Holy Trinity

We are in the twilight of this blessed season of light and life. Our joyful proclamation “Christ is Risen!” ends as we celebrate the “leavetaking of Pascha”, and is replaced with both wonder, as we witness the Lord of Glory ascending into heaven to be seated at the right hand of the Father, and hope, as we are called to wait and “tarry…until you are endued with power from on high.” (Lk 24:39) on the blessed feast of Pentecost.

Indeed over the next 15 days or so we are called to reflect upon something of a “trinity of feasts” (Pascha, the Ascension, and Pentecost) – an unofficial yet apt description of the whole economy and working out of the Lord’s saving plan for us, revealed seamlessly in our services over the span of a few weeks.

We are called to joyfully reflect upon the eternal Pascha, of a God who liberates humanity from the ravages of death, by transforming death into life – by His death. We are called to reflect upon the Lord’s Ascension, with jubilation as our very human nature (flesh and blood) is reconciled and sat the right hand of the Father in the kingdom of heaven; and we are called to radiantly reflect upon His promise for Pentecost, that He will not leave us orphans or as a flock without a shepherd, as we wait in anticipation for the outpouring of the Holy Spirit, the“Comforter” (Jn. 14:16) who “will guide you into all truth” (Jn. 13:3).

Of course this kind of perspective is a bit of a paradox (like many things in our faith) challenging our understanding of a logical progression of time and events (how can the past, future and present be considered uniquely, yet conveying unity?) Yet in many ways this “trinity of feasts” bears resemblance to the paradox of the Holy Trinity itself; Father, Son, and Holy Spirit – One God (Homoousios ὁμοούσιος), in Three Persons (Hypóstasis ὑπόστασις). Unconfused distinction, in total unity, the source and substance of boundless love and communion.

Indeed, like the understanding of the Holy Trinity, our understanding of what this “trinity of feasts” reveals is the same – the witness of the Lord’s boundless love and communion for us, as experienced through faith. Faith in a God who has acted to save humanity eternally from sin and death. Faith in a God who ascends to “prepare a place” for us (John 14:2-3) that we might truly become “communicants of life eternal”; and faith, in which we are constantly being transformed by the abiding presence of He “who is everywhere present and filling all things”.

It is in this all that we are given an opportunity to understand simultaneously (in a manner), what the Lord has done for us (the past -His eternal Pascha shared with humanity in baptism), will do for us (the future – His eternal Ascension, and glorification of our humanity –Theosis), and is doing for us (the present – His eternal Pentecost, lived out in our Chrismation). Truly the witness of His boundless love and communion.

It is truly a blessing that in these 15 days or so, we can be by faith be immersed in this “trinity of feasts” – Pascha, Ascension, and Pentecost – the gift of divine love received; the promise of divine love hoped for; and the participation of a divine love poured out on all flesh; “Now and ever and unto the ages of ages”. Amen!

Although there were various versions of Orthodox communities in Winnipeg prior to the arrival of St. Tikhon (at that time the ruling Orthodox archbishop for North America), none of them lasted beyond the charismatic pastors that either founded or served them. In 1904 when St. Tikhon was making a visit to Canada, he set into motion the establishment of a parish that would serve Orthodox Christians regardless if they be from Bucovina, Galicia and Carpatho-Russia (Trans-Carpathia), then in the Austro-Hungarian Empire. The following year, St. Tikhon returned to consecrate the newly built Church at the corner of McGregor and Manitoba Ave. in Winnipeg’s North End. This new community was given to the patronage of the Holy Trinity, and its feast day was to be Pentecost.

There is something very providential in this. As the Apotoalic witness and proclamation of the Jesus Christ’s saving victory over sin and death, spread from that first Pentecost throughout the whole world; The witness of this same proclamation spread from Holy Trinity Sobor, through all of Manitoba and Saskatchewan, and eventually the whole of Canada, as Holy Trinity became Episcopal seat for Canadian bishops for the better part of a century (the seat moved few times until 1970 when it was formally moved to Montreal and then Ottawa in 1987).

With the amalgamation of the Mission of the Lifegiving Springs of the Theotokos in 2016, St. Tikhon’s vision of what Orthodoxy could be in North America was truly manifested at this historic Church. The presence of a Slavic community, and an English speaking community serving together has truly been a blessing, that in many respects has exceeded expectations. Although they are challenges that have to be navigated now and again, the willingness to commit to this unprecedented arrangement, has revealed time and time again that what binds a community is first and foremost the same thing that bound the early Church as it spread from the blessed first Pentecost -that “on this rock I will build My church, and the gates of Hades shall not prevail against it.” (Mt. 16:18)

Although Holy Trinity Sobor is no longer the Episcopal see for the Archdiocese of Canada, and there are much larger Orthodox Churches across Canada, there is nonetheless something profound. That so much of what now exists across the prairies and country (including our own St. Nicholas) has the DNA of that first Pentecost and Holy Trinity woven into their life. Truly a Pentecostal heritage. May the Lord confirm the clergy and faithful of the Holy Trinity with many blessed years!

The Icon of St. Tihkon holding Holy Trinity Sobor (the very Church he founded)

Tag: Holy Trinity

Pascha, Ascension and Pentecost – A “trinity of feasts”

A Pentecostal heritage for the Archdiocese of Canada – Altar feast of Holy Trinity Sobor.