Feast of the Holy Trinity – Sunday, May 31, 2015
One of the important dimensions of our Trinitarian God is the community of love and persons modeled for us in the mystery of the Holy Trinity. For Christians, the Trinity is the primary symbol of a community that is held together by containing diversity within itself.
If our faith is based in this Trinitarian mystery that is fundamentally a mystery of community, then all of our earthly efforts and activities must work toward building up the human community that is a reflection of God’s rich, Trinitarian life.
Today’s Deuteronomy [4:32-34,39-40] passage is an excellent point of departure for probing the depths of the mystery of the Trinity. Consider for a moment Moses’ words encouraging and exhorting the people of Israel: “From there you will seek the Lord your God, and you will find him if you search after him with all your heart and soul. In your distress, when all these things have happened to you in time to come, you will return to the Lord your God and heed him. Because the Lord your God is a merciful God, he will neither abandon you nor destroy you; he will not forget the covenant with your ancestors that he swore to them” (4:29-31). The whole passage speaks of the special relationship between God and Israel, linking the uniqueness of Israel’s special vocation with the uniqueness of Israel’s God.
Then in a series of rhetorical questions, Moses, knowing full well that the Lord alone is God, puts the people of Israel ‘on the stand,’ and asks them about this God of theirs: “For ask now about former ages, long before your own, ever since the day that God created human beings on the earth; ask from one end of heaven to the other: Has anything so great as this ever happened or has its like ever been heard of? Has any people ever heard the voice of a god speaking out of a fire, as you have heard, and lived? Or has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs and wonders, by war, by a mighty hand and an outstretched arm, and by terrifying displays of power, as the Lord your God did for you in Egypt before your very eyes? To you it was shown so that you would acknowledge that the Lord is God; there is no other besides him” (4:32-35).
The majestic departure scene at the end of Matthew’s Gospel [28:16-20] relates to us Jesus’ final earthly moments and the great commission to the Church: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age” (19-20).
The great apostolic commission implies a service that is pastoral: “Go therefore and make disciples of all the nations”; liturgical: “baptizing them”; prophetic: “teaching them to observe all that I have commanded you”; and guaranteed by the Lord’s closeness, until the end of time. The scene gives a foretaste of the final glorious coming of the Son of Man [Matthew 26:64]. Then his triumph will be manifest to all; now it is revealed only to the disciples, who are commissioned to announce it to all nations and bring them to believe in Jesus and obey his commandments. Since universal power belongs to the risen Jesus [Matthew 28:18], he gives the eleven a mission that is truly universal. They are to make disciples of all nations.
Baptism is the means of entrance into the community of the risen one, the Church. “In the name of the Father and of the Son and of the Holy Spirit”: This is perhaps the clearest expression in the New Testament of Trinitarian belief. It may have been the baptismal formula of Matthew’s church, but primarily it designates the effect of baptism, the union of those baptized with the Father, Son, and Holy Spirit.
The language of Father and Son is relational language, and reminds us that, for God, as for us, created in God’s image, relationship and community are primary. God can no more be defined by what God does than we can. God is a Being, not a Doing, just as we are human beings, not human doings. This is a point of theology, but also, with all good theology, a practical point.
To define God’s inner life in the Trinity in terms of God’s activity leads to defining humans, created in God’s image, in the same way. Those who choose to say, “In the name of the Creator, the Redeemer and the Sustainer” err in defining God by function and not by person. God is a living being who exists in intimate relationship with us.
Our God isn’t immovable. God isn’t alone. God is communication between the Father, the Son, and the Holy Spirit. This is the profound mystery that the liturgy for the feast of the Holy Trinity recalls: both the unspeakable reality of God and the manner in which this mystery has been given to us. The Trinity celebrates the peace and unity of the divine persons in whom the circular dance of love — “perichoresis” in Greek — continues. That unity is a dance of life and relationships, encompassing all aspects of human life.
We must constantly strive for this unity and peace of God, Jesus, and their life-giving Spirit, a peace that theological controversy never gives. Though theology is absolutely necessary, we would do well to pray more and love God more, than trying to figure out our Trinitarian God! The consolation is this: Complete understanding is not necessary for love.
Listen to St. Catherine of Siena’s famous prayer from her Dialogue on Divine Providence:
“Eternal God, eternal Trinity, you have made the blood of Christ so precious through his sharing in your divine nature. You are a mystery as deep as the sea; the more I search, the more I find, and the more I find the more I search for you. But I can never be satisfied; what I receive will ever leave me desiring more. When you fill my soul I have an ever-greater hunger, and I grow more famished for your light. I desire above all to see you, the true light, as you really are.”
Love can never outgrow its fascination with the puzzling aspects of the one loved. This is our approach to the Trinitarian mystery. We must love God more. On this feast, let us pray that we be caught up in the unifying and reconciling work of the Holy Spirit of God. The increasing glory of God is this progressive revelation of the Trinity.
Many times during our lives, we experience this revelation and God’s Trinitarian presence through the depth of love, communication and relationship with other people. Our God is rich in relationships, communication and love for all people. This God models to us what the dynamic Trinitarian life is all about– communication, relationship and affection. The quality of our Christian live is based on imitation of the interior life of the Trinity.
The foundation of our Trinitarian faith is dialogue, communication and a “dance of life.” Though we may struggle in understanding the Holy Trinity, we nevertheless take it into our very hands each time that we mark ourselves with the sign of the cross. Words once spoken over us at baptism become the words with which we bless ourselves in the name of the Trinity. Herein lies the meaning of this unique, one God in three Persons. I offer you this prayer for today’s feast and the coming week:
Glory to you, Father,
Who by the power of your love,
Created the world and formed us in your own image And likeness.
Glory to you, only begotten Son,
Who in your wisdom assumed our human condition
To lead us to the Kingdom.
Glory to you, Holy Spirit,
Who in your mercy sanctified us in baptism.
You work to create in us a new beginning each day.
Glory to you, Holy Trinity,
You always have been, you are and you always will be
Equally great to the end of the ages.
We adore you, we praise you, we give you thanks
Because you were pleased to reveal the depth of your mystery
To the humble, to little ones.
Grant that we may walk in faith and joyful hope until the day
When it will be ours to live in the fullness of your love
And to contemplate forever what we now believe here below:
God who is Father, Son and Spirit! Glory to You!
May God’s Holy Trinity — in unspeakable goodness and mystery — teach us and guide us in the life that is ours, and may we grow in “God’s love poured forth into our hearts by the Spirit that has been given to us” (Romans 5:5).
[The readings for the solemnity of the Most Holy Trinity are Deuteronomy 4:32-34, 39-40; Romans 8:14-17; and Matthew 28:16-20]
(Image: Holy Trinity by Luca Rossetti da Orta)