Fr. Bob’s homily last Sunday…
Holy Trinity B
The story of God we celebrate today as the Holy Trinity is never far separated from how we were told this story and who told us. It must be because the story of God is always in translation from mystery to revelation. This God who is Father, Son and Holy Spirit is mystery; a mystery so deep that it defines infinite. But this God is not unknowable altogether because this is also a God of revelation, a God who wanted to be known. And if we only have a thin slice of the entire mystery of God to go on, God has made sure it is enough. That thin slice is still so large and generous that it becomes the center of our life, the reason for our blessing and the way to our peace.
Who told you about the story of God? Was it a parent…
View original post 849 more words
1st Reading: Exodus 24: 3-8
Why was it necessary to ratify a covenant in blood? The fact that the covenant was sealed in blood indicated not only that is was an agreement to follow the Law, it was also an agreement to allow it to be the center of life – it was an agreement to share life. Recall that blood was a sign of life force – life was believed to reside in the blood. The people were willing to enter into covenant, an intimate blinding relationship, with Yahweh. The blood ritual only took place once. It would not be repeated again until the blood sacrifice of Jesus.
What rings true for you in this reading, since we don’t go around throwing blood? It does show great commitment to try and follow God’s will. But there is no way to absolutely know what God’s will is for us. As we pray and discern, we try to figure it out. It does please God that we try to be in relationship with God. Participating in Eucharist-remembering the blood sacrifice of Christ-is one way we are able to do this. How do you decipher God’s will? Does Eucharist help you feel closer to God?
2nd Reading: Hebrews 9: 11-15
Thoughts from Prof. Dr. Joseph Ratzinger’s Theology of the Cross from his book: Einfuhrung in das Christentum (Introduction to Christianity):
In many devotional books we encounter the idea that Christian faith in the cross is belief in a God whose unforgiving justice demands a human sacrifice – the sacrifice of his own son. This somber and angry God contradicts the Good News of God’s love and makes it unbelievable. Many people picture things this way, but it is false. In the Bible, the cross is not part of a picture of violated rights; the cross is far more the expression of a life which is a ‘being for others.’
This is an appalling picture of God, as one who demanded the slaughter of his own son in order to assuage his anger. Such a concept of God has nothing to do with the New Testament. The New Testament does not say that human beings reconcile God; it says that God reconciles us.
The fact that we are saved ‘through his blood’ (Hebrew 9:12) does not mean that his death is an objective sacrifice . . . In world religions, the notion which dominates is that of the human being making restitution to God in order to win God‘s favor. But in the New Testament the picture is the exact opposite. It is not the human being who goes to God, to bring him a compensatory gift or sacrifice; rather, it is God who comes to human beings with a gift to give us. The cross is not the act of offering satisfaction to an angry God. Rather, it is the expression of the boundless love of God, who undergoes humiliation in order to save us.
Christian worship is not the act of giving something to God; rather, it is the act of allowing ourselves to receive God’s gift, and to let God do this for us.
In traditional reflections on the passion, the question turns up again and again: what is the relationship between pain and sacrifice? And it was often assumed that the intensity of Jesus’ pain gave it salvific value. But how could God take pleasure in human pain, or find in it the reconciling act which must be offered to him? If this picture were true, then it would be Jesus’ executioners who make the sacrificial offering . . . but in Jesus God’s creative mercy makes the sinful human being belong to him, giving life to the dead. **Joseph Ratzinger is Pope Benedict XVI.
The Gospel: Mark 14: 12-16, 22-26
From John Pilch, “Historical Cultural Context” http://liturgy.slu.edu:
In Jesus’ culture grain, oil, and wine were the staples, with grain and its products – especially bread – being most important. Bread provided about ½ the caloric intake for the ancient Mediterranean world, with wheat being considered superior to barley and sorghum, the food of the poor.
Another point from John Pilch: Drawing water and carrying it was a woman’s task in Jesus’ culture. Any man present at a well would be a challenge to the honor of all the fathers, brothers, and husbands in that village. If a man did carry water it was in a skin not a jar. This man carrying a water jar was certainly a cultural anomaly: easy to spot.
