Thursday, June 26, 2014

Drawn to the Most Blessed Trinity

Praised be Jesus, Mary, and Joseph!

During the joyful celebration of Easter, we saw how God worked out our salvation: the Father sent his only begotten Son to save the world through the sending of the Holy Spirit. Today’s gospel reading is a fitting description of the entire Paschal Mystery: God so loved the world that he gave his only Son so that everyone who believes in him might not perish but might have eternal life. When we look back at the wondrous things God has done for us through Christ and in the Holy Spirit, we ask: Why did God do all these for us? And the only answer is: It is because he loved us.

He loves us because that is who he is – “God is love: Father, Son, and Holy Spirit.” (CCC, 257) The 3 divine Persons, each of them is God whole and entire, are distinct from one another on account of the relationships which relate them to one another: “In the relational names of the persons, the Father is related to the Son, the Son to the Father, and the Holy Spirit to both.” (CCC, 255) Their relationship with each other is marked by communion in love: The Father loves the Son, the Son loves the Father, and the Holy Spirit is that love they have for each other. “Because of that unity, the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son.” (CCC, 255)

Because he is love, “God freely wills to communicate the glory of his blessed life. Such is the ‘plan of his loving kindness,’ conceived by the Father before the foundation of the world, in his beloved Son: ‘He destined us in love to be his sons’ and ‘to be conformed to the image of his Son,’ through ‘the spirit of sonship.’ This plan is a ‘grace (which) was given to us in Christ Jesus before all the ages began,’ stemming immediately from Trinitarian love. It unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church.” (CCC, 257)

In communicating to us the glory of his blessed life, the Blessed Trinity draws us towards himself. He wants us to have access to his Divine Life. “The ultimate end of the whole divine economy is the entry of God’s creatures into the perfect unity of the Blessed Trinity. But even now we are called to be a dwelling for the Most Holy Trinity: ‘If a man loves me,’ says the Lord, ‘he will keep my word, and my Father will love him, and we will come to him, and make our home in him.’(Jn 14:23)” (CCC, 260) What a loving God we have! He comes to us and makes his home in us because he loves us. Patiently, he leads us to himself so that we might find our home in him. “God did not send his Son into the world to condemn the world, but that the world through him might be saved.” Indeed, he is the Lord, “a merciful and gracious God, slow to anger and rich in kindness and fidelity.” He does not desire our condemnation but our salvation. Truly God is love: Father, Son, and Holy Spirit!


Glory to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be world without end. Amen. 

Jesus, I trust in you! O Mary conceived without sin, pray for us who have recourse to thee! 

2 comments:

  1. If you are interested in some new ideas on the Trinity and religious pluralism, please check out my website at www.religiouspluralism.ca. It previews my book, which has not been published yet and is still a “work-in-progress.” Your constructive criticism would be very much appreciated.

    My thesis is that an abstract version of the Trinity could be Christianity’s answer to the world need for a framework of pluralistic theology.

    In a constructive worldview: east, west, and far-east religions present a threefold understanding of One God manifest primarily in Muslim and Hebrew intuition of the Deity Absolute, Christian and Krishnan Hindu conception of the Universe Absolute Supreme Being; and Shaivite Hindu, Buddhist, Taoist apprehension of the Destroyer (meaning also Consummator), Unconditioned Absolute, or Spirit of All That Is and is not. Together with their variations and combinations in other major religions, these religious ideas reflect and express our collective understanding of God, in an expanded concept of the Holy Trinity.

    The Trinity Absolute is portrayed in the logic of world religions, as follows:

    1. Muslims and Jews may be said to worship only the first person of the Trinity, i.e. the existential Deity Absolute Creator, known as Allah or Yhwh, Abba or Father (as Jesus called him), Brahma, and other names; represented by Gabriel (Executive Archangel), Muhammad and Moses (mighty messenger prophets), and others.

    2. Christians and Krishnan Hindus may be said to worship the first person through a second person, i.e. the experiential Universe or "Universal” Absolute Supreme Being (Allsoul or Supersoul), called Son/Christ or Vishnu/Krishna; represented by Michael (Supreme Archangel), Jesus (teacher and savior of souls), and others. The Allsoul is that gestalt of personal human consciousness, which we expect will be the "body of Christ" (Mahdi, Messiah, Kalki or Maitreya) in the second coming – personified in history by Muhammad, Jesus Christ, Buddha (9th incarnation of Vishnu), and others.

    3. Shaivite Hindus, Buddhists, and Confucian-Taoists seem to venerate the synthesis of the first and second persons in a third person or appearance, ie. the Destiny Consummator of ultimate reality – unqualified Nirvana consciousness – associative Tao of All That Is – the absonite* Unconditioned Absolute Spirit “Synthesis of Source and Synthesis,”** who/which is logically expected to be Allah/Abba/Brahma glorified in and by union with the Supreme Being – represented in religions by Gabriel, Michael, and other Archangels, Mahadevas, Spiritpersons, etc., who may be included within the mysterious Holy Ghost.

    Other strains of religion seem to be psychological variations on the third person, or possibly combinations and permutations of the members of the Trinity – all just different personality perspectives on the Same God. Taken together, the world’s major religions give us at least two insights into the first person of this thrice-personal One God, two perceptions of the second person, and at least three glimpses of the third.

    * The ever-mysterious Holy Ghost or Unconditioned Spirit is neither absolutely infinite, nor absolutely finite, but absonite; meaning neither existential nor experiential, but their ultimate consummation; neither fully ideal nor totally real, but a middle path and grand synthesis of the superconscious and the conscious, in consciousness of the unconscious.

    ** This conception is so strong because somewhat as the Absonite Spirit is a synthesis of the spirit of the Absolute and the spirit of the Supreme, so it would seem that the evolving Supreme Being may himself also be a synthesis or “gestalt” of humanity with itself, in an Almighty Universe Allperson or Supersoul. Thus ultimately, the Absonite is their Unconditioned Absolute Coordinate Identity – the Spirit Synthesis of Source and Synthesis – the metaphysical Destiny Consummator of All That Is.

    For more details, please see: www.religiouspluralism.ca

    Samuel Stuart Maynes

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    1. Sorry, the Trinity I worship is the One revealed by the Lord Jesus Christ.

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