May 22, 2016: The Most Holy Trinity
Catholic Social Teaching: Care for God’s Creation
The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things. Here we can add yet another argument for rejecting every tyrannical and irresponsible domination of human beings over other creatures. The ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things. Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator. (83) Laudato Si Pope Francis
First Reading: Proverbs 8: 22-31
Psalm: 8:4-5, 6-7, 8-9
Second Reading: Romans 5:1-5
Gospel: John 16:12-15
Catechism of the Catholic Church
“O blessed light, O Trinity and first Unity!” God is eternal blessedness, undying life, unfading light. God is love: Father, Son and Holy Spirit. God freely wills to communicate the glory of his blessed life. Such is the “plan of his loving kindness”, conceived by the Father before the foundation of the world, in his beloved Son: “He destined us in love to be his sons” and “to be conformed to the image of his Son”, through “the spirit of sonship”.This plan is a “grace [which] was given to us in Christ Jesus before the ages began”, stemming immediately from Trinitarian love. It unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church. (257)
The whole divine economy is the common work of the three divine persons. For as the Trinity has only one and the same natures so too does it have only one and the same operation: “The Father, the Son and the Holy Spirit are not three principles of creation but one principle.” However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, “one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are”. It is above all the divine missions of the Son’s Incarnation and the gift of the Holy Spirit that show forth the properties of the divine persons. (258) From the Daily Roman Missal, Introduction to The Most Holy Trinity, Cycle C
Compendium of the Social Doctrine of the Church:
The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6),and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep.
In the Creator’s plan, created realities, which are good in themselves, exist for man’s use. The wonder of the mystery of man’s grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7). (255)
The documents referred to here constitute the milestones of the path travelled by the Church’s social doctrine from the time of Pope Leo XIII to our own day. This brief summary would become much longer if we considered all the interventions motivated, other than by a specific theme, by “the pastoral concern to present to the entire Christian community and to all men of good will the fundamental principles, universal criteria and guidelines suitable for suggesting basic choices and coherent practice for every concrete situation”.
In the formulation and teaching of this social doctrine, the Church has been, and continues to be, prompted not by theoretical motivation but by pastoral concerns. She is spurred on by the repercussions that social upheavals have on people, on multitudes of men and women, on human dignity itself, in contexts where “man painstakingly searches for a better world, without working with equal zeal for the betterment of his own spirit”. For these reasons, this social doctrine has arisen and developed an “updated doctrinal ‘corpus’ … [that] builds up gradually, as the Church, in the fullness of the word revealed by Christ Jesus and with the assistance of the Holy Spirit (cf. Jn 14:16,26; 16:13-15), reads events as they unfold in the course of history”. (104)
The love that inspires Jesus’ ministry among men is the love that he has experienced in his intimate union with the Father. The New Testament allows us to enter deeply into the experience, that Jesus himself lives and communicates, the love of God his Father — “Abba” — and, therefore, it permits us to enter into the very heart of divine life. Jesus announces the liberating mercy of God to those whom he meets on his way, beginning with the poor, the marginalized, the sinners. He invites all to follow him because he is the first to obey God’s plan of love, and he does so in a most singular way, as God’s envoy in the world.
Jesus’ self-awareness of being the Son is an expression of this primordial experience. The Son has been given everything, and freely so, by the Father: “All that the Father has is mine” (Jn 16:15). His in turn is the mission of making all men sharers in this gift and in this filial relationship: “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:15).
For Jesus, recognizing the Father’s love means modelling his actions on God’s gratuitousness and mercy; it is these that generate new life. It means becoming — by his very existence — the example and pattern of this for his disciples. Jesus’ followers are called to live like him and, after his Passover of death and resurrection, to live also in him and by him, thanks to the superabundant gift of the Holy Spirit, the Consoler, who internalizes Christ’s own style of life in human hearts. (29)
The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God’s gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf.Rom 5:5).
By his words and deeds, and fully and definitively by his death and resurrection, Jesus reveals to humanity that God is Father and that we are all called by grace to become his children in the Spirit (cf. Rom 8:15; Gal 4:6), and therefore brothers and sisters among ourselves. It is for this reason that the Church firmly believes that “the key, the centre and the purpose of the whole of man’s history is to be found in her Lord and Master”. (31)
For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
What meaning engulfs a name? A name adapted from a parent or another ancestor. Do you know what your name means, its cultural roots? Your name represents your persona, but only to those that know you. But they only know you to a certain extent, not all your nuances, attributes and depth of your beliefs. Your name would be meaningless to a person who had never seen, met or heard of you. The same is true with God’s name. We know of and about God, Father, Son and Holy Spirit, but the essence of mystery remains. The mystery catapults us into an unquenchable desire to delve deeper, know more, not intellectually, but in the realm of our heart. So the mystery unfolds to become a deeper belief, an upward escalating spiral into the Divine, continually repeating, plunging us into greater mystery that we express as the grace of faith. This way God takes delight in the human race. His creation discovering and relishing, God, named in the Trinity. An infinite embrace of peace through our Savior proclaiming peace without ever dominating, only offering an invitation to shed hate, superiority and control. Allowing love to be poured into the crevices of our heart, we thought were so hardened that no one that knew our name could ever see the fossilization of attitude. We transcend from self-imposed edicts where we hid behind facades constructed of boasting about our greatness to boast of our hope of the glory of God. When we make the sign of the cross, to bless ourselves in the name of the Father, Son and Holy Spirit, we acknowledge the mystery of affliction to chisel us from worldly pursuits, producing endurance to strengthen our character, so our name garners substance. We know ourselves better as a child of God and live as a visible witness to embrace the lavishness of this mystery in the world.
Individual Reflection: John 16:12-15
Contemplate on the depth of your belief in making the sign of the cross
Family Reflection: Psalm 8:4-5, 6-7, 8-9
How can you plan your summer vacation to visit an observatory to see the moon and the stars, a nature preserve to see birds of the air or a marine science center to learn about the fishes of the sea?
Holy Trinity, we feel so blessed by the Father, the saving grace of the Son and sustained by the Holy Spirit. Holy Trinity teach us unity woven in mystery. Holy Trinity help us to know our name better, to live by our hearts infused with your love instead of worldly facades. Holy Trinity, as we bless ourselves in the name of the Father, Son and Holy Spirit, may we bless others with the gifts you have given us.
Blogs to Visit:
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
How we do Catholic Social Teaching.
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born May 18, 2016 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.