From Celebration, June 1998:
Eucharist is about a remembering (anamnesis) that does not simply call to mind the past events of Jesus’ life, death, and resurrection. The Eucharist makes present here and now, within the gathered assembly of believers, the reality of Jesus’ saving death and resurrection. Each Eucharist is a “living remembrance of Jesus’ act of love.” By our participation (offering our ‘hungry’ selves, hearkening to God’s Word, and then eating and drinking) in the Eucharist, believers proclaim and are integrated into that death and are given a taste of the resurrected life to come.
At Eucharist we say that we “proclaim the death of the Lord” . . .
What does this mean? The Eucharist is always about the paschal mystery – about a dying and a rising. We, like Jesus, must become a body for others. Giving of ourselves is a type of death – but out of it comes new life for our selves and for others. The gift of Jesus’ very self demands a response from us; it demands a response that is our selves. (It is also good to reflect how sharing from both the bread and wine – the body and the blood of Christ – is a much fuller celebration of Eucharist. The body is the real self of the Risen Christ and the blood is the life force of this Risen Christ– “We eat his Body and drink his Blood as sign that, nourished by him, we are now able to lay down our own bodies [our very selves] and pour out our own blood [our life force] so that salvation [fullness of life] comes to others.” (Living Liturgy, 2004, 150-152)
In Jesus, God has come to be with us where we are. To proclaim the death of the Lord is to find in his death a new definition of ourselves – a new understanding of the meaning of success and failure, of the meaning of life and death, of what it means to be a human person . . . the Eucharist is the call which frees each of us from the false self, the most tyrannical master of all . . . At Eucharist we become gifts of God to be enjoyed and put at the service of the neighbor. We are freed from the radical insecurity and false pride that is at the heart of all evil. We are freed to be realistic and intelligent about how we use the gifts God has given us while recognizing that our true call is to find life by giving it away . . . (John Dwyer, The Sacraments, “Chapter Eight: the Eucharist” p.129-130)
The Hebrew word for the Greek anamnesis is zikkaron, meaning a sacrificial term that brings the offerer into remembrance before God, or brings God into favorable remembrance with the offerer. When Jesus took the bread and wine and offered it, he was identifying with the Israelites and their covenant. He was being a good Jew. He was making a new covenant, saying, “I am united with my ancestors. This is now me. I am Passover.” So now the Church identifies herself with Christ. We are Christ to the world. Now it’s our turn to be united in covenant with God and give of ourselves. Like the Israelites, it will move us from captivity to freedom, from sin to repentance (taken from Fr. Vosko lecture).
Fr. Bob’s homily last Sunday…
Pentecost Sunday B
They were all huddled together in an upper room. The apostles had endured a lot. They had known the terror of the crucifixion, the exhilaration of the resurrection and now they had witnessed the ascension of Jesus to heaven and were left anxiously waiting what was next and what this experience was to mean to them. Buoyed by the mother of Jesus, they stick together and they pray.
Then everything changes in a moment. With tongues of fire hanging over their heads and a mighty rush of wind, the promised Holy Spirit settled upon them. And they burst forth from that room literally unable to contain themselves as the preached boldly the word of God and the good news of Jesus Christ to all around them.
What happened? The miracles of Pentecost tell the story. Yes, there were tongues of…
View original post 823 more words
Let us pray:
O God, we praise you:
Father, Mother, Creator, Source of life —
Christ Jesus, Word, Savior, Lord, Brother —
Breath, Fire, Spirit, Comforter, Advocate –
You reveal yourself in the depths of our being.
Draw us to share in your life and love.
Be near to us who are formed in your image;
Renew us forever in Your Love. AMEN
Thoughts from Exploring the Sunday Readings, June 2005:
Understanding the Trinity by some feat of mathematics may be out of the question, but it is within our grasp to apprehend the Holy Presence through the power of the indwelling Spirit. To know God, start by making yourself known to God [opening yourself to God in prayer]. The Creator of the universe may seem too awesome for us. The Holy Spirit, as intimate as our next breath, may yet seem too mystical. But Jesus is the one in whom this God is completely present, and still we have been invited to call him friend. He is the one who knows us as one of us: He knew birthdays, hard work, good company, simple meals, and great feasts. He knew irritation, weariness, friendship, family, rejection, and suffering. Jesus is the one who can lead us through all that life has to offer us: there is no place we can go that he has not been.
