Trinity Sunday

 Among the great commemorations on the church calendar, Trinity Sunday is rather new.  It did not become a general feast on the Western calendar until a papal decree in 1334. The origins of the observance can be traced back to the 900's in what is now Belgium, and it became widespread in northwest Europe. As the Archbishop of Canterbury, Thomas à Becket required the commemoration throughout England. In medieval English liturgical traditions, this Sunday was so important that it gave its name to the remaining Sundays of the church year. This way of naming Sundays during the summer and autumn continues in the traditional Books of Common Prayer. 

 Certainly, the Christian doctrine of the Trinity is based on many passages in the Scriptures, and it is expressed in the decrees of the ancient Ecumenical Councils. It is the first of the Anglican Thirty-Nine Articles of Religion: I. Of Faith in the Holy Trinity.  Anglicans have also affirmed the Trinity through the Apostles', Nicene, and Athanasian Creeds. Such creedal affirmations are very important. They deserve more attention in our Christian instruction and devotion than they often receive. They are safeguards against much of the shallow theology that tends to permeate contemporary religious bodies. 

At first glance, the Gospel from John 3:1-15 may not seem closely related to high theological reflections on the theme of the Trinity. Nevertheless, the theme of being born again does have Trinitarian associations. For most Christians, a practical devotional approach to the doctrine of the Trinity is often more meaningful than theological abstractions, regardless of their truth or profundity. In John 3, we see the mystery of the Trinity at work in the context of personal salvation. Those who are born again through Christian Baptism and Faith are adopted as children of God, the heavenly Father. We look to Jesus, the only begotten Son of God, as the source of new and eternal life. And God the Holy Spirit grafts us into the Body of Christ, enables us to call God "Father," and continually gives us new life.

Advent II- Romans 15:4; Luke 21:33- Scripture

In the Anglican tradition, the Second Sunday in Advent highlights the importance of Holy Scripture. We see this importance in two verses in the Scriptures for the day. Romans 15:4 says, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." In St. Luke 21:33, Jesus says, "Heaven and earth shall pass away: but my words shall not pass away." 

In theory, all Christian groups maintain that the Bible is a foundational Christian authority, but Christians from varied backgrounds view this authority in distinctive ways. Traditional Anglicans do not read or understand Holy Scripture in isolation. The Bible is our primary doctrinal and moral authority, and it contains God's self-revelation for all generations of Christians.  However, Anglicans believe that Scripture should be understood within the community of faith, the Church. Thoughtful believers from different times and backgrounds have agreed on the basics, and they have summarized Scriptural beliefs in the ancient Creeds (Apostles, Nicene, Athanasian). In the sixteenth century, Anglicans called these biblical principles "things necessary to salvation" (Article of Religion VI).

The basic and necessary teachings of the Bible are clear and are expressed in the Creeds, the Commandments, the Lord's Prayer, and the two greatest Sacraments (Baptism and the Eucharist). Such Scriptural teachings are good and powerful. Yet, these Biblical teachings are not magical formulae. We cannot separate Scripture from the core historic interpretations of Christ's catholic and orthodox Church. A true understanding and application of Scripture is not an isolated individual experience; it comes through divine grace and the working of the Holy Spirit in the body of believers from all times and places. 

During Advent, we think about the coming of Christ, the incarnate Word. As we reflect, let us also meditate on the written Word in Holy Scripture. May we be open to reading, hearing, and learning from God's Word in the Bible throughout Advent and all the days of our lives!

Trinity Sunday- John 3: 1-16

Observing Trinity Sunday on the Sunday after Pentecost is fitting because the powerful descent of the Holy Spirit disciples marks a final point of the Trinitarian revelation. The doctrine of the Holy Trinity tells us about the nature of God and summarizes the whole Biblical message. Although this doctrine is a high mystery that transcends natural human understanding, it also has practical implications for Christian faith and practice.

There are numerous New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 1-16, Ephesians 2:18, 2 Corinthians 13: 14, and 1 Peter 1:2) which show a Trinitarian understanding of God's revelation to humanity.  For example, there is today's Gospel from John 3: 1-16 where Jesus discusses the nature of redemption with Nicodemus. In these verses, we see an affirmation of the love of God the Father, the sending of Jesus Christ, God the Son, to save humanity, and the work of the Holy Spirit in giving a new spiritual birth to those who believe in Christ.

A belief in the Holy Trinity was expressed in ancient Christian baptismal questions about God the Father, God the Son, and God the Holy Spirit. These questions and answers became the basis for creeds such as the Apostles' Creed and the Nicene Creed. So even though the Trinity can be discussed using complicated philosophical and theological concepts, Christians affirm or confess this basic doctrine for reasons of living faith. The doctrine of the Trinity is a biblical Christian belief that is deeply rooted in the experience of redemption and in Christian worship and prayer. The God we worship and pray to is Triune. The Father, the Son, and the Holy Spirit share one divine essence and work together in perfect love to redeem poor sinful human beings. The doctrine of the Trinity is really at the heart of the Gospel!

