(The title of the post, and the book referred to in the post are introduced in the post below, from last week).
There are some lovely moments in this book - one might even (taking a cue from a citation below) call them epiphanic - illuminating, enlightening, opening up new insight(s) into the truth of God.
Here are a couple of those moments, for this week ...
"not a programme or an ideology, but an epiphany" (p. 7)
That is (in my paraphrase of that whole page) we shouldn't compress what it means to be a Christian or our "understanding of the kingdom of God" or what it means for the church to be church into an ideology or a programme (a course, a cycle of worship services and meetings, a specific application of theology to life). When (to cite something else from that page) "finite being is summoned to a communion with infinite trinitarian being in which the act and purpose of that infinite love is ... a permeating or saturating presence" we are zooming beyond "ideology" and "programme" to an experience of the divine life which overwhelms us, which floods us with light - the light of pure truth, truth beyond text and ordinary experience - to epiphany - God breaking into our lives.
Then, this paragraph, on the "social Trinity" in the course of discussion of what "filiation" means, that is, "we are adopted into the relation that Jesus enjoys with the Father and  we are enabled to pray with his prayer [Romans 8:15; Galatians 4:6; Farewell Discourses of Fourth Gospel] (pp. 71-72):
"The maxim that 'the Holy Trinity is our social programme' can readily be misunderstood as a naive picture of divine and human 'sociality' assimilated to one another, the persons of the Trinity being thought of as separate subjects brought into harmony; but there is a sense in which it can perhaps be defended. The self-communicating, self-repeating life of God is such that its activity sets up a chain of implication for us, whereby we see that what we desire for our own healing is inseparable from the desire for the healing of others - because the communication of who and what God is entails the sharing of an energy that cannot but make for personal communion, and thus cannot but make for a state of affairs in which each agent is involved in bringing alive in every other the reality of self-communicating/self-repeating life - life that gives life and so give the liberty to give life all over again."
In the language of a bear with a much smaller brain than that of ++Rowan and the Orthodox theologians he is engaging with, if the Trinitarian life of God, received through our adoption into the relation which Jesus enjoys with the Father, means we are made whole (healed) and, moreover, are energized by the same power of love which has filiated us into the Trinitarian communion of love, then we cannot but want to both share that love with others and pray with Jesus that they also will be made whole in the same way that we are; and such healed individuals, necessarily will be healed not only as discrete individuals, but also as individuals who relate to others, and so the society of humanity is also healed. Thus the Holy Trinity is our social programme!
Next week, likely a bit of good stuff on liturgy ...