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The culture continues to be atwitter about Twitter and other electron-based social media. It's easy to find both scathing critiques and passionate defenses of the Internet. But as we approach what many churches celebrate as Trinity Sunday this weekend, there is another angle to ponder.

When we think of the Trinity we tend to think of doctrine—that Jesus' relation to the father is homoousios (Greek: of the same essence) and not homoiousios (Greek: of similar essence); that, as the Nicene Creed puts it, Jesus is "God from God, light from light, true God from true God … ."—and so forth.

But the heart of the Trinity is not fine theological distinctions but a relation of love, a fellowship of the Father, Son, and Spirit, a super-community that is so unified in love that it counts as one being.

The nature of this love overflows—love begets love and even more beings to love. And for some reason, God—who is spirit—nonetheless wishes to make this love a tangible reality in the things he creates. This starts from "the Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life" to "and the Word became flesh and dwelt among us," to

I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. (Rev. 21:2-3)

The movement of God is toward deeper and deeper incarnation, enfleshment. It appears that the glory of our existence as beings created, redeemed, and blessed by God is a tangible, physical existence, ...

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