John 15:26 – 16:15
[Jesus said,] ”When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. You also are to testify because you have been with me from the beginning.
”I have said these things to you to keep you from stumbling. They will put you out of the synagogues. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God. And they will do this because they have not known the Father or me. But I have said these things to you so that when their hour comes you may remember that I told you about them. “I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me; yet none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your hearts.
Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. And when he comes, he will prove the world wrong about sin and righteousness and judgment: about sin, because they do not believe in me; about righteousness, because I am going to the Father and you will see me no longer; about judgment, because the ruler of this world has been condemned. “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.
Imagine being a congressman’s spokesperson, and on this particular day it’s your job to give the press a logical, rational, totally normal and explainable reason why the congressman had just been arrested by Capitol police drunk, naked, and dancing in a park fountain. If you can imagine that, you have some kind of an idea how pastors feel every year on this particular Sunday, Trinity Sunday, when we’re supposed to lift up and consider this most fundamental, absolute bedrock piece of orthodox Christian theology, and supposedly explain it and make it more understandable, make some sense out of it, without stepping into one heresy or another, which, honestly, is almost impossible.
As I said in the weekly email, the concept of the Trinity came out of the 4th century church trying to construct a rational, systematic way to harmonize what Jesus had taught about God, and himself, and the Holy Spirit, who he called the Spirit of Truth, the Advocate, or the Comforter; along with what the earlier scriptures had said about the nature of God.
Now, the whole idea of constructing a rational and systematic way of understanding something as irrational and un-systematic as the nature of God is a pretty daunting challenge, to put it mildly, I suppose these early church fathers did about as good a job as they could, or as good as anyone could, which is to say not very. And yes, they were all church “fathers,” they were all men; that very fact alone shaped the solution they came up with, in ways that are still troublesome to us today. I wonder what the past two thousand years of Christian theology would have looked like if their church councils would have been more diverse, more representative, an even proportion of men and women, and from across a broader geographical and cultural spectrum. I wonder what a group like that would have come up with to try to explain the nature of God.
In any case, what they did come up with was essentially a set of propositions – a set of theological assertions that a person had to profess they believed about the nature of God in order to be considered a good or “true” Christian. There are a couple problems with this. The first is that some of these propositions are functionally illogical, so that when someone questions them, the only acceptable answer becomes “Yes, it’s an illogical mystery, but you just have to believe it, and that’s just the way it is;” which is hardly an answer that would satisfy many people, whether you’re a full-grown adult or a thirteen-year old Confirmand. The biggest problem, though, is that most of the people trying to explain God as a Trinity tended to focus on trying to explain the composition, the essence, the makeup, if you will, of these three persons, or identities, or ways-of-being-God; and the details of how they’re in relationship with one another. But I believe that what’s most important about the nature of a trinitarian God isn’t those points, but the far more basic point that they’re in a relationship at all. That in and of itself is incredibly important, because it can tell us a lot about ourselves. Getting a handle on the reality that God is, at God’s very core, by definition, a relationship, can teach us something important about what it really means to have been created in the “imago Dei,” the image of God.
A couple of weeks ago, the sermon touched on this relationship – I’d mentioned “perichoresis;” the all-important, inseparable relational bond among those three persons, identities, ways-of-being-God that those early church fathers termed Father, Son, and Holy Spirit. I’d mentioned that this relationship was one all-focused on acts of love, through continuous acts of creation, reconciliation, and sustaining; all of them doing all of those things simultaneously with and through the others. And so, if an intense bond of love and relationship is the very nature of God, then that is still very important to us today, because being created in the image of God means then that we are created with the primary purpose of being in a similar relationship with the people around us. Our whole reason for being becomes doing all that we can to be in relationship with, and to reconcile with, and to sustain, to seek justice and peace for, all people. It isn’t just something nice that we can add on to whatever else it is that we might think is our real spiritual life; it *is* our spiritual life. It’s our purpose for being here; it’s our “Job One.”
The concept of the Trinity gives us the answer to the question of what our purpose is; in essence, what the meaning of human life is. And because we know that Christ has taken care of the “vertical” relationship between us and God through his life, death, and resurrection; because we know that there’s nothing that we can do to work to achieve that; because we know that that’s a gift given to us entirely by God, that it’s God’s choice to do so; we now have freedom, we have liberation – we’re now free to focus on this “horizontal” relationship among all of us here. That’s our purpose. That’s our reason for being. In all of its shapes, that’s our call.
I want to be clear – I enjoy all of those deeper discussions and debates about the Trinity, and the nature of the three persons, and all of that as much as the next pastor. But maybe just for today, I want to suggest setting those debates aside, because frankly, it’s impossible to ever rationally understand the full nature of God, so no one can ever know the full truth and reality of those discussions anyway. So today, maybe just focus on that way of thinking about the Trinity that focuses on the idea of God being within a relationship of love – that God, by definition, then, *is* a relationship, one that continuously creates, reconciles, and sustains, out of a deep love and desire for peace and justice for all in the relationship – and that means that we should be, too. Focusing on the Trinity like that can be a huge relief. It should make you happy. It night even make you joyful, maybe ecstatic even. But if it goes that far, just make sure you don’t end up singing and dancing in a park fountain somewhere – and if you do, at least keep your clothes on.
Thanks be to God.