Dear sisters and brothers in Christ,
This Sunday we celebrate the Solemnity of the Most Holy Trinity.
We have just contemplated God’s action in human history, His manifestation to the nations, His work of redemption. Now the Church invites us to contemplate the very nature of God. It is not an easy task. It has been repeatedly said and it is certainly true that what we are endeavoring to do this Sunday is akin to an attempt to look at the sun with naked eyes. The excess of light blinds us. If we are not careful we can even damage our eyesight.
When we contemplate the Most Holy Trinity we place ourselves at the threshold of an unfathomable mystery, namely divine nature. The one and true God in whom there are three persons, namely, Father, Son and Holy Spirit. It is a fact that exceeds our intellectual powers, but it is not unintelligible or contrary to reason. That is why we ought to be cautious in our effort to understand, lest we fall into error and contradictions that may damage our faith.
The Trinity is not a mere theological concept, but the very nature of God Himself. The fact that God is one and three has practical consequences for our lives because it is precisely because God is love, that He is a community of persons and it is also for that reason that He creates everything that exists.
Pope Benedict taught us, quoting St. Augustine, that “if you see charity, you see the Trinity”
And then he added that the Father “moved by love, sent his only-begotten Son into the world to redeem man. By dying on the Cross—as Saint John tells us—Jesus “gave up his Spirit”, anticipating the gift of the Holy Spirit that he would make after his Resurrection. This was to fulfil the promise of “rivers of living water” that would flow out of the hearts of believers, through the outpouring of the Spirit. The Spirit, in fact, is that interior power which harmonizes their hearts with Christ’s heart and moves them to love their brethren as Christ loved them, when he bent down to wash the feet of the disciples and above all when he gave his life for us.
The Spirit is also the energy which transforms the heart of the ecclesial community, so that it becomes a witness before the world to the love of the Father, who wishes to make humanity a single family in his Son. The entire activity of the Church is an expression of a love that seeks the integral good of man: it seeks his evangelization through Word and Sacrament, an undertaking that is often heroic in the way it is acted out in history; and it seeks to promote man in the various arenas of life and human activity. Love is therefore the service that the Church carries out in order to attend constantly to man’s sufferings and his needs, including material needs…
Love of neighbor, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful, but it is also a responsibility for the entire ecclesial community at every level: from the local community to the particular Church and to the Church universal in its entirety. As a community, the Church must practice love. Love thus needs to be organized if it is to be an ordered service to the community. The awareness of this responsibility has had a constitutive relevance in the Church from the beginning: “All who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need”. In these words, Saint Luke provides a kind of definition of the Church, whose constitutive elements include fidelity to the “teaching of the Apostles”, “communion” (koinonia), “the breaking of the bread” and “prayer”. The element of “communion” (koinonia) is not initially defined, but appears concretely in the verses quoted above: it consists in the fact that believers hold all things in common and that among them, there is no longer any distinction between rich and poor. As the Church grew, this radical form of material communion could not in fact be preserved. But its essential core remained: within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life.
A decisive step in the difficult search for ways of putting this fundamental ecclesial principle into practice is illustrated in the choice of the seven, which marked the origin of the diaconal office. In the early Church, in fact, with regard to the daily distribution to widows, a disparity had arisen between Hebrew speakers and Greek speakers. The Apostles, who had been entrusted primarily with “prayer” (the Eucharist and the liturgy) and the “ministry of the word”, felt over-burdened by “serving tables”, so they decided to reserve to themselves the principal duty and to designate for the other task, also necessary in the Church, a group of seven persons. Nor was this group to carry out a purely mechanical work of distribution: they were to be men “full of the Spirit and of wisdom”. In other words, the social service which they were meant to provide was absolutely concrete, yet at the same time it was also a spiritual service; theirs was a truly spiritual office which carried out an essential responsibility of the Church, namely a well-ordered love of neighbor. With the formation of this group of seven, “diaconia”—the ministry of charity exercised in a communitarian, orderly way—became part of the fundamental structure of the Church.
As the years went by and the Church spread further afield, the exercise of charity became established as one of her essential activities, along with the administration of the sacraments and the proclamation of the word: love for widows and orphans, prisoners, and the sick and needy of every kind, is as essential to her as the ministry of the sacraments and preaching of the Gospel…
Thus far, two essential facts have emerged from our reflections:
a) The Church’s deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia), and exercising the ministry of charity (diakonia). These duties presuppose each other and are inseparable. For the Church, charity is not a kind of welfare activity which could equally well be left to others, but is a part of her nature, an indispensable expression of her very being.
b) The Church is God’s family in the world. In this family no one ought to go without the necessities of life. Yet at the same time caritas- agape extends beyond the frontiers of the Church. The parable of the Good Samaritan remains as a standard which imposes universal love towards the needy whom we encounter “by chance”, whoever they may be. Without in any way detracting from this commandment of universal love, the Church also has a specific responsibility: within the ecclesial family no member should suffer through being in need. The teaching of the Letter to the Galatians is emphatic: “So then, as we have opportunity, let us do good to all, and especially to those who are of the household of faith”.”
Fr. Roberto M. Cid