By Members of Our Lady's Warriors
Commentary Copyright 1998 by Our Lady's Warriors. All Rights Reserved.
Note: Watch words and phrases are underlined; commentary is presented following Renew 2000 text.
Who is God? Does the way we "name" God and think about God affect how we relate with God and one another? In order to grow in our relationship with God, we need to examine our experience of God as Trinity -- who is revealed to us in words of relationship. As the fruit of God’s loving relationship, we have been invited into the divine community, sharing in the Trinity’s work of creation, redemption and renewal. We pray Jesus’ prayer: "That all may be one" (Jn 17:21).
As Christians, we often begin our prayer with an act of faith. We say, "In the name of the Father, and of the Son, and of the Holy Spirit." What, however, do we mean and what do we believe when we say these words? How many of us recognize that we have a personal, loving relationship with God who is Father, Son and Spirit? Pope John Paul II has asked all Catholics to prepare for the third millennium by spending time reflecting on the mystery of God who is Trinity. Why? In truth, has this fundamental dogma of our faith had any real impact on how we live our lives or on our experience of God?
To paraphrase noted theologian Karl Rahner, if people were to read in their morning newspaper that a fourth person of the Trinity had been discovered, it would cause little stir; somehow we seem far removed from these "inner workings" of God.
Yet, we have within our beings a great longing and desire for God, a desire which God has created within us for Himself. God made us people who need and want relationships. Like God, we are not isolated beings. We are made in the image of God, the God who is a community of dynamic relationships.
Relationships are so much a part of our lives. In our everyday experiences we interact often with other people. Relationships are essential; in fact, much of our growth takes place with the people closest to us. We are who we are because of relationships, and we come to know God in relationships. This is the great mystery of the Trinity. God not only created us to be in relationship with one another but to participate in a divine community of loving relationships.. To the extent that we realize the power of that gift, we will be open to God’s love and respond to others with unconditional love.
Take a few minutes to read the following reflection silently.
Let’s think for a moment about what we believe and, more importantly, how we live our beliefs about the Trinity. For the first few centuries after Jesus lived, church councils, theologians and the faith of the people themselves attempted to define and clarify who God is. Through God’s continued revelation, the early church was brought to the understanding of God as Triune in nature, that is , a community of unique and distinct persons, always involved in the process of exchanging love. Their understanding of God as a Trinity had very deep meaning.
What a miracle that is, and what a challenge for us to comprehend! We have deep relationships ourselves in which we try to love another fully. Yet, in our humanness, we can experience total love in one moment and anger and dislike in the next. We cannot love perfectly, but God does. That total love of the divine community never stops loving for even one second. No wonder we find the Trinity to be such a great mystery; it seems too good to be true.
In many ways we fail to connect our beliefs and our experience. We believe in the Trinity, but what difference does that make in our lives? As we enter the 21st century, we are challenged again to get in touch with the intimate relationship of love shared by the father, Son and Spirit.
By calling God "Father," the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and ...at the same time goodness and loving care for all ... God’s parental tenderness can also be expressed by the image of motherhood, which emphasizes God’s immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God ... But this experience also tells us ... God transcends the human distinction between the sexes ... is neither man nor woman. (Catechism of the Catholic Church) [CCC] #239)
Baptism introduces one into relationship with the Trinity by making him or her an adopted child of God, "who has become a ‘partaker of the divine nature,’ member of Christ and co-heir with him, and a temple of the Holy Spirit" (CCC #1265). Because we participate in the divine life of the Trinity, we are called to live fully as community. This is possible, not because of our own abilities or merit, but because God is community and invites us to participate. What a wonderful reality! We are not isolated human beings; rather, we are communal human beings who need only to let go of self-centeredness so that we many enter into communion with all of creation, including our brother and sisters. This is not an option; created in God’s image, we, like God, have a nature that is essentially relational. Our wonderful journey toward meeting God is a journey with and in community.
Individualism can be a very positive aspect of our lives, but perhaps some of us have gone too far. When we always choose the individual over the common good, we have lost the values of community. In many ways we know that to be true. We are challenged to recreate the values of compassion and love, values that help us to care for others as much as we care for ourselves. By working for the common good, we journey into community, a wonderful journey into God.
