SUNDAY HOMILY OF THE 7TH WEEK IN ORDINARY TIME (HOLY TRINITY) – YEAR B

SUNDAY HOMILY OF THE 7TH WEEK IN ORDINARY TIME (HOLY TRINITY) – YEAR B

HOMILY THEME: UNDERSTANDING NATURE IN THE TRINITY

BY: Fr. Obinna Ezeaputa

The Christian doctrine of the Trinity is a profound and mysterious truth that has fascinated and challenged theologians, Christians, and even non-Christians for centuries. At its core, the Trinity affirms that there is only one God, yet this one God exists in three distinct persons: Father, Son, and Holy Spirit. As Tertullian so succinctly put it, God is “one being in three persons” (Against Praxeas, Chapter 2).

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The idea of one God in three persons has been a topic of much discussion and debate, but it remains a core belief in Christianity. As Bernard Lonergan puts it, “The Trinity is not a puzzle to solve, but a mystery to contemplate” (The Way to Nicea, 110). Let’s dive into this contemplation, starting with the concept of nature (or being) and trying to gain a deeper understanding of this amazing and mysterious aspect of God’s nature.

A long time ago, Aristotle said that everything has a nature that defines what it is and what it does (Metaphysics, 1028b10–15). This means that when we discuss what makes something what it is, we are asking about its nature.

For example, a bird’s nature is to fly, sing, and build nests. It’s just what birds do!

The function of a knife is to serve as a cutting tool, featuring a sharp blade, a specific shape, and the ability to cut and slice. It’s just what a knife does!

In a similar vein, we human beings possess an innate ability to think, learn, love, and engage in various activities. These are some of the things that make us human; that is who we are.

Basically, Aristotle’s concept of nature refers to something’s essential characteristics and purpose, which define its identity and function. In other words, it’s what makes something what it is and determines how it behaves. This is what we mean by “nature”! (Aristotle, Metaphysics, 1028b10–15).

The question remains: What is the nature of God? According to Aristotle’s definition of nature, God’s nature refers to what makes God, God (Aristotle, Metaphysics, 1028b10–15). In other words, God’s nature is the essence of His being, which defines Him as God.

The Bible tells us that God’s nature is holy (Isaiah 6:1–5, Psalm 99:3-5). In fact, God is the only one who is holy by nature, and any other holiness comes from sharing in His holiness (2 Peter 1:4, CCC, 257). This understanding of God’s nature is central to our understanding of the triune God.

This means that when a Catholic deacon, priest, or bishop blesses, consecrates, or sanctifies something or someone, he invokes the holy nature of God on the thing or person, dedicating them to God and setting them apart from ordinary use. Blessing is like taking an object or person out of human affairs and placing them into God’s realm, making them sharers in God’s holiness.

As Hans Urs von Balthasar, notes, “The blessing of a priest is not just a formula, but a real transmission of the divine life” (Cosmic Liturgy, 398). This is what happens when a Catholic deacon, priest, or bishop blesses a rosary or baptizes a Christian (CCC, 1674).

The Father, Son, and Holy Spirit are “one being” or “one nature” because they all share the divine being or holy nature (CCC, 252). This is what we mean when we say in our creed that the Father, Son, and Holy Spirit are consubstantial; they have the same substance (holiness), making them equal in divinity (Council of Nicaea, 325 AD).

As Karl Rahner notes, “The consubstantiality of the Father, Son, and Holy Spirit means that they are not just three separate beings who happen to have the same nature, but rather they are one being who exists in three distinct persons” (The Trinity, 22).

Jesus Christ is fully God, just like the Father; and the Holy Spirit is fully God, just like the Father and the Son (CCC, 266). There is no hierarchy or difference in their divine nature; they are one God, coequal, and coeternal (Athanasian Creed, 5th century).

As Bernard Lonergan notes, “The Trinity is not a hierarchy of beings, but a communion of persons, each of whom is fully God yet distinct from the others” (The Way to Nicea, 110). This understanding of the Trinity affirms the coequality and coeternality of the Father, Son, and Holy Spirit and highlights the unity and communion that exist between them.

In conclusion, the Trinity is a profound and mysterious truth that has fascinated and challenged theologians and believers for centuries. Through our contemplation of the concepts of nature and being, we have deepened our understanding of this central tenet of Christian theology. As the Catechism of the Catholic Church reminds us, “The Trinity is a mystery of faith in the strict sense, one of the ‘mysteries that are hidden in God’ (CCC, 237).”

This mystery is a call to worship, adoration, and contemplation. May we continue to explore the depths of God’s nature and being, and may we always remember that the Trinity is not a puzzle to solve but a mystery to contemplate. As Saint Thomas Aquinas says, “The glory of God is to be contemplated and loved, not grasped and possessed” (Summa Theologica, I, q. 12, a. 1).

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