10th week in Ordinary Time, Tuesday (Year II)
1 Kings 17:7-16, Psalm 4, Matthew 5:13-16
“You are the light of the world”—a torch lit by the transfiguring Light of the Trinity. All things seen in this Light reveal hidden mysteries beyond our cosmic frame of reference.
The story of Elijah and the widow opens a window onto eternity. The poor woman is appointed by God to take care of Elijah’s needs because his brook had run dry, but she is at the end of her rope. She has the heart to do all she can for the prophet, but reality stares her in the face. Her cupboard is empty except for “a handful of flour” and “a little oil.” She and her son are about to die, she tells Elijah.
Elijah said to her, “Do not be afraid. Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. For the LORD, the God of Israel, says, ‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.’” She left and did as Elijah had said. She was able to eat for a year, and Elijah and her son as well; the jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
The miracle of the self-replenishing jar and jug is a snapshot of life in the Trinity, where Persons are always empty yet always full. On earth individuals live a “balanced” life divided between self-care and care for others. If we do not take time to be alone, eat, sleep and recuperate, we “burn out.” Giving and receiving in the earthly condition entails energy loss. In the Trinity, however, solitude (unique distinction) and communion (mutual indwelling of diverse persons) are simultaneous without any loss.
How is this so? Each person is whole and entire, not a part of a whole. In ultimate reality there is no such thing as “coordination,” which is a harmonious functioning of parts. The Trinity is Whole-Whole-Whole, not a harmony.
“The Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three Gods, but one God,” the Athanasian creed states. Each Divine Person is the Whole Divinity. Each human person is the whole humanity. Persons of the deified humanity in Christ are brought into communion with the Father, Son, and Holy Spirit.
There is nothing in the spacetime continuum that can serve as an example because all things in material extension are in a condition of parts outside of parts. Nothing escapes it except persons, who transcend it. Individuals in time exhibit all the properties of parts. Individuals coordinate, cooperate, subordinate, etc. A close examination of language, which is linked to matter, reveals the fact. The prefix co- of coordinate means “together” or “jointly,” indicating a harmony of parts. Persons are not coordinated or subordinated, but Wholes dwelling in Wholes in a condition Jesus calls angelic (Matthew 22:30; Mark 12:25).
Because absolute diversity and absolute identity (oneness) are simultaneous without coordination, subordination, or any kind of “connection” between the two, they are always in mint condition without loss. There is no balancing act in the realm of personal communion. There are no scales or measures. There is no gain or loss. There is no burn out. Diversity and unity are complete, whole, absolute, and without mixture. Not even a preposition connects them: “the Three One God,” in the words of St. Gregory of Nazianzus (Oration 40.41).
Ultimate reality exceeds the limits of thought which is inextricably tied to matter. To think is an action in time. There is a beginning and an end to a process of thought. Logical strings and logarithms, musical scores and poetic meters—any kind of thought requires time. Time is inseparable from space and matter. Therefore thought itself vanishes in ultimate communion where the Trinity is “all in all.”
Diversity is preserved in communion without spatial dimension and separation. In spacetime, diversity requires a condition of parts outside of parts. The properties demonstrated by Jesus’ resurrected body, however, indicate that spiritualized matter has some of the qualities we now attribute to mind. For example, while in New York we can think of California and travel there mentally. A spiritualized body may be able to pop here and there instantaneously, at the “speed of thought,” to use a limping figure. (How can there be speed beyond spacetime?)
The widow’s jar is a figure of persons—jars of clay containing the infinite treasure of the Triple Light. “Let light shine out of darkness… to give the light of the knowledge of the glory of God in the face of Christ” (2 Corinthians 4:6-7).
“In that day you will know that I am in my Father, and you in me, and I in you” (John 14:20), Jesus promised. In the Trinity, the Light of Three Faces will shine upon us and we will rejoice “more than when grain and wine abound” (Psalm 4:7).
May the salt of divine grace season our hearts and minds, and may the Light of the All-Holy Trinity shine in us that the world may glorify the heavenly Father.
If we are one with Him, we are One! Ever since I read Fr. Richard Rohr’s book The Divine Dance , The Trinity and Your Transformation, I only see the One God intermingling with the three and with us. We are all in a dance together. We will never be apart from Him, who loves us! All in this universe and beyond is in the dance. All we must do is say “yes” !