Sermon on the Feast of the Trinity¹

Isaiah 6:2–3

Seraphim stood over it: the one had six wings and the other had six wings; with two they covered their face and with two their feet and with two they flew and they cried to one another: ‘holy, holy, holy Lord God of the hosts; and the whole earth is full of his glory.’

Sermon

Among all religions and sects the Christian faith rejoices in this privilege that it contains very much that surpasses the natural and the rational, that is, what is beyond reason, more than other religions. The reason for this is that in this faith some most excellent things have been promised which exceed not only our understanding, but even the very desire of a rational creature.¹ Hence the Apostle says that eye has not seen, and ear has not heard, neither did it come up in the heart of a man, what God has prepared for those who love him (1 Cor 2:9).²

And therefore, in accordance with the fitness of what has been promised, the excellence of the things to be believed is in the Christian faith. Whereas in the Old Law earthly and carnal things are promised, as we read in Isaiah 1:19: if you are willing and listen to me, you will eat the goods of the earth.¹ And because of this it was not necessary that in the Old Law the revelation of things that exceed the reason be revealed explicitly, although implicitly and in a certain hidden way many things that exceed the reason were handed down in it.²

And this is what the Lord says in today’s Gospel: when I spoke to you about earthly things, you have not believed me, how then would you believe me if I spoke to you about heavenly things? (John 3:12).

Hence, if they do not believe Christ when he spoke to them about earthly things through the prophets—because he himself is the Word by which every word spoken to the prophets is said¹—how can they believe him if he spoke of heavenly things? Yet we cannot know those things that are above the reason, but we are to believe them, for knowing is proper to reason, whereas believing is proper to the will.²

And so it was becoming that the authority of the ones who reveal and of the things that are revealed would be above all others, and in particular about the things that belong to the Holy Trinity.¹

1. Now, the prophet makes the authority of those revealing the mystery of the Holy Trinity known for our day and age based on three things: (1.1) the task, (1.2) the dignity, and (1.3) the unanimity.

1.1. So, based on the task, because he says seraphim, that is, those who glow and set on fire,¹ by whom the order of the apostles is implied. For, just as seraphs² excel among all the orders of the heavenly spirits, so also the apostles are exalted above all the other saints in grace as well as in glory.³ 2 Thessalonians 2:13 reads: God has chosen us as the first fruits for salvation, for the sanctification of the Spirit and belief in the truth.⁴ For they are the ones who have the first fruits of the Holy Spirit, as the Apostle says to the Romans (Rom 8:23).⁵ Thus the apostles, set on fire by the fire of the Holy Spirit (Acts 2:3), were the right and suitable⁶ ones to hand down the mystery of the Holy Trinity.⁷

Well, since it is becoming that something that comes from something else makes known the thing from which it comes, the Son, who comes from the Father, makes the Father known. Thus we read in John 17:6: Father, I have made your name known. [Likewise,] the Holy Spirit, who comes from the Father and the Son makes known the Father and the Son, as it is said in John 16:14: he will proclaim me, for he will receive from what is mine and announce it to you.¹

Therefore, it was becoming that the mystery of the Trinity was revealed to us by seraphim, that is, through the apostles, who were taught by the Son and set on fire by the Holy Spirit.¹ The Apostle says: yet to us God has revealed it by means of his Spirit, for his Spirit fathoms all things, even the profundities of God (1 Cor 2:10). And it is for this reason that after the feast of the Holy Spirit the feast of the Trinity is celebrated.

1.2. Based on the dignity, for they were above it, meaning: above the temple.¹ By this their primacy and the source of their authority are made known. The psalmist says: you will appoint them as princes (Ps 45:17).²

But concerning this we must notice that it is said of the seraphim that with two wings they covered their head, and with two wings they covered their feet, and they flew with two wings. By this their authority obtained from God is expressed, for it is granted to them to reveal some things and to keep other things hidden for the people. Just as the Apostle says that he has heard secret things that no people ought to speak of (2 Cor 12:4), as he also says somewhere else: as with little children in Christ, I gave you milk as food, not solid food (1 Cor 3:1–2); for he is the debtor to the wise and to the ignorant (Rom 1:14).

Thus they flew by teaching, but by hiding they covered the head, since the first principle of all things itself cannot be examined; and since the very principle is also the end, as it is said in Revelation 1:8 and 22:13, they covered their feet as well. The things in the middle were indeed not covered, because the things that are from the beginning to the end, namely, the divine effects, are manifest to us.¹

And therefore it is said in the Gospel: the Spirit blows where it wills, and you hear its sound, but you do not know where it is coming from or where it is going to (John 3:8). So we only hear its sound, that is, the effects of the Spirit of the Lord, but they are known insofar as it is possible to know them; but we do not know where it is coming from, and this is the meaning of them covering their head, or where it is going to, to which the covering of the feet refers.¹

1.3. Third, the source of the authority of the apostles is called to mind on the ground of their unanimity, since all, and not one or two or three, have handed down unanimously, explicitly, and clearly the mystery of the Trinity. The Apostle says: whether I or they, that is not the point; this is what we preach and this is what you have believed (1 Cor 15:11).¹ And therefore it is said about the seraphim that they cried to one another. Thus the source of the authority of the ones who reveal the mystery of the Trinity is clear.

