εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
“to announce the Good News of victory in battle”
“He [Holy Spirit] will glorify me,
because he will take from what is mine and declare it to you.
Everything that the Father has is mine;
for this reason I told you that he will take from what is mine
and declare it to you.”
because he will take from what is mine and declare it to you.
Everything that the Father has is mine;
for this reason I told you that he will take from what is mine
and declare it to you.”
John 16:14-15.
Solemnity of the Most Holy Trinity
Solemnity of the Most Holy Trinity
θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)
(“to perceive, discover, ponder a deeper meaning”)
What happens when you hear the phrase, ‘the Mystery of the Most Holy Trinity’? When approaching the reality of mystery, the challenge lies, not in the word mystery itself, but how the word is grasped in Western culture. Mystery was used in the Ancient Near Eastern world to describe a particular way of living. In the later Hellenistic world, one was ‘initiated into the mysteries.’ Once one’s life began ‘in the mysteries,’ one’s life was different as it follow a particular path often helped by the guidance of one of the Greek Oracles. Mystery in this original Greek context did not focus primarily on the unknowable, but on living what was known of the particular reality that defined one’s life, a very active and particular way of living life. Sure there were aspects of this living that were unknown, unclear and uncertain. The person living the mysteries knew however that deeper insights and the occasional resolution of the unknown, unclear and uncertain came only by living deeply that which (or Who) is known.
Consider though how mystery is popularly understood in the West. Mystery is practically synonymous first and foremost with ‘unknowable’ or ‘can't be figured out.’ Further complications arise when these (and others) descriptions of mystery hit the pragmatic and utilitarian approach of Western culture: ‘why bother,’ why waste time trying to figure out the unfirgurable,’ etc. I'll simply take ‘it’ on faith and believe, even though I may have absolutely no idea of what I am saying.
Along with ‘taking the Holy Trinity on faith,’ Christians often try to engage theological algebra: how can 3 be 1, how can 1 be 3? We attempt an explanation with Saint Patrick's shamrock (1 leaf with 3 petals), or water (ice, liquid, steam) or a candle (wax, wick, flame). Early Christianity had its struggles with articulating an acceptable expression of the Incomprehensible. In fourth-century Constantinople, Saint Gregory of Nyssa quipped, “The whole city is full of it, the squares, the marketplaces, the crossroads, the alleyways; rag dealers, money-changers, food-sellers, they are all busy arguing. If you ask someone to give you change, he philosophizes about the Begotten and the Unbegotten; if you inquire about the price of a loaf, you are told by way of reply that the Father is greater and the Son inferior; if you ask, “Is my bath ready?” the attendant answers that the Son was made out of nothing.”
Far from an abstract, heading teaching, the Mystery of the Most Holy Trinity is an invitation to live life in a particular way, a way that always leads to an intensification of live and love. Saint Gregory of Nyssa in the Life of Moses summed it up this way: “May life thunder loud and pure in the proclamation of the Most Holy Trinity and may life imitate the fruit of the pomegranate!”
Consider though how mystery is popularly understood in the West. Mystery is practically synonymous first and foremost with ‘unknowable’ or ‘can't be figured out.’ Further complications arise when these (and others) descriptions of mystery hit the pragmatic and utilitarian approach of Western culture: ‘why bother,’ why waste time trying to figure out the unfirgurable,’ etc. I'll simply take ‘it’ on faith and believe, even though I may have absolutely no idea of what I am saying.
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| Andrei Rublev's icon of the Holy Trinity in Tretyakov Gallery, Moscow |
Along with ‘taking the Holy Trinity on faith,’ Christians often try to engage theological algebra: how can 3 be 1, how can 1 be 3? We attempt an explanation with Saint Patrick's shamrock (1 leaf with 3 petals), or water (ice, liquid, steam) or a candle (wax, wick, flame). Early Christianity had its struggles with articulating an acceptable expression of the Incomprehensible. In fourth-century Constantinople, Saint Gregory of Nyssa quipped, “The whole city is full of it, the squares, the marketplaces, the crossroads, the alleyways; rag dealers, money-changers, food-sellers, they are all busy arguing. If you ask someone to give you change, he philosophizes about the Begotten and the Unbegotten; if you inquire about the price of a loaf, you are told by way of reply that the Father is greater and the Son inferior; if you ask, “Is my bath ready?” the attendant answers that the Son was made out of nothing.”
PREFACE
It is truly right and just, our duty and our salvations,
always and everywhere to give You thanks,
Lord, holy Father, almighty and eternal God.
For with Your Only Begotten Son and the Holy Spirit
You are One God, One Lord:
not in the unity of a single person,
but in a Trinity of one substance.
For what You have revealed to us of Your glory
we believe equally of Your Son
and of the Holy Spirit,
so that, in confessing of the true and eternal Godhead,
You might be adored in what is proper to each Person,
their unity in substance, and their equality in majesty.
For this is praised by Angels and Archangels,
Cherubim, too, and Seraphim,
who never cease to cry out each day,
as with one voice they acclaim:
always and everywhere to give You thanks,
Lord, holy Father, almighty and eternal God.
For with Your Only Begotten Son and the Holy Spirit
You are One God, One Lord:
not in the unity of a single person,
but in a Trinity of one substance.
For what You have revealed to us of Your glory
we believe equally of Your Son
and of the Holy Spirit,
so that, in confessing of the true and eternal Godhead,
You might be adored in what is proper to each Person,
their unity in substance, and their equality in majesty.
For this is praised by Angels and Archangels,
Cherubim, too, and Seraphim,
who never cease to cry out each day,
as with one voice they acclaim:
