"The Divine Dance"
2 Corinthians 13:11-13; Matthew 28:16-20
Trinity Sunday 2017
Sometimes after
choir rehearsal on Sundays I pick up lunch at the Subway on Wyoming on my way
home. I’ve been there often enough that they know I’m a local pastor. They’re
usually pretty busy, but one time I was the only customer. The server asked, “So, about the Trinity: one
God or three?” As he made my turkey sub,
this young Muslim man and I had a theological conversation about the nature of
God.
Over the years, I’ve had a number of
front porch theological conversations with Muslim neighbors, in which they’ve
asked about the Trinity. I remember one woman was really concerned for my soul,
because she was afraid I worshiped more than one God. I did my best to reassure
her and to clear up the confusion.
In the Christian calendar, this is
Trinity Sunday—the only Sunday in the church year dedicated to a doctrine of
the church.
For centuries, Christians have sung,
confessed our faith, prayed, baptized, and received new members into our
community in the name of a Trinitarian God who is traditionally Father, Son,
and Holy Spirit. But for many Christians
in our time (and for some in earlier times) the doctrine of the Trinity has
been a problem.
How many of us have heard a
conversation in a church school class or study group that goes something like
this: “Do we really have to believe in the Trinity-- that God is three-in-one
and one-in three--to be a Christian?” “What does it mean? How can you put three
persons together and get one, or divide one into three and still have one?”
If you think about it, you can
understand why our Muslim and Jewish friends have a problem with the Trinity
and wonder if we really do worship
one God.
The defenders of the faith--the traditional faith--might blunder through
a fuzzy explanation and then conclude: “There’s a reason we call it a mystery
that no one can fully understand.” Maybe they say, “We just have to accept it
by faith.”
I agree that the Trinity is a
mystery no one can fully understand. The
doctrine of the Trinity reminds us that there is always more to God than we can
conceive… always more of God than we can explain… always more than we can sing
or preach or prove.
So—what do we do with the Trinity?
I think theology is important.
I think bad theology can hurt people…and hurts the church. The language we use when we speak and sing of
God is important.
Apparently, some ordinary Christians
in ancient times knew this. Theologian Elizabeth Johnson observes how fascinated
people of the late fourth century were with speaking rightly about God.
She quotes a famous remark by
Gregory of Nyssa that describes the situation: “Even the baker,” he said, “does
not cease from discussing this. If you
ask the price of bread, he will tell you that the Father is greater and the Son
is subject to him.”[1]
It’s difficult for many people today
to grasp how bitterly this conflict divided the Christian world for several
centuries. The Nicene Creed was hammered
out to defend the faith tradition against the Arian claim that Christ was not
eternal, but created.
The burning, big question in the ancient
church was “Who is Jesus Christ, in relation to God the Father and Creator?” The
Nicene Creed was the ancient church’s answer to the questions of its time,
using the best philosophical constructs and language available to it at that
time.
As Dr. Shirley Guthrie wrote, the
doctrine of the Trinity is “the church’s admittedly inadequate way
of trying to understand the biblical and Christian understanding of who God is,
what God is like, how and where God is at work in the world, what God thinks
about us human beings, does for us, requires of us, promises us.”[2]
We need to be clear with ourselves
and in talking with others that we don’t “believe in” the Trinity. We believe
in and trust in God, and the Trinity
is a way Christians think about and speak of God.
During times of crisis or controversy,
the church has found it necessary to re-interpret the gospel for new times, in
response to new situations and questions.
If you look through our Book of
Confessions,[3] you’ll
see that the Scots Confession, the Heidelberg Catechism, the 2nd
Helvetic Confession, and the Westminster Confession were worked out during the Reformation period,
in response to concerns particular to that time.
In 1934, the Confessional Synod of
the German Evangelical Church met in Barmen, Germany. They “sought a common message for the need
and temptation of the Church” in their day. The threat was the way the
Christian church was cooperating with the Nazi regime. The resulting confession of faith was what we
know as the Declaration of Barmen.
