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The Holy Trinity in the Sacraments
The sacraments of the Church portray the Trinitarian character of the life of God and man. Each person is baptized by the Holy Spirit into the one humanity of Christ. Being baptized, each person is given the “seal of the gift of the Holy Spirit” of God in chrismation to be a “christ”, i.e. an anointed son of God to live the life of Christ.
In marriage the unity of two into one makes the new unity a reflection of the unity of the Trinity, and the unity of Christ and the Church. For the family of many persons united in one truth and love is indeed the created manifestation of the one family of God’s Kingdom, and of God Himself, the Blessed Trinity.
In penance once more we renew our new life as sons of the Father through the grace of Christ by the power of the Holy Spirit, forgiven and reunited into the unity of God in His Church.
In holy unction the Spirit anoints the sufferer to suffer and die in Christ and so to be healed and made alive with the Father for eternity.
The priesthood itself, the ministry of the Church, is nothing other than the concrete manifestation in the Church of the presence of Christ by the same Holy Spirit who makes accessible to all men the action of the Father and the way to everlasting communion in and with Him.
Finally, the “mystery of mysteries,” the Holy Eucharist, is the actual experience of all Christian people led to communion with God the Father by the power of the Holy Spirit through Christ the Son who is present in the Word of the Gospel and in the Passover Meal of His Body and Blood eaten in remembrance of Him. The very movement of the Divine Liturgy—towards the Father through Christ the Word and the Lamb, in the power of the Holy Spirit—is the living sacramental symbol of our eternal movement in and toward God, the Blessed Trinity.
Even Christian prayer is the revelation of the Trinity, accomplished within the third person of the Godhead. Inspired by the Holy Spirit, men can call God “our Father” only because of the Son who has taught them and enabled them to do so. Thus, the true prayer of Christians is not the calling out of our souls in earthly isolation to a far-away God. It is the prayer in us of the divine Son of God made to His Father, accomplished in us by the Holy Spirit who himself is also divine.
For we have received the Spirit of adoption, whereby we cry Abba! Father! The Spirit itself bears witness that we are children of God ... for we know not what we should pray for as we ought; but the Spirit itself intercedes for us ...
(Rom 8:15-16, 26)
The new commandment of Christian life is “to be perfect as your heavenly Father is perfect” (Mt 5:48). It is to love as Christ himself has loved. “This is my commandment, that you love one another as I have loved you” (Jn 15:12). Men cannot live the Christian life of divine love in imitation of God’s perfection without the grace of the Holy Spirit. With the power of God, however, what is impossible to men becomes possible. “For with God all things are possible.” (Mk 10:27)
The Christian life is the life of God accomplished in men by the Spirit of Christ. Men can live as Christ has lived, doing the things that he did and becoming sons of God in Him by the power of the Holy Spirit. Thus, once more, the Christian life is a Trinitarian life.
By the Holy Spirit given by God through Christ, men can share the life, the love, the truth, the freedom, the goodness, the holiness, the wisdom, the knowledge of God Himself. It is this conviction and experience which has caused the development in the Orthodox Church of the affirmation of the fact that the essence of Christianity is “the acquisition of the Holy Spirit” and the “deification” of man by the grace of God, the so-called theosis.