Holy Trinity

 

"Batter my heart three-person God"
--John Donne, "Meditation 14"

The Holy Trinity is challenging because the official declaration of God's identity as "three persons one God" appears to contradict our understanding of what it means to be a person.  For many, such language brings up popular images of "multiple personalities" in a single person suffering from a mental disorder.  There is a quotation from the spiritual masterpiece The Imitation of Christ by Thomas a Kempis that gives us a great place to start:

"What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed, it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it." Book 1, Chapter 1

The first thing we should recognize is that any theological understanding finds its ultimate meaning in the goal of all Christian life: to allow God to transform us daily into becoming more the Christ that has dwelt in us since baptism. With that in mind (and heart), let's consider today's readings, how the blessed Trinity is revealed in them, and the implications for our life in Christ.

One of the essential characteristics of the Trinity is relationship, and God's "aseity", or uncreated, perfectly actualized being. Wow, that sounded like the beginning of a seminary essay!  Scripture implies not only God's uncreated nature, it also gives us an experience of God as moving away from self into humanity in the form of revelations (the Prophets) and redemptive action (Jesus as Christ), and acting within human nature in such a way to recognize in oneself, and one's neighbor, the Divine.  This three-part structure: God-self, God-revelation, God-within humanity, becomes the basis to reflect our experience of God's relationship to humanity.

Deuteronomy speaks of God's existence in both heaven and earth, acting in both revelation and redemption.

...fix in your heart, that the LORD is God in the heavens above and on the earth below, and that there is no other... that you and your children after you may prosper, and that you may have a long life on the land . . . ."

In Paul's letter to the Romans, he explicitly writes of God in terms of Father, Spirit, and of being "heirs of God and joint-heirs with Christ"
The text takes an interesting turn, then, and suggests that this relationship is only fully recognized (The Spirit himself bears witness with our spirit) "if only we suffer with him".  Paul is suggesting that we will be led by the Spirit into the sufferings of Christ to enter into the glory of the Father.  How often do we regard God as aloof and incapable of suffering because of the attribution of "perfect".  Something perfect does not suffer, but God as the Christ, did suffer (contrary to the rather insipid claim of the Gnostics) and does suffer.  The reason God suffers, for Paul, is clear: we are all God's children.  God suffers because of His great love for his creation and his perfect love expressed in our free will to walk away from our inheritance like a petulant child walks away from Disneyland to play in the backyard on a dry, brown lawn with broken toys in the summer heat to spite his parents.

In Matthew's gospel, the Trinity is explicit in the triadic baptismal formula with the promise that the role of the disciple is to teach the world "all that I have commanded you".  If you remember, three weeks ago, Jesus commanded his disciples: "love one another".  The mission, then, of both the Church and the individual, is one of "going out" into the world, as Christ and the Father "went out" of themselves---God in creation, revelation, and redemption, Christ in perfect obedience to the Father. This centrifugal force of the Spirit, though, is only possible as a fruit of loving one another--the centripetal force of the inwardness of God's presence within us and Christ's presence in the community of the faithful.  What draws us together leads us to the mission.

The mission will "batter" us, to quote the epigraph from Donne, but we live because we are embraced by God's Spirit in following the battered Christ resurrected.  Donne's pleading seems masochistic until one realizes that to join in this family of God's children, the way of life and glory is also the way of suffering and death for love of the other, embodying the practice of the Trinity.  Who could ever understand such love?

Pentecost

 The Language of the Holy Spirit

". . . they were confused because each one heard them speaking in his own language."

The first action at Pentecost involved the paradox of a single group of men from a particular region speaking so that others, who spoke many other languages, heard them in their own language.  Perhaps the message was one of universal salvation.  Scripture simply says the Spirit "... enabled them to proclaim...  the mighty acts of God." What could be mightier than the gathering of all nations to the loving call of God?

Too often, the call one hears in one's own language can lead one to assume God's call is exclusive, that the others couldn't have gotten it right because God is speaking so personally to me! But the language of the Holy Spirit, which is heard in all languages, is the language of the Cross and the Empty Tomb.  The language of the Holy Spirit is loving sacrifice and triumphing over death.

The Spirit's long embrace of love is "as a flame of fire."  This simile suggests it is a passionate, dynamic, and living presence.  Candles, "eternal flames" of remembrance, and the sanctuary lamp all mirror the reality of a living, present God.  Each of us, born like an unlit candle, becomes light with God's touch at baptism and is the sustaining presence that burns brightly in dark places where light is sorely needed.  As Jesus proclaimed, "I am the light of the world"(John 8:12), so too we are called to live as "Children of the light"(Ephesians 5:8-19). This light, as St. Paul reminds us, takes the form of the many and various gifts of the Holy Spirit; yet, 

As a body is one, though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit, we were all baptized into one body,
whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. (1Cor.12:12-13)

And in "this one body," we work out our salvation, the light's gift of God.  Too often, diversity is viewed with suspicion by the institutional church and within Christian denominations.  Instead of looking at one another with a sense of mystery and awe at the diverse workings of the Holy Spirit, we assume error because of the difference.  Very often, this difference is mistaken as disunity; what, in fact, it is a lack of uniformity.  What living system exhibits uniformity?  When, then, is the difference error?  The Spirit is also our teacher, and what is not of God will always manifest itself as a force pulling people away from the peace, love, and hope of Christ.  St. Paul writing to the Galatians (Gal.5:22) declares: "...the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, ²³ gentleness, and self-control. Against such things, there is no law.”  

 In 1 Corinthians, Chapter 13, after discussing the “many gifts, one Spirit,” Paul writes elegantly of the primacy of love as evidence of the Spirit’s presence:

If I speak in the tongues^[a] of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. ² If I have the gift of prophecy and can fathom all mysteries and all knowledge. If I have a faith that can move mountains but do not have love, I am nothing. ³ If I give all I possess to the poor and give over my body to hardship that I may boast,^[b] but do not have love, I gain nothing....Now I know in part; then I shall know fully, even as I am fully known.¹³ And now these three remain: faith, hope, and love. But the greatest of these is love.

Love is the language of the Holy Spirit and the sure sign of God’s dwelling and the source of our comfort, instruction, and salvation.