about God, and it still serves that purpose. …If you believe that the Son’s task is merely to solve some cosmic problem the Father has with humanity, that the Son’s job is to do that, then once the problem is solved, there’s apparently no need for the concrete imitation of Jesus or his history-changing teachings. Yes, we continue to thank him for solving this problem, but we’ve lost the basis for an ongoing communion, a constant love affair, not to mention the wariness we now have about the Father and the lack of an active need for a dynamic Holy Spirit.The idea of God as Trinity largely fell apart once we pulled Jesus out of the One Flow and projected our problem onto God. We needed convincing, not God. (pp. 175–176)Suffice it to say, despite my struggle with the format of the book, I loved just about everything Richard and Mike had to say. The Divine Dance is full of gems, and I would not hesitate to recommend it.* * *I did, however, have one major disagreement. I’m going to spend a little time on this point because I think it’s important, but I don’t want you to feel like it takes away from the book as a whole. Take what I have to say as some hopefully constructive criticism on a work that I truly appreciate.Here is the section I’d like to address.But if you stay on this path of allowing and trusting, the Spirit in you will allow you to confidently surrender: There’s a reason for this. I’m living as the River flows, carried by the surprise of its/my unfolding. I am being led. Cool it. It’s okay!Please don’t hear me as adopting a fatalistic approach, as though you can’t work to change or improve your situation. In fact, it’s quite the contrary—you can. But I am saying that what first comes to your heart and soul must be a yes and not a no, trust instead of resistance. And when you can lead with your yeses, and allow yourself to see God in all moments, you’ll recognize that such energy is never wasted but always generates life and light. The saints often called this trust in Divine Providence. (p. 98)In the life of the Trinity, you can always rest inside a certain kind of deep contentment: it’s all foundationally good and okay. This moment is as perfect as it can be, and I do not need to state my preferences moment by moment, make my judgments or demands, or write my commentary on everything. (p. 102)The phrase Richard Rohr uses for this concept is “everything belongs.” And as a philosophy for personal contentment, I don’t have much of a problem with it. If the authors had been more specific and clarified that this only works in the context of one’s own personal struggles, then I wouldn’t bother to mention it.However, I cannot personally separate these things from the broader problem of suffering, and especially that of marginalized peoples. I fear that without explicit warnings to the contrary, such notions may lead not only to the intended personal peacefulness, but also to an unconcerned complacency toward matters of injustice.This is especially important for me to note given the fact that I am a white male reading a book written by two white males to an audience that includes no shortage of other white males. The “trinity” of relationship formed by the reading of this book is one of immense privilege. It would be so easy to lose ourselves in this place of rest. But I must not do so.I have to look outside of my place of privilege, and when I do, I cannot and must not say that “everything belongs.”When I learn of the racial injustices in this country and in the world, “what first comes to [my] heart and soul” must emphatically be a no and not a yes.When I hear how my LGBTQ friends are abused and mistreated, I have to insist that this is not foundationally good and okay.When I think of the immigrants in our country who want nothing more than to stay with their families, or the Muslims who want nothing more than to practice their religion in peace, or the women who want nothing more than to be treated as fully equal to men, I must speak up.I have to “state my preferences moment by moment, make my judgments [and] demands, [and] write my commentary on everything,” because silence is violence in the face of oppression.Yes, the authors say that we can “work to change or improve [our] situation,” but they seem to want our initial reaction to be one of acceptance. No! Our first and most primal reaction to injustice must always be one of outrage, of holy indignation, of prophetic protest.Yes, in an ultimate sense, we can rest in the knowledge that God is working with us to bring good out of all things, but that does not mean that all things are happening for good. Much of what goes on in this world happens only for evil and represents nothing but a distortion of God’s will, no matter how God may eventually be able to redeem it for good.Now I must offer some clarification. Mike Morrell is a friend of mine, and I know that he does not advocate the passivity I’ve here described. Quite the opposite, I know him to be actively engaged in seeking justice for the oppressed and marginalized. And while I do not know Richard Rohr personally, nothing I do know of him would lead me to believe that he intends this sort of passivity either.The problem is that these words in their book, taken by themselves and without the context of the authors’ lives, could easily allow privileged individuals such as myself to feel as if I am bravely enduring my own practically nonexistent “sufferings” with peace and calmness, while completely shutting down to the grave injustice all around me.I’ve often heard it said that all theology must stand or fall at the gates of Auschwitz. If we could not preach it there, we must not preach it anywhere. And the idea that I could stand outside a gas chamber and say, “This moment is as perfect as it can be,” is ludicrous, offensive, dangerous—words fail to describe how truly horrible this would be.That said, I have not yet read Rohr’s full treatment of this subject, by the title of Everything Belongs. Perhaps (hopefully) he qualifies more fully therein. For now, I can only go by the words found in The Divine Dance.* * *As I said before beginning my critique, I don’t want readers to feel that my disagreement applies to the whole book. The references to this “everything belongs” concept were relatively few, and where they appear, they do not take away from the many wonderful insights and truths to be found throughout the rest of the text. My intention here is not to attack the book or the authors, but rather to provide the important qualification to their words that did not appear in the text. With this qualification in place, I would absolutely recommend that you read it for yourself.Disclosure: I received a free copy of this book from SpeakEasy in exchange for an honest review. This review has been adapted from one originally written for my blog,

