on to explain: Magliola, continuing the Rahnerian stance, goes on to explain that the Divine Persons necessarily relate to each other in terms of "pure negative reference", that is, the three "Is Not" relations represented in the diagram are in each case a pure or absolute "Is Not". This is the case because the clause disallows the Persons to "share", qua Persons, the unique role that defines each of them. Lest he be misunderstood, Magliola, in a subsequent publication, makes sure to specify that each of the three Persons, while unique as a Person, is nonetheless—because of the Divine "consubstantiality" and "simplicity"—the one Reality that is God. Perichoresis (from Greek, "going around", "envelopment") is a term used by some scholars to describe the relationship among the members of the Trinity. The Latin equivalent for this term is . This concept refers for its basis to , where Jesus is instructing the disciples concerning the meaning of his departure. His going to the Father, he says, is for their sake; so that he might come to them when the "other comforter" is given to them. Then, he says, his disciples will dwell in him, as he dwells in the Father, and the Father dwells in him, and the Father will dwell in them. This is so, according to the theory of , because the persons of the Trinity "reciprocally contain one another, so that one permanently envelopes and is permanently enveloped by, the other whom he yet envelopes" (Hilary of Poitiers, Concerning the Trinity 3:1). The most prominent exponent of was John of Damascus (d. 749) who employed the concept as a technical term to describe both the interpenetration of the divine and human natures of Christ and the relationship between the hypostases of the Trinity. effectively excludes the idea that God has parts, but rather is a simple being. It also harmonizes well with the doctrine that the Christian's union with the Son in his humanity brings him into union with one who contains in himself, in Paul's words, "all the fullness of deity" and not a part. provides an intuitive figure of what this might mean. The Son, the eternal Word, is from all eternity the dwelling place of God; he is the "Father's house", just as the Son dwells in the Father and the Spirit; so that, when the Spirit is "given", then it happens as Jesus said,