VII. THE TRINITY AND THE RELATIONSHIP BETWEEN CREATURES
238. The Father (God the Father) is the ultimate source of everything, the loving and self-communicating foundation of all that exists. The Son (Jesus Christ), his reflection, through whom all things were created, united himself to this earth when he was formed in the womb of Mary. The Spirit, infinite bond of love, is intimately present at the very heart of the universe, inspiring and bringing new pathways. The world was created by the three Persons acting as a single divine principle, but each one of them performed this common work in accordance with his own personal property. Consequently, “when we contemplate with wonder the universe in all its grandeur and beauty, we must praise the whole Trinity”.[169]
The paragraph below is application of Pope Francis' definition and emphasis of the mystery of the Holy Trinity.
Recalling that Jesus revealed the mystery of the Trinity (click here) and commanded the Church to baptize in the name of the Father, the Son, and the Holy Spirit, Pope Francis said during his Trinity Sunday Angelus address that “the Trinity is the communion of Divine Persons who are with one another, for one another, in one another.”
Trinity Sunday “renews in us the mission of living in communion with God and to live in communion among ourselves on the model of that communion of God,” the Pope said to the crowds gathered in St. Peter’s Square....
Pope Francis is bringing to those that worship concrete objects and understanding of why the belief in God through Catholicism is about the larger self as well as the spiritual soul. The soul is a destination for spirituality that connects the faithful.
239. For Christians, believing in one God who is trinitarian communion suggests that the Trinity has left its mark on all creation. Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature “testifies that God is three”. The reflection of the Trinity was there to be recognized in nature “when that book was open to man and our eyes had not yet become darkened”.[170] The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key.
240. The divine Persons are subsistent relations, and the world,
created according to the divine model, is a web of relationships.
Creatures tend towards God, and in turn it is proper to every living
being to tend towards other things, so that throughout the universe we
can find any number of constant and secretly interwoven relationships.[171]
This leads us not only to marvel at the manifold connections existing
among creatures, but also to discover a key to our own fulfilment. The
human person grows more, matures more and is sanctified more to the
extent that he or she enters into relationships, going out from
themselves to live in communion with God, with others and with all
creatures. In this way, they make their own that trinitarian dynamism
which God imprinted in them when they were created. Everything is
interconnected, and this invites us to develop a spirituality of that
global solidarity which flows from the mystery of the Trinity.
238. The Father (God the Father) is the ultimate source of everything, the loving and self-communicating foundation of all that exists. The Son (Jesus Christ), his reflection, through whom all things were created, united himself to this earth when he was formed in the womb of Mary. The Spirit, infinite bond of love, is intimately present at the very heart of the universe, inspiring and bringing new pathways. The world was created by the three Persons acting as a single divine principle, but each one of them performed this common work in accordance with his own personal property. Consequently, “when we contemplate with wonder the universe in all its grandeur and beauty, we must praise the whole Trinity”.[169]
The paragraph below is application of Pope Francis' definition and emphasis of the mystery of the Holy Trinity.
Recalling that Jesus revealed the mystery of the Trinity (click here) and commanded the Church to baptize in the name of the Father, the Son, and the Holy Spirit, Pope Francis said during his Trinity Sunday Angelus address that “the Trinity is the communion of Divine Persons who are with one another, for one another, in one another.”
Trinity Sunday “renews in us the mission of living in communion with God and to live in communion among ourselves on the model of that communion of God,” the Pope said to the crowds gathered in St. Peter’s Square....
Pope Francis is bringing to those that worship concrete objects and understanding of why the belief in God through Catholicism is about the larger self as well as the spiritual soul. The soul is a destination for spirituality that connects the faithful.
239. For Christians, believing in one God who is trinitarian communion suggests that the Trinity has left its mark on all creation. Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature “testifies that God is three”. The reflection of the Trinity was there to be recognized in nature “when that book was open to man and our eyes had not yet become darkened”.[170] The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key.
240. The divine Persons are subsistent relations, and the world,
created according to the divine model, is a web of relationships.
Creatures tend towards God, and in turn it is proper to every living
being to tend towards other things, so that throughout the universe we
can find any number of constant and secretly interwoven relationships.[171]
This leads us not only to marvel at the manifold connections existing
among creatures, but also to discover a key to our own fulfilment. The
human person grows more, matures more and is sanctified more to the
extent that he or she enters into relationships, going out from
themselves to live in communion with God, with others and with all
creatures. In this way, they make their own that trinitarian dynamism
which God imprinted in them when they were created. Everything is
interconnected, and this invites us to develop a spirituality of that
global solidarity which flows from the mystery of the Trinity.
