Theology and Church life involve a certain conception of the human being: personhood. This term, sanctified through its use in connection with the very being of God and of Christ, is rich in its implications.
The Person is otherness in communion and communion in othernes. The Person is an identity that emerges through relationship (schesis, in the terminology of the Fathers): it is an “I” that can exist only as long as it relates to a “Thou” which affirms its existence and its otherness. If we isolate the “I” from the “Thou”, we lose not only its otherness but also its very being; it simply cannot be without the other. This is what distinguishes the person from the individual.
The Orthodox understanding of the Holy Trinity is the only way to arrive at this concept of Personhood: the Father cannot be conceived for a moment without the Son and the Spirit, and the same applies to the other two Persons in their relation with the Father and with each other. At the same time each of these Persons is so unique that their hypostatic or personal properties are totally incommunicable from one Person to the Other.
Personhood is inconceivable without freedom; it is the freedom of being other. I hesitate to say “different” instead of “other” because “different” can be understood in the sense of qualities (clever, beautiful, holy, etc.), which is not what the person is about. In God all such qualities are common to the each three Persons. Person implies not simply the freedom to have different qualities but mainly the freedom simply to be yourself. This means that a person is not subject to norms and stereotypes and cannot be classified in any way; its uniqueness is absolute. This means that only a person is free in the true sense.
And yet one person is no person; freedom is not freedom from the other but freedom for the other. Freedom becomes identical with love. God is love because He is Trinity. We can love only if we are persons, allowing the other to be truly other and yet be in communion with us. If we love the other not in spite of his or her being different but because they are different from us, or rather other than ourselves, we live in freedom as love and love as freedom.