If we truly believe in the Trinity, then we will accept that mutual relationships are at the heart of our life together as human beings. We will strive to make equality between ourselves and all people of the world a reality – and a reality of the highest priority. Our actions will proclaim that community in diversity is essential to our human existence. These are not distant images of a God who is somewhere "out there." These are mysteries and truths of the God who is very much present and active in our lives--not hidden from us, but revealed in a loving, life-giving way.
Offer spontaneous prayers of thanksgiving to God.
In conclusion, pray together
O my God, Trinity, whom I adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action.
(Prayer of Blessed Elizabeth of the Trinity)
Excerpts from Renew 2000 text are presented in italics.
"Who is God? Does the way we 'name' God and think about God affect how we relate with God and one another?"
"We are made in the image of God, the God who is a community of dynamic relationships.
"...our experience of God as Trinity -- who is revealed to us in words of relationship."
We do not name God. Following this statement to its logical conclusion leads one to believe that the Name of God is merely a human invention or result of human thought. God has a Name that reveals His essence and He reveals it to us explicitly. See CCC #203 to #209: "God revealed Himself to His people Israel by making His Name known to them. A name expresses a person's essence and identity and the meaning of this person's life
As shown above, God reveals Himself by His Name, not by "words of relationship." His Name conveys His Essence.
(text obtained by entering GOD IS in the CCC search engine)
GOD IS mystery
GOD IS holy
GOD IS greater than our hearts
GOD IS unique
GOD IS 'HE WHO IS'
GOD IS light
GOD IS love
GOD IS truthful
GOD IS great
GOD IS Father
GOD IS One but not solitary
GOD IS eternal blessedness, undying life, unfading light
GOD IS love: Father, Son and Holy Spirit
GOD IS the Eternal Father
GOD IS the Father Almighty
GOD IS infinitely greater than all his works
GOD IS higher than my highest and more inward than my innermost
self
GOD IS the sovereign master of his plan
GOD IS the first cause who operates in and through secondary
causes:
GOD IS in no way, directly or indirectly, the cause of moral
evil.
GOD IS master of the world and of its history.
GOD IS creator of heaven and earth
GOD IS pure spirit in which there is no place for the difference
between the sexes.
GOD IS infinitely good and all his works are good.
"God as Triune in nature, that is , a community of unique and distinct persons..."
The mystery of the most Holy Trinity is that although the Divine Persons of Father, Son and Holy Spirit are distinct, they are Unity - not 'comm-Unity.' CCC #254 "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son." Nor are They unique, since They are of one Nature or Substance. CCC #255 "The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of persons from one another reside solely in the relationships which relate them to one another. ... While they are called three persons in view of their relations, we believe in one nature and substance. Indeed, everything (in them) is one where there is no opposition of relationship."
The Trinity (Father, Son and Holy Spirit) is a family. We must understand it as the Catechism of the Catholic Church describes (nos.232-267). The term community does not apply because "community" implies differentness cohabitating in unity, including differing ideas, morals etc. We do not have this in the Trinity. We have it among men who live in society. We must be careful because we do talk about the consubstantial communion between the three Persons of the Blessed Trinity. However, this refers us to the Father as the "principle without principle, is the first origin of the Spirit, but also that as the Father of the only Son, he is with the Son, the single principle from which the Holy Spirit proceeds." And the Church in no.254 does teach that "the divine persons are distinct from one another." But they are not solitary. This is not communion like Sally, Johnny and Kurtis coming to live in the same neighborhood. This the Blessed Trinity who is three in one, where no controversy exists or matters in which to differ. The apparent problem with this is that if followed to its natural end you will see a claim made that because God accepts differentness in his being then we must do the same in our Church. Hence, what Call To Action wants, homosexual marriages, open policy of communion to non-Catholics, abortion, artificial contraception, etc.