1st Reading: Deuteronomy 4:32-34, 39-40
From Celebration, June 11, 2006: Deuteronomy means ‘a second law’ – it is written as if Moses is giving a farewell address to his people before they cross the Jordan river and enter Canaan. It is comprised of both early and late material, some perhaps as early as the 10th century B.C. and some as late as the 7th century B.C. It speaks of a God who not only created all things, but who wishes to also be involved with and care for all that he has brought forth.
How does this reading speak to you about our God? Do you feel this greatness of God in your life? Is it fixed in your heart?
2nd Reading: Romans 8: 14-17
From Celebration, June 11, 2006: Paul here is using Roman law and customs to explain how God wishes to relate to us. According to Roman law, the father’s power over the family was absolute. A son never came of age; he was always under the control of his father. To adopt a son was a major undertaking. It followed a long and exact ritual. But once done, the adopted person belongs forever to the new father. Here are some of the consequences of these legal adoptions:
- The adoptee gave up all rights in his former family and gained all rights and dignity of a legitimate child in his new family.
- The adoptee became the legal heir of his new father and even if others are born afterwards, his rights could not be affected.
- The old life of the adoptee was wiped out and all debts were cancelled.
- The adoptee was regarded as a new person and a true son/daughter.
What do you find most important in this reading? How does it feel to know you are a child of God (Family!) and able to ENTER INTO this trinity?
The Gospel: Matthew 28: 16-20
Matthew’s gospel began with the story of Jesus’ birth saying “and they shall name him Emmanuel, which means God is with us.” (1:23). Now with this ending passage, Matthew has Jesus again assuring the disciples who are sent out to all the world (no longer to just fellow Jews) saying: “And behold, I am with you always . . .”
What strikes you most about this gospel? Isn’t it interesting that the moment the disciples doubted, that’s when Jesus sent them off with work to do? None of us are completely prepared, but we are sent anyway. Just as we are.
- This took place at the Ascension…think of the difference between a vertical relationship with God to a now horizontal relationship.
- The Trinitarian formula reminds us that God wants FULL relationship with us in every way. The love within the Trinity is what God wants us all to enter into.
There are 2 ways to look at trinity: economic trinity and immanent trinity. The “immanent trinity” is God in relation to God’s self. The “economic trinity” is God in relation to the world, (Introduction to the Trinity, L. Lorenzen, p. 45). St. Augustine in De Trinitate came to this understanding of trinity: The Father is the Lover, the Son the Beloved, and the Holy Spirit the mutual Love that passes between Father and Son…the human soul and its faculties is the best mirror of the Trinity that is available. And so…this is the outward divine activity…that we move from the “economic” to the “immanent” tripersonal God. (The Tripersonal God, G. O’Collins SJ, 135-142). In other words, the more we have-our-being in God (behave, relate, move through the world), the more we enter into God’s very self. This is all very theological, but take time to consider what this might mean in your life. What is it to live a Godlike life?
Let us pray with Richard Rohr:
God For Us, we call You Father,
God Alongside Us, we call You Jesus,
God Within Us, we call You Holy Spirit.
You are the Eternal Mystery
That enables, enfolds, and enlivens all things,
Even us, and even me.
Every name falls short of your
Goodness and Greatness.
We can only see who You are in what is.
We ask for such perfect seeing.
As it was in the beginning, is now,
and ever shall be. Amen.
Fr. Bob’s homily last Sunday…
7th Sunday of Easter B
I have lived in this town for eleven years which means I have been inundated with engineers and those who analyze things for a living. It changes a guy. And I am a better person for it. I have come to appreciate precision in all things. I am far more rational and evidence based than before. And I have come to appreciate that the greatest enemy in the world is inefficiency. You know what I mean. So many of you are either there or married to someone who is.
Yet the great irony of all this is that we are gathered here by the least efficient agent possible. Love. Love is out-sized, sloppy and impossible to control. It distorts proportion and perspective. There is no such thing as a small achievement for a loved one or a small wound to a loved one. When you…
View original post 556 more words
Let us pray with Hildegard of Bingen:
Making life alive, moving in all things,
You are the source of all creation and beings.
Cleansing the world of every impurity,
Forgiving guilt, anointing wounds, glistening,
You are commendable. You are Life.
