Perichoresis is a doctrine related to the Trinity and the hypostatic union – the latter held by some in Lutheranism. In relation to the Trinity, the perichoresis deals with each of the persons, the Father, the Son, and the Holy Spirit who each co-indwell the other members of the Godhead. Yet the distinction between the persons is maintained. The Trinity is, of course, the teaching that there is one essence of the Godhead with three distinct, simultaneous persons.
In relation to the hypostatic union is used by some Lutheran denominations. In that context, it deals with the inter-permeation of both of Christ’s natures with each other so that Christ’s humanity participates in the attributes of his divinity. However, this view is problematic since it implies a blurring of the two distinct natures in Christ’s person and hints of Eutychianism. To some Lutheran theologians propose that Jesus laid aside his divine attributes in the incarnation. This would be false. The better view is the communicatio idiomatum where the attributes of both natures are ascribed to the single person of Christ.
The word comes from the Greek περιχώρησις, ‘peri’ meaning ‘going round’ and ‘rotation.’
“The Three are one God, and therefore have one mind and will. This intimate union was expressed in the Greek Church by the word perichoresis, which the Latin words inexistentia, inhabitatio, and intercommunio, were used to explain. These terms were intended to express the Scriptural facts that the Son is in the Father, and the Father in the Son; that where the Father is, there the Son and Spirit are; that what the one does the others do (the Father creates, the Son creates, the Spirit creates), or, as our Lord expresses it, “What things soever” the Father “doeth, these also doeth the Son likewise,” (John 5:19).1
Perichoresis. “…that the Son is in the Father, and the Father in the Son; that where the Father is, there the Son and Spirit are; that what the one does the others do (the Father creates, the Son creates, the Spirit creates).”2