Community
1 : a unified body of individuals: as a : STATE, COMMONWEALTH b : the people with common interests living in a particular area; broadly : the area itself <the problems of a large community> c : an interacting population of various kinds of individuals (as species) in a common location d : a group of people with a common characteristic or interest living together within a larger society <a community of retired persons> : a group linked by a common policy f : a body of persons or nations having a common history or common social, economic, and political interests <the international community> g : a body of persons of common and especially professional interests scattered through a larger society <the academic community>
2 : society at large
3 a : joint ownership or participation <community of goods> b : common character : LIKENESS <community of interests> c : social activity : FELLOWSHIP d : a social state or condition
Communion:
1 : an act or instance of sharing
2 : intimate fellowship or rapport : COMMUNICATION
3 : a body of Christians having a common faith and discipline <the Anglican communion>
Our Catechism uses COMMUNITY in the following contexts:
Ecclesial (church) community
Christian community
Community of Apostles
Community of Believers
Community of Nations
Community (of souls) joined with Christ in Heaven
Community of faithful
Community of Jerusalem
and uses COMMUNION in the following contexts:
Communion with God
Communion of Saints
Communion between believers
Communion with Christ
Communion with the Word
Communion with God
Communion of the Holy Trinity
See the difference? Why not describe the Trinity the way the CCC does?
If A=B and B=C then A=C.
A=B God is Trinity
B=C Trinity is Community [p.8-12]
A=C God is community [p.9-12]
Compare with the Catholic Catechism's (CCC) teachings:
A=B God is Trinity
B=C Trinity is Divine Union, [CCC #1702, #1878]
A=C God is Divine Union [CCC# 1702, #1878]
Now watch what happens when the Renew 2000 writers take this a step further:
A=B God is Trinity
B=C Trinity is Community of unique and distinct persons [p.9,10]
A=C God is community in diversity [p.11]
Compare with the CCC's teachings:
A=B God is Trinity
B=C Trinity is Divine Union of Oneness in Nature, Substance and essence [CCC #200 to #203, #253]
A=C God is Divine Union of Divine Union of Oneness in Nature, Substance and essence [CCC #200 to #203, #253]
Or even worse, if God = Community, does that imply Community = God?
Note: [ underlined text in brackets ] reveal the Renew 2000 omissions:
By calling God "Father," the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; [and that he is] at the same time goodness and loving care for all [his children]... God’s parental tenderness can also be expressed by the image of motherhood, which emphasizes God’s immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God [for man]. But this experience also tells us [that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that] God transcends the human distinction between the sexes [. He ]is neither man nor woman. [He is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: no one is father as God is Father]. (Catechism of the Catholic Church) [CCC] #239)
The full unedited Scripture of John 17:21 is "That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me."
The fatherhood of God is conveniently discarded with the truncation as written in Renew 2000.
"As the fruit of God’s loving relationship, we have been invited into the divine community, sharing in the Trinity’s work of creation, redemption and renewal. We pray Jesus’ prayer: "That all may be one" (Jn 17:21)."
The truth is that God created everything all by Himself. CCC #317-318: "God alone created the universe freely, directly and without any help. No creature has the infinite power to create in the proper sense of the word, that is, to produce and give being to that which had in no way possessed it (to call into existence 'out of nothing')."
Jesus Christ, Son of God, the Eternal Word, Second Person of the most Holy Trinity, accomplished the redemption by His death on the Cross. We share in that work by taking up our cross and following Him. Faithful Catholics are eagerly awaiting the fifth Marian dogma proclaiming the Blessed Virgin Mary, who was associated more intimately than any other person in the mystery of His redemptive suffering, as Co-redemptrix. How many dissidents are in favor of that? (see CCC #618)
The implication of this Scripture in the way it is quoted is that we and God are all on par as part of one community. God is Eternal and we are His creation.
While we are partakers of the divine nature through God's Grace, we must never forget that God is infinitely greater than His creation. CCC #460 "The Word became flesh to make us 'partakers of the divine nature.' For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God. The only-begotten Son of God, wanting to make us sharers in His divinity, assumed our nature, so that he, made man, might make men gods."
The full unedited Scripture of John 17:21 is "That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me."
The fatherhood of God is conveniently discarded with the truncation as written.
"Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action."
