The festival of the Holy Trinity celebrates the mystery of God, both transcendent and immanent. Though the nature of God is beyond our rational explanation, we ascribe glory to the one who is holy, whose glory fills the whole earth. Christians are born of water and the Spirit, and when we make the sign of the cross, we remember our baptism in the name of the triune God. Born anew in baptism, and nourished at the Lord's table, we now live as witnesses to God's love for us and all the world.
Jesus' miracles prompt Nicodemus to visit him in secrecy. Jesus tells him about being born of the Spirit and about the Son who has been sent by God to save.
How does one see God? Do we see God "sitting on a throne, high and lofty," surrounded by winged seraphs, as in Isaiah 6.1-2? The initial question is even older than that image. Perhaps we should simply ask to see evidence of the kingdom of God, rather than actually seeing the Almighty. That seems to be the question put forth by the Pharisee named Nicodemus. Though he appears to be friendly to Jesus, he does come under the cover of darkness - after all, he had his reputation to think about. Seeing in the daylight, however, is usually easier.
A discussion ensues regarding a birth from above and a birth by the Spirit. Nicodemus is left with more questions than answers. "How can these things be?" Allow me to make it perfectly clear, Jesus responds. Do you remember the serpent on the staff in the days of Moses? The people wandering in the wilderness wanted to see God, or at least be healed. All they had to do was look up to the snake. Look up to the Son of Man hanging on a pole and there you will see, once for all time, the God you seek. One cannot help but wonder if Nicodemus left even more confused than before his nighttime visit.
We seek to see God on this Trinity Sunday. The temptation is to preach doctrine rather than Christ. Show them Jesus. Show them the one who was sent into the world, not to condemn the world but in order that the world might be saved through him. Talk of God's saving grace for the world and for each life on that world. Talk about living lives in that same grace, that others might see Jesus and God in their own lives and worlds. Make God's grace as plain as day.
Harold: I don't know if this will help but....
In Western theology the explanation of the Trinity focused on three or for latinate terms: coexistence -- that all three Persons of the Trinity exist together; coinherence -- that all three Persons mutually indwell in one another; consubstantiality -- that all three Persons share one Being; and circuminsession -- that all three Persons are active in the activities of each one. This is pretty heady stuff and difficult to understand!
In the Eastern church, on the other hand, a more dynamic and easier to visualize term developed: perichoresis. The prefix "peri-" means "around" and the term "choresis" means "dancing". (The former is found in all sorts of English words today like "perimeter", "peridontal", "perinatal", etc; the latter, in words like "choreography".) Thus, the Eastern Christian image of the Trinity is less intellectual and philosophical -- it is a community of Persons dancing together: the Father dancing with the Spirit and the Son.
That is an image that anyone can relate to, I think. When my children were little, I danced with them -- when they were infants, I carried them on my shoulder while I danced to whatever music was on the radio. Later, as they matured and were able to walk, they stood on my feet while we danced, so that their feet moved with mine. Eventually, they grew able to make up their own dance steps, or to follow mine without stepping on my feet. In time, we danced together. As the Father dances with the Spirit and the Son, this father danced with his children.
The Greek "doctrine of perichoresis" is also more inviting that the Latin doctrines of circuminsession, coinherence, etc. because it includes the idea that we are invited to join in the dance. The Father (together the Spirit and the Son) wishes to dance with his children!
This is one way you could tie Trinity Sunday and Father's Day together.
Blessings, Eric in OH
Thank You Eric: It's a start I may Talk about My Father's house and God's house
In My Father's house there was secruity
In my Father's house there was provision
In my Father's house there was healing
in my Father's house there was encouragement
In my Father's house there was forgiveness
and in my Father's house there was blessing
Kind of a picture of what Gos's house (The Church)
should look like.
The difference between Western and Eastern concepts
has great potential.
Thank you Harold in Alabama
The Festival of the Holy Trinity is something of an anomaly in the church's calendar. Unlike other major feast days, this day celebrates a doctrine rather than a faith-event, and for that reason presents problems to preacher and worship leaders: how can we make a celebration of the day, and prevent it from becoming a mere intellectual exercise? To keep doxology at the centre of our worship will take some doing today. Perhaps the best advice is to allow the day's doctrine to point to the mystery of god, and let it go at that. Adult Sunday School, not sermon, is probably the place for finely-honed theologizing about the Great Three in One.
