Today we celebrate the liturgical feast of the Holy Trinity, a true community of absolute love. The Holy Trinity is three persons, Father, Son and Holy Spirit, and one single divine nature.
At the moment of baptism the Holy Trinity takes possession of our spirit and we are consecrated to the Trinity as His temples. As long as we remain in the state of grace, the Holy Trinity continues to dwell in us because we now belong to Him. Christ tells us: “He that believeth hath everlasting life,” and that indwelling of the divine persons in our spirit is that we have already begun to live eternal life here.
Later on, St. John reminds us of Christ’s words: “If anyone loves me, he will keep my teaching, and my Father will love him, and we will come to him and make our home with him” (Jn 14:23). Where the Father and the Son are, there is always the Holy Spirit, they cannot be separated. The mission of the Holy Spirit is to sanctify us and make us more and more children of the Father and more brothers and sisters of Christ, and He does so with an intimate depth.
The Holy Trinity is the axis and the reason for our existence. We can think that we are in a state of grace, that is, we can have a moral certainty that we have not committed a grave sin, or the so-called mortal sin, or that we have repented of it through the sacrament of penance or reconciliation. Then we can think that we are in a state of grace and that the Blessed Trinity has really taken possession of our spirit.
We have probably heard little of this revealing mystery. For some it seems easy, for example, to forget about God and nothing more difficult to remember Him. For example, the Trinitarian prayer which is the Our Father, there we perceive this Trinitarian presence.
Christ asks his disciples and us to pray with the Our Father, but knowing by a wonderful grace to say instead of Father, Abba, Father. This word is affectionate, full of tenderness and great enthusiasm addressed to the Father. This gives us an inner strength. We have to think that in saying the Lord’s Prayer every sentence is addressed with the affection and care of a child to his father in heaven.
For example, we say, “Our Father who art in heaven, hallowed be thy name,” but we should at least inwardly say, “Father, hallowed be thy name; Father, thy kingdom come’, and not the word ‘father’, but the one Christ used: ‘Abba, papa’, or as they say in South America: ‘papa’. And so on to the end. What a wonderful and fascinating way of praying!
It is the Holy Spirit who enables us to pray the Lord’s Prayer as true children of the Father by grace. Even when we cross ourselves, we do it in the name of the Son, the Father and the Holy Spirit. Pope Francis sometimes says that he is sorry to see children who do not know how to cross themselves, that is to say, they do not know, they have not been taught that Trinitarian sense but full of love, affection, love. It is not simply a symbol, it is much more profound.
We must have a mystical or spiritual intimacy. I say mystical because it is intimate, with the Father, with the Son and the Holy Spirit. In the end we will say like St. Paul: “And it is no longer I who live, but Christ who lives in me”. Look at what it means, for example, to be in a state of grace; We are already thinking in the image and likeness of Christ, wanting what Christ wants. We will see the Blessed Trinity in our spirit in a more intimate and much more intense way, particularly in the Eucharist.
Instead of wasting our mind on useless thoughts we should direct them to the Divine Persons, who are in the most intimate part of us. It is there that Christ says that the Father is waiting for us to dialogue, to listen to us. But the Father is not without the Son and the Holy Spirit. This prayer only requires much love and making silence to so many inopportune, useless, and obsessive thoughts, and in this the Holy Spirit will teach us and help us greatly.
We must learn to discipline our mind and our will, that is, to keep silent. For this the Holy Spirit comes to help us. This is what Christ tells us. This is recollection. To have one’s mind on Christ, to have one’s mind on the Divine Persons, that is what we call recollection; I have it recollected, not dispersed in the whirlpool of daily life. It seems like an impossibility, but Christ tells us: “What is impossible for you, I will make it possible.
Let us trust him, let us never be discouraged, the Father loves us madly and with a minute or so of time, of prayer, recollected, not scattered, not thinking of other things. Every day Christ multiplies it by ten, by a hundred, by a thousand, by a million. This is the intensity of love; it is not so much the time as that passion, enthusiasm for divine things, of the Father, of the Son, and of the Holy Spirit, that is, of the Blessed Trinity.
!["El mundo puede cambiar desde el corazón"
(Papa Francisco, Encíclica Dilexit Nos)
"El Corazón de Cristo es éxtasis, es salida, es donación, es encuentro. En él nos volvemos capaces de relacionarnos de un modo sano y feliz, y de construir en este mundo el Reino de amor y de justicia. Nuestro corazón unido al de Cristo es capaz de este milagro social.
Tomar en serio el corazón tiene consecuencias sociales. Como enseña el Concilio Vaticano II, «tenemos todos que cambiar nuestros corazones, con los ojos puestos en el orbe entero y en aquellos trabajos que todos juntos podemos llevar a cabo para que nuestra generación mejore». Porque «los desequilibrios que fatigan al mundo moderno están conectados con ese otro desequilibrio fundamental que hunde sus raíces en el corazón humano». [21] Ante los dramas del mundo, el Concilio invita a volver al corazón, explicando que el ser humano «por su interioridad es, en efecto, superior al universo entero; a esta profunda interioridad retorna cuando entra dentro de su corazón, donde Dios le aguarda, escrutador de los corazones (cf. 1 S 16,7; Jr 17,10), y donde él personalmente, bajo la mirada de Dios, decide su propio destino».
Esto no significa confiar excesivamente en nosotros mismos. Tengamos cuidado: advirtamos que nuestro corazón no es autosuficiente; es frágil y está herido. Tiene una dignidad ontológica, pero al mismo tiempo debe buscar una vida más digna. Dice también el Concilio Vaticano II que «el fermento evangélico ha despertado y despierta en el corazón del hombre esta irrefrenable exigencia de la dignidad», aunque para vivir conforme a esa dignidad no nos basta conocer el Evangelio ni cumplir mecánicamente lo que nos manda. Necesitamos el auxilio del amor divino. Acudamos al Corazón de Cristo, ese centro de su ser, que es un horno ardiente de amor divino y humano y es la mayor plenitud que puede alcanzar lo humano. Allí, en ese Corazón es donde nos reconocemos finalmente a nosotros mismos y aprendemos a amar."](https://www.idente.org/wp-content/plugins/instagram-feed/img/placeholder.png)