The 1960’s were turbulent times, and
the Confession of 1967 was adopted by the Presbyterian Church “to call the
church to that unity in confession and mission which is required of disciples…”[4] The theme of the Confession of 1967 was the
church’s ministry of reconciliation, which has been a strong theme in the mission
of this congregation for decades.
The Presbyterian Church split at the
time of the Civil War, over the issue of slavery, and it took over a hundred
years for the northern and southern Presbyterian churches to be reunited. At the time of the reunion, the General
Assembly voted to re-state the faith as a way of affirming what we believe
together. The result was “A Brief
Statement of Faith of 1991,”[5] which we often say together in worship. The “Brief Statement of Faith” is a Trinitarian
statement, which begins by stating that we trust in the one triune God,
whom alone we worship and serve.
The 2016 General Assembly made
history by voting to add the “Belhar Confession” to our Book of Confessions.[6] Belhar is a moving call for reconciliation
and a condemnation of racial injustice written in South Africa during the
struggle against Apartheid. We adopted Belhar to be a resource to the church
during a time when racial tension, injustice and violence in the United States
make headlines nearly every day.
We
are part of a living, growing tradition, and we continue to address new
situations and questions by re-stating our faith. One of the great themes of our Reformed
Tradition affirms “the church reformed, always being reformed, according the
Word of God, as led by the Holy Spirit.”
I believe that the controversies of
our time over sexuality are being worked out, and I hope this frees us to work
through other important questions for living faithfully in our time. For
instance, how do we confess and live our faith in Jesus Christ in a pluralistic
world? How do we speak of God in
conversations with our neighbors who are Muslim, Jewish, Hindu, Buddhist,
atheist, or “spiritual but not religious”? What does our faith require of us in
the face of injustice?
When we struggle over theology,
important things often get worked out.
We often learn something—sometimes in spite of ourselves. It’s hard for
a lot of people to re-think things they’ve always believed or change their mind.
Even though we might want to dig in and defend what we have always believed to
be true, we have the Holy Spirit nudging us, reminding us of what Jesus did and
what he taught. We learn and grow, as
the Holy Spirit leads us further into the truth—just as Jesus promised
Jesus told his disciples that he
still had many things to say to them, but that they weren’t ready to hear them
yet. He promised that the Holy Spirit,
the Spirit of Truth, would guide his followers into all the truth.[7]
From the earliest centuries of the
church, discerning theologians have stressed that all our language about God,
including the Trinitarian symbols, are inadequate and relative. The Bible uses
many other images or metaphors for God, and other theologians have offered a
number of possibilities for speaking of God.[8]
I believe God continues to speak a
new word to us in new times--things we weren’t ready to hear before. We still have many things to learn, so we
need to be learners--theologians. We need to listen for what God’s teaching
Spirit has to say to us.
In my study this week, I was
reminded that the Western Church’s model of the Trinity has typically looked
like a triangle, while the typical model in Eastern Orthodoxy is a circle.
John of Damascus, a Greek theologian
who lived in the seventh century, developed the understanding of the Trinity
with a concept called perichoresis. I don’t bring a lot of Greek words into
sermons, but this one gives us such a beautiful picture of God. “Peri”-- as in permimeter--means
“around.” “Choresis literally means “dancing”-- as in choreography.
This isn’t an approach to the
Trinity that most of us in the Western part of the church are as familiar with,
but some contemporary theologians, like Jurgen Moltmann[9]
and Mirosalav Volf[10],
have written about it.
Recently, Father Richard Rohr has
written a very accessible book: “The
Divine Dance: The Trinity and Your Transformation,” that invites us to take
a closer look at the mystery of the Trinity.
Father Rohr says we need a larger
God, because God is not what most people think. God is not an angry, distant moral scorekeeper or a
supernatural Santa Claus, keeping track of who’s been naughty or nice or handing
out cosmic lottery tickets to those who attend the right church or say the
right prayer dominate our culture. God isn’t a stern old man with a long
white-beard, ready and eager to assign condemnation and punishment.[11]
Increasingly, I find the metaphor of
a dancing God more compelling and beautiful and life-giving than some of the
traditional constructs, and I think it is more faithful to the story of God’s
self-giving love we hear in the scriptures.
