The Sign of the Cross reminds us of the Holy Trinity

4 June 2008

'In the name of the Father, ...'
In saying these words when we make the sign of the cross, add, mentally, 'who created me in his image, and for heaven'. These words are a meditation in themselves: 'who created me', out of nothing, by his almighty power. Still more by his love in electing me instead of so many others who would have served him better.
'In his image' -- how beautiful and precious, then, must my soul be in the sight of the angels? The living portrait of God, and like another God upon earth -- 'I have said, you are gods'. And for heaven -- to be happy there forever, body and soul, full of glory and wonderful joy.
Such are some of the thoughts which may occupy our mind when, in making the sign of the cross, we add the words, 'Who created me in his image for heaven'. These thoughts will excite suitable affections.

Formation of the Trinitarian Dogma
From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Chruch's living faith, principally through Baptism. It finds expression in the rule of baptismal faith, formulated in the preaching catechesis and prayer of the Church. Such formulations are already found in the apostolic writings such as this salutation taken up in the Eucharistic liturgy: 'The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.'
During the first centuries the Church sought to clarify its Trinitarian faith, to deepen its own understanding and to defend it against errors that were deforming it. This clarification was done by the early councils, aided by the theological work of the Church Fathers and sustained by the Christian people's sense of the faith.
The Church uses (1) the term 'substance' (rendered also at times by 'essence' or 'nature') to designate the divine being in its unity; (2) the term 'person' or 'hypostasis' to designate the Father, Son and Holy Spirit in the real distinction among them; and (3) the term 'relation' to designate the fact that their distinction lies in the relationship of each to the others.

The Sign of the Cross
This is the ritual gesture used principally at Baptism, Confirmation and the Eucharist reflecting the conjunction of the paschal mystery invoking the Trinity. As early as the third century, Tertullian (~230) attests to tracing of the sign of the cross on the forehead as a personal gesture of piety to sanctify the deeds of daily life.
From their earliest development, initiation rites attest to tracing the sign of the cross on the forehead. At present, this form is used in the rites of becoming a catechumnen and of welcome of children to be initiated.
It developed as a Mass gesture later, in the form of placing the right hand on forehead, breast, then both shoulders [left then right], to accompany the celebrant's speaking the formula invoking the Father, Son and Holy Spirit. It is now used in two places in the 'Order of the Mass': before the greeting after the entrance procession and at the end of the liturgy to accompany the final blessing. This form is customarily used when one begins or ends prayers of personal devotion.

The sacred humanity of Christ
We read the Gospel eager to know our Lord just as his disciples knew him. To observe his reactions, behaviour; to see him full of compassion at the sight of so many people in need; to see him tired after a long day's journey; impressed by the faith of a mother or of a centurion; and patient with the defects of his most faithful followers.
We also contemplate his habitual closeness and the trusting way he turns to his Father, in his nights of prayer and ceaseless love for all. To love him more, to know his most blessed humanity, to follow him closely, we must read the New Testament; meditate on it slowly, with love and piety.
The Second Vatican Council 'forcefully and specifically exhorts all the Christian faithful to frequently read sacred SCripture. Ignorance of Scripture is ignorance of Christ, said Saint Jerome. Therefore, let them go gladly to the sacred text itself, whether in the sacred liturgy, which is full of his divine words, or in devout reading.'

Our Lady
Saint Josemaria Escriva advised: 'Talk to the Three Persons, to God the Father, to God the Son, to God the Holy Spirit. And so to reach the blessed Trinity, go through Mary.' We have received our divine filiation by means of Christ, the incarnate Word, and we behave as children because of our identification with him. Mary leads us by the hand to imitate her Son: "Our Lady, Holy Mary, will make of you 'alter Christus, ipse Christus', another Christ, Christ himself.
"Our Lady: Who could be a better teacher of God's love than this Queen, this Lady, this Mother? Isn't hers the closest bond with the Trinity: Daughter of God the Father, Mother of God the Son, Spouse of the Holy Spirit? And yet she is our Mother!"
Devotion to Mary, expressing as it does mutual affection between mother and child, overflows with personal intimacy. That is why the affirmation that Mary becomes mother to each disciple enlightens the meaning of the apostle John's response: "From that hour the disciple took her to his home." (cf Jn 19:27)

Reference: John Bautista de Mayo, "To Jesus Daily Through Mary", a compilation of spiritual readings, 2005, Vol II, pp258-60.
(Imprimatur by Most Rev Honesto F Ongtioco, DD, Bishop of Cubao, Quezon City, Philippines)