Be Like The God You Worship: The Trinity Of Love!

 

 (Homily for the Holy Trinity Sunday Year B)

“Just… as the three angles of a triangle do not make three triangles but one, … so too in some much more mysterious way, there are three Persons in God and yet only one God” (Fulton J. Sheen, The Divine Romance)

     After we have celebrated in Advent and Christmas the merciful love of the Father who sent his Son to, in and for the world; in lent and Easter we celebrated the infinite goodness of the Son, who gave his life for us, and also after celebrating the feast of the Pentecost, the coming of the Holy Spirit, sent by the Father and the Son, in order to bring to fulfilment the wonderful works of our salvation, in today’s liturgy we celebrate the three divine Persons together (Father, Son, Holy Spirit). Indeed, the reality of the three divine persons is not a fairy tale, rather a manifestation of what has been revealed to us. Even though it has been revealed, it still remains a mystery. The revelation of our God who in essence is one, and manifests Himself in three Persons is beyond human logic and calculations. The Holy Trinity is the mystery that distinguishes our religion from others (the Jews adored only one God: Yahweh, the pagans adore many divinities, without unity), but in ours there is unity in distinction. The Holy Trinity is not just the perception in three aspects (Creator, Redeemer and Sanctifier) that we sometimes have of God, more than that, the Trinity does not only refer to human viewing, but to God himself, to His ways of being God. The Holy Scriptures actually made us to understand that the Father is God (Phil.1:2), the Son is God (Titus 2:13) and that the Holy Spirit is God (Acts 5:3-4). The God revealed by Jesus Christ is not a distant and inaccessible divinity, that has nothing to do with the contingent humanity. He does not sit impassible on His eternal throne, rather He condescends to mankind. Even though we may not understand God fully as Trinity, we do experience Him as Trinity daily (in the sign of the cross etc). God is not only believable, He can be experienced (Taste and See). In the words of Pope St. John Paul II, “God, in his deepest mystery, is not a solitude, but a family, since he has in himself fatherhood, sonship, and the essence of the family, which is love (the Holy Spirit).”

     In that bid, I would like to introduce the Holy Trinity in this reflection in two broad terms: economic and immanent Trinity, taking inspiration from some of the modern theologians. Economic Trinity is how God has revealed himself to us as Father, Son and Holy Spirit (through His actions in the world) in the history of salvation. And many a times when we talk about the Holy Trinity, we tend to do so, limiting ourselves to the economic Trinity, as revealed to us. But more than that, the Holy Trinity is also to be considered from the point of view of how God is in himself, God in his essence is One but manifests himself in three Persons: Father, Son and Holy Spirit, and that is immanent Trinity. The doctrine of the Holy Trinity is a mystery beyond and above us, for it has to do with the ontological aspects of the Trinity (Immanent) and at the same time it is a mystery that has been revealed to us and it is our way of knowing that God is present in Human history (Economic). However, we cannot understand and explain fully how God is in himself, as St. Augustine opined "si comprehendis non est Deus". In another writing of his, St. Augustine exclaimed "if you see love, you have seen the Trinity". “God is love” (1Jn. 4:16) as revealed in the New Testament, and love cannot remain closed up in itself, and the God revealed by Jesus Christ is Trinity because is love. Jesus said to Philip, “I and the Father are one” (Jn.10:30) and no doubt the Holy Spirit is part of this oneness. Whether considered from the dimension of economy or immanency, the central word that dovetails into God’s essence and manifestation is LOVE. The central message of today's doctrine is that of Love (Father-Lover, Son-Loved and Holy Spirit-Love).

