Imago Trinitatis...a glimpse of Both/And Truth?
J.M.J. + O.B.T.
.
(based on an Oxford University Catholic Chaplancy articlefor Trinity Sunday, 2006 by Sr. Nora Coughlan SMG at
.
The colours in which Rublev clothes each of the Three Persons are very symbolic. The Holy Spirit has a garment of the clear blue of the sky, wrapped over with a robe of delicate green. So the Spirit of creation moves sky and water, breathes in heaven and earth. All living things owe their freshness to his touch. The Son has the deepest colours; a garment of the reddish-brown of earth and a cloak of the blue of heaven. In his person he unites heaven and earth, the two natures are present in him. The Father seems to wear all the colours in a kind of fabric that changes with the light, that seems transparent, that cannot be described or confined in words. This is appropriate. No one has seen the Father, but the vision of him fills the universe.
.
The Father looks forward, raising his hand in blessing to the Son, “This is my Son, listen to him”…The hand of the Son points on, around the circle, to the Spirit.
.
In this simple array we see the movement of life towards us; the Father sends the Son, as the Son sends the Holy Spirit, so we are invited and sent to complete the circle of the Godhead with our response. As we respond to the movement of the Spirit he points us to Jesus who shows us the Father in whom all things come to fruition.
.
The three figures together are contained within a circle, representing the reciprocity of love.
.
They sit round a table representing the banquet of the Kingdom, the heavenly source and fulfilment of our earthly Eucharist.
.
The space left open at the front shows the Trinity is open to participation through the mystery of the Eucharistic.
_____________________________________________
Seeking more information on the Trinity icon, I came upon a
a report from an advocacy group to the United Nations.
a report from an advocacy group to the United Nations.
In this report we find a disturbing mix---a hopeful dose of mystery
and the humanist agenda of the secular world that seeks to destroy
the heirarchy of the One, Holy, Catholic, Apostolic Church.
.
As you read what follows, discern the fallacious line of reasoning...
I will offer my two cents at the end of the article.
.
Authentic human development is not a matter of accumulating wealth, or power, or honors. It has nothing to do with the addiction to "more, more, more" beyond what is necessary to meet reasonable human needs. It has everything to do with becoming more human, and this means becoming what we are, living images of our Creator. In the Christian tradition, this is often expressed in terms of becoming imago Dei and, therefore, imago Trinitatis. The following image is the famous "Trinity Icon" by Andrei Rublev, circa 1420 CE. This picture is not worth a thousand words, or a million words; it is worth trillions of words.
Every detail in this icon has a profound theological and human development significance. Again, it would be presumptuous to think that we can become perfect images of God in this life. But we can and must improve the visibility of the image of God in each one of us. We can become more of what we already are. This is the most authentic kind of human development, even if it must happen in the midst of suffering and tribulations. And becoming more human is the most fruitful kind of human development, not only for personal growth but for the common good of humanity, let alone the glory of God.
The following points (and questions) are offered for meditation:
+ There are three Persons, from left to right: the Father, the Son, and the Holy Spirit. The bright blue is the color of the divinity. The dark red is the color of the humanity. The three angelic figures are divine Persons. The Son is divine (John 1:1) but assumed human nature (John 1:14). Question: do any of the three divine Persons is portrayed as being exclusively male? Is the masculinity of Jesus a divine attribute or a limitation of the human condition?
+ Both the Son and the Holy Spirit are turned toward the Father. This means that both the Son and the Holy Spirit proceed from the Father (Eastern Orthodox theology). The Father, who abides in unapproachable light (1 Timothy 6:16), is turned toward the Son and the Holy Spirit. Question: is there any attitude of tion shown by any of the divine Persons? What is the attitude of each Person toward the other two (1 John 4:8)?
+ Note the building in the background. In eastern iconography, this is indicative of deep interiority and communion among persons. But this is not an exclusivist interiority that is closed to those outside. The tree alludes to the hospitality given by Abraham to the three visitors at Mamre (Genesis 18:1-7). Question: is this an image of human solidarity resembling the trinitarian communion, or is this an image of violent rejection or aggressive self-protection?
+ The three divine persons are sharing a table and, on the table, there is a cup. The cup signifies the Eucharist, i.e., love bestowed. Question: have we reached the point in which homo sapiens becomes homo eucharisticus or, at least, homo solidarius? Can we go forward and become more human by giving up our current status as homo economicus, and become interested in something more than the triple patriarchal addiction?
+ Notice the hole in the base of the table. It seems to be a narrow entrance to a tunnel that leads to a sharing in the trinitarian communion. It seems that the tunnel is both narrow and straight. Question: could this be a symbol of the straight and narrow path that leads to life (Matthew 7:14)? Could this be a symbol of the narrow gate that leads to the abundant life (John 10:10)?
+ Take time to contemplate this icon in light of the creation accounts (Genesis 1 and 2). We know that each human being, male or female, is imago Dei. It follows that each human being, male or female, is imago Trinitatis. Question: can we say that homo economicus is a good imago Dei. If so, let's keep accumulating wealth, power, and honors. Else, how can we become, if not homo eucharisticus, at least homo solidarius?
+ Take another look at this beautiful icon, which the Russian Orthodox Church considers to be "proto-revealed." There is absolutely no sign of violence in this icon. The God of the Judeo-Christian tradition is a loving, nonviolent God. Question: isn't this the answer? Isn't it a matter of radically renouncing as a way to settle human issues? Isn't the fundamental obstacle that precludes our transition from a patriarchal mindset to a solidarity-sustainability ethos and sustainable human development?"
