B294 De sancta Trinitate Sermo i
St. Vincent
Ferrer, O.P. – Sermon for Trinity Sunday (1)
John 3
9 Nicodemus answered,
and said to him: How can these things be done?
10 Jesus answered, and said to him: Art thou a master in
"How
can these things be done? "(Jn 3:9).
This question is in the gospel today, but
the solution is in John cc. 11 and 14 When our master Jesus Christ taught
his disciples and he spoke to them wonderfully [miranda] of the divine persons,
and he said these words about the Father, "In my Father's house there are
many mansions," (Jn 14:2). Hearing
this Philip said to Christ, "Lord, show us the Father, and it is enough
for us." (v.8) Christ answered Philip: "He who sees me sees the
Father also," (v.8). From which
account it is clear that the master Jesus Christ corrected the questioning
Philip saying, "Why do you ask, 'Show us the Father'?" (v.9)
Philip, by speaking these words to Christ
his master, raises the question: "Whether a disciple
who hears the master speaking of things difficult to say and understand, can
ask such a question of his teacher without being reprimanded, and when and why
this might happen?
It must be said that there are three
conditions, which
The second case or condition is when the
lesson of the master is contrary to general or usual experience, that is,
when it exceeds all custom and vision.
This case
The third case is when the lesson of the teacher
is contrary to the commandment or counsel of sacred scripture, and this is
when it goes beyond divine revelation.
This case St. John explains in ch. 7, where he says that our teacher
Jesus Christ, speaking and teaching to the Jews, among other things, said to
them that he, the Son of Man, was the true Messiah, and he had to be raised up and
hung on a cross. See the teaching of
Christ. This reading seemed to the Jews to contradict and exceed divine
revelation and sacred scripture. Since
indeed sacred scripture says the Christ or Messiah or the Son of Man would
never die, and Christ said and taught that he would die on the cross, he seemed
to teach contrary to sacred scripture.
And so the Jews
not daring to seize him asked the question: "We have heard
out of the law, that the Christ abides for ever; and how do you say: The Son of
Man must be lifted up? Who is this Son of Man?" (Jn 12:34). And then Christ explained to them how he was
able to die according to his humanity, but he would live in eternity according
to his divinity. So,
the third case.
The answer is clear, to the question in
which it is asked when might a disciple dare place a
question to the teacher about the lesson without recrimination. It is clear then in three cases. First, if
the master was saying something which exceeded the natural capacity of man and
understanding. Second, if he was saying something contrary to ordinary natural
experience. Third, if he was saying
something which exceeded the revealed counsel contained in sacred scripture,
especially if it imposes on the disciples something to believe in or hold to. In these situations a disciple justly and
without recrimination can form and ask a question of the teacher, "How can
this happen?"
Truly
This teaching seems to meet the aforesaid
conditions. First it exceeds the understanding, reason and genius of man. Which is clear because according to our reason it seems that
whatever thing that are distinct, are distinct in their nature. For example, in all kinds of creatures,
heaven and earth are distinct, because heaven has the nature and form which is
incorruptible, and earth, corruptible, and so corruptible and incorruptible are
distinct. So by nature two stars in the
heavens are distinct, like the sun and moon, although they are incorruptible,
nevertheless they are distinct in place and magnitude and brightness. Even angels, by nature and essence are distinct,
like a rock and a tree, are distinct by nature, a goat and a lion. Two men are distinct by their souls, because
one is the soul of Peter and another is the soul of Matthias, and another is
the soul of George. Thus it is that
wherever we find in created things the distinction of persons,
we always find the distinction of essences and natures. Therefore, that we say that in the divinity
there are three distinct persons, and not distinct by essence, or substance or
by nature, exceeds reason.
