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.
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