2. Now it remains to look at what they revealed when they said: holy, holy, holy, et cetera. In these words they make known three things to us:

(2.1) first, the mystery of the sacred Trinity;

(2.2) second, the image of the Trinity itself impressed upon rational creatures;

(2.3) third, a trace of the same Trinity that is reflected in all other creatures.¹

2.1. So they make the mystery of the Trinity manifest to us, when they say: holy, holy, holy.¹ Concerning this we must know that, as Dionysius says, no way is as successful for getting to know God as the way of removal.² For then God is perfectly known, when we know that he is above every thing that can be thought of. Hence we read about Moses, who was very familiar with God according to what is granted to a human being in this life, that he approached God in a cloud and a thick mist,³ meaning: by getting to know what God is not, he arrived at knowledge of God.⁴ Well, this way of removal is understood by the term “holiness,” for, in general, according to all teachers, “holy” is the same as what is pure, and “pure” is what is separated from other things.⁵

For the evidence of this we must know that we find in creatures three most excellent things: (2.1.1) essence, (2.1.2) knowledge, and (2.1.3) affection.¹ But still they differ a lot; yes, they can in no way touch upon purity in the way that these are in God.

2.1.1. Now, in the essences of created things we find a threefold defect that keeps them completely remote from God.¹

(a) The first defect is the weakness of corruption, and this is found in all corruptible creatures.¹ Isaiah 24:4 reads: the earth has slid down and is weakened.

(b) The second defect is the defect of composition. This defect is in heavenly bodies, which, although they are free from corruption and from transitoriness,¹ nevertheless still do not come near the purity of the divine essence at all, because they are composite.² It is said in Job 15:15: behold, among his saints no one is immutable, and even the heavens are not clean before him.³

(c) The third defect is mutability. This defect is in the angels, who, although they are free from corruption¹ and free of composition,² are still found changeable, as we read in Job 4:18: behold, the ones who serve him are not steadfast.³ And the reason for this is that in his angels he has found badness (ibid.).⁴ And if some are found immutable, this is not because of their nature, but because of the grace of God.⁵

Hence the first principle is above this: incorruptible, simple, and immovable.¹ And this holiness is the holiness of God the Father, who is the principle of the whole Divinity.² The psalmist says: let them acknowledge your great name for it is terrifying and holy (Ps 99:3).

And therefore, three names are attributed to the Father, in order to exclude the defects mentioned: (ad a) power, in order to exclude the weakness of corruption; the psalmist says: Lord, you are powerful (Ps 89:9);¹ (ad b) unity, a name given by Augustine, to exclude composition;² (ad c) eternity, a name given by Hilary, in order to exclude mutability;³ the psalmist says: you yourself, however, are the same and your years do not decrease (Ps 102:28).⁴

2.1.2. Also, in knowledge we find a threefold defect, according to which the knowledge of creatures falls short in three ways.

(a) The first defect is of the knowledge of material and singular things. This is the knowledge through touching and being touched. In the senseless creatures this is the only knowledge.¹

(b) The second defect of knowledge is the one that we have through appearances. For, although we have knowledge of general things, it is still obscure, because now we see in a mirror, enigmatically (1 Cor 13:12)—and we know insofar as sensible things appear to us.¹

(c) The third defect of knowledge is insofar as it is diminished. This defect is in the angels; although they have a clear knowledge since they do not receive knowledge through senses—and as a sign of this they appeared before prophets with sparkling eyes¹ (cf. Dan 12:3)—still their knowledge is diminished, because on the basis of their natural powers they cannot see God in his essence, for no created intellect can see the essence of God unless through grace.² The Apostle says: God’s grace is eternal life (Rom 6:23).³ What’s more, it is diminished because, although they see the essence of God through grace, they do not understand it, nevertheless.⁴ Therefore, it is said that, when the voice sounded in the firmament, the angels lowered their wings (Ezek 1:25). Chrysostom says about this that even these heavenly essences could never see God’s essence as it is.⁵

So above the knowledge of these [three] is the knowledge of the Word of God; it contains all things, knows all things (Wis 1:7). And so the Arians, who separated the Word from God, were foolish, because, if they had been right, God would not have known himself.¹ And therefore is this holiness the holiness of God’s Word. The psalmist says: yet you dwell in the Holy One, Praise of Israel (Ps 22:4),² for this is the praise of the ones who see God, that they may dwell in the Holy One, meaning: participate in the knowledge of God’s Word. And since the Word of God is clear of these defects, three things are attributed to him: (ad a) wisdom, to exclude singular knowledge;³ (ad b) Hilary attributes beauty to him, namely, splendor,⁴ to exclude obscure knowledge; (ad c) Augustine attributes equality to him, in order to exclude diminishment.⁵

