Appreciating the Three Persons
Trinity Sunday: May 22, 2016 (Year C)
Ask yourself...
What
difference would it make in your life — that is, in your choices — if there
were not three Persons in God? Suppose there were only two? Which Person would
you leave out if the choice were up to you? Which one do you “use” the least?
Christians
are united with the Jews and the Muslims in believing that God is One — one and
unique. We differ from them both in believing that God is three Persons in one
divine Nature. That is something we learned only from Jesus Christ. Why is it
Good News? How does your lifestyle make that particular truth of the Good News
visible? Is it glaringly evident in the way you live?
Consider this...
The
Entrance Antiphon praises and thanks
“God the Father, and his only-begotten Son and the Holy Spirit” because “he has
shown us that he loves us.” Are you conscious of how God shows his love for you
in different ways in each Person? How do you vibrate when the presider at Mass
proclaims in the Introductory Rites:
“May the grace of our Lord Jesus Christ,
and the love of God (the Father), and
communion in the Holy Spirit be with
you all”?
In
the Opening Prayer(s) we acknowledge
the Father as sending. He sent Jesus
the “Savior” as the Word to bring us truth. The Father and Son sent the
Spirit as the “Spirit of love” to
make us holy. All three Persons
“reveal” themselves “in the depths of our being.” Through them we “come to know
the mystery” of God’s own divine Life and Being. Jesus said, “This is eternal
life, that they may know you, the only
true God, and Jesus Christ whom you have sent” (John 17:3).
The
World’s “Logos”
In
Proverbs 8:22-31 “Wisdom” is
speaking. Christian devotion has identified “Wisdom” with Jesus, whom John
calls the “Word” (in Greek Logos,
which means “intelligibility”) of God. And therein hangs a tale.
The
widespread denial of God as Logos has
rendered the world unintelligible to those whose education includes little or
no understanding of metaphysics. Fr. Michael Buckley, S.J., has well
demonstrated that our faith in God does not depend on philosophical demonstration.
He calls us to a “new recognition of the intellectual significance of religious
experience.” Nevertheless, without a basic metaphysics it is difficult to find
any logic in the universe. Without the Logos
of God, there really is no ultimate intelligibility, no logos, in geology, biology, anthropology, etc. All is pure chance (see Denying and Disclosing God, Yale Univ. Press, 2004).
In
a Greek satirical play two workmen digging a ditch are discussing the sophistry
of intellectuals. One finally declares, “I am a fool: I call a spade a spade!”
What does it take to do that?
Anyone
can see that a spade works for
digging. Some animals “use tools” on that level of perception. But it takes an
intellectual judgment to conclude that someone actually shaped this object for
that purpose. Only then can you call a spade a spade.
We
perceive the truth (intelligibility, logos) of a being when we see that it
“would make sense” if understood as intentionally put together the way it is
for some purpose or way of
functioning which gives the key to the inter-relationship of all its parts and
lets us see them as a single whole. We perceive the goodness of a being by recognizing that this purpose is desirable,
gives it a raison d’être. But we
don’t know the being as a being until, in a free act of choice, we judge that it is one: that the design we
perceive is actually intended, and that the being actually does exist as a
single whole for the purpose that rules its design. We make this judgment in a
"word" of knowledge, giving a “name” to what we see and “breathing it
out,” exclaiming: “A spade!” “A tree!” “A human being!” “Beer!’
Modern
sophists are not capable of making the judgment that things in this world much
more complicated in design than a spade are actually intended to function as they do. So they cannot logically claim to
know what they are. Anyone who cannot call a tree a tree — meaning that it was
intentionally formed to function as it does — is intellectually inconsistent in
calling a spade a spade. The reasoning process is the same.
Technology
tells us how things work. And we
excel at that. But only metaphysics (the “study of being” that examines the meaning
of being itself) can tell us what things are.
Our
mistake is to think that an understanding of process can explain a product.
We know a lot about the process of evolution, for example, which tells us how
things developed. But knowing how a
thing developed does not tell us what
it is. We can’t call a spade a spade without judging that someone intended it
to be one. The truth is, we can’t say what anything actually is (as distinct from how it works) without making the same kind of
judgment.
Technology
can tell us, for example, how the human body works, and something about how it
got here, but nothing at all about what it is.
That depends on another branch of science, metaphysics, which studies the logos, the intelligibility of being as
such. On a pre-scientific level this is present in most people by common sense.
But in many it has been expurgated by an astigmatic education. These are the
‘educated fools” who restrict all certitude to technology. For them, anyone who
calls a tree a tree is a fool (See “Relativism: The Central Problem for Faith
Today,” a talk given by Joseph Ratzinger, later Benedict XVI, to the presidents
of the Doctrinal Commissions of the Bishops’ Conference of Latin America in
Guadalajara, Mexico, May, 1996).
The Spirit of Truth
John 16:12-15 tells us that only through the gift of
the Spirit can we know God as he is in himself as distinct from deducing some
of his attributes through intellectual analysis of created reality.
Jesus
said it: “No one knows [can know] the Son except the Father, [or] the Father
except the Son.” When he added, “and anyone to whom the Son chooses to reveal
him,” his underlying, necessary assumption was that if we receive this
knowledge, it means “God has sent the Spirit
of his Son into our hearts, crying, “Abba! Father!” To know the Father we
have to become the Son by being
incorporated into the body and life of Jesus by Baptism. Only God can know God
as he is. For the same reason, “No one can say ‘Jesus is Lord’ except by the
Holy Spirit.” What the Logos is to
knowledge of God by reason, the Spirit is to knowledge of God by faith-inspired
love. Only through faith and love — the gift of sharing in God’s own act of
knowing and loving — can we truly know the Father or the Son. “When the Spirit
of truth comes, he will guide you into all the truth” (Matthew 11:27; and see Luke 10:22. Galatians
4:6.; 1Corinthians 12:3).
The
Holy Spirit is called the “Spirit of love.” God can only be known by those who
love. To those who refused to believe in him Jesus said, “I know you do not
have the love of God in you.” When there seems to be an obstacle to faith. — in
us or others —we should ask about love, both for God and other people.
“Beloved, let us love one another, because love is from God; everyone who loves
is born of God and knows God. Whoever does not love does not know God, for God
is love” (John 5:42; 1John 4:7-8).
Triple
Gift
Romans 5:1-5 tells us this love “has been poured into
our hearts through the Holy Spirit” who “proceeds from the Father and the Son”
(Nicene Creed). And it is through Jesus the Son that we have been “brought into
peace” with the Father. We are saved by the three Persons acting in harmony.
The
Father, perceiving the truth of his own Being, has been exclaiming “God!” from
all eternity. This “Word” of knowledge is
the Son. And the Father and Son affirm God’s goodness in a mutual act of love
which is the Holy Spirit. God is three and so are we. By intellect we are like the Logos:
we perceive intelligibility. By memory
we are like the Father. We affirm truth and goodness and say, “Let it be!” and
in our consciousness it is. And by will
we are like the Spirit: in us the Good, the True and the Beautiful are present
in love.
In
the Opening Prayer we prayed, “One
God, three Persons, be near to the people formed
in your image.” All our knowing and loving is an experience of being in the
image of the Father, Son and Spirit. We know God and ourselves by being and
doing what God does: knowing truth
and loving goodness in creative
“words” of knowledge.
Insight
Does
the above help you to understand your likeness to the Trinity?
Initiative
When
you make the “Sign of the Cross,” consciously address each Person.
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