The Threeness of the Trinity. Fr. Edward O.P.

That the Threeness in the Divine Nature is not an abstract threeness

The Threeness of the Trinity is best remembered in John's reminiscence

of the Lord's Last Supper discourse:

that Father and Son are not two in divinity but One

to which the Spirit-Paraclete is added as Proceeding therefrom.

Look we, think we, them around ourselves

though we see them not,

only their vestiges,

whose images we unite with our revealed and instructed faith.

We believe in an unbreakable and exact continuity,

even with the shortfall in a variegated cosmic nature,

with the certainty of being enfolded

with our essentialist nature noetic and geistlich

accessible and abundantly desirable,

unitable through connaturality to our Source,

which is a Spiritual light in infinitude.

Here the Three are One inseparable yet Triadic

in whjch the Lord has full and divine knowledge of Himself,

permeating the sharpest and deepest knowledge in a human mode,

yet united as unmixed and substantially single;

knowing through the single divine nature

the Godhead of Father and Spirit with their self-knowledge.

He knew this as timelessly real and true

and himself as so divinely united.

Arius's neo-platonising rationalisation

was the echoing of material thingness as separating

with an improper overlapping.

So containing divinely everything in Godhead;

containing all created being and beings through participation,

and rejecting the imagination's productions with separateness of Persons

from a flash of geometry -

in a flash suppressed in the form of our knowing,

yet not in the reality of its single ousia (as unstufflike "stuff").

Our spiritual connatural knowing of this

is through an admission to the (to us) darkness of

what is in itself purest, spiritual light: as such metaphorical,

in the Divine essence's timeless self-knowing,

to which an occasional attrait-attraction

from the all-containing divinity encourges us onward

in discernable soul-surging

towards our material uncontainment- (not point-like) finality.

The way to and through divine darkness is a "night-like illumination"

producing a glancing grasp of "divine delights" (Ps 139,11).

Outgoing from the Persons to the Others is also

instantanious and total return to themselves,

with no trace of Arian loss -

the Trinity is self-coincident.

Yet it contains derivational processes as known,

not in the Triadic self and its selves,

but in the outgoing emanations

of spiritual and material ousia.

Nothing in the Godhead is held back against itself;

its creation responds immediately, seen in Itself, to divine willing and intentionality,

but for what is created it is responsive to willed and creative delaying.

That delay entails a return from creation

from its crowning, stewarding humanity.

The Jewish people sensed a need in all justice

to make that return to the Creative, Choosing and Protecting God

through collective Liturgy and individual prayer.

It was in part converted to the Word of God Incarnated through Mary,

but the greater part kept the primacy with articulated multiple law-giving

held as absolute, even with the prophets' repeated positing of a Messiah,

his life and dying foretold in detail and fulfilled.

John the Baptist preached the imminent fulfillment,

calling for conversion and to take the straight Way which he would show,

leading it to a new and spiritual Jerusalem,

with diamented and impregnable walls and open gates,

its inhabitants prayer-bound in sober ecstasy,

in its Temple whose light-source and the Temple are the Lamb.

John saw him, heard him in his Patmos vision:

"I am the Alpha and the Omega ...

who is, who was, and who is to come, the Almighty"

For him he wrote letters to the seven Churches of John's Greek-Asian mission,

filled with precise and up-to-date instruction.

Receiving the preaching and worshipping mandate,

Bishops and Priests and their successors

lead the response of humanity through the Church:

Triadic matching the Triadic origination of Triadic gifts,

as surrounding the redeeming sacrifice of the Lamb, and in the Church

recapitulating what he recapitulated on his deicidal Cross.

Eucharistically drawing out a New Creation realistically and kerygmatically

from Him as Altar, Priest, Offering and End,

for the Almighty Father and in unity with the Holy Spirit

what was accomplished once and for all at history's pivotal point

Triadically and with the Son:

"Through Him, and with Him, and in Him",

To which the whole Church associates itself with its "Amen".

Stykkishólmur

18 May 2013

Dear Fr. Edward,

Thank you.

Last week you kindly sent your lines for the Feast of Holy Trinity.

Geeetings and blessings.

Donald

domdonald.org.uk 

----- Forwarded Message -----
From: edward booth ...

Sent: Saturday, 18 May 2013, 23:13
Subject: More lines

 Dear Donald,

 A poem for tomorrow and a poem for next Sunday!

 Blessings from 

fr Edward

 -- 

Father Edward Booth O.P.
Iceland.