Glory to the Father, and to the Son, and to the Holy Spirit, both now and forever and to the ages of ages. Amen.

What about the Thirty-Nine Articles?

Since the sixteenth century, Anglican Christianity has often struggled with its identity. Certain characteristics have been obvious, such as its liturgical worship rooted in the Books of Common Prayer, a deep respect for Scripture, and the continuation of the ministry of bishops, presbyters/priests, and deacons. 

One disputed question has been the position of the Thirty-Nine Articles of Religion. At first, the Thirty-Nine Articles of Religion were intended to establish broad theological boundaries for the Elizabethan Church of England (1562, 1571). The Articles can be described as an attempt at theological inclusiveness, but they have often occasioned (and sometimes still cause) debate or dissension. Although the Thirty-Nine Articles are an inescapable fact of Anglican history and are still printed in most Books of Common Prayer, many Anglicans have debated their authority and their precise meaning. Some Anglicans and many non-Anglican observers have viewed them as a strict definition of Anglican doctrine; other Anglicans have ignored the Articles or dismissed them as practically irrelevant. The original intent of the Crown, Parliament, and Convocation of clergy seems to have been more moderate than either extreme. They generally viewed the Articles as broad and comprehensive boundaries for English Christianity.

The Articles themselves reflect diverse influences- patristic Catholicism, Renaissance Christian Humanism, the Lutheran Reformation, the Swiss Reformation, and English ecclesiastical traditions. They exclude certain medieval and Counter-Reformation "Catholic" views, "Zwinglian" and Anabaptist sacramental views, and strict congregational or presbyterian ecclesiology. With these exclusions, they remain susceptible to varied interpretations. During the Elizabethan, Jacobean, and Caroline periods, the Articles were often interpreted from either "Calvinist" or "Arminian" perspectives, but they were also open to other quietly held interpretations. 

In conclusion, neither Anglicans nor other Christians can ignore the historical fact that the Thirty-Nine Articles are associated with Anglican heritage and identity. The Articles express some basic Anglican theological tendencies. They emphasize the authority of Scripture, affirm core teachings of the ancient Christian faith and the Creeds, assert the value of the Sacraments, and support three orders of ministry. They are also moderately "reformed" or "Protestant." Nevertheless, the Articles are open to different interpretations on many issues. They are not a statement of systematic theology. They are neither strictly Lutheran, Calvinist, Tridentine, nor liberal. Their teachings are affirmations of some basic Christian principles from a moderate Reformation perspective.

Advent III- I Corinthians 4:1-5

For the Third Sunday in Advent, the readings from I Corinthians 4 and Matthew 11 point us to the theme of Christian ministry. This theme is especially appropriate because the traditional Advent Ember Days occur on Wednesday, Friday, and Saturday of this week. For centuries, these days have called Christians to deliberate emphasis on the general ministry and mission of the Church, and especially on the role of the ordained ministry. All Christians share in ministry, and ordained deacons, priests, and bishops have special responsibilities.

The Epistle from I Corinthians 4:1-5 speaks of such Christian ministry. All Christians are called to ministry or service for Christ, but all too often we forget this, at least in practical daily speech and behavior. Every person baptized has been set aside and transformed by grace in the name of the Holy Trinity. This setting aside for service has a special application to the ordained ministry. In a special way, the clergy are called to be "stewards of the mysteries of God" (I Corinthians 4:1).

What are the mysteries of God? The mysteries are the core events of Christ's Gospel- from the Annunciation and Nativity to the Crucifixion, Resurrection, and Ascension. These Scriptural mysteries are summarized in the ancient Creeds. These mysteries are also powerfully expressed in the Sacraments. The Christian Gospel becomes visible and immediate for us in the concrete Sacred Mysteries or Sacraments, in particular Baptism and the Eucharist. Every Christian is called to believe the mysteries of the Gospel and to participate in appropriate and faithful ways in the sacramental expression of these mysteries 

During this Advent, let us prepare for Christmas by contemplating the mysteries of the Gospel and their expression in the Sacraments. Let us be aware of our general calling to be faithful stewards of the Gospel according to our specific vocations. And let us pray that all Christians, especially those who are ordained, may be constantly renewed by divine grace for God's service.

Trinity Sunday

 Trinity Sunday is unique on the Church calendar. Historically, its origins are late. It seems to have been observed first in the early 900s in what is now Belgium and to have spread rapidly in northwestern Europe, including England. The observance was not added to the Roman calendar until the 1300's. Another distinction of Trinity Sunday is that, unlike other major holy days, it focuses on a doctrine rather than an event.

