Been thinking a lot of late about preaching, and in that spirit going over my old sermons. This is not, by and large, an edifying experience. Still, as Holy Trinity Sunday is upon us, I thought to inflict one of the better (though by no means flawless) of my old sermons on my hapless readers. This was preached in 2000, and is, as was only right, a rather Lutheran affair. I'll let that pass without comment, and offer it as a possible spur to reflection and prayer.
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A Most Dangerous Doctrine, a Most Reckless God
John 3.1-17, Romans 8.14-17
Ah, Trinity Sunday – the one Sunday out of the year when we try to account for our long-suffering God as three in one. We usually ignore the doctrine of the Holy Trinity, even though our liturgy is full of Trinitarian language. Perhaps the reason for this lies in the simple fact that for a few centuries now, the Trinity has been made into a puzzle, a mathematical and philosophical oddity. It’s absurd, you know – three can’t be one and one can’t be three, and so there’s the end of it. Made into such an intellectual plaything, the Trinity surely can’t have much relevance. It seems that we should dutifully learn our creeds and confessions by rote, and go about the business of fulfilling other ambitions.
As you might have guessed, I think this is hogwash of the highest order.
The Holy Trinity is none other than our most blessed and beautiful God. The orthodox teaching of the Church isn’t some stale doctrine to be recited by rote because it’s the 'right' thing to say. Orthodoxa is a Greek word that means both 'right teaching' and, mostly overlooked, 'right praise': to confess the truth of God’s Triunity is to praise the Lord of the Universe, to stand in the holy of holies and be swept along by the grandeur of our God. In truth, the Holy Trinity is the most dangerous of all Christian confessions. It is dangerous because the Trinity in Unity of our God is the guarantee and holdfast of the Gospel itself. If what we confess about the Trinity is not true, then the Gospel is a sham, and we are, as St. Paul would put it, the stupidest of all people. In fact, the revelation of God as Trinity in Unity is the revelation of a holy and reckless love that spares nothing for our salvation.
My friends, this confession of our God’s Trinity in Unity is the guarantee of the Gospel because we simply know who Jesus is for us. Consider, for a second, the Nicene Creed. Look at what it says – the Son through whom all things were made is of one being with the Father. He is the eternal Word, whom John asserts was with God in the beginning, and 'who was God.' In our reading from John Jesus calls himself the 'only begotten Son' of the Father. This means that, as the Son of God, the Second Person of the Holy Trinity, he is not created – he has neither beginning nor end – but is begotten, spun out if you will, from the very being of the Father.
It was this Son of God who was made man in the Virgin’s womb, and born in Bethlehem. We believe, teach, and confess that he was incarnate without remainder, you see, so that there is no 'mirror image' of the Son floating above the humanity of Jesus. For all eternity Jesus the man from Nazareth is the Son of God. And whatever Jesus does and says is a revelation of who the Father is. Recall that in John’s Gospel Jesus says, 'If you have seen me, you have seen the Father.'
For this reason, when the Church announces to the world 'Behold your God,' she always and ever points to this Jewish man who wandered about the Sea of Galilee and made his way to Jerusalem so that he might be crucified outside the city's gates. And when Christ hung on the cross, the very Son of God made man suffered the weight of all our sin and depravity. As the great fifth century Father, St. Cyril of Alexandria, who was only echoing St. Peter, wrote, 'The Son of God suffered in the flesh.' And remember, the Son is of one being with the Father, so the mercy meted out on the Cross manifests the majesty of the Father’s free grace which is for all people whether they know and like it or not.
Now, the life of the people of God is set in motion by this recklessness in love which is given to us in the very Holy Spirit himself, who is sent to us from the Father through the crucified and risen Son, and who is like a fire which sweeps over the face of the earth. We, my friends, who have been born anew in water and the Spirit, have been given what St. Paul calls a ‘spirit of adoption.’ We are adopted sons and daughters of the Father through our union with Christ, a union made fast by the Holy Spirit. So the whole Church, as God's adopted royal family, lives out of the forgiveness of sins, for we are so tightly knit to the Son that the Father's love for his Son is his love for us, and the Son's responding love for his Father becomes our hymn of praise and thanksgiving. This love is indeed the Holy Spirit himself, and thus when we hear the words of forgiveness, and when we pray in Christ to our Father, we are literally inspired.
Again, our guarantee of this is that the Holy Spirit is truly God, himself spinning out from the Father through the Son from all eternity. This Spirit, whom we confess as ‘the Lord, the giver of life,’ is the ‘wind and spirit from God’ that hovered over the formless creation in the beginning. As we have seen, Jesus uses this image again in John. That we should say the Spirit blows us about like a wild wind is no accident – it’s woven into the fabric of the Hebrew and Greek of the Bible. The Hebrew ruach, and the Greek pneuma, both mean ‘wind’ and ‘spirit’: from the beginning of our scriptures to the end, this dangerous, unpredictable life of the Spirit shapes a story of God's never ending mercy for sinners like us.
So in the end we must remember God was not timid in the face of our sin and hostility. He was reckless in giving himself in his beloved Son. As John tells us, the Father sent Jesus to those who were his own, and they did not know him. Jesus went about his Father’s business, even though he knew this was a threat to the powers of first century Rome and Israel. He recklessly gave his life for all of us, suffering death at the hands of the people he had come to redeem. It is this reckless benevolence that shaped Jesus life, and so we can see that this holy recklessness flows from the very heart of the Father. This is dangerous, my friends – truly unpredictable and risky.
So, my friends, let us bow low before the mystery of our sovereign God, Father, Son, and Holy Spirit. Let us give thanks for this gift of adoption in Christ as children of the Father, an adoption made fast by the Holy Spirit. My friends, let us cling to our faith no matter how absurd it seems to the world, for in this faith we can see into the very heart of God, and there find mercy for us and for all people.
Amen
Crouse Memorial Lutheran Church
June 18, 2000 Holy Trinity Sunday