You awaken and reawaken everything that is. AMEN
The Hebrew word ruah, the Greek pneuma, and the Latin spiritus all basically mean “air in motion,” “breath,” or “wind.” The root word is power. Apart from human and animal power, wind was the main observable energy source in the ancient world. Wind was seen as the ‘breath of God – our own breath coming from that life-giving Breath. It is also interesting to note that in the ancient understanding of wind and water and fire – and thus spirit – we find them possessing what we consider to be properties of liquids. Thus we have the idea of the spirit being poured out. (The Cultural World of Jesus, Cycle A, John Pilch, p. 88-89)
1st Reading: Acts 2: 1-11
Pentecost (50 days since Passover; 7 weeks since planting time) originally was an agricultural feast of thanksgiving for the 1st grain harvest. Later, it came to be also a celebration of the gift of the Law to Moses on Sinai. Because it was the second of Judaism’s three major feasts, Jews from all over Palestine and the Greek territories (the Diaspora) would have traveled to Jerusalem. Luke wants us to notice how this diverse group is the perfect place for the Spirit to be present in power. (Celebration, May 2002)
Luke is also telling us this Pentecost story in such a way as to remind us of the beginning of Jesus’ ministry. John the Baptist had promised that the Messiah would baptize “with the holy Spirit and fire” (Luke 3: 16). Here we see that the fire comes in tongues giving courage and meaning and understanding to the gift of speech. In many ways this story is the reversal of the Babel story in Genesis 11: 1-9. At Babel, sin (self-importance and false pride) had brought confusion and defeat. Now with the power of God’s Holy Spirit we see a new universal outreach characterized by mutual understanding and respect. Also where there was fear and inaction, there is now new energy and boldness that is rooted in faith in the God of Jesus. This Holy Spirit is still available today; we also need this ability to understand each other despite differences. Luke’s writing to encourage us to be open to the ongoing process of transformation that is Spirit! (Birmingham, W & W Wrkbk Yr A, p. 336; Celebration, May ‘02)
2nd Reading: Galatians 5: 16-25
Here are some thoughts on Paul’s Flesh and Spirit: These terms, flesh and spirit, which are often used to translate the Greek sarx and pneuma, have caused tragic misunderstandings of Paul’s theology. In Romans (8: 6-9), Paul says, “To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace . . . the flesh is hostile to God . . . but you are not in the flesh; you are in the Spirit.” Because of such passages and such translations, Paul has often been blamed for seeing the body and sex as sinful, evil. This is unfortunate for it is far from what Paul has in mind when he uses the word, sarx. He does not mean the physical, sexual part of a human. Sarx refers to the WHOLE human as he/she is enslaved to weakness and corruption. (Even when Paul lists sexual ‘sins’ with prominence, he is saying that sexual abuse and misuse are symptoms of the whole person’s disorientation away from God, the true source of life.)
The pneuma, or spirit, on the other hand, is the full human who is open to being influenced by God’s Spirit and charis, saving power. Our whole being “every cell of our body, every moment of our mind is BOTH flesh and spirit.” We are enslaved by the power of sin. Or, we are liberated to grow into the image of God that we are intended to be. If we allow ourselves to trust in our weak and corruptible self or other weak, corruptible selves, we miss living a life in tune with the God revealed in Jesus. As our reading says, we are called to belong to Christ and to live in his Spirit. (P. Tillich, Shaking of the Foundations, 133 and The Eternal Now, 48).
The Gospel: John 20: 19-23
Jesus’ words in this Gospel apply not only to priests or to all believers. As Christians, we are to follow Jesus’ example of forgiveness. How did He treat His friends after they deserted Him? Jesus forgives and brings us into communion with God – Source of all life – powerfully present in all life. Jesus’ Way, Truth, and Life sets us free to BE Christ-in-the-world: As disciples we are called to bear witness to His risen life by breaking the barriers of sin and division in our hearts and communities. True peace can only begin when we each begin to work with the Spirit to create situations around us of justice, dialogue, and truth – situations that lead to peace. The power of Spirit can enlarge and expand our hearts if we allow the Spirit of Jesus to grow within us – to breathe into us the power of forgiveness – the power to welcome others in his name – the power to transform the world one heart at a time – starting with our own. (Celebration, May 2002)
From John Kavaungh, “The Word Encountered,” http://liturgy.slu.edu : If Pentecost was the start of the church, it was a birth out of frailty. The believers were huddled in fear behind closed doors. Yet Pentecost unleashed a courageous power. Driven by wind and fire, the followers of Jesus were set loose upon the world to make bold proclamation. The Spirit brought unity, not only in a shared sense of poverty and smallness, but in the common experience of one God in Jesus, one faith, and one baptism. It was a faith that also put believers in touch with their deepest humanity. They would now speak a universal tongue, in a way which could touch the hearts of people from Africa, Asia, the Middle East, and Europe. The unity of faith in Jesus is a subversive power; it overturns any other claim to supremacy. Since Christ is our primary reality, his Spirit is a force that liberates us from any other bondage.