If indeed the sons of
Second it exceeds all experience and
models. This is clear from the Apostle [
Third it seems to exceed the divine mystery
revealed in the law on God's part, which he gave to the people of God. So God says, Deut. 6: "Hear, O Israel,
the Lord our God is one." (Ex 6:4)
Therefore God, it seems, posits unity and not trinity. The same St. Paul
who was "caught up to the third heaven" (2 Cor 12:2) and heard the hidden things of God, in 1 Cor
8, says the same, "For although there be that are called gods, either in
heaven or on earth (for there be gods many, and lords many); Yet to us there is
but one God, the Father, of whom are all things, and we unto him; and one Lord
Jesus Christ, by whom are all things, and we by him," (1 Cor 8:5-6). It seems that Paul posits unity in divinity
and not trinity. And because these two,
namely Moses and Paul who while living, here saw the divine essence, that the
argument should be conceded to them, and none other, as Augustine. They posit unity in divinity [divinis], it
seems, and not trinity. Therefore to posit trinity seems
against both the old and the new law, and consequently against the divine
revealed mystery. The same is posited also in [Canon Law], the
commandment to believe, expressly in: Extravagantes, De summs trinitate, et fide catholica, ch. 1. Therefore rightly and
without repercussions, according to the aforesaid triple conditions etc.
We who hear St. John's lesson, that
"there are three who give testimony in heaven, the Father, the Word, and
the Holy Ghost," (1 Jn 5:7), can form and state the question presumed in
the words of the theme: How can this happen that in the divinity we believe
there to be unity in essence and trinity in persons? And this, it seems, is contrary to human
reason and true understanding. If you
believe, you shall see. If you believe
as one here on the way [during your lifetime], you shall see there as a
comprehender [in the vision of heaven].
If you believe on earth, you shall see in heaven. In which words
First, if it is subtly difficult
[subtilitate difficilis]
Second, if its
infallibly true, [veritate infallibilis]
Third if it is attainable by
understanding [scibilitate attingibilis].
DIFFICULT BUT TRUE
He responds that such can happen certainly
and conditionally: If you believe, you shall see. The first and second question, namely that
this sacrament of the Trinity and the most sublime mystery is wonderfully
subtly difficult and certainly infallibly true, St. John shows, in Apocalypse
5, where he says he saw "a book written within and without, sealed with
seven seals. And I saw a strong angel, proclaiming with a loud voice: Who is
worthy to open the book, and to loose the seals thereof? And no man was able,
neither in heaven, nor on earth, nor under the earth, to open the book,"
(Rev 5:1-4). And behold, "a Lamb standing
as it were slain, having [seven horns and] seven eyes" (v.6) in great
power rose up and opened the seven seals of the book. And then four animals and twenty-four
ancients who were present blessed God and gave him glory and honor. Though that book
The book was sealed with seven seals because
this sacrament and mystery of the Trinity has been closed [clausum est] with seven secrets.
Only Christ as the slain Lamb can open it. Because no one but Christ
the Lamb who suffered on the cross according to his humanity, is most pefectly
worthy to reveal it, because he has seven eyes of the knowledge of all
perfections. Just as indeed by
Christ opening the seven seals we are taught the secrets, so we declare and
open them to you.
1. The first seal is the secret, namely that in
this mystery of the Trinity there are three persons, not by nature distinct,
but by relation, and one person is not the other. And nevertheless there is
but one nature and substance and essence, so that there are three divine
persons, but God is just one, and each is God.
Which if true it is clear because so says
Certainly it is wonderful. "How can these things be done? "(Jn 3:9). The
seal was closed, but it is opened. For
these things can happen. Which is clear through an example from nature.
From an external spring, from the flow there
emerges one pond and there are three pools of water, and nevertheless there are
not three waters, but one water in nature. Similarly from the Father comes the Son and
from both the Holy Spirit, and there are three divine persons but only one God.
And it is true to say that the Father is God, the Son is God, the Holy Spirit
is God. But nevertheless there are not three gods, but just one God. Behold the first seal opened by the Lamb,
Christ.
