THE TRINITY: A MYSTERY |
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TMA 4 Module 2
– THE TRINITY: A MYSTERY Introduction: 1.
The Jubilee Year 2000 is
specially dedicated to the Holy Trinity. The Trinity is the central
doctrine of the Catholic Church. It took the early Church 300 years to
formulate this doctrine for which the final result is found in the
Apostles Creed (short version) and the Nicene Creed (longer version). 2.
But what is the Trinity? And
how did we come about this doctrine of the Trinity? 3.
Origin. The word
“Trinity” came from the Greek “Trias” (used by Theophilus of
Antioch AD 180). The Latin translation was “Trinitas” (which became
popular in AD 260). It was from this Latin word that our present term
“Trinity” is derived. 4.
Foundation. The concept of the
Trinity was not yet explicitly revealed in the Old Testament. In the New
Testament, it was Jesus Christ himself who revealed this fundamental truth
to his disciples. This revelation, however, was gradual, step by step.
Full revelation came later when after his resurrection, Jesus commanded
his disciples to “go and teach all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy Spirit (Mt 28:19). 5.
Tradition. Since the earliest
time the doctrine of the Trinity has been taught by the Church and
professed by her members in various ways: ·
In the baptismal formula (“I
baptize you, in the name of the Father, and of the Son, and of the Holy
Spirit.”) and in the prayer of consecration of the one baptized. ·
In the “Symbols of Faith,”
the Creed used in catechesis (“I believe in God, the Father almighty,
creator of heaven and earth…”) ·
In the doxology (“Glory be
to the Father, and to the Son, and to the Holy Spirit.”) ·
As ending in prayer (“We ask
this through our Lord Jesus Christ, your Son, who lives and reigns with
you and the Holy Spirit, one God, forever and ever.”) ·
In liturgical greetings
(“The grace of our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Spirit be with you all” (2 Cor 13:13) 6.
Church Doctrine. This
doctrine states that IN ONE GOD THERE ARE
THREE DIVINE PERSONS: THE FATHER, THE SON, AND THE HOLY SPIRIT.
·
Another way of saying this is:
There is ONE GOD, who is THREE EQUAL and DISTINCT PERSONS. They are the
Father, the Son, and the Holy Spirit. ·
The above doctrine consists of
three assertions: (1) God is One, (2) in three distinct and (3) equal
Persons. 7.
Some Aspects of this Mystery. 1.
God is One. In the Trinity we
do not imagine the three divine persons are three Gods, nor three parts of
the one God. Each Person is the WHOLE GOD. The divine Persons are
RELATIONS which SUBSIST in the divine nature. The one God is Father,
begetting the Son and breathing the Spirit; the same God is Son begotten
of the Father and breathing the Spirit; the same God is Spirit as Breath
of the Father and Son (CFC 1327). 2.
The three Divine Persons are
DISTINCT. The Father is not the Son and the Holy Spirit. The Son is not
the Father and the Holy Spirit. And the Holy Spirit is not the Son or the
Father. 3.
The three Divine Persons are
EQUAL. God the Father does not come first, then the Son, and then the Holy
Spirit. All three divine Persons are equally eternal, with no beginning
and no end (CCC 255). 8.
Some Aspects of the Trinity that have to be Developed in Catechesis 1.
Trinity is Unity. The Three
Persons are truly distinct from one another but are always united is such
a way so that the Father is wholly in the Son and wholly in the Spirit,
the Son wholly in the Father and wholly in the Spirit, the Holy Spirit is
wholly in the Father and wholly in the Son. We tend to assign the work of
creation to the Father, that of redemption to the Son, and the work of
sanctification to the Holy Spirit. But the truth is that inseparable in
what they are, the three divine persons are also inseparable in what they
do. 2.
Trinity is Love. God is Love
and Mutual Sharing. The Father loves the Son and the Son loves the Father.
This union in love is the Holy Spirit. This Trinitarian love is a complete
mutual exchange of life and love. The Father gives to the Son everything
that he has except his being Father. The Son receives everything from the
Father, and gives back to the Father everything that he has received from
him, except his being Son, and in the process of this exchange, the Holy
Spirit is breathed forth by the Father and the Son. (Note: In this process
of sharing, there is an “I” but no “mine.” There is a “You”
but no “yours.” 3.
Trinity is Community. God is
one but not solitary. God is a community of Three Persons. Each person
exists only in its relationship to the “other.” In the divine
community there is perfect unity and sharing of the divine life and love. 4.
Trinity is Communion. The God
manifested by Jesus Christ is a personal God and the communion of three
persons; this means the essence of God is communion (koinonia), that is,
the Trinity. God is Trinity, and the essence of God is Trinity-Communion (TMA
‘98, pp. 15, 17). The Trinity is a mystery of “personal Loving
Communion” (FC 11) 9.
The Trinity in Relation to Humanity
·
Movement of God to humanity
– Descending process. Everything comes from the Father, is accomplished
by the Son, and reaches humanity through the Holy Spirit. God’s goodness
comes down to us through Christ in the Holy Spirit ·
Movement of humanity to God
– Ascending process. In the Spirit and through the Son we reach the
Father. Through the Holy Spirit, we reach the Son and through the Son, we
reach the Father. 10.
The Trinity in Relation to Christian Life
·
At the beginning of our life
and by the grace of baptism we are consecrated to the Blessed Trinity and
share in the life of the Trinity. In our daily life we often make the sign
of the cross to proclaim our faith in the Three Persons in one God. In
death we are blessed in the name of the Father, and of the Son, and of the
Holy Spirit. ·
The whole Christian life is a
communion with each of the divine persons, without separating them.
Everyone who glorifies the Father does so through the Son in the Holy
Spirit; everyone who follows Christ does so because the Father draws him
and the Spirit moves him (CCC, 259). ·
In the Spirit – This
expression means that God, through the gift of the Holy Spirit, places
himself in communion with the human person and shares with him the eternal
mutual love of the Father, Son and Holy Spirit. Thus, the Holy Spirit
fills in the infinite distance which separates God from human beings. ·
In creating us, the three
Divine Persons freely shared themselves, their own divine life of Love,
with us. Moreover, we are raised from being “creatures” of God to
being His sons and daughters. The Father adopts us as His children by
sending His only begotten Son to become one of us, and the Holy Spirit to
dwell within us as the inner source of divine life. This is what we
properly mean by Grace (CFC 1330). ·
We Filipino Catholics, need to
become more aware of the Father, Son and Holy Spirit in our daily lives.
This is an important step in maturing in our Christian Faith. We begin to
appreciate the reality of the Holy Spirit as the Spirit of the Father and
the Risen Christ within us – the reality of Grace (CFC 1331). ·
In our first year of
preparation (1997) for the Jubilee Year 2000, we contemplated on Jesus
Christ, God’s only begotten Son, our Savior and Redeemer. On the second
year (1998) we reflected on the Holy Spirit, the Lord and Giver of Life.
And in 1999 we focused on God the Father, the Father of Mercy. Now comes
year 2000 and the three Persons of the Holy Trinity should take on real
meaning for us. Our reflection this year should lead us to a deeper, more
personal appreciation of the Blessed Trinity in our lives as the loving
God of our Salvation. (END)
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