The Trinitarian Context of Spirituality 111 The Trinitarian dimension of the spirituality of the religious life is mentioned quite sparingly in the Regula decem beneplacitorum, although it contains clear references to the Holy Trinity. The clearest expression of this is the formula of religious profession, which is made “in the name of the Most Holy Trinity, Father, Son, and Holy Spirit.”6 There are ongoing references to Jesus Christ, usually in the mysteries of His earthly life that are intended to strengthen the ascetic character of the religious life. Statuta PatrumMarianorum contain a vision of spirituality in its Trinitarian aspect similar to the one presented in Regula decem beneplacitorum and Norma vitae. These documents refer to certain dimensions of the religious life and to the individual Persons of the Trinity, but they do not discuss them in greater detail. This is due to the legal and organizational character of these documents. 1. God the Father in the spirituality of the religious life To Stanislaus Papczyński, God is above all “the eternal Father” (Pater, Parens) of the “eternal and true Son of God,” who “equal in all things to the Father, was willing to assume human nature” and became “the IncarnateWord of God.”7 In regards to creation, the fatherhood of God reveals itself in a creative and life-giving love directed to and intended for men. It first revealed itself as such in the act of the creation of the world and the “shaping of man,” which “is attributed in a special way solely to the Father,”8 although it is the work of the Holy Trinity. 6 The Rule, p. 56. 7 Cf. IC, Meditation I, Second Sunday of Advent, AHC, pt. 2; Fourth Sunday after Easter, AHC, pt. 3; Fifth Sunday after Easter, BHC, pts. 1-2 and others. K. Drużbicki, SJ, who lived slightly before St. Stanislaus, used a similar terminology, which was mentioned by J.M. Popławski in his research. This may indicate that this terminology was commonly used by 17th-century theological writers. It does not look as if Papczyński was so well acquainted with Drużbicki’s writings as to borrow the latter’s terminology; however, it is a fact that he knew and valued Drużbicki. In, Templum Dei Mysticum, Fr. Stanislaus mentions him and recommends his way of celebrating the anniversary of baptism. See TDM, p. 1149; see J. M. Popławski, Kaspera Drużbickiego teologia ..., p. 50. 8 IC, Trinity Sunday, AHC, pt. 2.
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