2. The second seal is that one divine
person, although it is not the other, nevertheless is in the other. Which is clear, for Christ said to Philip as
is found in John 14, "Believe you not that I am in the Father, and the
Father in me?" (Jn 14:11). And the
church confirms this with the title and chapter cited above, Firmiter
credimus. Would it not be
wonderful that Peter is not Paul, and Paul is not John, and nevertheless Peter
is in Paul, and Paul in John? It would
be truly marvelous. So
in the proposal. In the mystery
of the Trinity the Father is not the Son, nor the Son the Holy Spirit, and
nevertheless the Father is in the Son and the Son in the Holy Spirit, and the
Holy Spirit in the Father and the Son.
Certainly it is wonderful. "How can these things be done? "(Jn 3:9). The
seal was closed, but it is opened. But
if it is wonderful, nevertheless it is possible, nor is
it doubtful, because it is possible that this happen. That however it is such, Christ who is the
Lamb, shows, through this example.
For in nature we posit that there be three
men, many, loving each other mutually, namely Peter, Paul and John. The heart of Peter is not that of Paul, nor the heart of Paul that of John, but there are
three hearts. But because they love each other mutually, the heart of one is in
the heart of the other. And so what the one wants the other wants. For Augustine says that the
spirit or heart is more where it loves, that where it lives. And Christ confirms this in Matthew ch. 6:
"For where your treasure is, there is your heart also," (Mt
6:21). And nevertheless it is clear that
the treasure is not the heart, nor the heart the treasure, and nevertheless the
treasure is in the heart, and the heart in the treasure. And so it is written
in 1 Jn 4: "And he who abides in love, abides in God, and God in
him," (v.16) And
so it is clear that the Father is in the Son and the Son in the Father, and the
Holy Spirit in the Father and the Son.
About this St. Thomas I, q. 42, a.5 where he says in
the body of the article, that in the Father and the Son "There are three
points of consideration as regards the Father and the Son; the essence, the
relation, and the origin; and according to each, the Son and the Father are in
each other." and vice versa. And the same judgment holds for the Holy
Spirit as for the Father and the Son.
3. The third seal and secret is that, of
these three persons, one is ingenerable [ingenerabilis], namely the Father,
the other begotten, the third breathed forth [spirata]. The first is from no
one, the second is from the first, and the third is from the first and second.
And that this be true is shown by Athanasius who
says, " For there is one Person of the Father,
another of the Son, and another of the Holy Spirit." And later it is
stated, " The Father is made of none, neither
created, nor begotten. The Son is of the Father alone, not made, nor created,
but begotten. The Holy Spirit is of the Father and of the Son, neither made,
nor created, nor begotten, but proceeding." Note the whole. And this
the church confirms, in the title and chapter cited.
This is wonderful. And would it not be
wonderful, that some man would beget and not be begotten, and that he would
beget and would generate without a woman?
Certainly so, and that there would be a man whom a man had produced, and
produced without a woman, and that he would be produced and not begotten? Truly
it would be wonderful. So to our point. For God the Father was not generated, nor is
from anyone. About this see St. Thomas I, q. 33. God the
Son from God the Father has been generated, and generated without a mother, in
speaking of his eternal generation, and the Holy Spirit from God the Father and
God the Son is breathed forth [spiratus est] and proceeding, without a woman,
and nevertheless was not generated.
This is exceedingly wonderful. "How can these things be done? "(Jn 3:9). The
seal was closed,
but it is opened. And if it is
wonderful, nevertheless it is possible, not doubtful, because it can
happen. That it has happened, Christ,
who is the Lamb, shows through this example from nature.
Adam proceeds from no man, because he was
the first man. Eve from Adam alone, Abel from Adam and Eve together.
These three have humanity, because each was human, and nevertheless no one from
no one, namely Adam, and another from one, namely Eve, and another from two,
namely Abel from Adam and Eve. Thus the proposition. Just as Adam had humanity and did not
have it from someone else,
so God the Father has divinity from no one. Just as Eve had
humanity from one man, from Adam without a woman, so the Son of God had and has
divinity from God the Father alone, without a wife. No wonder that just as the Son of God is
generated from a mother with respect to humanity, without a man and father, so
with respect to the divinity he is begotten from the Father without a
mother. And just as a
man, Abel, had humanity from two, from Adam and Eve, so the Holy Spirit had and
has divinity from the Father and the Son equally.
