To get properly immersed in a 4-D IMAX Rohrian theo-phanic adventure, one needs a set

of 3-D lenses, which implicitly provide Rohr's indispensable theo-logic vision.

Of a hundred writers who have held Duns Scotus up to ridicule, not two of them have
ever read him and not one of them has understood him." ~ Etienne Gilson
Perhaps the same could be said of Richard Rohr?
Occasionally, it does seem to be the case that his Franciscan, Scotistic sensibilities,
which have long yielded minority --- not unorthodox --- reports, leave him misunderstood,
and ...
precisely by those who, only having engaged him sparingly, have engaged him
supercially, thus rashly judging him, even while stridently recommending to others that
he best go unread!
Those who fail to trade-in their hermeneutically polarized theo-logical shades before
entering Rohr's perichoretic theater will not only nd his motion picture of our
relationship to the Trinity blurry, but might feel theologically poked, jolted and shaken in
their seats from a lack of that hermeneutical context, which otherwise allows his
imagery to theophanically stoke, ignite and re-up others of us.
Rohr's hermeneutic --- not only neither blurs nor ignores, but --- manifestly employs very
robust notions regarding identity (strict and nonstrict), separability and distinction.
For those searching for his onto-theo-logical, trinito-logical model,
it's not articulated explicitly in The Divine Dance, which explicates Rohr's theo-poetic,
trinito-phanic imagery. But it is nevertheless implicated rather pervasively!
This is to recognize that Rohr's mystical imagery has always most certainly represented
a trans-rational, trans-apophatic, experiential and relational over-ow and precisely from
the rational, kataphatic-apophatic, modalities with which they conuently stream,
existentially model-ing the doctrinal and liturgical continuities, which they
theo-phanically transcend but do not theo-logically transgress.
Rohr employs a robustly relational Hermeneutic of Presence:
We encounter Rohr's Implicit Hermeneutic (Scotistic & Palamatic) of Presence vis a vis
the ways he addresses:
Incarnation (Christological & panentheistic) and
Eucharist (people gathered, word proclaimed & sacred species) onto-theo-logically
extends to the
Trinity (perichoretic), trinito--logically, for those searching for his model, which takes:
essence as ousia
persons as hypostaseis

energies as energeiai
eucharist as christ's transgured, life-giving, but still human, body, en-hypostasized in the
Logos and penetrated with divine 'energies
participation, as methexis,
--- not partaking of divine essence, but --- partaking of met-ousia
metousiosis as a multifaceted presence that involves

semiotic (sign and symbol),

dynamical (efcacious via divine power and activity),
penetrative (indwelling) and
distinct (essentially, conceptually, adequately, formally and/or modally) realities.

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perichoretic, strict identity, nonstrict identity, separability, onto-theo-logical, trinito-logical
model,
Divine Dance, theo-poetic, trinito-phanic trans-rational, trans-apophatic, kataphatic,
apophatic, Hermeneutic of Presence, Scotistic, Palamatic,
Incarnation, Christological, Eucharist, people gathered, word proclaimed, sacred species,
onto-theo-logically, Trinity, trinito--logical, essence, ousia, hypostaseis, energeiai,
en-hypostasized, divine energies, methexis, met-ousia, metousiosis, semiotic, divine
indwelling), essential distinction, conceptual distinction, adequate distinction, formal
distinction, modal distinction, mike morrell