Trinity Sunday

One of the most basic and foundational elements of our Christian faith rests in the doctrine of the Trinity. This is certainly not the easiest tenant of our faith to unpack. Yet, for all of the mental gymnastics required in order to contemplate the Triune nature of God, one finds that this stretching is well worth the effort. As a community of faith, we continually rely on God's generous nature to sustain us with graces and blessings to see us through the difficulties of life. It is therefore good to reflect upon the hand which shelters, nurtures, and guides us, and to spend time getting to know the God in whom we live, and move, and have our being.

How can we begin to contemplate the Trinity?

One way the Trinity can be contemplated is through divine art. On the cover of this month's bulletin is the famous icon of the Trinity, painted by Russian artist Andrei Rublev, in 1410. Although it is thought that the original intention of this piece of art may have been to depict the angels who visited Abraham and Sarah at the Oak of Mamre, this image offers a wealth of material for reflection when contemplating the Triune nature of God. The image is chalk full of symbolism, designed to assist the viewer in reflecting on the profound mystery of God, and the life of the Trinity. For example, one sees that the three faces in this painting are identical, which points to the unity of Three Persons in one God-head. While the clothing of each figure is slightly different, each is adorned in some manner with a blue garment, which is representative of their unified divinity. The purpose of such subtle detail is to remind us of the distinctiveness of persons in the Trinity, while the Three are One in their divine nature.

Working from left to right, we see the Father, the Son, and the Holy Spirit. The Spirit is found on the right, and is inclined toward both the Father and the Son, while the Christ figure is found at the center of the picture, and is extending two fingers to represent both his human and his divine nature. Both the Spirit and the Son are inclined towards the Father, and this can provide us with food for thought about the nature of the internal relationships found within the Trinity. What is important to note about this piece of art, is that these figures are seated at a table in a manner which calls to mind the celebration of the Eucharist. Key to this icon, however, is that one side of the table has been left open! This 'open spot at the table' is an invitation for us to draw near, and to enter into a deeper relationship with the Tri-personal God.

How is the Trinity present in the Liturgy?

Although the liturgy of the Eucharist is embedded with references to Trinitarian theology, some citations of this doctrine are more apparent than others. It is often only when we make an effort to 'tune our ears' and become conscious of the presence of the Trinity in the Mass that these inferences become alive with meaning. With the exception, perhaps, of Trinity Sunday, there is no usual mention of the actual word "Trinity" in the Mass. This parallels the reality that while there is no actual mention of the word "Trinity" in the Bible, Catholics know the Trinitarian God to be present in Scripture, albeit in a subtle form.

With some reflection, it becomes clear that every Roman Catholic liturgy has a Trinitarian framework. The Trinity is insinuated several times during the Eucharistic celebration by systematically using the name of each Person of the Trinity in turn in the context of prayer. One of the most obvious ways the Trinity is included in a Eucharistic celebration is by being employed as bookends to the entire liturgy, as Catholics profess to both begin and go forth "in the name of the Father, and of the Son, and of the Holy Spirit." The importance of these familiar words is underscored by the ritual action of tracing the form of a cross over one's upper body. In terms of music, you have probably noticed that it is fairly common for older hymns from the Catholic Book of Worship to have three or four verses, with either an entire verse dedicated to mentioning each particular person of the Trinity, or to save the last verse for solid Trinitarian endorsement. Other obvious sections of the Mass which reveal Trinitarian theology are the Gloria, and the creed, both of which have identifiable sections dedicated to each particular Person of the Trinity. Similarly, the intercessory prayers, which are another standard component of the liturgy, are Trinitarian in that they are presented to God, asked in Christ's name, through the Holy Spirit. This is the same formula used at the pinnacle of the Mass, at the consecration of bread and wine, when the priest prays on behalf of the entire community of faith, "Through Him, with Him, and in Him, in the unity of the Holy Spirit, all glory and honour is yours, Almighty Father, forever and ever." By responding to this prayer of praise with our "Amen", we are confirming our faith in the Triune nature of God.

How is the Trinity made apparent at the Newman Center?

Here at the Newman Center, there is an interesting decorative layout, which (with some imagination) reinforces the importance of the Trinity in our space of worship. There is a triangle formed between three prominent items in the sanctuary; which are representative of each Person of the Trinity. The largest window in the building has not been decorated with stained glass or pictures of saints, as one might expect to find in a church. It does, however, allow for a great deal of natural light to infiltrate the building, and this symbolism can be attached to the First Person of the Trinity (God the Father), who is not normally represented by any particular shape or form, but who is nonetheless often associated with light. The light that passes through this window, therefore, reminds us of two important things; firstly, that "no one has seen the Father". This symbol of untouchable light is employed to remind us both of God's transcendence, and that "the heavens are telling the glory of God." Additionally, this window calls to mind the Creation narrative found in the book of Genesis, whereby God commands, "Let there be light", and then separates the light from the darkness on the first day. This theme of light and darkness is one which is carried through scripture and is used to speak of Christ being the light of the world.

Directly opposite this window is a large crucifix suspended behind the altar. This is our most obvious representation of the Second Person of the Trinity (God the Son), as both the death of Jesus and the glorified Christ are depicted in this symbol. The Trinitarian dimension of the Paschal Mystery is made clear when one considers that when the life, death, and resurrection of Christ are held together, it becomes a redemptive event. This outpouring of Jesus' life in an act of love invites us to set Christ as the example on which we model our own lives. In this way, we are re-created in the image and likeness of God, through the example of the Son, and with the support and strength of the Holy Spirit. In the words of Meister Eckhart; "God's chief aim is giving birth. He is never content until he begets his Son in us. And the soul too is in no way content until the Son is born in her." By rooting our faith in the Paschal Mystery, we are being invited into the life of the Trinity, and are thereby able to experience redemption and re-creation.

Finally, (and what is somewhat of a more recent addition to the sanctuary) is the painting which has been fitted to hang directly over the wall casing for the oils used in anointing during baptisms and confirmations, as well as other sacramental times. The imagery of God the Holy Spirit is plain to see in this piece of artwork, as the Third Person of the Trinity is depicted by glowing white streams of ribbon flickering up through a background of a variety of melding bright colours.

What is striking about the positioning of the these three elements, however, is that at the center of the three dimensional triangle they create lies the baptismal font. The prayers which accompany the Sacrament of Baptism are rich in Trinitarian references, as the water is blessed and poured, the oil is used, and a candle is lit all in the three Names of the One God. Indeed, our most prominent Scriptural reference for this Sacrament, that of the Baptism of Jesus in the river Jordan, is typically the passage most solidly connected with the identification of the three Persons of the God-head in the Bible.

In brief, a Trinitarian theology is a key component to the worship services of our parish and, indeed, of all Roman Catholic Eucharistic liturgies. Although the word "Trinity" itself is seldom used, a closer observation of the format of the liturgy and of individual prayers and creeds shows that the three Persons of the Trinity are made mention of quite frequently. However, it is left up to us, the members of the congregation to recognize these Trinitarian references, through word, sacrament, art, and sacred space, as we strive to enter into a full, active, and conscious participation of the Mass. This, of course, can only be done as God is revealed in Christ through the workings of the Holy Spirit in the heart of each believer.