Let us pray, adapted from The Exsultet:
We sing the glories from this pillar of fire, our Easter candle,
The brightness of which is not diminished,
Even when its light is divided and borrowed…
May he who is the morning star find it burning –
That morning star which never sets,
That morning star which, rising again from the grave,
Faithfully sheds light on all the human race.
And on me. AMEN
On the Ascension of the Lord, From Creighton U. Online Ministries:
At some early point in our earthly lives we all learn an inescapable law: “what goes up must come down.” Perhaps it was our childhood playground that taught us this best – a thrilling pull in our bellies as the swing catapults toward the ground; a blast of wind in our face as we rush down the slide; or the exhilarating drop from the highest point of the teeter-totter.
On today’s Solemnity of the Ascension of the Lord, it behooves us to remember this law. In these final days of the Easter season, we contemporary disciples of Jesus stand beside his first disciples while they work to make sense of the new reality in their lives wherein Jesus has “left” them. As described in the Book of Acts, the disciples are standing heavy-footed, bent-necked, slack-jawed, staring at the sky – perhaps a sense of despair in their hearts.
How many times have I felt abandoned by Jesus? How many times have I looked heavenward asking, “What do you want me to do next?!”
Let us pray:
Lord, our God, you are the Source of all Love.
Consecrate us in the truth and power of your love.
Blink open the eyes of our hearts.
Help us to see how we can offer others a ‘lay-down-my-life’ kind of love.
Only with your Spirit will be able to do so.
Lavish your Spirit-gifts upon us.
Let your Spirit give us the courage to trust
more in your love than in the adversity. AMEN
1st Reading: Acts 1: 15-17, 20a, 20c-26
The line in Acts that comes just before this passage states:
“All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.”
So what goes on in this upper room is not just a ‘male thing.’ It is a gathering of those who have known and loved Jesus in life and now through death and into the resurrection. It is a community that has grown out of this lived experience of Jesus. (Preaching Resources, 5/28/06) How might our church be like them and “be a witness to his resurrection”?
It is also important to remember that the number twelve was symbolic of Israel, the twelve tribes of Israel, representing the fullness of the ‘people of God.’ So these Twelve had been appointed by Jesus to be a sign of this ‘eschatological community.’ That is why it was important to select another one to replace Judas who had died. These twelve must also be witnesses to the original saving history of both the earthly Jesus and his resurrection. They become this bridge between the earthly Jesus and the mission of the Church as a whole. The circle of the Twelve and the circle of the apostles (those sent out) sort of overlap. For all disciples are apostles – called to be sent out by Jesus to bring the Good News to the needy – and sometimes hostile – world. (R. Fuller, “Scripture In Depth,” http://liturgy/slu.edu )
It feels good to be picked out, chosen. Imagine what Matthias may have experienced when he heard the lot fell to him. But we aren’t always picked. Poor Barsabbas. What do you think became of him? Can you think of times when you were like Matthias and Barsabbas? How did it affect your life after?
2nd Reading – 1 John 4: 11-16 and the Gospel – John 17: 11b-19
Let’s look at these readings together for they come out of the same community.
God’s love for us and others compel us to also love one another. This is possible as God abides in those who love. God’s Spirit empowers them — lives in them. This is one of the main themes of the Johannine tradition. It is constantly being repeated. But let not its repetition deaden our ears and hearts to its truth. This mutual indwelling of our God of love is the essence of the saving event we call the Good News of Jesus Christ. (R. Fuller, “Scripture In Depth,” http://liturgy/slu.edu )
We see Spirit at work through its fruits: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Take time to consider where you see these fruits in your life. Take comfort in knowing Spirit is gifted to us so that God, and God’s love, remains with us.
