Trinity as Template of the Universe
Guest writer and CAC teacher Cynthia Bourgeault continues exploring Trinity and the Law of Three.
“The Christian ideal has not been tried and found wanting—it has been found difficult and left untried.” —G. K. Chesterton 
While Richard (Rohr) and I speak in different ways about the Trinity, and no doubt to slightly different audiences, I think we share a common underlying vision. The key to reawakening the power of this primordial Christian symbol, we both believe, lies in shifting the Trinity away from an abstract theological speculation on the inner life of God and re-imagining it as a pattern in the very fabric of reality—a template that is coded into all of creation.
Post-Einsteinian physics demonstrates that life is not static, but dynamic. As our theological paradigm shifts away from a static universe to a universe in perpetual motion, the whole Trinitarian frame shifts with it. Like a key clicking into place, the Trinity reveals itself as a metaphysical code that unlocks theology and science and illustrates a fresh understanding of a creative and contemplative engagement in the world.
For the late theologian Beatrice Bruteau (1930-2014), the Trinity is first and foremost an image of relational unity. The three “God-persons in community,” as she sees it, comprise the prototype and the prerequisite for the expression of agape love—the energy of the Godhead itself. Bruteau builds a detailed case for why threefoldness is the necessary condition for agape love. She goes on to demonstrate why threefoldness is by nature “ecstatic” or, in other words, self-giving and generative. By its very threefoldness, it “breaks symmetry” (a term borrowed from quantum mechanics) and projects the agape love outward, calling new forms of being into existence, each of which bears the imprint of the original symbiotic unity that created it. “It is the presence of the Trinity as a pattern repeated at every scale of the cosmic order,” she believes, “that makes the universe a manifestation of God and itself sacred and holy.” 
My own contribution to this ongoing Trinitarian conversation takes up at the point that Bruteau’s leaves off. My goal has been to see whether it might be possible to anchor this necessary threefoldness in a deeper universal principle: the Law of Three.
Understood within the context of a universe in motion, and with the Law of Three as its template, the Trinity becomes a dynamic mandala of God’s ongoing creativity in an evolving universe. It becomes, in fact, the evolutionary principle. The Trinity as a symbol of relationship invites us to trust the relationality of nature itself and to reconsider what we understand about the very nature of love. It is no longer a pre-existent “property” of God, but an emergent property of the whole of creation, joined in that divine dance.
Blogger: Bp Robert Barron centers the meaning of the physical universe on the Person of the God-Man giving Colossians 1, 15 -19 as his scriptural warrant: “The Son is the image of the invisible God, the first born over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together.18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him…”. Barron writes that “Individiuals, societies, cultures, animals, plants, planets and the stars – all will be drawn into an eschatological harmony through him. Mind you, Jesus is not merely the symbol of an iintelligibility, coherence, and reconciliation that can exist apart from him; rather, he is the active and indispensable means by which these realities come to be.. This Jesus, in short, is the all-embracing, all-including, all-reconciling Lord of whatever is to be found in the dimensions of time and space.”
Pope Francis wrote in “Laudato ‘Si” (#235): “For Christians, all the creatures of the material universe find their true meaning in the Incarnate Word, for the Son of God has incorporated in his person part of the material world, planting in it a seed of definitive transformation. ‘Christianity does not reject matter. Rather, bodiliness is considered in all its value in the liturgical act, whereby the human body is disclosed in its inner nature as a temple of the Holy Spirit, and is united with the Lord Jesus, who himself took a body for the world’s salvation.’ (236) It is in the Eucharist that all that has been created finds its greatest exaltation.”
 R. Barron, “The Priority of Christ” Brazos (2007), 134-135.