1st R. offers us an Old Testament  picture of how God's wisdom was considered to be a primary attribute. Although created, the author of Proverbs personifies wisdom to emphasise it's importance.

2nd R.  Paul refers to the Risen Jesus as 'Lord' - a title reserved for the divine, implying that Jesus is God.

The Church had not yet found language, nor yet grappled with the distinctions between the three Divine Persons, but Paul reflects the early Church's grasp that somehow Jesus is uniquely human and divine.

The Gospel infers that 'wisdom' will be given to the apostles though the mysterious gift of the Spirit of truth. Jesus had already told his apostles that he, himself, is the Truth (Jn.14,6).  Today's Gospel passage presents us with a mysterious relationship between the Father, the Son and the Spirit. The early Church had no word for 'person' as we understand it. The Greek, 'persona' referred to a 'face mask', but we gain some sense that there is a distinct relationship within God between Father, whom Jesus refer to as 'his Father', over and over again, and the Spirit who teaches truth, which comes from he Father and from Jesus, the Son; we are in the realm of mystery!

Today we celebrate this mystery, which was explored in the early Church for three centuries, before the theologians were able to  find appropriate language to express more adequately what we profess in our Creed: three distinct Persons (not separate) Father, Son and Holy Spirit, in one God. How satisfying it is that God should find a way to reveal to mankind that God exists in relationship, each divine Person in perfect communion with one another - amazing, amazing, amazing.

‍

It is rather interesting to have a feast day in honour of a specific mystery of our faith. After all, the mystery of the Trinity is not just reserved to just one day in the liturgical year, but in actual fact, it is celebrated every liturgical day. In response to Christological and Trinitarian debates in the fourth and fifth centuries, especially in response to Arianism, special emphasis was given to teaching with clarity on the Trinity, which eventually entered into the celebration of the liturgy. The celebration of the Trinity celebrated after Pentecost was evident in some Benedictine monasteries. It was eventually added to the Roman calendar in 1334 by Pope John XXII. There is a certain fittingness of celebrating this mystery of faith after Lent, Easter, the Ascension, and Pentecost. In a sense, it is through the working of the Trinity which effected our salvation. This stems from God’s great love for us, as we hear in the Entrance Antiphon – “Blest be God the Father, and the Only Begotten Son of God, and also the Holy Spirit, for he has shown us his merciful love.” Although mere humans will never be able to comprehend the greatest mystery of our faith, we approach with a sense of respect, reverence and awe. The same disposition is important when we celebrate the liturgy. The work of our salvation is made present to us through words and gestures in the liturgical act, which is the working of the Trinity. At the same time, the Trinity makes us able to participate in the liturgy and to pray, as we hear in the Communion Antiphon – “Since you are children of God, God has sent into your hearts the Spirit of his Son, the Spirit who cries out: Abba, Father.”

‍

Note: These hymns have been chosen from different sources.

‍

Breathe on me, breath of God (CFE98, L302, LHON182,TCH91)

Spirit of the living God (CFE666, L306, LHON630)

Firmly I believe and truly (CFE173, L962, LHON258, TCH217)

Holy God, we praise thy name(CFE257, L708, LHON333, TCH222)

Holy, holy, holy! Lord God almighty (CFE259, L468, LHON337, TCH96)

I bind unto myself toda (CFE274, L312, TCH97)

Key

CFE - Celebration Hymnal for Everyone

L – Laudate

LHON – Liturgical Hymns Old and New (Mayhew, 1999)

TCH – The Catholic Hymnbook (Gracewing)              

‍