God is unifying love: a personal experience
The Trinity is not an abstract concept; the Trinity is a potential experience.God the Trinity is three persons—Abba, Jesus, and Sophia—united through perfect love into one God. We are made in the image of God to overcome the illusion of our separation and reclaim our natural unity. In this series of essays, I am trying to think through this Trinitarian thought and its implications for ethics and life.
Trinitarian thought produces Trinitarian action, which produces the Trinitarian experience of graced time. The Greeks called graced time kairos. We can call it “eternity,” so long as we define eternity to be time-as-blessing.
In our experience, thinking, acting, and feeling are themselves triune, both one and three, distinguishable but inseparable. Each influences the others, as each is influenced by the others. And these three are entirely relational. The entirety of each is affected by the entirety of the others. Thinking, acting, and feeling are conceptually separable yet experientially united, distinguishable from yet perfectly open to their counterparts.
Trinitarian thought produces Trinitarian action which produces Trinitarian experience.
At the risk of self-congratulations, for which I apologize, I would like to share a Trinitarian experience. My church was on a mission trip to northern New York one summer, to do rural rehab on houses in an impoverished area of the country with brutal winters. We would try to fix up the houses and make them “warmer, safer, and dryer,” so their inhabitants would feel protected from the elements, and loved, even in a cold world.
I was partnered with Keith, a high school student who knew ten times more about construction than I did. At one of the houses we worked on, a small hole in the roof leaked water directly onto the bed of the six-year-old girl below. Any time it rained in the middle of the night, she would wake up sopping wet. At this point in our workweek, we had completed our main project on the house and had only one day left for projects. We could fix the girl’s roof only if we could do it in eight hours.
We decided to try. The program had galvanized steel panels available for a metal roof. The problem was their slipperiness. Keith and I needed to drill screws through the tin into the rafters, but we would slip while doing so and risk falling over the edge. The ground, mind you, was a perilous six feet below.
So, Keith and I figured out a system: standing next to each other, we grabbed the peak of the roof with our outside hands to keep from sliding. Then I held the screw with my inside hand while he held the drill with his inside hand. In this way we were able to attach the metal to the beams without falling off the roof.
Our activity was meaningful, purposeful, and united. I disappeared into the flow of the action so that, even though I was acting, the action felt effortless. Such was the coordination of our activity that Keith and I seemed to act as one, although the job could be achieved only by two. Time itself—the medium through which our activity occurred—flowed as gracious opportunity. Temporarily freed from the burden of our egos through the synthesis of our egos, we found that relationship—to the person you act with and the person you act for, the little girl below, watching us—can render time eternal.
Love is vulnerability, and within God, this vulnerability is absolute. It penetrates to the core of each divine person’s being, flows through that core, then surfaces again, unceasingly. The persons of the Trinity do not possess any independent, preceding identity that then enters into relationship with the other persons. Instead, every person depends, has always depended, and will always depend, on every other person for their divine being—as do we.
If God is anything in itself, then God is relationship itself, infinite relatedness expressed as interpersonal love mediated by time. When we participate in this divine reality, when we manifest God on earth, we may discover a Holy Spirit—an undertow of grace that bears us to our goal—God’s beloved community. And, if we look closely, we may see its image reflected in the eyes of a six year old girl who will be warm, safe, and dry next winter. (adapted from Jon Paul Sydnor, The Great Open Dance: A Progressive Christian Theology, pages 61-63)
= new reply since forum marked as read
There is only one God, no others need apply. In affirming the oneness of God, Christians follow the Jewish tradition. As Paul says, there is "one God and Father of all, who is above all and through all and in all." (Ephesians 4:6.) Confession of the one God stands against both the pagan polytheism and Jewish accusations of apostasy from the one and only true God. We worship the God of Abraham, Isaac, and Jacob. Jews insist — and Christians concur — that Yahweh is not a national god of Israel in the way that other peoples’ deities were. Israel’s God is the one God, the only God of every nation, the malek haolam — "king of the universe," the real God. This unqualified, absolute oneness of God is as basic to Christianity as it is to Judaism and Islam. However, we go farther. We also say that God is Three. This is a major difference between Christianity and the other great monotheistic religions, which declare firmly that God is One Alone.
This Christian insistence on oneness and threeness
worries some people, when they hear that the Father is God and the Son is God, and the Holy Spirit is God, and yet this threesome is not three gods but one God. They wonder how to understand this, especially when it is said that the Trinity works inseparably in everything, and yet an utterance of the Father was heard which was not the Son’s. On the other hand only the Son was born in the flesh and suffered and rose again and ascended; and only the Holy Spirit came as a dove. They want to understand how that utterance from the Father which was only from the Father was caused by the three; how that flesh in which only the Son was born of the virgin was created by the same three; and how that dove in which only the Holy Spirit appeared was formed by the Trinity itself. Otherwise, the Trinity does not work inseparably; but the Father does some things, the Son others, and the Holy Spirit yet others; or if they do some things together and some without each other, then the Trinity is no longer inseparable… People ask us these questions to the point of weariness. (Augustine, De Trinitate, 1.8)
Augustine spends hundreds of pages trying to answer these questions. The best that he can do is "There must be neither confusion or mixing up of the persons, nor any distinction between them as may imply any disparity. If this cannot be grasped by understanding, let it be held by faith, until he shines in our minds who said through the prophet, ‘Unless you believe, you will not understand.’ (Augustine, De Trinitate, 7.12. The quotation at the end is from Isaiah 7
.)
One image that Augustine gives really resonates with me. It is of the Father as Lover, the Son as Beloved, and the Spirit as the Love flowing between the other two.