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Whatever facet we choose to focus in on, if we read the text through a Trinitarian lens, as we envision God’s act of creation, we can ask how God as Trinity engages in the act of creation.
The Apostles Creed speaks of God the Father as the “maker of heaven and earth,” and in many revisions of the Trinitarian formula, the first person of the Trinity is often identified as being the Creator.
One way to envision creation through a Trinitarian lens is to read Genesis 1 in light of John 1, especially John1:3a, which declares concerning God the Word— “All things came into being through him, and without him not one thing came into being.” As the reading from Genesis 1 declares, what has come into being is good.
Returning to the traces of the Trinity in verses 26-27, we can contemplate the use of the plural when God speaks of the creation of humanity in God’s image.
When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.” The late radio commentator Paul Harvey would pick up his message after the commercial break with the words, “now for the rest of the story.” In many ways that is what we have here in the closing section of John 20 (let’s forget for a moment the presence of John 21).
The opening verses (1-18) tell the story of Easter morning.
Mary Magdalene goes to the tomb, finds it empty, and tells Peter and John what she’d found.
What is it about this act of creation that leads to this usage and consideration of God as Trinity creating humanity?
We might want to start with the prohibition of images in the Ten Commandments.