Holy Trinity

"Batter my heart three-person God"
--John Donne, "Meditation 14"

Preaching on theological-theme-Sundays is particularly challenging because it invites abstraction and can quickly turn into a lecture; even in a seminary, seminary professors want to hear a homily and not a lecture at Mass.

The Holy Trinity is difficult because the official declaration of God's identity as "three persons one God" seems to run contrary to our understanding of what it means to be a person.  For many, such language brings up popular images of "multiple personalities" in a single person suffering from a mental disorder.  There is a quotation from the spiritual masterpiece The Imitation of Christ by Thomas a Kempis that gives us a great place to start:

"What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity? Indeed, it is not learning that makes a man holy and just, but a virtuous life makes him pleasing to God. I would rather feel contrition than know how to define it." Book 1, Chapter 1

The first thing we should recognize is that any theological understanding finds its ultimate meaning in the goal of all Christian life: to allow God to transform us daily into becoming more the Christ that has dwelled in us since baptism. With that in mind (and heart), let's consider today's readings, how the blessed Trinity is revealed in them and the implications for our life in Christ.

One of the essential characteristics of the Trinity is relationship, and God's "aseity", or uncreated, perfectly actualized being. Wow, that sounded like the beginnings of a seminary essay!  Scripture implies not only God's uncreated nature, it also gives us an experience of God as moving away from self into humanity in the form of revelations (the Prophets) and redemptive action (Jesus as Christ), and acting within human nature in such a way to recognize in oneself, and one's neighbor, the Divine.  This three-part structure: God-self, God-revelation, God-within humanity becomes the basis to reflect our experience of God's relationship to humanity.

Deuteronomy speaks of God's existence in both heaven and earth, acting in both revelation and redemption.

...fix in your heart, that the LORD is God in the heavens above and on the earth below, and that there is no other . . . . that you and your children after you may prosper, and that you may have a long life on the land . . . ."

In Paul's letter to the Romans, he explicitly writes of God in terms of Father, Spirit and of being "heirs of God and joint-heirs with Christ"
The text takes an interesting turn, then, and suggests that this relationship is only fully recognized (The Spirit himself bears witness with our spirit) "if only we suffer with him".  Paul is suggesting that we will be led by the Spirit into the sufferings of Christ to enter into the glory of the Father.  How often do we regard God as aloof and incapable of suffering because of the attribution of "perfect".  Something perfect does not suffer, but God as the Christ did suffer (contrary to the rather insipid claim of the Gnostics) and does suffer.  The reason God suffers, for Paul, is clear: we are all God's children.  God suffers because of His great love of his creation and his perfect love expressed in our free will to walk away from our inheritance like a petulant child walks away from Disneyland to play in the backyard on a dry, brown lawn with broken toys in the summer heat to spite his parents.

In Matthew's gospel, the Trinity is explicit in the triadic baptismal formula with the promise that the role of the disciple is to teach the world "all that I have commanded you".  If you remember three weeks ago, Jesus commands his disciples: "love one another".  The mission, then, of both the Church and the individual, is one of "going out" into the world, as Christ and the Father "went out" of themselves---God in creation, revelation, and redemption, Christ in perfect obedience to the Father. This centrifugal force of the Spirit, though, is only possible as a fruit of loving one another--the centripetal force of the inwardness of God's presence within us and Christ's presence in the community of the faithful.  What draws us together, leads us to the mission.

The mission will "batter" us, to quote the epigraph from Donne, but we live because we are embraced by God's Spirit in following the battered Christ resurrected.  Donne's pleading seems masochistic until one realizes that to join in this family of God's children, the way of life and glory is also the way of suffering and death for love of the other, embodying the practice of the Trinity.  Who could ever understand such love?

The Ascension

Now What?

Ascension has all the makings of a story’s end.  Jesus, who has been crucified, and is now resurrected, is once again with his disciples teaching them to anticipate the arrival of the Holy Spirit. Then in a moment of great transcendent glory, departs “lifted up into the clouds”.  We have been following the story since Christmas and Jesus’ birth. Now it is only fitting that as we watch him ascend, there is a feeling of completion; the drama will certainly end with the arrival of the Holy Spirit.

In truth, the story continues, though, to the Eschaton and the righteous judgment of humanity and the end of earthly history.

The ascension completes the human ministry cycle of Jesus but begins the reign of Christ within the Church. The Kingdom is more than a representation of Christ to humanity, it continues as God’s presence among us. For Christians, the Holy Spirit gives us communion with God the Father and Son, we now “abide” with God. For non-believers, we become more than simply messengers of a doctrine, we have the potential to be Christ’s presence.

The liturgical cycle reflects this well. Most of our time is spent after Pentecost. This is the time to compare our lives with the life of Christ and his ministry.  In the Advent-Christmas cycle, we revisit God’s incredible love for humanity and the birth of Jesus. Then, in the Lent-Easter cycle, we celebrate the mystery of Jesus’ death and resurrection, ascension, and the spark of the Holy Spirit which sets the Earth ablaze with God’s Kingdom once again. The final chapter has not been written, and there is much work yet to be done.

Sixth Sunday of Easter

     

Radicalized Christianity

     A few years ago, a Coptic Christian began attending the local Lutheran Church but made it a point to introduce himself to me as our worship service was ritually more familiar to him. He told me of the many persecutions Christians were receiving at the hands of Muslims in Cairo and throughout the region. He had lost friends, been discriminated against and was lucky enough to escape the rising violence for himself and his family. The violence and persecution had left him bitter and very much concerned that Islam in the United States posed a threat, and if allowed to establish itself would eventually dominate the country and subjugate everyone to Islamic law. He wanted to know if I would let my parish know about this danger.  Needless to say, it was a difficult thing to hear, and I didn’t want to encourage his fear though it was perfectly understandable given his experience in Egypt. Although I didn’t try to persuade him that his fears were not founded, I doubted Islamic law would replace the Constitution anytime soon, but I wanted to allow him to share his fears and pray with him. 

     How would I confront such hostility to my faith? So many Christians are being martyred for their faith in the Middle East and the brutality of religious hatred deeply offends me, especially when groups such as ISIS, Boko Haram, Al Qaeda and others misrepresent Islam to garner political power.  What can we as Christians do?  What countless others before us have done:  listen to the words of Christ: “…love your enemies and pray for those that persecute so that you may become sons of your Father….”

     It is love that brings us into communion with God; specifically, it is a love that goes beyond “love one another”….it is Jesus’ “love one another as I have loved you”.  The “as I have loved you” is the love of enemy. This love is the grace-filled response of Christ to those who hated him, to those whose lack of faith caused them to flee at the hour of his passion.

     Does that mean we simply respond passively in the face of hostile injustice? By no means! The love of           Christ is a love of action that makes us face our enemies without any weapons of harm, but weapons of conviction and faith to penetrate even the darkest of hearts. We act as witnesses to the truth in refusing to be controlled by the hate that fuels our enemies. There are many such examples in our history. In recent times, there is the witness of Maximillian Kolbe, OFM, Conv. who stood up to the Nazi by offering to take the place of one who was to be executed. They accepted his offer.

     Another modern example occurred in March of 1993 when almost the entire monastic community of Notre-Dame l’Atlas in Algeria were executed as political pawns in the Algerian civil war. They decided as a community to stay and continue to serve the local Muslim villagers who benefited from their medical care and counsel. We love our enemies most effectively when we love without distinction. It is a great grace to find in our spiritual life simply love, having discovered the absence of hate in our hearts and the absence of enemies in our lives.