Authentic human development is not a matter of accumulating wealth, or power, or honors. It has nothing to do with the addiction to "more, more, more" beyond what is necessary to meet reasonable human needs. It has everything to do with becoming more human, and this means becoming what we are, living images of our Creator. In the Christian tradition, this is often expressed in terms of becoming imago Dei and, therefore, imago Trinitatis. The following image is the famous "Trinity Icon" by Andrei Rublev, circa 1420 CE. This picture is not worth a thousand words, or a million words; it is worth trillions of words.
Every detail in this icon has a profound theological and human development significance. Again, it would be presumptuous to think that we can become perfect images of God in this life. But we can and must improve the visibility of the image of God in each one of us. We can become more of what we already are. This is the most authentic kind of human development, even if it must happen in the midst of suffering and tribulations. And becoming more human is the most fruitful kind of human development, not only for personal growth but for the common good of humanity, let alone the glory of God.
The following points (and questions) are offered for meditation:
+ There are three Persons, from left to right: the Father, the Son, and the Holy Spirit. The bright blue is the color of the divinity. The dark red is the color of the humanity. The three angelic figures are divine Persons. The Son is divine (John 1:1) but assumed human nature (John 1:14). Question: do any of the three divine Persons is portrayed as being exclusively male? Is the masculinity of Jesus a divine attribute or a limitation of the human condition?
+ Both the Son and the Holy Spirit are turned toward the Father. This means that both the Son and the Holy Spirit proceed from the Father (Eastern Orthodox theology). The Father, who abides in unapproachable light (1 Timothy 6:16), is turned toward the Son and the Holy Spirit. Question: is there any attitude of tion shown by any of the divine Persons? What is the attitude of each Person toward the other two (1 John 4:8)?
+ Note the building in the background. In eastern iconography, this is indicative of deep interiority and communion among persons. But this is not an exclusivist interiority that is closed to those outside. The tree alludes to the hospitality given by Abraham to the three visitors at Mamre (Genesis 18:1-7). Question: is this an image of human solidarity resembling the trinitarian communion, or is this an image of violent rejection or aggressive self-protection?
+ The three divine persons are sharing a table and, on the table, there is a cup. The cup signifies the Eucharist, i.e., love bestowed. Question: have we reached the point in which homo sapiens becomes homo eucharisticus or, at least, homo solidarius? Can we go forward and become more human by giving up our current status as homo economicus, and become interested in something more than the triple patriarchal addiction?
+ Notice the hole in the base of the table. It seems to be a narrow entrance to a tunnel that leads to a sharing in the trinitarian communion. It seems that the tunnel is both narrow and straight. Question: could this be a symbol of the straight and narrow path that leads to life (Matthew 7:14)? Could this be a symbol of the narrow gate that leads to the abundant life (John 10:10)?
+ Take time to contemplate this icon in light of the creation accounts (Genesis 1 and 2). We know that each human being, male or female, is imago Dei. It follows that each human being, male or female, is imago Trinitatis. Question: can we say that homo economicus is a good imago Dei. If so, let's keep accumulating wealth, power, and honors. Else, how can we become, if not homo eucharisticus, at least homo solidarius?
+ Take another look at this beautiful icon, which the Russian Orthodox Church considers to be "proto-revealed." There is absolutely no sign of violence in this icon. The God of the Judeo-Christian tradition is a loving, nonviolent God. Question: isn't this the answer? Isn't it a matter of radically renouncing as a way to settle human issues? Isn't the fundamental obstacle that precludes our transition from a patriarchal mindset to a solidarity-sustainability ethos and sustainable human development?"
+++
+++
+++
+++
+++
PONDER IT WELL, THIS ARTICLE IS PACKED WITH AN AGENDA
PONDER IT WELL, THIS ARTICLE IS PACKED WITH AN AGENDA
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
+++
My take?
.
The author (Luis T. Gutierrez ?) is on the mark for it is true that-violence (defined as excessive, unjust use of force) is not an attribute of the Trinity (he might have included Jesus and Mary's witness at Calvary to strengthen this argument for non-violence). He also seems to be making a loose case for the primacy and centrality of the Eucharist. He is right to stress the importance of relationships in the Trinity and that the Holy Spirit is the source of love/charity that will improve the human condition. Finally, his assertion that "addictions to absolute wealth, power and honors" are a curse upon humanity, well that goes without saying.
.
The fatal flaw in the argument is the use of the word patriarchal. Accumulated wealth, power and honors (pride) affect us all and-violence is practiced by us all whether or not we are male or female, believers or non-believers. As to the contention that Rublev's Trinity icon is unisex, well is this not just yet example of feminist-based historical revisionism...not unlike the changing of lyrics that remove Him from some of our most cherished Church hymns.
.
The iconic art of 1422 is a matter of historical record...
.
but Jesus Christ's masculinity is a fact...
.
Our Lord and Savior is masculine both on earth
and as He is in heaven...for all eternity.
.
"triple patriarchal addiction"...NOT
.
LIGHT, LIFE, LOVE...those three haloed words
JESUS CHRIST IS LORD!
Imitate Mary
Become like Jesus
Live for the Triune God
Seek the Light of Our Lord Jesus Christ!
See you on the High Ground!
Posts
No comments:
Post a Comment