Category Archives: trinity

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Trinity in practice

Click here to listen to the audio recording of this 17-minute message. Or watch the video recording on Facebook here (the message starts at about 24 minutes).

The concept of the Trinity can be hard to get one’s head around. But when we get down to the basics, it is the understanding that the one God comprises three persons – Farther, Son and Spirit. The theology to explain how this works is hard to grasp. Eventually, we are invited to gaze upon and appreciate the mystery of God who is three-in-one.

In today’s message, I suggest there three key practical implications of worshipping a triune God:

  1. Since God has, for eternity, been three-in-one, a united collective rather than a singular entity, there is little room among Christians for othering, excluding, judging and discriminating. The three-in-one collective God created humanity to be in harmony with one another, much as God is harmony with God’s self. Racism, sexism, xenophobia, aging, homophobia and so on have no place the hearts of Christians. We need to be vigilant in examining our assumptions and judgements about others, and to repent of any form of othering.
  2. Father, Son and Holy Spirit were jointly involved in creation, according to Genesis 1, Proverbs 8 and John 1 (among many other passages). Creation was a collaborative, joint effort by God, with humanity coming along only right near the end. The natural world is the outpouring of God’s generous love and we should treat it as such. Each of us can do even just small things to protect the earth – switching off the tap when we brush our teeth, switching off the light when we leave a room, planting an indigenous tree or a few spekboom plants. None of these is particularly difficult, time consuming or expensive, but collectively can make a difference to the future of God’s planet.
  3. God’s entire mission for the salvation of humankind has been a collaborative and coordinated effort between Father, Son and Spirit. Each person of the Trinity had their own role and their time to lead, but everything they have done and continue to do has been of one accord, of one mission. In a similar way, the church can do its mission only through a collaborative effort, with the inputs of every member. The priest or wardens or lay ministers cannot do it – we all, every one of us, have to do it. Each person playing their part, whether big or small, is necessary for the church to do what it was put here to do.

Even if we cannot theologise the triune God, the Trinity, we can understand that God works in a collaborative and purposeful way to build healthy human relationships, to protect and nourish the earth and to accomplish God’s mission. We as the church are called to work in the same way.

Featured image of Ethiopian painting of the Trinity from https://twitter.com/DerilloEyob/status/1315268039668043783/photo/1
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Continuous God

Click here to listen to the audio recording of this 15-minute message. Or watch the video on Facebook here (the message starts at about 22 minutes into the video).

We live in a world that is fraught with challenges and unpredictabilities. We think of Russia’s war on Ukraine, the continued challenges of the people of Palestine and the various conflicts in Africa. We think in South Africa of increasing unemployment, rising inflation, the upcoming petrol price hike. We think of loadshedding and the ongoing challenges of Covid. We think of the water crisis in Nelson Mandela Bay and the devastation of the floods in KwaZulu-Natal. The world is unpredictable. Our lives are often unpredictable. Sometimes, we may feel disoriented and anxious because of the many challenges that we face at personal, national and global levels.

In these times, it is reassuring to recognise that while life may be unpredictable, God is consistent. God persists. God has always, continues to and will always engage with us. When life feels chaotic, we have a God we can rely on.

Today’s reading from John 14:23-27 is particularly strong in reassuring us of God’s continuity. Jesus starts in v23 with himself: “Anyone who loves me will obey my teaching.” And then he immediately continues, “My Father will love them.” Here is the first affirmation of consistency – between God the Son and God the Father. Jesus draws the immediate and strong link between himself, his Father and us – rooted in love – our love for Christ and the Father’s love for us. And he continues with these amazing words, “and we will come to them and make our home with them”. I love this use of ‘we’ and ‘our’ – here Jesus is referring to himself and his Father as operating together, as a partnership, and of coming dwell with us as a partnership. What a great reassurance of the continuity between the Father and the Son. And Jesus continues further, “These words you hear are not my own; they belong to the Father who sent me” – yet further reassurance of continuity and consistency between God the Father and God the Son.

