SOLEMNITY OF THE MOST HOLY TRINITY

1st Reading          Deut. 4:32-34, 39-40

Psalm                    33:4-6, 9, 18-20, 22

2nd Reading        Romans 8:14-17

Gospel                  Matthew 28: 16-20          

DIFFERENCES ARE NEVER THREATS

Dear friends, we ended the season of Easter with Pentecost Sunday. We continue with the second part of Ordinary Time. Interestingly, the first Sunday in this second part is the Solemnity of the Holy Trinity. This Solemnity stands at the core of Christianity as it tells us the nature of God and what we can learn from the Trinity to aid us to flourish in living our call to holiness in Ordinary Time, having been redeemed from sin and death at Easter. As well, today is also the last Sunday of May, and we thank God for his providence, and we entrust ourselves to the maternal embrace and patronage of Mary, whose intercession we seek in May.

Let us briefly look at what the Holy Trinity is and what the Gospel passage, especially, offers us in response to living a life inspired by the Holy Trinity. 

Basically, the Holy Trinity means one God in three persons: Father, Son, and Holy Spirit. In this Godhead, there is no division or separation. The order of naming them does not in any way point to RANKS, but it is so because of the way they occur in the Godhead. Hence, there is no "hierarchy" as in the case of servant-leader relationships, and there is no division. The three persons are EQUAL. 

We must begin to question, based on the understanding that there is no division, but unity, in the Trinity, as to what kind of unity exists in the Godhead. In the Trinity, there is a complete circulation of life and love so that the love and unity produce perfect results. The Father begets the Son, and the Father and the Son love themselves so dearly that that love begets the Holy Spirit. Hence, the Holy Spirit proceeds from the Father and the Son. This, as stated, does not mean there is a kind of "child-bearing" and "order," but only to say how they exist in the Godhead. 

The Christian God is differentiated from other religions because of the Triune factor. It is what makes Christianity a distinct religion. The God of Christians is not only a God, but a God who is in three persons. 

What does the Gospel according to Matthew (Matt. 28:16-20) offer us in this regard?

First, three persons of the Godhead are named in the passage. Thus, "go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit"( Matt. 28: 19). This comes within the context of Baptism. In life, we gain new life. It only makes it understandable that new life is gained in the Trinity because that is the God of Christianity. For Catholics, there is an insistence on the mention of all the persons of the Godhead to have a valid Baptism. This is seen here because if the God of Christians is a Triune God, then the formula for Baptism should necessarily be in the name of the Trinity, not in one person of the Trinity or without mention at all.

The second thing the Gospel offers us is the statement of the disciples' journey to Galilee (Matt. 28: 16). This journey is made not out of their own volition or will but based on a command from the Risen Christ in a preceding event. Thus, "Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me" (Matt. 28: 10). What is special and interesting about this? Let us realise that since the journey to Galilee is mentioned in today's passage (28: 16), it seems to be a continuation of the preceding event of Jesus' Resurrection appearance where the command was given to go to Galilee. So, they acted with haste. 

What is amazing is that it is the testimony of women that is being acted upon here. Women saw the Risen Christ, and they told the others that Jesus said they should go to Galilee. Usually, the testimony of women is not taken in Jewish life because of the male domineering factor there. It is one of the reasons why, in Luke's Gospel, two disciples left the company at Jerusalem and were going to Emmaus (Lk. 24). They cannot base their belief on the testimony of women. This is not a discrimination of women, but tells of the organisation of a Jewish society around masculine figures. 

In fact, the author of the Gospel according to Matthew is a Jew and should be well vested in Jewish life and culture and know how females and the least fortunate are responded to. The author's suggestion of a quick response to the testimony of women points to the fact that in a Christian community, there is to be trust and confidence in the faith-encounter of each and every person. The faith-encounter of everyone is to be taken into consideration regardless of the social standing of the individual. 

Also, Matthew's suggestion means that for us to journey and see Christ at Galilee on that mountain, the mountain of Heaven, we need the support of each other. There should be that one person to announce the Goodnews and the journey. Everyone's place in the community is vital. Our differences are never threats to the attainment of eternal life, but an avenue to see a working harmony towards a fruitful living. The cat and dog can also live together if they know that, after all, they are both animals. 

These are the two main points I wish we focus on. That new life is given in and by the Trinity, and that for us to get this new life, we need the support of each other. 

May the Holy Trinity be worshipped now and evermore. Amen

Pax et Bonum