Yet, observing Trinity Sunday on the Sunday after Pentecost is certainly appropriate because the coming of the Holy Spirit upon the disciples in power is a completion of the Trinitarian revelation. Talking about the Trinity is more than theology about the nature of God; it is a teaching that summarizes the whole Biblical message. This doctrine is a high mystery that transcends the limits of the natural human intellect. At the same time, the doctrine of the Trinity has practical applications to the life of every Christian.

There are several New Testament texts (such as Matthew 3:16-17, Matthew 28:19, John 3: 5-16, Ephesians 2:18, 2 Corinthians 13: 14, 1 Peter 1:2) which express a Trinitarian understanding of God's revelation to humanity. However, the doctrine of the Trinity is subtle and nuanced, and some implications of this belief took time to develop among Christians. Notably, belief in the Holy Trinity was expressed in the ancient baptismal questions about God the Father, God the Son, and God the Holy Spirit. These questions and answers became the basis for creeds such as the Apostles' Creed.  Later,  baptismal creeds also became the basis for doctrinal summaries of the Nicene Creed and the Athanasian Creed (Quicunque vult). 

Affirming the importance of the doctrine of the Trinity does not make believers philosophical theologians. Rather, Christians affirm or confess this basic doctrine for reasons of faith. The doctrine of the Trinity is a biblical Christian belief that is deeply rooted in the experience of redemption and in Christian worship and prayer. Besides summarizing basic beliefs about God's work to save human beings, the doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke in a particular prayer, Christians are always calling upon the Triune God. We look to God as our heavenly Father through the mediation of His Son Jesus Christ prompted by the inspiration of the Holy Spirit.

Glory be to the Father, and to the Son, and to the Holy Ghost....

Lutheran Influences in Anglicanism

Anglicanism in England and around the world has been influenced by many currents over the centuries. These influences include the ancient undivided Church, medieval and Renaissance Catholicism, several strains of Reformation Protestantism, and varied Christian influences over the centuries since the Restoration of 1660.  After years of considering church history, it seems to me that one of the most neglected influences on Anglican thought and practice is the Lutheran Reformation. Despite divergent Anglican views about the 16th-17th century reforms, history shows that there are clearly Lutheran influences upon the beliefs and practices of English Christianity.

In the early years of the English Reformation, numerous churchmen and civic leaders were influenced by Luther. Luther's example led to Bible translations by William Tyndale and Miles Coverdale. Lutheran liturgical reforms influenced Thomas Cranmer's revisions. Cranmer's first official English liturgical text was the Litany in 1544. This Litany closely followed Luther's revision of 1529.  Cranmer's later versions of the Anglican Daily Office and the Order for Holy Communion reflected several British and Continental influences, especially Lutheran ones. In addition, many daily and seasonal prayers were revised or rewritten under the influence of Reformation themes such as unearned grace and justifying faith. Although the Anglican Articles of Religion, drafted by Thomas Cranmer and later revised by Matthew Parker and Convocation, were not Lutheran (especially the disputed Article XXIX), this Anglican confession was heavily influenced by the Augsburg Confession and other Lutheran confessions. Besides Lutheran influences on Cranmer and other English Reformers, there were Lutheran tendencies in the personal ideas and practices of Elizabeth I as well as in the religious policies she supported.

Over time, direct Lutheran influence diminished in the sixteenth-century English Church, and many Anglicans were influenced by the Reformed tendencies. In addition, Anglicanism attempted to be a broad (dare we say "ecumenical"?) national body, and it was never strictly Lutheran. Nevertheless, interactions between the two traditions continued, especially during the Hanoverian monarchy. Furthermore, the Lutheran emphasis on Scripture and justification by grace through faith continued among Anglicans. Calvinist influence in England was not able to eradicate other Anglican perspectives. Many Anglicans, like Lutherans, always combined loyalty to Scriptural authority and justification by faith with continued respect for the ancient Creeds, a strong appreciation of the Sacraments, and support for liturgical worship.

To this day,  orthodox Anglicans place Scriptural authority first, emphasize grace and justification by faith, and view sanctification as a fruit of grace and faith. Although there are several other historical factors in Anglicanism, Lutheran influences are ingrained in Anglican doctrine and worship. Whether Anglicans should appreciate this Lutheran heritage can be debated, but the historic fact of Lutheran influence on Anglican doctrine and practice cannot be denied.

Trinity Sunday- John 3

Emphasizing the doctrine of the Holy Trinity on the Sunday after Pentecost is fitting because Pentecost marks a fulfillment of the revelation of God in Three Persons. Although not defined in one particular place in Scripture, the doctrine of the Trinity is supported by many passages and summarizes the entire message of the Bible. The Trinitarian emphasis continued in the Christian Church as Scriptural teachings about God were summarized in the ancient creeds such as the Latin Apostles’ Creed and the Greek Nicene Creed.

