The Sunday after Pentecost is always set aside as Trinity Sunday. And the key piece of Trinity Sunday worship is the Athanasian Creed. Creeds can unfortunately be turned into dead letters. Something read or looked at, but not pondered within one’s heart. Not a symbol of a living faith. When they are dead letters they turn into checklists of mental assent or legalisms or even worse esotericism. What this sermon attempts to do is show them as invitations. “This is the catholic faith”. When you hear/say them as that, they become deadly practical. They help us remember what this sermon attempts to bring back.
Note: Here is the “funny” that the sermon starts off describing.
The creeds are the definition of the faith. They are the Faith which is believed. The Athanasian Creed, of the three great ones of the Western Church, is a masterful presentation of what we know. All of it can be tied to revelation, but the creeds presentation moves from those things which might be available to gently assisted reason to the more concrete revealed reality. The creed uses the names Father, Son and Spirit, but it starts out more philosophical with what might be call the attributes of God, shared by the Godhead in unity. The Christian Faith attributes these to the God of the Bible, but honestly many of these things are the god of classical theism. The second part of the creed moves into deeper revelation. It confesses and instructs how that God has revealed himself in three persons and how those persons are unique. The uniqueness that it wishes to establish is not hierarchy, but an order: Father Is, Son begotten, Spirit proceeding. The last part of this creed confesses the most concrete, but also the most controversial part of Christianity – the incarnation. In 40 verses it is an inexhaustible source of contemplation.
This sermon merely scratches the surface. It is more a Trinity Sunday encouragement to turn away from the confusion of our age and once again take up the solid definitions which are the gifts of ages of the church past.
Trinity Sunday is the one Sunday a year that I feel free to talk a little pure theology. It is not that my sermons other Sundays are theology free, they couldn’t be if you were being faithful. It is that there are theological ideas that I think explain a lot in a compact form, but you end up explaining and lecturing instead of preaching, and the point is preaching. Trinity Sunday, with its spotlight on the Athanasian creed (which I left our congregational recitation in the recording), is a day given to deep foundational theology. What God is in Himself. Don’t worry, I connect the concepts of the economic and immanent Trinity to Pixar, Marvel and DC, so I hope I brought it down a little. It is a day to make clear the God we invoke, Three in One, and expose the idols of the age.
Some days you have a text that has a powerful image. Like this one with the image of “my sheep”. That image isn’t unimportant, but especially when it is a beloved image, it can erase the rest of the text. It can obscure everything that might contain treasures that aren’t quite as bright. This text has launched many a sermonic broadside on the doctrine of election as well as many sugary sweet meditations on the love of the shepherd. Decent theology and preaching. But the conflict or question in the text isn’t over the things caught up in the image of sheep. The conflict is over the reaction to their statement. Even when it is stated plainly, some believe and some don’t. The question is not if Jesus is the Christ. He is. What we must come to understand is what Christ means. It does include power, but it is a power displayed in this world through weakness. It a power that is great enough to show itself on a cross. Jesus proclaims himself plainly in words, but more clearly in his deeds. And those deeds inspire believe in the sheep, and rejection in others. Revelation is always about faith. Is God – Father, Son and Spirit – as Jesus has revealed him? Does the cross inspire trust, or revolt.
On a practical level, when you pass over such an image for a different thread, you’ve created a problem in the worship service. You won’t get it on the recording, but the hymns of the day were largely given to that image. The hymns are always a second sermon. Most of the time you hope they reinforce what you are going to be saying. Occasionally you let them preach the well worn sermons while you try something different.
The day on the Church calendar was the Baptism of Christ and the text recognizes that. I think in the sermon there is recognition of baptism. If not, all the hymns of the day picked up on it as their connecting theme. But as I was preparing the sermon verse 18 (“So with many other exhortations he preached good news to the people”) combined with a comment by Origin (2nd Century Teacher quoted in the sermon) made me look at John the Baptist himself. What was the gospel, the good news, that John preached?
As he would say, “Christ must increase, I must decrease”, so as a preacher the core of that Good News was simply the bridegroom has come – Jesus. That is the core of any preaching. But John’s good news, just from this brief snippet (Luke 3:1-22), is expansive. And Luke’s version of John has a striking and touching emphasis. After pointing out the bridegroom – the kinsman redeemer of Israel, John preaches against a false in everyway redeemer, Herod. Jesus & Israel are the bridegroom and sanctified bride. Herod and Herodias are the mocking of that redemption. John calls him out, and pays with his freedom and life. John’s preaching of good news, includes the role of suffering.
I didn’t make the connection in the sermon because the sermon itself is more breadth than depth. Pulling together all the threads of levirate marriage that this text relies on would have been explaining too much for a sermon. Better suited for a study. But marriage as the symbol of what God does for his people, and the mocking of marriage made by the state, and John’s suffering caused by that confrontation, seems applicable.
Recording Note: I have left in our opening hymn Lutheran Service Book 405 To Jordan’s River Came Our Lord. The congregation sounded great, and that hymn really captures the core message of the festival – “This man is Christ our substitute!” Also, they sang it post the OT reading, but I’ve moved it after the sermon here. These recordings can’t really capture the full service. We don’t really have the recording equipment for that, so the focus is really on the spoken parts (i.e. texts and sermon). But, I included our Choir singing a wonderful Epiphany piece. I included such things as markers to the full live experience. Worship really is about being there.
A one worshipper said, “I felt like I went to church today”. It was Trinity Sunday so we confessed the faith with the Athanasian creed. We had a baptism at the start or service, and we celebrated holy communion. The recording trims most of that stuff, but it is that stuff which the sermon points toward. What this sermon attempts to do is two fold: a) it outlines potential mistakes in how we think about worship and b) it points to the primacy of worship in the Christian life.
The fact is that we were made to worship. Everyone worships. Religious and non-religious. And true worship is seated in the Soul. Situating it in the body or the mind leads to serious problems. The sermon examines those problems and points at the salvation from them. True worship is a gift of God through the Spirit. To worship rightly one must be born of water and the Spirit. True worship, instead of draining us, feeds us. And when our worship is rightly ordered, our lives are on the path to being rightly ordered directed at resurrection.
There are certain biblical images that are ingrained in our heads just from cultural osmosis. Even at this late date, the Good Shepherd is one of those images in the larger culture. I feel okay saying that because even Hollywood called a CIA movie staring Matt Damon The Good Shepherd recently. The movie didn’t do so hot and I can’t recommend it, but they expected the Biblical allusion to have enough currency to use the name. But what I am always amazed at when the lectionary throws up one of these common images (one portion of John 10 with shepherd images is always on Easter 4) is that the common gloss on the text is at best half the story. In the case of the Good Shepherd we jump straight to Calvary. In theologically squishy places the Good Shepherd is the perfect image to pitch Jesus the great teacher or a Unitarian all loving spirit. But the text itself is intensely Trinitarian as it is about the relationship between the Father and the Son. The Son is the Good Shepherd and not the hired man because he shares the love of the father for these sinful oblivious sheep.
But the metaphor goes beyond that gospel image. Love is defined as aligning yourself with the Father’s commands. Love is defined as putting yourself between the sheep and the wolves. It is defined contrary to the hired man who does what it natural. When you see the good shepherd, when you comprehend in a meaningful way the gospel, at that point you are no longer a sheep. You have a choice – hired man or good shepherd. It is the first real choice in your life, and it is also one that the sheep are oblivious to. Don’t expect applause. Except from Father and Son. This sermon attempts to proclaim that love of the Good Shepherd and give it some form of what it really looks like in the Christian life.