     The word Trinity (tri-unity) was coined by Tertullian around the third century in the bid to establish the distinct Persons in one God.  The Scriptures in no small way, buttress the reality of the Trinity, however in the Old Testament we see only an anticipation of this mystery for instance: in Genesis 18:1-2: God appeared to Abraham at the sacred tree of Mamre. As Abraham was sitting at the entrance during the hottest part of the day, he looked up and saw three men. It could be interpreted that God came to Abraham in a Trinitarian form. In Isaiah 6:8: “Whom shall I send and who will go for US?” Here we can discover God the Father making a representational request on behalf of the Son and the Holy Spirit. But in the New Testament we see explicit references to this sublime mystery: Matthew 28:19: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.”  Drawing the issue further, Jesus Christ, the Son undoubtedly is God: John 1:1: “In the beginning was the WORD, the WORD was with God and the WORD was God. The Holy Spirit is equally God: Genesis 1:2: “The Spirit of God was brought over the waters” This was before God began active creation. The Holy Spirit has been with the Godhead from eternity. Hence the Holy Spirit is God. The Greek word perichoresis (derived from the Greek traditional wedding dance) will help us to have a clue of how God is Trinity. It is the reciprocal com-penetration of being among the three divine Persons, it is like the bond that unites the three Persons in a mutual indwelling. For instance, in Jesus’ priestly prayer: “Father, the hour has come. Glorify your Son, that your Son may glorify you.” (Jn. 17:1); and again Jesus says referring to the Holy Spirit, “he will glorify me” (Jn.16:14). Thus, the Holy Spirit glorifies the Son, the Son glorifies the Father and the Father glorifies the Son.

     Similarly, no matter how hard we try, we remain limited in the endeavor to understand this mystery in toto, what is important for us is not even to understand Him, rather to recognize how he manifests Himself, what are the signs of his presence and actions? God is experienced as going out of himself in revelation and redemption. And it is against this backdrop, that the three readings of today proffer us some indications: The first reading from the book of Deuteronomy presents God in his Sovereignty, mighty deeds and revelation to His people. In the Gospel passage Jesus entrusts the mission to his disciples, as a mission that begins and to be exercised in the sign and in the power of the Trinity. In the second reading St. Paul offers us the Trinitarian mark of our sonship: God the Father has made us His children in Christ (sons in the SON) through the Holy Spirit.

     The first reading (Deut 4:32-34.39-40) speaks of God “in heaven above and on earth beneath”. Thus, of his transcendence (heaven above) and immanence (on earth beneath). It equally speaks of God, going forth out of himself in his acts of revelation and redemption. However, at that time, it seems to have been a general belief that if God appeared to men, it was for the purpose of destroying them; and indeed most of the extraordinary manifestations of God were in the way of judgment, but in this passage it was quite different. For God did appear in a sovereign and extraordinary manner to destroy, but it was for the deliverance of the people. They heard his voice speaking with them in a distinct manner. They saw the fire, the symbol of his presence. In this appearance no person was destroyed rather he came to save. God saved his people through seven means: temptations, signs, wonders, war, mighty hand, outreached arm, great terrors. The writer further opined that this “he showed you, so that you might know that Yahweh is the only TRUE God and that there is no other” (4:35). This affirmation was repeated twice in this passage “Yahweh is the true God, in heaven above as on earth beneath, he and no other” (4:39). And the pericope ends with a moral-existential invitation: “keep his laws and commandments…so that you may prosper and live”.

     In today’s Gospel (Mt 28:16-20) Jesus manifested himself to the apostles in the fullness of his divine powers, as he declares “all authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing in the name of the Father, and of the Son and of the Holy Spirit…and behold I am with you always, to close of the age”. With and in these words, Jesus condenses the Mission he is entrusting to the apostles and to the Church. It is a mission that begins and to be exercised in the sign and in the power of the Trinity: “in the name of the Father, and of the Son and of the Holy Spirit”. It is a mission that has as it’s ultimate end the encounter of man with the Blessed Trinity. The emphasis here lies on the baptismal command, the most glaring example of the New Testament triadic formula, which later formed the basis for the doctrine of the Trinity.

     In the second reading (Rm 8:14-17), St. Paul affirms that none can claim to be the child of God who are not led or guided by the Spirit. And the Spirit in question is not a spirit of bondage, but the Spirit of adoption, we are made members of God’s family by adoption, and the Holy Spirit is the agent that brought us into God’s family. Owing to the nature of this adoption we can cry “Abba Father”. To reveal the strongness of this divine family ties St. Paul says that “the Spirit joins with our Spirit in bearing witness that we are children of God” (v.16). If children, then we are also heirs of God, and heirs with Christ, and I would add in the Spirit. God the Father has made us His children in Christ through the Holy Spirit. Therefore, our sonship bears a Trinitarian mark, and as such the Christian existence is called to be a trinitarian existence. Above all, in this passage as in Galatians (4:6-7), St. Paul maintains that the divine sonship is an eschatological gift and not a natural gift of human existence.