Our soul cannot be Heaven for God. Heaven, a place that was created by God for His creatures, is our ultimate home after death, should we choose to obey God's laws of love called the Commandments. Our soul resides in Heaven after death and ultimately also our body, after the general judgement at the end of the world. (see CCC #1023 to #1029)
The implication of this phrase "wholly given over to your creative action" is that we humans participate in the creative action of God. The truth is that God created everything all by Himself. CCC #317-318: "God alone created the universe freely, directly and without any help. No creature has the infinite power to create in the proper sense of the word, that is, to produce and give being to that which had in no way possessed it (to call into existence 'out of nothing')." Our role is to follow God's Will. CCC #307 "... Though often unconscious collaborators with God's Will, then can also enter deliberately into the divine plan by our actions, prayers and sufferings. ..." CCC #308 "The truth that God is at work in all the actions of His creatures is inseparable from faith in God the Creator. God is the first cause who operates in and through secondary causes: 'For God is at work in you, both to will and to work for His good pleasure.' (Phil 2:13, 1 Cor 12:6) ..."
"For the first few centuries after Jesus lived, church councils, theologians and the faith of the people themselves attempted to define and clarify who God is. Through God's continued revelation, the early church was brought to the understanding ..."
"We are made in the image of God, the God who is a community of dynamic relationships."
This is erroneous - there will be no further Revelation. CCC #66 "The Christian economy, therefore, since it is the new and definitive Convenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ (1 Tim 6:14, Titus 2:13). Yes even if revelation is already complete, it has not been made completely explicit; it remains for Christian faith to gradually grasp its full significance over the course of centuries."
The adjective "dynamic" implies change. God never changes; He always was, is, and will be the same forever. Why would God have to change, since He is perfect and knows everything?
"...loving relationship with God who is Father, Son and Spirit"
"Have I ever thought of the Trinity as a community in which God the Father, Son and Spirit..."
"...the intimate relationship of love shared by the Father, Son and Spirit"
CCC #691 "Holy Spirit" is the proper name of the one whom we adore and glorify with the Father and the Son. The Church has received this name from the Lord and professes it in the Baptism of her new children.[16] The term "Spirit" translates the Hebrew word ruah, which, in its primary sense, means breath, air, wind. Jesus indeed uses the sensory image of the wind to suggest to Nicodemus the transcendent newness of him who is personally God's breath, the divine Spirit.[17] On the other hand, "Spirit" and "Holy" are divine attributes common to the three divine persons. By joining the two terms, Scripture, liturgy, and theological language designate the inexpressible person of the Holy Spirit, without any possible equivocation with other uses of the terms "spirit" and "holy."
Baptism introduces one into relationship with the Trinity by making him or her an adopted child of God, "who has become a ‘partaker of the divine nature,’ member of Christ and co-heir with him, and a temple of the Holy Spirit" (CCC #1265)
Original Sin is left out of the picture by parsing CCC #1265 to omit the cleansing of sins from the Sacrament of Baptism:
[Baptism not only purifies from all sins, but also makes the neophyte "a new creature", an adopted son of God] who has become a "partaker of the divine nature," member of Christ and co-heir with him, and a temple of the Holy Spirit.
"...we are communal human beings who need only to let go of self-centeredness so that we many enter into communion with all of creation..."
"When we always choose the individual over the common good, we have lost the values of community"
Being "in communion with all of creation" contains elements of pagan (nature worship) belief. Men and women are created in the image and likeness of God, whereby animals and inanimate objects (like the earth) are not. How does one enter into communion with a snake or quick-sand, for example? CCC #343 - "Man is the summit of the Creator's works, as the inspired account expresses by clearly distinguishing the creation of man from that of the other creatures (Genesis 1:26)."
Our values are set by God through His revelation, not by a community. They are called the Ten Commandments. If an individual chooses to live by God's rules, such as to denounce abortion, and the community is supportive of unborn child murder, then the individual is right and the community is dead wrong.
The Catholic Faith does not teach this relativism of choice between self and community, but rather choosing between living God's Will and rejecting It. If one chooses God's Will, then both self and community will benefit and, similarly, rejecting God's Will makes both individual and community suffer. CCC #2071-2072 - "... We know God's commandments through the divine revelation proposed to us in the Church, and through the voice of moral conscience. Since they express man's fundamental duties towards God and towards his neighbor, the Ten Commandments reveal, in the primordial content, grave obligations. They are fundamentally immutable, and they oblige always and everywhere. No one can dispense from them. The Ten Commandments are engraved by God in the human heart."
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