Although a great mystery and although the history of discussions about the Trinity can be complicated, the basic concern of the doctrine is really simple. The doctrine of the Trinity teaches us about God, His nature, His love, and His grace. The doctrine proclaims His redeeming purposes. It is at the heart of Christian theology, life, and devotion. Even for believers who are not into abstract theology, the doctrine of the Holy Trinity is at the center of the Christian experience of God. It is the great mystery which calls us to living faith. We need to see and appreciate the doctrine of the Trinity in the context of an ongoing Christian life and devotion- in contexts such as Christian morality and Christian prayer. The triune God, the Father, and the Son, and the Holy Spirit is always with us!

Trinity XI- Creedal Christianity- I Corinthian 15: 1-11

Both the Epistle and the Gospel for this Eleventh Sunday after Trinity are powerful passages in differing ways. We always need to be reminded of the message in the Gospel from St. Luke 18:9-14. In the Parable of the Pharisee and the Tax Collector, Jesus reminds us of the proper human attitude in prayer and in life. All are sinners in some respect, and all of us need to turn to God's mercy in humble repentance and faith, not in pride, self-righteousness, or self-justification.

As important as today's Gospel is, this time, I would emphasize the Epistle from I Corinthians 15:1-11. These verses constitute one of several New Testament passages which have been characterized as early Christian creeds. Here St. Paul emphasizes the core message preached by all the apostles. Jesus Christ really suffered, died, was buried, and rose again on the third day. He was seen alive by many witnesses. Christ our Lord did these things to save those who believe in Him from sin and to offer them new and eternal life.

In I Corinthians 15:1, Paul calls this core Christian message the gospel or the good news, to evangelion. Later in 15:11, he uses the verb kerysso, which means proclaim or preach. This message derived from the life and teaching of Jesus Christ is shared by the whole apostolic Church. It has specific content about Christ and His redeeming work. Although a person's attitude, thoughts, and feelings about the message are personally important, the message itself claims to be objectively true. Christians are expected to profess and really believe these teachings or doctrines. In other words, from the beginning, Christianity is by nature a creedal religion.

As time went on the ancient Church faced various challenges to biblical beliefs. These challenges led to the formulation of early baptismal creeds affirmed by those being baptized and by their Christian sponsors. The core of these creeds affirmed beliefs about Christ such as those found in I Corinthians 15. These creeds were not contrary to Scripture; rather they summarized and defended biblical faith. In different forms, two ancient baptismal creeds have come down to the Church through the centuries. One is the Apostles' Creed which developed from simple baptismal affirmations in the Western or Latin church. The other is the Nicene Creed which took Eastern or Greek baptismal creeds and added phrases to clarify true Christian beliefs in light of fourth-century un-biblical challenges. Later, a third creed, the so-called Athanasian Creed, was accepted in the Western Church as a longer statement defending the doctrine of the Trinity. Although theologically important, its use in popular Christian worship and instruction has been less frequent.

These three ancient and ecumenical/catholic creeds reflect Scripture and have become basic expressions of Christian doctrine. It is absurd for someone to claim that he/she has no creed but the Bible. Every person and every congregation has some kind of creed, explicit or implicit. Each of us may have our private summaries or paraphrases, but we are on much sounder ground to acknowledge and affirm the ancient Creeds. They reflect Scripture, apostolic preaching, and the wisdom of generations of faithful Christians. Ignoring or rejecting them is at best stubborn pride and at worst unbelief or heresy. May God guide us in His truth!

Trinity Sunday

Trinity Sunday is unique on the Church calendar in several ways. Historically, its origins are late. It seems to have been observed first in the early 900s in what later became Belgium and to have spread rapidly in northwestern Europe, including England. The observance was not added to the Roman calendar until the 1300s. Another distinction of Trinity Sunday is that, unlike other major holy days, it focuses on a doctrine rather than an event. 

Decades ago, I came to realize two central points about the doctrine of the Trinity. First, it is definitely rooted in Scripture. While the word "Trinity" and an explicit definition are not found in a single key passage, the Trinity permeates the whole Biblical canon. A person cannot reject this doctrine without discarding many Scripture passages, especially in the New Testament. 

Secondly, the doctrine of the Trinity is an essential part of a Christian perspective. It provides the structure of the ancient Creeds and hymns which summarize God's work to save us from our sins. The doctrine of the Trinity is also present whenever Christians pray. Regardless of which divine person we invoke at a particular moment, Christians are always calling upon the Triune God. We look to God as our heavenly Father through the mediation of His Son Jesus Christ prompted by the inspiration of the Holy Spirit. Glory be to the Father, and to the Son, and to the Holy Ghost...