Tradition to the contrary notwithstanding, we might do well not to use the Athanasian Creed in worship today (or any day!). The energy - and ingenuity! - required to "unpack" its meanings to contemporary Christians seems out of all proportion to its usefulness as doxology. In adult forum, yes. In worship, no.
I was just free-thinking last night about how destructive Triangulation can be in human relationships: family, business, even the church. I contemplated the story of the fall and the triangulation involved there.
In the context of the Sunday of the Trinity, is there any connection in that the Trinity expresses harmony and the fullness of God and that the Trinity (in Moltmann's words) is an open system redeeming history and creation into itself vs. the triangulation human's use for personal advancement and exclusion?
Just an early and confused thought begging for comments.
Pr. del in Ia
This is one of those Sundays that just thinking about what to preach on will make one sick to the stomach with so much rich food for thought and contempation! Do we preach on the doctrine of the Holy Trinity, or do we preach on the lessons that open us to the infinite freedom of God in our midst, whether it be the experience of Isaiah or Nicodemus. The Epistle even reminds us in what reality we are called to live our lives.
Last year, I made the mistake of asking my congregation to join me in a discussion on the Trinity. I will never do that again! So I think I will try to stick to the lessons this year.
As for Father's day, it will be a petition in the Prayers of the People, but will not be mentioned in the sermon, except in reference to the Parent who journeys with us and calls us to himself in Christ.
tom in ga
I love the image of the Trinity--the Father, Son and Holy Spirit dancing. It's not a static image...it's dynamic...alive. Thanks so much. I will use it for the children's sermon.
Also, if all goes well, I may be taking a multi-pt charge in the next few weeks. Celebrating communion with shut-ins is top priority for these little churches. Does anyone have an extra travelling communion set that I could buy for a small sum? I would pay for shipping as well. Thanks. rcc
Someone wrote: "The Festival of the Holy Trinity is something of an anomaly in the church's calendar. Unlike other major feast days, this day celebrates a doctrine rather than a faith-event, and for that reason presents problems to preacher and worship leaders...."
I couldn't disagree more strongly! The day is not "The Feast of the Doctrine of the Trinity" ... It is the Feast of the One, Holy, Blessed and Glorious Trinity -- the Triune God -- the Community of Love which is the Lord! This is not a day which commemorates some intellectual philosophical construct! It is a day which celebrates God as God reveals God's self to us... the mysterious Trinity of Love.
I agree that one shouldn't turn the Trinity sermon into a theology lecture. So, don't! But don't treat this day as some sort of celebration of head-stuff! This is a celebration of GOD!
Blessings, Eric in OH
Interesting to perceive our reluctance to delve into the Trinity this week.
For me, the Trinity IS life. We live within the trinity. It is the relationship between all things. It is the very DNA of our existence. The creative, loving, truthfilled spiritual reality which is ME and YOU.
It is when I try to dissect myself, that I start to come unravelled. The Trinity reminds me that I am a complexity of flesh and spirit, interwoven to create a unique person.
Do we get to Trinity, and throw away the entire teachings of Easter. We are in the Father, and the Father is in us. We are in the Son as the Son is in us. We are in the Spirit as the Spirit is in us.
We are one, as "He" is one.
The reason the Trinity is so demanding for us, is that we simply do not fully understand even our own existence. What is life? What is truth? What is love?
The trinitarian formula is not about 1, 2 or 3, it is about the elements that make up the recipe for life, and life in all its abundance. To leave any crucial ingredient out is to spoil the mixture, or to create a mixture that is less than perfect.
I see the Trinity in every element and fabric of life. The mystery of spirit, word and creativeness, is not the sum total of God, but these are certainly the most fascinating elements to my own existence.
Celebrating Trinity is celebrating life.
Thanks for the space to share my thoughts.
Regards,
KGB in Aussie.
Here is an off-the-wall thought:
Our scripture is set at Passover and Nicodemus comes in from the night to visit the first-born of God. Could Nicodemus be a stand-in for the angel of death coming to kill the first born (a foreshadowing of the cross)? Given the position of the Parisee's in the Gospel of John, I think that he could (I know... Nicodemus is a good guy). I have no idea how such a thought might help a sermon but I found it interesting in a 'late night and I can't sleep' kind of a way...