Jesus then continues, introducing the Holy Spirit as “the Advocate, the Holy Spirit, whom the Father will send in my name”. In this short phrase we have Father, Son and Holy Spirit, collaborating together – the Father sends the Holy Spirit in the Son’s name. And the role of the Holy Spirit will be to “teach you all things and [to] remind you of everything I have said to you”. Here again, we have continuity and consistency – Holy Spirit does not start a new work in us, but rather continues the work of the Son, by reinforcing his teachings in us.

The result of all of this continuity from the Father of the Old Testament, the Son of the Gospels and the Spirit of the New Testament church is peace. Peace! Jesus says, “Peace I leave with you; my peace I give you. Do not let your hearts be troubled and do not be afraid.” We can breathe out, we can rest in God, we can trust that God has been consistently and persistently at work throughout history, from the creation until now and into the future. Do not be troubled. Do not be afraid. Be at peace.

And these reassurances of God’s continuity extend into the future. Revelation 21:10 and 21:22-22:5 paint a compelling image of the heaven. John is taken by the Spirit – the same Spirit Jesus has spoken about in John’s Gospel – and sees the new Jerusalem, the Holy City coming down out of heaven from God. It is a glorious sight! There is no temple there, because God (the Father) and the Lamb (the Son) are its temple. God’s light shines out brilliantly. The gates of the city are always open. There is a river running through the city, with the water of life, and the tree of life, with leaves for the healing of the nations. We can see God’s face.

John’s vision is a deep reassurance of God’s continuity – what have seen in the Father throughout the first Testament, what we have seen confirmed in the life of the Son in the Gospels, and what we have been promised and experienced in the coming of Holy Spirit in the early Church and continuing until today, will continue into the future, until the day Christ returns.

We can rest deeply into the continuity of God, into God’s steadfast faithfulness and persistence. We can hold onto a God who is faithful, even when our own faith is frail or when life’s burdens overwhelm or depress us. We can hold fast to God’s continuity.

Featured image: John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry (https://en.wikipedia.org/wiki/New_Jerusalem)
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God’s self-revelation

Click here to listen to the audio recording of this 12-minute message. Or watch the video on Facebook here (the message starts at about 25 minutes).

Today we celebrate the transfiguration (Luke 9:28-36), where Jesus reveals his divine nature to three of his disciples. This event, which in our church we celebrate with the colour white, falls after a period of ‘ordinary time’ in the church calendar, which we celebrate with green, and Lent, which we observe with purple. This celebration is thus well placed as a link between a period of ordinary growth in the church and period of intensive penitence and critical self-reflection.

Furthermore, the transfiguration is located in our church calendar almost exactly at the midpoint between Christmas (two months and two days ago) and Easter Sunday (10 days less than two months from now). Each of these events – the birth of Christ, the transfiguration of Christ and the resurrection of Christ – are moments of God’s self-reflection, or epiphanies. God shows God’s self for who God is, in these key moments in the life of Christ.

Christmas focuses on the incarnation of God the Son in the form of the human Jesus. It is God’s emptying of God’s self – the kenosis – in which God immerses God’s self into human life and comes to live among us as one of us. It is also a story of the birth of a child – of hope, of new life, of a baby. The Christmas self-revelation emphasises the light and life of God in our midst.

The transfiguration shows us that Jesus is more than ‘just’ a teacher, more than ‘just’ a healer or miracle worker. He is revealed in all his divine splendour, as the Son of God, even more, as God the Son. All the fullness of the Godhead dwells in Jesus. Most of the time it is hidden from sight. But in the transfiguration, Jesus kind-of drops his human skin and reveals his divine nature to Peter, James and John. The transfiguration self-revelation emphasises the power and divine majesty of God in our midst.

Easter focuses on the discipline and love of Jesus for his Father, and for humanity, leading him to walk a path that he knows will lead to his humiliation, suffering and ultimately, his death. He knows this is a path of suffering, but he also knows that it is a path towards the salvation of all of humanity. Jesus’ Easter resurrection is God’s self-revelation of profound and reckless love for humanity.

