Yeah...

Creation Alpha is a product of a BEAUTIFUL MIND!

This is a region of space where it can be metaphysically said that the dispositional reality of God is continually being ACTUALIZED via the self-dispositions of autonomous centers of experience...such that creatures don't BECOME God...but they continually participate in the dispositional reality of God.

There is ONENESS, with not CONFUSION of DISTINCTIONS.

Partakers of the divine nature.

So...ahem...

Creation Alpha has come.

Or in Jesus' words...

The Kingdom of God is at hand!

Jesus was not of this world.

Now, neither are we. Not really.

Resistance is utterly futile.

All WILL be lovingly "wooed" into the Creaturely Dispositional Equilibrium.

All is already DISPOSITIONALLY "made well" by Christ.

All will be ACTUALLY be "made well" by Christ.

All to the Glory of the Father.

And God is all in all.

Joy unspeakable.

In Him.

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"I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.

We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption, the redemption of our bodies. For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently.

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God's people in accordance with the will of God.

And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified."


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"For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life. Now the one who has fashioned us for this very purpose is God, who has given us the Spirit as a deposit, guaranteeing what is to come.

Therefore we are always confident and know that as long as we are at home in the body we are away from the Lord. We live by faith, not by sight. We are confident, I say, and would prefer to be away from the body and at home with the Lord. So we make it our goal to please him, whether we are at home in the body or away from it. For we must all appear before the judgment seat of Christ, that everyone may receive what is due them for the things done while in the body, whether good or bad.

Since, then, we know what it is to fear the Lord, we try to persuade people. What we are is plain to God, and I hope it is also plain to your conscience. We are not trying to commend ourselves to you again, but are giving you an opportunity to take pride in us, so that you can answer those who take pride in what is seen rather than in what is in the heart. If we are "out of our mind," as some say, it is for God; if we are in our right mind, it is for you. For Christ's love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.

So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people's sins against them. And he has committed to us the message of reconciliation. We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God."

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What do you see?

Post Edited (Namaste) : 11/25/2006 5:00:04 PM (GMT-6)

Post Edited (Namaste 2.0) : 11/26/2006 3:51:18 PM (GMT-6)

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all people. The light shines in the darkness, and the darkness has not overcome it.

There was a man sent from God whose name was John. He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light.

The true light that gives light to everyone was coming into the world. He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband's will, but born of God.

The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only [Son], who came from the Father, full of grace and truth.

(John testified concerning him. He cried out, saying, "This is he of whom I said, 'He who comes after me has surpassed me because he was before me.' " Out of his fullness we have all received grace in place of grace already given. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the one and only [Son], who is himself God and is in closest relationship with the Father, has made him known.

Post Edited (Namaste 2.0) : 11/27/2006 2:49:24 PM (GMT-6)

Post Edited (Namaste 2.0) : 11/27/2006 2:53:35 PM (GMT-6)

In the "economy" of salvation, the Son and the Spirit are inseparable: "When the Word dwelt upon the holy Virgin Mary," Athanasius writes, "the Spirit, together with the Word, entered her; in the Spirit, the Word fashioned a body for Himself making it in conformity with Himself in His will to bring all creation to the Father through Himself."⁸ The main argument in favour of the consubstantiality of the Spirit with the Son and the Father — used by Athanasius, by Cyril of Alexandria, and by the Cappadocian Fathers — is the unity of the creative and redemptive action of God, which is always Trinitarian: "The Father does all things by the Word in the Holy Spirit."⁹

^{http://www.holytrinitymission.org/books/english/byzantine_theology_j_meyendorf.htm}

http://www.holytrinitymission.org/books/english/byzantine_theology_j_meyendorf.htm

(Meyendorff)  "Without our experience of Father, Son, and Spirit in salvation history," writes Karl Rahner, "we would ultimately be unable to conceive at all of their subsisting distinctly as the one God."

 

(Meyendorff)  "...the immanent Trinity manifests itself as the "economic" Trinity, i.e., the saving revelation of God in history."

 

and

 

(Meyendorff)  "In the classical Latin Trinitarian doctrine, "Father, Son, and Spirit are only ‘relatively’ distinct."²¹ Whatever the interpretation given to the idea of "relation" implied in this statement, it is clear that Western thought recognized the ontological primacy of essential unity over personal diversity in God; that is that God is essentially one, except in the divine Persons who are defined in terms of relations. In Byzantine thought, however, — to use an expression from Maximus the Confessor, — "God is identically monad and triad. . .""

 

Significantly:

 

(Meyendorff)  The knowledge of God is therefore possible only inasmuch as He reveals Himself, inasmuch as the immanent Trinity manifests itself in the "economy" of salvation, and inasmuch as the transcendent acts on the immanent level. It is in the fundamental oneness of these "acts" or "energies" of God that the Greek Fathers, particularly Basil and Gregory of Nyssa, discover the decisive and existential sign of the unity of God’s essence. Basil’s well-known argument in favour of the divinity of the Spirit is that He has the same "energy" as the Father and the Son. Similarly, Gregory of Nyssa proves the essential unity of Father, Son, and Spirit from the unity of their operation.²⁴ This argument also fitted into the context of the Cappadocians’ polemics against Eunomius who affirmed the possibility of knowing God’s essence; no knowledge concerning God they asserted was possible, except from His "energies." The "economic" Trinity revealed in God’s action in the world is therefore the only possible basis for affirming that God is indeed, paradoxically and incomprehensibly, a transcendent and immanent Trinity. Gregory of Nyssa’s doctrine of the "energies" is well described by G. L. Prestige:

In men..., in spite of the solidarity of the whole race, each individual acts separately, so that it is proper to regard them as many. This is not so... with God. The Father never acts independently of the Son, nor the Son of the Spirit. Divine action... always begins from the Father, proceeds through the Son, and is completed in the Holy Spirit; there is no such thing as a separate individual operation of any Person; the energy invariably passes through the three, though the effect is not three actions but one.²⁵

In fact, the Aristotelian principle according to which each "nature" (physis) has an "energy" (energeia) — i.e., an existentially perceivable manifestation, — provides the terminological background for the patristic concept of "energy" (We find this terminology is used as well in Christology where Maximus the Confessor, for example, maintains that the two natures of Christ presuppose two "energies" or wills). However, significantly, the Aristotelian dyad, nature-energy, was not considered sufficient in itself when applied to God because in God’s nature the decisive acting factor is hypostatic; hence, divine "energy" is not only unique but tri-hypostatic since the "energy" reflects the common life of the three Persons. The personal aspects of the divine subsistence do not disappear in the one "energy," and it is indeed the Trinitarian life of God which is communicated and participated in the "energy": through the "energy" therefore the divine hypostases appear in their co-inherence (pcrichōrēsis):²⁶ "I am in the Father and the Father in me" (Jn 14:11). Human persons though also one in nature and substance act disjointly and often in conflict with each other; in God however the pcrichōrēsis expresses the perfect love, and, therefore, the perfect unity of "energy," of the three hypostases, without however any mingling or coalescence. The "energy," because it is always Trinitarian, is always an expression and a communication of love: "As the Father has loved me, so I have loved you: abide in my love" (Jn 15:9).

Post Edited (Namaste 2.0) : 11/30/2006 1:09:10 PM (GMT-6)

Can you point to something in Meyendorff, and then lead me a bit?

",-O