On a more helpful note, verse 8 allows us to play with the idea of wind/spirit which ties nicely into the 'dancing Trinity' idea. I think it also allows one to make the point that the Christian life can sometimes call us to new places, new experiences, new life as if we were blown about by the wind (or appointed by Bishops). I am thinking of the image of the puffy cottonwood seeds in my neighborhood flying about looking for the place where they will be planted and start to grow.
TB in MN
I am struck by the differences and similarities between Isaiah and Nicodemus.
Both enter the Temple (one made of stone, the other of flesh).
Isaiah is encountered by the holy .
Nicodemus is so rational that he almost forgets where he is and to whom he is speaking. We know you to be a teacher come from God ... It sounds so everdayish ... no sense of awe ... no awareness of the Presence that fills the night air.
Seraphims appear in one; Wind moves in another ....
One recognizes his guilt; the other is not sure how to be born into God.
The hot coal that touches the lips of Isaiah, now stands before Nicodemus inviting into something deeper!
tom in ga
I seem to be full of unhelpful ideas:
Thinking of the spirit as a wind- I can't help but think that I'm full of wind-- The 'hot air' of my preaching and otherwise (I'll leave that image to your imagination). But spirit... well, that is something different all together.
My sermon is simply going to be a collection of stories of some encounters with God and I am leaving the 'preaching/message' to the mystery of God's presence in our human lives. My semon title is 'Stumbling Across God' and the primary image that binds my stories together is the idea that we tend to trip over God at unusual and wonderful times in our lives. The grace of the story is that where we might trip and fall, God catches us and sweeps us up into the dance of life.
TB in MN
PS A lovely inspiring book that fits this theme: 'The Life You Save May Be Your Own: An American Pilgrimage' by Paul Elie. He weaves the stories of Thomas Merton, Flannery O'Conner, Walker Percy and Dorthy Day into a great read.
Isaiah and Nicodemus are not "uninvolved" in their particular story. They are not "spectators" of God, but both are deeply involved and are truly actors in the salvific drama which is unfolding. They are both open to the encounter and both in their own ways are shaped by their experience.
The questions of Nicodemus give the lie to his membership in the Sanhedrin for he moves himself in a different direction from the Pharisees. You already see the mark of the Spirit on him. Though he comes in the night, he encounters the light and is transfigured.
This happens also to Isaiah who is transfigured by the light he experiences within the Temple and moves from sinful passivity to God's decision, to active involvement has his mouth-piece.
tom in ga
Has anyone considered going to the Greek on this text? There is a serious power-play - almost a verbal duel - going on between Nicodemus and Jesus here. The Greek word, "dunamis," is everywhere.
I see, in this repartee, a major discussion between seeing and knowing (2 magor themes in John's gospel).
Nicodemus is a Teacher and a leader and a Pharisee who comes to check out this one who seems to be performing miraculous signs. He thinks he sees God's power working in Jesus. But he only sees the top of the iceberg. To really know God's power, one must receive the faith that only God can give...one must be both born anew in the spirit and born from above. This is God's doing - there is nothing we can do ourselves to know or understand. We can only stand in awe of our Holy God and say 'thank you' as we receive the gift of faith.
--Ponderin' Pastor in IL
I've been playing around with the idea of "3D" Remember those cereal boxes and comics that you looked through the special glasses and the images seemed to be three dimensional? The lines were all blurry and didn't make sense without the glasses. Not to press the metaphor too far, but God is three dimensional and our faith helps focus all those blurry lines. God is three dimensional because that's what living, vital beings are. Too often, we make God flat and one dimensional, (much easier to control that way). Most of us tend to pin our faith on bits of God. Perhaps it's one part of the trinity or perhaps it's even broken down to one part of one part of the trinity. In turn, we become one dimensional Christians all cozy in our own personal niche. I'm still mulling this over. Not a strictly accurate interpretation of the trinity, but perhaps one way to help get a handle on it.
On a personal note--count me as another statistic in the great annual upset-the-fruitbasket that is the United Methodist system. When it works, it is truly great. When it doesn't, it's truly a nightmare. I'm in the second category. The cabinet, in it's wisdom(?), is wanting me to go to a church four hours from my husband in a place where there is little or no hope of him finding a position (he's an ELCA pastor). It is a healthy church and I'm leaving one that is anything but, so perhaps some things will balance out. Still--I'd appreciate a prayer or two!!