These revelations of God’s self – of who the triune God truly is – as our focus as we enter Lent. God is the child that brings life and light. God is the divine being, filled with power and majesty. And God is our saviour, filled with love and compassion. It is into this God, this Christ, that we immerse ourselves during the coming period of Lent.

Featured image: JESUS MAFA. Transfiguration, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, Tenn. https://www.workingpreacher.org/wp-content/uploads/2020/06/Mafa_Transfiguration_710.jpg
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Appreciating the Trinity

Click here to listen to the audio recording of this 19-minute message. Or watch the Facebook video (the message starts 27 minutes into the service). Or read the short text summary below – but this is really a message you need to watch or listen to as requires your active participation.

The church’s teaching on the Trinity (God as three persons in one being) is one of the most complex and difficult concepts for us to grasp. While 1+1+1=3, 1x1x1=1, and that’s kind of what we’re trying to get our minds around when we think about the Triune (three-in-one) God. God’s self-revelation to humankind was progressive: first, the world met only God the Father (in the First Testament); then later God the Son appeared (in the Gospels) and there was a gradual realisation that Jesus was not just a prophet or teacher, not even just the Son of God, but in fact God the Son; and still later (at Pentecost most clearly) God the Holy Spirit appeared (in Acts 2) and there was a gradual realisation that the Spirit was not a force or power, but also God.

The early church was now faced with the challenge of three divine persons (Father, Son and Holy Spirit) yet still holding to the believe that there is but one God, one divine being or essence. Gradually, over the first centuries after Christ’s earthly ministry, the church come to settle on the Nicene Creed that sets out the orthodox theology of a triune God: three divine persons somehow blended together in one divine being.

Many metaphors are used to make sense of God as 3-in-1: the three states of H2O, the egg, a clover leaf, a man, etc. All of these diminish God and tend towards the heresy of modalism – the idea that there is one God who manifests in three modes, ways of presenting to us or masks/faces. In other words, they tend to over-emphasise the oneness of God at the expense of three distinct persons. Modalism contradicts what we see in Scripture, particularly in Jesus’ words, where he clearly and repeatedly refers to the Father and the Spirit as being separate persons from himself and persons with whom he as a relationship.

It is, therefore, more aligned with the facts as we have them to start with the three persons of the Trinity and try to figure out how the three might be one being. In the recording of the sermon (particularly the video recording) you will see an exercise I do with the congregation to consider this three in one, the challenges of it, and the potential ‘solution’ to it (as much as one can hope for a solution).

We have to imagine what might be powerful enough to bind three distinct persons together into one being, and the only force powerful that I can imagine is love. A love that is so extreme, so fiery, so consuming, so utterly self-giving, so passionate, so deep in its joining, yet also so delighted in diversity and distinctness, that it welds the three persons together into one being. Love is thus the centre of the experience of the Godhead. And it is not that God was three and then become one; no! Rather, God has eternally been three persons in one being, joined together by ultimate love.

This itself is almost unimaginable, so the best we can do is to simply gaze upon a love so amazing, so divine, that three are one. And appreciate the depth and expansiveness of this love. And delight in the fact that this is what drove God to create everything that is – to share that love with us, so that we might share it among each other, and with God. We are therefore, most human and most divine and most in the image of God, when we live in relationships characterised by ultimate love. That is the centre of God. And that explains why Jesus is always going on and on about Love. It is the quintessential character trait of the triune God.

For those interested in reading up more about this, search for the terms perichorsesis and social model of the Trinity (or social trinitarianism). I’ve here provided Wikipedia links, which provide a good brief introduction to the formal theology that underlies this sermon. Beyond these, there are numerous volumes written on this.

Featured image by Joan Stratton, from https://pixels.com/featured/celtic-triquetra-or-trinity-knot-symbol-3-joan-stratton.html