The complex nature of Christian communion with a personal God requires a nuanced expression. Since its inception, the early church affirmed God’s unknowable nature and also participation in God through Christ. The church fathers employed the language of theosis in talking about union with God and human transformation in the likeness of God. However, the term theosis or deification is a broad category and requires precise explanation to avoid human dissolution into the divine in the mystical union it attempts to describe. In Triadosis, Eduard Borysov offers a new approach to the conundrum of the imparticipable divine nature and the prospect of personal union between human and the Trinity. Most significantly, he proposes that if God is Trinity, then we are created and restored in the image of the same tri-personal God.

The complex nature of Christian communion with a personal God requires a nuanced expression. Since its inception, the early church affirmed God's unknowable nature and also participation in God through Christ. The church fathers employed the language of theosis in talking about union with God and human transformation in the likeness of God. However, the term theosis or deification is a broad category and requires precise explanation to avoid human dissolution in the divine in the mystical union. This book addresses the conundrum of imparticipable divine nature and personal union between human and the Trinity. If God is Trinity, then we are created and restored in the image of tripersonal God.

This work begins with a transformative idea: human existence is fundamentally relational. Relational Christianity explores how the nature of the Trinity must define the Church and the Christian spiritual life. Utilizing Scripture, Christian spiritual tradition, and philosophy, Pinkham and Gruenberg paint the picture of a Trinitarian, Jesus-centered Christianity, led by the Father and explored in interpersonal oneness. In this view, God’s intimate, unifying love is the theological river that runs through the landscape of biblical revelation and through God’s movement in history. This work of Trinitarian practical theology suggests that the relation between Father, Son, and Spirit should shape and guide all Christian interactions—with God, with others, and with self. In the paradigm of relational Christianity, the formation of genuine personhood and identity are based upon relational connections—first with the Trinity, and second with God’s family. The shape of the new covenant community must reflect the Father’s nature. Church culture must prioritize relationship in the same way the Trinity does.