  • Edward
    2019-04-07 00:31

    A key idea of Rohr's, and one I agree with, is that all religious language is metaphorical. There is no way to even try to grasp the unknowns of infinity except by giving it a name, "God", for example. When that happens, though, "God" begins to assume the identity of a person in our minds and the metaphor gets confused with the reality it represents.Rohr, like a poet, is attempting to interpret the relationship that Christians have with their God. For many, Rohr says that God has become trivialized into a Santa Claus figure, a celestial accountant who keeps track of our virtues and vices, and in a last judgment, hands out heavenly rewards or hellish punishments. He is a remote figure perched somewhere "out there", but to make a connection with earth , he sent his son, Christ, to "redeem" a wayward humanity, as if all of this were some kind of cosmic reckoning.The form of this relationship, developed over several early centuries into a notion of a triune God, made up of the Father, the Son, and the Holy Spirit. Non-Christians have tended to seen this as gobbledygook , and in fact most Christians have only the foggiest idea of the reasoning behind the Trinity, and it has little or no impact on their lives.What Rohr is trying to do, it seems to me, is to redefine how we think of this 3-in-l God He is not the static unmoved mover, an idea that owes much to Greek rationality, but rather a process that is always in motion. This process reflects a reality that is mirrored in the physical universe and is made up of the basic building blocks found in physics - the atom, "most simply understood as the orbiting structure of three particles - proton, electron, and neutron - in constant interplay with one another."He reinforces this idea of "three" by looking at the oldest still-existing religion on earth, Hinduism which goes back five millennia. In Hindu theology there are three qualities of God, and of all reality, "sat", "chit" and "ananda". They represent Being (things exist rather than not exist), Consciousness or self-awareness, and Happiness which Rohr connects with the "Holy Spirit".In Christian terms, then, there should be a "dance" between these three, a transcendent God, an immanent God who shows himself in the world, in short what Jesus Christ represents, and how we, as individuals, interact with these two. The Sign of the Cross is a good symbol of this - God the father (hand to the forehead) the transcendent force that keeps us existing, God the Son (hand to the heart) who reveals in general terms how we should act as existing beings, and God the Holy Spirit (hand moving from one shoulder to the other) inspiring us to creatively work out these actions, each person in his own unique way.I'd say none of this is easy to grasp, and Rohr might be the first to admit it, calling it a mystery, and one that every individual works out in his life time, some more successfully than others. There are no easy answers; people want certainly, but in a process like the "dance" of the Trinity, positions keep changing and evolving. The important point is that perceived failure does not annul the worth of anyone; the pattern is always loss and renewal, in fact, there is no renewal in life without loss. The template is Christ's death and resurrection. Pain and suffering are inevitable in life, it's our reaction to them that matters. Every experience belongs, and it is the "Holy Spirit" that contributes significance and meaning to everything. That meaning is tied up with compassion, the ability to identify with all creatures and non-living things. Rohr comes at these idea from different perspectives, and the book is more like an a open-ended discussion than any organized and abstract theological writing. He has basically written a introduction to what is involved in the idea of the Trinity. There are plenty of footnotes and references for a reader who wants to pursue these ideas further. Does Rohr succeed in what he sets out to do, redefine our relationship to the ultimate reality we call "God"? I think for the reader who is open to his thinking about this kind of spirituality as leading to a type of "salvation", emphasizing psychological growth, the answer is yes.