2.1.3. In the affection we find in a similar way a threefold defect of holiness.

(a) The first defect is when our affection is deprived. For, a nature degenerates when it makes itself equal to an inferior nature. Well, other creatures, those without reason, have an affection aimed at one single good: the preservation of themselves. And thus, when someone has a deprived affection, he falls away from his honor. The Apostle says: all who seek their own interest do not belong to Christ Jesus (Phil 2:21).¹

(b) The second defect is when our affection is held back and closed. This is caused by the first defect. For it is for this reason that people do not share their goods: because they love¹ themselves. These people are rebuked by St. John: someone who sees his brother in need and closes his heart against him—how can the love of God remain in him? (1 John 3:17).²

(c) The third defect is when our affection is disquieted, and this occurs when the affection is not at peace in view of the ultimate end.¹ Augustine says [in Confessions]: disquieted is our heart until it finds peace in you.²

So holy affection is above these affections; it is the divine love that is not deprived since it loves all things that are, as it is said in Wisdom 11:25, and you hate nothing of the things you made.¹ It is not closed, because when you open your hand everything will be filled with goodness, as the psalmist says (Ps 104:28). It is not disquieted, since it is the love of the ultimate end which loves itself and all things because of itself; and thus it is everlasting: in everlasting love (Jer 31:3).²

And therefore three things are attributed to him:¹ (ad a) union,² so that it may be clear that he is not lacking anything, for deprived love causes discord.³ But the Holy Spirit is proper to the highest good, and therefore it is the one who binds together; (ad b) goodness, so that it may be clear that [the Holy Spirit] is not closed, for a good spreads itself;⁴ Wisdom 12:1 (Vg) says: O, how good is the Spirit; (ad c) use, so that it may be clear that he is peaceful and that he concerns the end.⁵ Also, Augustine points out that he is use, that is, enjoyment, since God enjoys himself with divine love and loves the Son with the love of enjoyment.⁶

But are these three holinesses? No. For in us, being, willing, and understanding are three different things; thus the holiness of being is different from the holiness of will and of understanding. But in God, being, understanding, and willing are the same;¹ and so the holiness of these three is the same.² But it is repeated thrice [in Is 6:3], not in order to show a triple holiness, but the holiness of three.

2.2. He shows that the image of the Holy Trinity is impressed upon rational creatures, when he says: Lord, God of the hosts.

Regarding this we must know that the resemblance to him is the more explicit in things the nearer they are to God and the closer they are to him.¹ Well, such are the rational creatures, and hence the resemblance to the Trinity is reflected more in them. This resemblance is shown in three respects:

2.2.1. First, in respect of a special providence that God has for the rational creature, by punishing, by instructing, and by rewarding him.¹ And therefore it says: Lord.

2.2.2. Second, because in a special way he is the end and the reward of a rational creature, while, in general, he is the end of the whole of creation.¹ Therefore, it says: God. In Hebrews 11:16 it says: he is not ashamed to be called their God, for he has built a city for them; and in Genesis 15:1: I am your protector, and your reward will be very big.

2.2.3. Third, in respect of freedom. For the other creatures lead their lives, yet they do not lead themselves to their actions and thus they are like slaves, in particular because they exist for the sake of other things.¹ A rational creature, however, leads himself, because he is free and lord over his own actions.² And therefore they are soldiers,³ whence it says: of the hosts, meaning: of the angels—about which Job 25:3 says: is there a number of his soldiers?—and of the people, as Job 14:14 reads: all the days that I have served now as a soldier.⁴ In this host the image of the Trinity is reflected: in the angel, namely, because he is the seal of resemblance (Ezek 28:12);⁵ in mankind through memory, intellect, and will.⁶

2.3. Furthermore, he makes known a trace that is reflected¹ within other creatures, when he says: full is the² earth, et cetera. And this is clear in the first establishment of the things.

For, there [that is, in the first establishment of things] we find the power of the God who creates, so that the Father would be recognized: in the beginning God has created heaven and earth (Gen 1:1), et cetera. And when we read that the earth was waste and empty (Gen 1:2), we understand this [as waste and empty] if it is considered in itself, because its fulfillment comes from the glory of God.¹

There we find the art of the God who forms all the things,¹ so that the Son would be recognized. For just as an artist by means of his art renders form to the matter, so God has given to all things their proper form by means of his Word, who is the full art of living rational beings.² Hence it is said: and God said: ‘let there be light’ (Gen 1:3), meaning: he brought forth the Word, in whom was [the power] to bring them into being.³

There we find the pleasure of the God who approves, so that the Holy Spirit would be recognized. Thus it is said: God saw all the things that he had made and that they were very good (Gen 1:31), meaning: he approved of them.¹

There we also find a trace insofar as the property [of each of the three Persons] is concerned. For every creature whatsoever remains through the power of the Father, has an appearance because it is formed by the Word of God, and is ordered through the love of the Holy Spirit towards [its] end.