Our starting place was always original goodness, not original sin. This makes our ending place—and everything in between—possessing an inherent capacity for goodness, truth, and beauty.

If this revolution has always been quietly present, like yeast in the dough of our rising spirituality, it might help us understand the hopeful and positive “adoption” and “inheritance” theologies of Paul and the Eastern Fathers over the later, punitive images of God that have dominated the Western church. This God is the very one whom we have named “Trinity” —the flow who flows through everything, without exception, and who has done so since the beginning. Thus, everything is holy, for those who have learned how to see.

This triune God allows you, impels you, to live easily with God everywhere and all the time:  in the budding of a plant, the smile of a gardener, the excitement of a teenage boy over his new girlfriend, the tireless determination of a research scientist, the pride of a mechanic over his hidden work under the hood, the loving nuzzling of horses, the tenderness with which eagles feed their chicks, and the downward flow of every mountain stream.

God is in us because we are in Christ. As members of the mystical body, Christians actually partake in the divine nature of the Trinity.  We do not merely watch the dance; we dance the dance.  We join hands with Christ, and the Spirit flows through us and between us and our feet move always in the loving embrace of the Father.  In that we are members of the mystical body of Christ, we see the joyful love of the Father through the eyes of the Son.  And with every breath, we breathe the Holy Spirit.

The words of Richard Rohr.