The other LP in CO (for now)
I tried to illustrate Trinity to my then 4 year old daughter that way. I said "I'm your daddy, I'm mommy's husband, I'm grandma and grandpa's son, but I'm still only one person."
I thought I'd nailed it until someone pointed out that it makes it sound like God is just like me. OOPS!
There are so many attempts at analogy with the relationship of the Trinity and they always seem to fall down somewhere. Someone once tried the roots, branches, and leaves of a tree. All different but all tree. We try "Creator, Redeemer, Sanctifier" but that becomes a functional definition which denies the presence of Son and Spirit in creation, or Father and Spirit in redemption, or Father and Son in Sanctification destroying the unity in Trinity.
In first year at Seminary we were to write a brief paper on naming the Trinity. The requirement of the essay was posed as:
"At the Councils of Nicea and Constantinople the church decided that the Christian God is to be seen as a relationship. Originally this relationship was named 'Father, Son, and Holy Spirit.' We now experience that naming as supporting patriarchy. But what name will we use? Suggest a name for the Trinity which neither encourages patriarchy nor falls into heresy and show why your naming is appropriate. In order to do this you will have to understand what the doctrine of the Trinity is trying to communicate."
To avoid placing barriers between people and the Gospel, the task is to name the Trinity using language that is inclusive for all people and which accurately describes the relational aspect of God as well as the functional. I believe Augustine described Trinity as the Lover, the Beloved, and the Love.
The crucifixion was the event of self-surrender. God is the one who surrenders by creating, the one who is surrendered for redemption, and the event of self-surrender which sanctifies. This naming describes the Trinity of a Crucified God who is related by the surrender and the actions of God in dealing with us in history and at present.
Like the post at the very top says, "Show them Jesus. Show them the one who was sent into the world, not to condemn the world but in order that the world might be saved through him. Talk of God's saving grace for the world and for each life on that world. Talk about living lives in that same grace, that others might see Jesus and God in their own lives and worlds. Make God's grace as plain as day."
Shalom: Tom in Ontario
Great to see that as the week progressed how the energy in the submissions got stronger.
It is perhaps fortunate that we have the image of three (3)persons. 3 pieces to the whole, 3 separate but equal beings. Three dimensional thinking stretches our puny minds but we can with a stretch comprehend 3 dimensional.
I personally believe that God is not restricted to three persons. That was simply an attempt to describe the various elements to God from a human perspective.
I am more inclined to view God from the view of multi-faceted (eg a mirror-ball or such, a diamond with its many perspectives) To restrict God to a trinity is almost diminutive.
We have begun to see from the postings, that the possibilities of explanation defy imagination.
The trinity is a deeply rich image, but again it must be stressed it is still only a human image.
Life and love is not to be categorised and analysed so easily as to fit into any simple formula for us.
Thank-you again for the stimulation this week. Great stuff.
Regards,
KGB
In one sense, KGB, I agree with you that "The trinity is a deeply rich image, but again it must be stressed it is still only a human image."
I used to know a monk who used the image of a crystal sphere in which God was at the center and every human being stood on the surface looking in. Because we each look at God from a unique point on the sphere, we each have a slightly or significantly different view of God from every other human. Those standing near one another generally agree on what they see; those at a distant remove see radically different visions and cannot seem to agree about God. Some see Allah or Brahman or Jehovah; some see the Three Persons; some see multiple entities; some see nothing at all.
This seems to me a sort of Unitarian Universalist conception of human perception of God.
On the other hand, at what point do we stop saying "fill-in-the-blank is only a human image, only an analogy, only an intellectual construct"? At some point, don't we have to say "fill-in-the-blank is revealed truth, the bottom line, not an option"?
In my life, theology, and ministry, God as Trinity is revealed truth, the bottom line, not merely an analogy or human image. It is what God has revealed about God's self -- God is not merely one or two, nor is God four (and, to quote Monty Python, "five is right out!") God is Triune and we are challenged to understand what that means and how it impacts us. It seems to me that it is something of a cop-out to say "God is more" as that begs the question and doesn't respond to nor seek to comprehend what God has shown us about God's self; indeed, it replaces a revelation with a human construct!
Just my thoughts, Eric in OH