We are consecrated with God’s truth. What does that mean to you? How does this relate to Mass? It is not only the bread and wine that are consecrated at the table. We are all made holy through the grace of God. We stand in truth, open to that consecration, knowing that we are being strengthened and nourished…so we can be sent forth into the world.
From Karl Rahner:
“Only the one who can be still and pray; only the one who is patient and does not drown out the frightening silence in which God dwells, and which comes to us, with the racket of everyday life . . . only that one can hear with ease and discretely appreciate something of the eternal life that is already inwardly given to us as the indwelling of God in us.”
Let us pray:
Come Holy Spirit,
fill the hearts of your faithful
and kindle in them the fire of your love.
Send forth your Spirit, and they shall be created.
And You shall renew the face of the earth.
O, God, who by the light of the Holy Spirit,
did instruct the hearts of the faithful,
grant that by the same Holy Spirit
we may be truly wise and ever enjoy His consolations.
Through Christ Our Lord. Amen.
Fr. Bob’s homily last Sunday…
6th Sunday of Easter B
“It was not you who chose me, but I who chose you.” What a remarkable and amazing statement. Our relationship with Christ begins not by our initiative, but by God’s. It even seems a little backward. I mean why would you not choose Jesus? He was all-loving, just and peaceful. He spoke the most beautiful words ever uttered, he was the Son of God, he died for our sins and he had great hair! But we are friends of Jesus not for those reasons but because God first chose us.
Sometimes I wonder if God should have known better. I imagine that Jesus would never have chosen me if he knew my faults, limitations and sins. He would never have wanted me if he knew how little trust I have, how selfish I can be or my thoughts as the Mets lost every game…
View original post 663 more words
Reading 1: Acts 10:25-26, 34-35, 44-48
In Acts 10 the author as a third person reported recounts that happened in Peter’s speech to Cornelius (a pious Roman centurion), the Jewish people and the Gentiles. The big questions were: Were Christians bound by the Jewish rules? Should the Gentiles be received without first becoming Jews (i.e. being circumcised)? This was never resolved in Jesus’ lifetime. It makes one consider how many try to resolve issues today in the church using Jesus’ words and deeds. If Jesus did not solve the most fundamental question of the Christian mission, we may well doubt that his recorded words solve most of our subsequent debated problems in the church (Brown, R., A Once-and-Coming Spirit at Pentecost, pgs. 61-62).
God shows no partiality. The root of all the readings this week (and always with the Word!) is love. How often do we feel completely affirmed to the core of our being? Do we ever get to a point where we have arrived in feeling absolutely loved and accepted for who we are? Are we worthy? We have a deep desire to be loved. Carl Jung said, “What we’re about as humans is a constant and consistent movement toward wholeness.” We are wired to be connected with something that is other and beyond. As St. Augustine said, “My soul is restless until it rest in you, O God.” This love that is God is offered to all, with no partiality.
Reading 2: 1 John 4:7-10
From Creighton University Online Ministries:
I like to think, and I pray God’s fingerprints are on me and the prints I leave behind are just as noticeably God’s prints. For me, leaving behind a trail of God’s fingerprints is not easy, but God’s prints are readily identifiable. It is God who intrudes and rifles my heart. It is God who sets things right. God dwells among us. God dwells in me. God’s fingerprints are everywhere. Just like fingerprints on a window can only be seen in the light, I also have to stand where the light can shine through me. God’s love-ly fingerprints are smeared and permanently stuck to me. How do you leave your love-ly fingerprints?
Gospel: John 15:9-17
We do not earn God’s love, and we do not initiate love and goodness ourselves. Everything comes from God…freely given; we can accept or reject. (At Home with the Word, p. 87) Can you think of times when you have accepted or rejected God’s love in your life? The love in the Trinity is the love that God wants to have with us. It completes the circle. Jesus came to be one with us…completely human. To the point that he calls us His friends. He chooses us. How does that make you feel? This love for one another brings life…IN ABUNDANCE! But what Jesus is telling us isn’t just a warm, fuzzy feeling…it is a commandment: love one another. Can all of us do that, all the time? “The relationality of the three bonded in the one Love spills over into a relationality with the world, thereby making it possible for human persons to enter into this communion in the one Love, “ (M. Downey, Altogether Gift, p. 60). We are meant to be intertwined with God in God’ Trinity. How do we do that?