4. The fourth seal is,
that although God the Father generates and generated from eternity God the
Son, nevertheless neither the Father is prior to the Son, nor the Son posterior
to the Father, but they are coeternal.
That this happens such, Athanasius shows
saying, "And in this Trinity nothing is prior or posterior, nothing more
or less. But all three persons are co-eternal to each other
and co-equal," (Cf Athanasian Creed). And this also is confirmed by the title and
chapter previously cited. This is
exceedingly wonderful. Would it not be
wonderful if Adam had not preceded Abel, and that the architect would not be
prior than the house built by him? It
would be wonderful. So in the
proposition I say that God the Father begets the Son and that the Son would not
be younger.
Certainly it is wonderful. "How can these things be done? "(Jn 3:9). The
seal was closed, but it is opened. Although it is wonderful, nevertheless it is possible, nor should it be doubtful. Because
this can happen. That it was so,
Christ shows through an example, thus.
From the sun a ray comes out, and from the
ray proceeds splendor. Same for a candle if it is lit. So in the proposal, from God the Father, like
from the sun, a ray comes out God, the Son, and from God the Father and the
Son, God the Holy Spirit comes out, like splendor, because God the Father from
eternity generated the Son, and God the Father and God the Son from eternity
spirate the Holy Spirit. And consequently all three were eternal. About this see St. Thomas I, q.42, a.2 There he says in the beginning of the body of
the article that it is necessary to say the Son is co-eternal to the Father,
which he there elegantly proves. The same judgment is of the Holy Spirit,
because from his principle, namely from the Father and Son he necessarily is
co-eternal.
5.
The fifth seal is the secret that everything which the Father has he
gives to the Son and nevertheless he keeps it all for himself. And everything
which the Father and the Son have they give to the Holy Sprit, and keep
everything for themselves. That this
be true the Master of the Sentences declares Bk I and Athanasius cited
above. And it is exceedingly wonderful And how? Would it not
be wonderful that I, having ten florins and give them all to the church, and
keep the same, so that truly it would be given and truly kept? So in the proposal, because God the Father
gives all his perfections to the Son and simultaneously keeps them all. And both give the same to the Holy Spirit and
keep the same for themselves.
Certainly
it is wonderful. "How can these
things be done? "(Jn 3:9). The seal was closed, but it is opened. But although it is wonderful, nevertheless it
is possible, nor doubtful,
because these can happen.
That however it is so, Christ explains through an example from
nature.
A
master gives all his knowledge to the bachelor, and keeps it all to himself, because by giving it he is not deprived of it, and
both give the whole to a student, and both keep everything for themselves. So in the proposition, God the Father wills
and knows all, and gives all to the Son, and keeps it all for himself, and he
is not deprived of those things, and the Father and Son communicate all to the
Holy Spirit, and keep it for themselves.
6.
The sixth seal is that all power [posse], all will [velle], and so with
the other perfections which the Father has, the Son has, and also the Holy
Spirit has, and nevertheless God the Father can generate the Son, because God
the Son cannot do this nor the Holy Spirit. And also the Father and Son can
spirate the Holy Spirit other than themselves in person and nevertheless the
Holy Spirit cannot do this. That it
happens so, the Master of the Sentences points out and confirms as previously
[cited].
This is wonderful. "How can these things be done?
"(Jn 3:9). The seal was closed, but it is opened. But although it is wonderful, nevertheless it
is possible, nor doubtable, because these things can happen. Which
is clear.
For
an example is given, that the king of Castile has a noble city, and has the
complete power of selling, or giving, or alienating it, and he gives it with
all his power and dominion to the king of Aragon, and he transfers dominion, in
this given case all the dominion and power [posse] which the king of Castile
had in this city the king of Aragon has, and nevertheless the king of Castile
has power, which he can give him, not only to the king of England, France etc.
even also to the king of Aragon. And nevertheless this king of