Holy trinity

Feast of the Holy Trinity: joyful laughter

Trinity Sunday offers us the opportunity to reflect on the oneness of the divine permeating and pulsing through all of creation, filling the creatures of Earth with fruitfulness, beauty, wonder, and the wonderful ability to relate. , to love.

Using traditional terms for the Trinity, the 14th-century Dominican mystic Meister Eckhart once wrote: “Do you want to know what is going on in the heart of the Trinity? I am going to tell you. At the heart of the Trinity, the Father laughs and gives birth to the Son. The Son mocks the Father and gives birth to the Spirit. The whole Trinity laughs and gives birth to us. “

Julian of Norwich, a contemporary of Eckhart, offers us a hopeful word in connection with his understanding of the Trinity: “As the joyful Trinity created all things out of nothing, so the same blessed Trinity will make amends. whatever is wrong. Listening to the exquisite beauty of the natural world, Julian also saw the properties of the Trinity contained in a single nut that she held in her hand.

Recognizing the contributions that quantum physics has made to spirituality, perhaps a new understanding of the Trinity is energy, that which exists at the center of all created matter and at the base of all being from a point of scientific view.

Even though today’s gospel ends with a doxology, Trinity is not “native” to the Bible. Additionally, biblical references to a / the Holy Spirit do not imply or signify the third person of the Trinity. So even though Catholicism celebrates the Solemnity of the Most Holy Trinity, the readings of the lectionary have nothing to do with the Trinity. Instead, they focus on an anthropomorphic and androcentric portrayal of “God” and the power attributed to the divine.

The first reading of Deuteronomy tells the story of the Exodus and describes a God who forcibly freed the Israelites from Egyptian slavery. The recast history glorifies hegemonic power and the use of brute force, symbolized by references to ‘trials’ and’ signs and wonders’, which are allusions to horrible plagues, ‘war’ and ‘great terrors ”, all evoked by a divine“ strong hand ”and“ outstretched arm ”.

The hegemonic tone deepens further through the character of Israel’s male leader, Moses, who speaks with authority to the people, telling them what to do. They are to obey the statutes and the commandments. Obedience to the law ensures prosperity and longevity. The question arises, however, “Who are the laws in favor and what genre is protected?” Research indicates that the laws of Israel have served the men of society. Laws then enshrined sexism in the fabric of life and continue to do so if the texts are taken literally as “the Word of God” and not critically questioned.

The non-exhaustive translation of the text, as well as the repeated use of the kyriarchal term “Lord” adds to the layers of hegemony inscribed in the text. Freedom from oppression is attained by violence, with an authoritarian deity inciting and affirming it. Although fictitious, the story of the Exodus from Egypt’s point of view has occurred hundreds of times and still occurs today, with acts of violence never being the path to true peace and sustainable. For this twenty-first century, the violence embedded in this first reading is deeply disturbing because as “Scripture”, the text legitimizes and sanctions violence.

The Responsorial Psalm proclaims blessed the people whom God has chosen as “his”. It is clear that the elect refer to the Israelites – the Jews. Within the framework of interreligious dialogue, the chosen Jews, and by extension Christians, become excluded from the divinity. How could the divinity who chooses one race, one religious group over another, be understood as the “God of the nations” who welcomes everyone?

The lack of inclusive language of the lectionary in Paul’s letter to the Romans groups all women together with men as “sons of God” and thus erases the gender and presence of women despite the inclusive greeting. Moreover, the Spirit is gendered as masculine while the Greek presents the Spirit as feminine. The idea that all are “children” of God reinstates patriarchy and keeps believers in a parent-child relationship, a relationship that speaks of power and control. How does such an image affect her spirituality and her relationship to the divine from a psychological point of view?

Finally, the gospel, although supposed to be good news, is in reality an exercise in Christian proselytism. For decades, Christian missionaries have “Christianized” non-Christian peoples, depriving them of their own authentic encounters with the divine. Maybe Julian got it right: an encounter with a nut, with energy fields all around us, with our inner core where holy energy lies, is an encounter with the transcendent, forever transforming itself from there. interior to create new life.