TRINITY SUNDAY 2012
The Very Reverend Donald W. Krickbaum
June 3, 2012
Most Christians know instinctively
the importance of the Trinity in defining their faith as Christians, and they
are proud to bear its name. We proclaim the Trinity week after week in the
Nicene Creed, and often begin what we do liturgically in “the name of the
Father, and of the Son, and of the Holy Spirit.” We were baptized in that Name. Belief in the Trinity is the central
theological doctrine that sets Christians apart from other faith communities ––
such as our Jewish and Muslim friends and neighbors –– who also believe in the
same one God.
But down through the ages, the
Trinity has often been the source of confusion and dissension. We might well ask: What is it about the
Trinity that puts it at the very center of our Christian faith but yet remains
so elusive to our everyday understanding? Does the Trinity have any spiritual
meaning for us today or is it simply some outdated theological/intellectual
argument that speaks to no one in the modern era?
We live in a
world in which many question the very existence of God. Some see God only as a “delusion.” I read of one doubter referring to the God of
the Bible as “a petty, unjust ... capricious bully” who should have no place in
the contemporary consciousness. Journalist Sam Harris, citing terrorist acts
committed in the name of God, argues that the time has come for “the end of
faith.” Some may remember a few decades
ago when Time magazine created a sensation with its provocative cover asking,
“Is God dead?” -- from the ideas
promulgated by the German philosopher, Nietzsche. . . (I loved the great t-shirt I saw a few years
later: “God is Dead” ---Nietzsche; “Nietzsche is Dead” ---God.)
What is a
believer to make of all of this? Is it finally time to write God’s obituary and
mourn his passing? Or are reports of God’s demise, like those of Mark Twain
over a century ago, “greatly exaggerated?” God is too often blamed for what his followers
say about him and surely we can all hang our heads in shame over what has been
done and is being done in God’s name. Actually, what must die are the false notions
of who and what God is – a God, too often, made in our image. As Anglican bishop
and scholar J. B. Phillips wrote in 1952, “Your God Is Too Small!” Our notions
of God are always too small, but does that mean that God is dead?
It is often said that preachers
should be very careful preaching on Trinity Sunday, because it is almost
impossible to do so without committing some kind of heresy. Why?
Because we really cannot understand God, as hard as we try to explain God
(or the Trinity) to others. Only God
really knows and understands God.
For me, Trinity Sunday is not the
celebration of a doctrine. It is not a
time when we should be so bold to think we can explain the mystery of God. Trinity Sunday is best kept simply as a joyful
celebration of our life with God. It is
a time to recognize and give thanks for the relationship we have with God and
the relationships God has with us in many forms of expression and experience. The Trinity is an expression of community
itself—the dance of God with each of us and with the community of faith. This faith is grounded in our experience of
God in our daily lives, in our worship, in our prayer, in our attentiveness to
Holy Scripture, and in the apostolic fellowship of our life together.
[In a children’s homily I did a few
years ago, I used this analogy: My wife
calls me Donald. My daughters call me
Dad. My grandsons call me Papa. Am I three different people? Even though I may have at least three
different names, no, I am the same person, simply three different
relationships. . . . It is all about
relationships.]
Let’s look at our experience of God
as a church/congregation. As a people of
faith, this is a time to reaffirm our belief in God, to name our experience of
the Holy One in our lives and the life of the community, allowing God to shape
who we are as congregation and what we are to do. Only by having the courage to turn to God and
by laying claim to the faith we profess can we truly become who God would have
us be. If we are not being formed by our
prayer, our worship, and our faith then all that we do as a church will be
focused solely on the need to survive as some sort of benevolent social club in
competition with the secular organizations of the world.
It has often been the tendency of
the church, and especially in these more recent times, to structure ourselves
on the model of the world around us. The
bishops and clergy become like C.E.O.s of a collection of institutions that we
are sometimes hard pressed to tell apart from every other institution around
us. Our people work hard to see that we
survive, and at times even thrive, in this secular world, bringing to our life
together their own experience of the world.
But at the heart of our corporate life we must remember that we are the
people of God and this is God’s church.
One of the great temptations in the life of institutional religion today
is to simply to buy into the corporate/business model of functioning in a
secular world, rather than seeking to be a genuine faith community set in the
midst of the secular world with a mission to sanctify the unholy and to
reconcile the alienated.
We are standing on holy ground.
We are in a sacred place. It is
in the church that the sacred touches the secular, a worship setting where God is
made known to those of us in the world, and it is to this community we are
commissioned to bring others to an encounter with the Holy. This is a holy and
sacred place for each of us because here we have found God, we have been touched
by Christ, and our lives have been transformed.
We say we are a people who believe
that God is our Father who created us; that Christ is our brother who came to
be with us – Emmanuel, God with us; and that the Spirit of God continues to
nurture, feed, sustain, and love us every day of our lives. We have committed ourselves to live in this
apostolic community of teaching and fellowship, centering our common life
around the Holy Eucharist and our life of prayer; we acknowledge our failures
and we seek to return daily to God. Through our baptism into this family of
God, we say that we will proclaim the Gospel to everyone; that we will
recognize and serve Christ in others and love all of those around us; and we
will work for justice, peace, and the dignity and value of each
individual. That is the foundation of
this family of God; that is the sum total of what we are all about. This is our
identity and the foundation of our relationship with God and with those around
us.
The idea of the “Trinity” is not
trying to figure out who God is, but, rather, this is simply our feeble attempt
to speak something of our relationship with the Holy in our lives and in the
experience of those who have turned to God.
We cannot “define” who this God is – we can only proclaim that God is
Love, the Author of all creation and who created each of us; that God has sent
his beloved Son to show us that we are in a unique relationship of love with
God; and that God fills us with the Spirit to nurture that love in us, giving
us the breath of life to share that grace with one another. This is not everything we can say about God,
but, perhaps, this is all that we really need to know about God.