    Be that as it may, we have a number of virtues to learn from the mystery and divine manifestation we celebrate today: ●Unity in diversity, a call, therefore, to recognize all as brothers, despite our differences, and to live in love and communion as children of the same Father.  The revelation of God as Trinity is a revelation of love. The Trinity is ocean of Peace and communion; the Father always works with the Son and the Holy Spirit “let us” (cf Gen 1 & 2). It is thus an invitation to us to cultivate the spirituality of inclusion. ●We can as well reconsider the Holy Trinity in three dimensions: the Trinity of faith (of the past, when He revealed himself), the Trinity of Love (of the present, that lives and works in us), there is also the Trinity of Hope (of the future, we are on our journey towards the return to the Father). It is of a Hope that is certain (cf. Rm 5:5). ●The mystery of the Holy Trinity is a reality hidden in the heart of God. The mystery of the Holy Trinity is neither the work or the fruit of theological thoughts nor of mysticism. The Trinity is not a fruit of human invention, is not an idea, rather it is a reality, the most sublime reality, not a static reality but a process-reality; that the Father revealed through the Son and the Holy Spirit. The mystery of the Trinity was immensely revealed to us through the action and manifestations of God in human history. God revealed himself as Father by sending the Son. And Jesus Christ revealed himself to us in his perfect obedience to the Father, through his redemptive death and resurrection. And the Holy Spirit revealed himself to us as the “cement” of the love of the Father and the Son, as a gift of communion to man, so that they will live in the trinitarian image.

     When Peter’s words pierced the hearts of his listeners, upon hearing his preaching that dovetailed into the workings of the three divine Persons, they asked: “Brothers, what should we do?” (Acts. 2:37). Similarly, what should be the attitude of man before this mystery? ►First, there is need for the attitude of adoration and submission to the Father that so much loves us, to our Brother Jesus who gave his life for us, and to the Holy Spirit who accompanies and sustains us in the course of our earthly existence. More important to reflecting and pondering on this mystery is to worship and render all adoration to the Triune God. ►Second, is the attitude of thanksgiving, thanking God for the fact that He is a mystery and continues to be a mystery even after the revelation. But not a mysterious and complicated mystery, for we are constantly involved in the life of the Blessed Trinity. Being a mystery, as such it cannot be manipulated or instrumentalized by man. ►Third, is the attitude of humble acceptance of the mystery, avoiding a rationalistic position and an irrationalistic position, that seeks to exclude it (because it does not comprehend it) or that seeks to succumb to its weight (because it is perceived to be cumbersome) respectively.

    Above all, in the mystery of the Holy Trinity, there is love amongst the three Divine Persons (ad intra), but in the same vein the trinitarian love is manifested externally (ad extra), love towards humanity, towards us. This trinitarian love extended to us should be a prerogative for the extension of that same love to our fellow human beings. The Trinity is therefore a sign of a harmonious unity existent in God, which should equally be existent among God's children. The central message of today's doctrine is that of Love. The Holy Trinity is a mystery of interpersonal communion of love. It is a sign of communion and of love. As those called to live a trinitarian life, is our life a sign of communion and of love, a reflex of the trinitarian life? Above all else, however, drawing the issue further, we see that the Holy Trinity is a mystery of Mission: the Father sends the Son, and both send the Holy Spirit, and in the name of the Father, and of the Son and of the Holy Spirit, the Church is sent by Christ to “go and make disciples of all nations”. You too, you are sent to be heralds of love, unity and communion. Be like the God you worship! May Jesus in whom “in bodily form dwells all the fullness of divinity” (Col. 2:9) continue to reveal to us the God who is communion. Oh our Trinitarian God, help us to love You and to love one another! Enable us to recognize you in each other and in our world, so that we may be capable of living the trinitarian existence of communion, love and a harmonious unity. Amen!

(Fr. Vitus M.C. Unegbu, SC)