Trinity and the Paschal Mystery

For the past decades, the Catholic Trinitarian theology has approached the mystery of the Trinity with a reflection on paschal mystery on the death and the resurrection of Jesus. Before then, the death and the resurrection of Jesus were vividly recognized, but it was not considered to be any relevant at all. In addition to this, the Augustinian- Thomistic reference was never detailed about the death and the resurrection of Jesus. That is direct references such as the Easter events, their chronology, and their importance was never recognized, and hence no direct reference was made. Right now in this new development, the death and the resurrection of Jesus are set to have new meaning and hence a new development. In this new development, the death and the resurrection of Jesus are now perceived in a different light, to have a proper theological meaning and hence a revelation of God’s being. The Trinity and the Paschal Mystery answers the questions, the development the theory has contributed to the Trinitarian theology and why this development has arisen in such a stage in the tradition. In the Trinity, there are three images which bring about a clear description of the relationship between the Trinitarian life and the paschal mystery of the death and the resurrection of Jesus. These three images include the Rublev’s Angelic Trinity, the Throne of Grace and Bach’s musical icon in the B Minor Mass. In addition to this, these three images show a profound appreciation of the relationship of the Trinitarian life and the paschal mystery. In the Rublev’s icon, unity is commonly realized by the harmony that color brings and in addition to this, there is also the gentle movement of people towards each other. The understanding is directed towards the Eucharistic chalice on the table which defines the death on the cross which was saving to humanity. Now, whether the central figure is taken towards the son or the father, all this now depends on the consent of the three people in the trinity and also towards the incarnation and the death which is most eloquent expressed. In the image of the Throne of Grace, which is considered by Van der Goes in the National Gallery of Scotland and also in El Greco’s representation. The father is holding the body of the crucified son in his lap as a sign of compassion and also as a gesture of acceptance and comforting him like the way a father does.  This s unlike the case of Abraham where he had to wait for God’s plea towards his son, but it is in this case that the father spares his son who has offered himself in obedience and full compassion. In such a scenario, the both images depict that the Trinitarian life is given a complete expression that unveils in the events of the death and the resurrection of the Son. Therefore, the focus of the eternal love of the Father, the Son, and the Holy Spirit is the love that is depicted within. .(Mario, 2013) The Trinity and the Paschal Mystery is not only essential on this methodological level, but also it becomes timely at some point. This is the case since, according to the most recent Trinitarian theologies, this mystery brings forth a perspective that is valuable and hence, in this case, it completes and enriches the beliefs of the Trinity. Such views include the orthodox theology, the Protestant theology, and the classical roman theology. A few theologians, who have looked into the Paschal mystery deeper, have come up with an innovative line of thought. This innovative line of thought has brought Ann hunt to follow up on other few theologians such as Francois Durwell, GhislainLafont and so on and so forth. According to each of the theologians, each has expressed a type of dissatisfaction with classical Latin and the Trinitarian theology. In this case, the triune God will come out with a particular Paschal character and hence when approached in such a way; it will bring about an effect in the understanding of the divine perfections. In the Bible, the triune God is recognized and also revealed. For instance, in the book of Genesis, when the Lord says, ‘and behold, man has become one of us,’and also when the Lord says, ‘let us make man in our image.' We should note that God does not use the words We, or Us in the bible to be able to magnify himself. In such a context, in the Bible when God uses such plural words it is to indicate that he is a triune God. In addition to this, one should also note that in the bible, there are different uses of different phrases. Take for instance, ‘and God met Balaam.' This is a phrase referring to the context God the Father. Then there is the other phrase, ‘ and the Lord met Balaam’ this is referring to the Lord Jesus Christ. Then there is the phrase, ‘and the spirit of God came upon them,’ in this case, this is referring to the Holy Spirit. Note in this case; the different phrases have been used to refer to the triune revealing and supporting the triune in the Bible.

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