  • Shannon
    2019-03-29 00:49

    3.5 stars. I really *want* to love this book, and give it 5 stars, but there are a handful of claims in this book with which I cannot agree. Mixed review -- some amazing, mindblowing, wonderful insights, and some bits that are just wrong. Also, it is worth mentioning that this book is a long, recorded conversation with Rohr that was then transcribed by Mike Morrell, so it is very stream-of-consciousness and rambling. If you read this right after reading a Tim Keller book it would feel like extreme culture shock. First, the good -- I love Rohr, and I really appreciate the mystic voice he adds to Christian literature. This book helped me immensely in understanding myself: " surrendering to God, we simultaneously accept our best and fullest self."&& understanding the Father: "When God-as-Father is missing or is seen largely as threatening and punitive, there is a foundational scariness and insecurity to our whole human journey – fear and competition dominates more than love. […] I’ve got to protect my life because no one else will. I am not inherently participating nor do I intrinsically belong. […] If God is not for you, then it is all on you… When there’s no underlying okay-ness to the world or to your own life, you’ll believe anything and do anything to feel dignity and meaning. There is a deep alienation when you don’t know the Father."The book helped me realize that I almost exclusively pray to Jesus (in my personal prayers), and I feel distant from, and fearful of, the Father. On some level, I have attributed all of the grace, mercy, and tenderness of God to God the Son, and all of the wrath and judgement to God the Father. I did not understand Jesus—his incarnation, life, death, resurrection—as the enfleshed heart of the Father—that they are of one will and heart. To feel Jesus' embrace is to be in the arms of the Father.This section on the Father and many others are copied out into my journal in huge passages! I do believe Richard Rohr to be a gift! However, here is the negative portion of my review --In the following quote, Rohr claims the cross is unnecessary to God:“Incarnation, rightly appreciated, is already redemption—Jesus doesn’t need to die on the cross to convince us that God loves us, although I surely admit that the dramatic imagery has convinced and convicted many a believer. The cross corrected our serious nearsightedness in relation to the Father, buying the human soul a good pair of glasses to clearly see the Father’s love. The Mystery of Incarnation is already revealing God’s total embrace. … But you know what? It wasn’t enough for our psyche. The cross did not change the mind of the Father. The Father was totally given from all eternity. The cross was needed as a dramatic, earth-shaking icon to change your mind about God, and it still serves that purpose.”Here he is saying that the cross was only necessary as some sort of divine moral object lesson. This is not backed up by scripture in the book, and I would say that it goes against what Jesus says about the crucifixion himself. There was and is a barrier between us and God for which the cross is necessary, and it is more than simple human misperception. There are other parts with which I have further difficulty, like when he says that we are the fourth person of the Trinity. I think I understand what he is trying to say here -- we are invited into the dance! -- but I think of that as we are invited into the dance/love by our unity with Christ and the Holy Spirit indwelling within us, not as the fourth person of the Trinity. I found myself wondering how much of my issues with the book stemmed from its informal, rambling format. If I sat down and had a conversation with Rohr (which I would love to do!!) I have a feeling he could answer many of my questions satisfactorily. In any event, I think it is probably healthy and good for me to find some areas on which I disagree with Rohr. I tend to elevate the Christian author / leader too highly, anyways. I would absolutely still recommend this book to anyone -- it prompted many good conversations in my life and made me open the Bible frequently to examine passages about the Trinity and the crucifixion.

  • Jeremy
    2019-04-15 01:32

    Rohr is on a mission to help us rediscover the authentic Christian view of the Trinity as something more than a concept we pay lip service to. He begins by asking us to consider how One is lonely; Two is oppositional and moves you toward preference; while Three is inherently moving, dynamic, and generative (42). He notes that flow and relationship seem to be the very nature of the Universe: electrons flow around the protons and neutrons in the nucleus of the atom, for example. Everything is in flux and relationships between people and things are closer to the divine nature than static substance. Rohr claims that many believers maintain a Pagan view of God as a substantive being who judges from on high and who separates us into categories of Good and Evil. Rohr offers an alternative view of God as the relationship between light, darkness (or mystery), and the spirit of transformation from light to dark and back. Christ is pure truth, by which he means “kataphatic knowledge” (seen according to light). God as Father (or Mother) is the essence of mystery or “apophatic knowledge” (“against the light… knowing beyond words and images through silence, darkness, open space, and releasing the need to know”) (142). The Holy Spirit is the flow between these two equally important ways of knowing. These three “faces” of God are circular, not hierarchical or pyramidal.Religion often falls into the trap of hierarchical ideology about who’s in and who’s out. Jesus’s message was meant for all, and I do believe he hated religious ideology. Rohr’s alternative to fundamentalism is a flowing dance that all are invited to at any time, no matter what they have done in the past. He fearlessly follows this idea to it’s logical conclusion: what do we say about Hitler? His answer is that the worst humans are “not evil at their core - they’re simply tortured human beings. They still carry the divine image… The forbearance of God toward me allows me to see the divine dance in all other broken vessels.” This view “robs me of a certain privilege I’ve allowed myself my whole life: I have always eaten generously from the ‘Tree of Knowledge of Good and Evil.’ The categories are clear in my mind, which makes judging come naturally. Kindness and forbearance? Much less so” (177). I love this. Eating from the Tree of Knowledge of Good and Evil is not something humans were meant to do. When we do this, we forget that God is mystery. His name is unspeakable, incomprehensible, and we should not claim to “know” enough to categorize others. We should try to love others, even if that sometimes means protecting ourselves and others from their harmful actions. One other cool idea is that fundamentally, mental illness is about being lonely and disconnected from others.Potent Quotables:* This God is the very one whom we have named “Trinity” - the flow who flows through everything, without exception, and who has done so since the beginning. Thus, everything is holy, for those who have learned how to see.* Once you look out at reality from inside the Trinity, you can and will know, love, and serve God in all that you do. The metaphors, rituals, and doctrines of other religions are no longer threatening to you, but often very helpful. God as Trinity makes competitive religious thinking largely a waste of time. But only mystics seem to know that the only possible language by which we can talk about God is metaphorical.* “The very nature of God, therefore, is to seek out the deepest possible communion and friendship with every last creature on this earth.” Catherine Mowry LaCugna