Imagine it: Father, Son, and Holy
Spirit-- or Creator, Redeemer and Sustainer-- the three persons of the Trinity
are like three dancers holding hands, dancing around together in harmonious,
joyful freedom.
The two New Testament texts the
lectionary gives us for today are last words of love.
In the gospel lesson we heard the
command we know as the GREAT COMMISSION. Jesus tells his disciples, “All authority in
heaven and on earth has been given to me. Go, therefore, and make disciples of
all nations, baptizing them in the name of the Father and of the Son and of the
Holy Spirit, and teaching them to obey everything I have commanded you.” It
ends with a PROMISE: “I am with you always,
to the end of the age.”
How do we proclaim the good news of
God’s love in our time? To those who have been baptized in the name of the
Father and the Son and the Holy Spirit, we need to proclaim the new, open,
love-filled space of our Triune God, the space where we are to love God with
all we’ve got and our neighbors--all our neighbors-- like ourselves.
I’ve been thinking that maybe this
isn’t a time for us to hold an adult education class to focus on the classical
doctrine of the Trinity or to insist that we have to “believe in” traditional
understandings of the Trinity.
Maybe in this time we need to push
back the furniture a bit and make space to dance with the divine. Maybe that’s
a better way to teach us all about God’s self-giving love and how we can be
part of the dance.
As we join in the dance, we can
practice trusting in Christ’s promise that he is with us, always, to the end of
the age. We can practice trusting that
the God of love and peace will be with us.
And so, my friends, I leave you with
these ending words of love: “The grace of
the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be
with you all!”
Amen.
Rev. Fran Hayes,
Pastor
Littlefield
Presbyterian Church
Dearborn, Michigan
June 11, 2017
[1]
Elizabeth A. Johnson, She Who Is: The
Mystery of God in Feminist Theological Discourse (Crossroad, 1992), p. 3.
[2] Shirley
C. Guthrie, Christian Doctrine, Revised
Edition (Westminster John Knox Press, 1994), p. 71.
[4] The
Confession of 1967, article 9.05 in Book of Confessions of the Presbyterian
Church (USA).
[6]
https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/belhar.pdf
[7]John
16:12
[8]If you’re
interested in exploring this, you might want to see William C. Placher, Narratives of a Vulnerable God: Christ,
Theology, and Scripture (Westminster John Knox Press, 1994), pages 53-83 or
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian
Theology (Eerdman’s, 1991), pages 56-79..
[9] Jurgen
Moltmann, The Trinity and the Kingdom
(Harper & Row, 1981).
[10]
Miroslav Volf, Allah: A Christian
Response (HarperOne, 2012).
[11] Richard Rohr, The Divine Dance: The
Trinity and Your Transformation (SPCK Publishing, 2016).
[1]
Elizabeth A. Johnson, She Who Is: The
Mystery of God in Feminist Theological Discourse (Crossroad, 1992), p. 3.
[2] Shirley
C. Guthrie, Christian Doctrine, Revised
Edition (Westminster John Knox Press, 1994), p. 71.
[4] The
Confession of 1967, article 9.05 in Book of Confessions of the Presbyterian
Church (USA).
[6]
https://www.pcusa.org/site_media/media/uploads/theologyandworship/pdfs/belhar.pdf
[7]John
16:12
[8]If you’re
interested in exploring this, you might want to see William C. Placher, Narratives of a Vulnerable God: Christ,
Theology, and Scripture (Westminster John Knox Press, 1994), pages 53-83 or
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian
Theology (Eerdman’s, 1991), pages 56-79..
[9] Jurgen
Moltmann, The Trinity and the Kingdom
(Harper & Row, 1981).
[10]
Miroslav Volf, Allah: A Christian
Response (HarperOne, 2012).
[11] Richard Rohr, The Divine Dance: The
Trinity and Your Transformation (SPCK Publishing, 2016).
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