From my essay, "The Dignity of the Human Person: Pope John Paul II's Teaching on Divinization in the Trinitarian Encyclicals":
Another reocurring element in the writings of John Paul II is the Trinitarian formula. Throughout his encyclicals there is a repeated use of the phrase "to the Father, through the Son, in the Holy Spirit." In writing about divinization, John Paul II highlights the particular actions of the three Persons, always balancing this with the unity of the Trinity. In Redemptor Hominis, regarding the Church as a "sign" and "sacrament, he writes:
This invocation addressed to the Spirit to obtain the Spirit is really a constant self-insertion into the full magnitude of the mystery of the Redemption, in which Christ, united with the Father and with each man, continually communicates to the Spirit who places within us the sentiments of the Son and directs us towards the Father (RH 18.4).
Here the perfect relationship of the Trinity is expressed in terms of action and interaction: united, communicates, places and directs. The harmony and order of the Trinity does not limit or hinder the individual Persons, nor does the work of the Persons conflict with the unity of their single nature. The Son’s redemptive work unites us to himself, the Holy Spirit perfects our will and makes us more Christlike, and both guide us towards our heavenly Father. This is the path of divine growth and divine life, the joy of divinization Further on the Pope further elucidates the nuances of this path:
[T]he Father is the first source and the giver of life from the beginning. That new life, which involves the bodily glorification of the crucified Christ, became an efficacious sign of the new gift granted to the humanity, the gift of the Holy Spirit, through whom the divine life that the Father has in himself and gives to his Son is communicated to all mean who are united with Christ. (RH 20.1)
The Beatific Vision, the eternal joy of those who enter heaven, is participation in the intimacy of the Trinitarian life. While still on earth the believer possesses not only the objective knowledge of the reality of divine life, but also the sacraments, through which the life of the Trinity is given. In baptism we enter into relationship with the Father through the mystery of the Incarnation, by the life of the Son, and in the power of the Holy Spirit. In confirmation we receive additional grace and power from the Triune God. In the Eucharist we partake of the Redeemer’s flesh and blood and join with him in offering ourselves up to the Father, again in the Holy Spirit.
The Trinitarian formula, as John Paul II emphasizes in Dominum et Vivificantem, is not just words, but reality:
The [Triune] formula reflects the intimate mystery of God, of the divine life, which is the Father, the Son and the Holy Spirit, the divine unity of the Trinity. The farewell discourse can be read as a special preparation for this Trinitarian formula, in which is expressed the life-giving power of the sacrament which brings about sharing in the Triune God, for it gives sanctifying grace as a supernatural gift to man. Through grace, man is called and made "capable" of sharing in the inscrutable life of God. (DeV 9).
Read the entire essay on Ignatius Insight.