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As I was preparing yesterday’s post on what Anglican priests think of the 1662 Book of Common Prayer, a lot more material came to the fore.

Trinity Sunday

As regular readers and churchgoers know, June 12, 2022 was Trinity Sunday.

At the Priory Church of St Bartholomew in London, it was also Confirmation Day for a blessed handful of the congregation.

The Revd Marcus Walker, St Bartholomew’s vicar, is on the right of the photo below. The Bishop of London, the Right Revd Sarah Mulally, is in the centre:

Did you ever wonder why mitres are shaped with a point?

Our vicar told us on Pentecost Sunday — the week before Trinity — that mitres are shaped that way to suggest the tongues of fire that descended on the heads of the faithful on the first Pentecost, signifying the arrival of the Holy Spirit.

It is a pity that the Bishop chose to preach on The Shack in her sermon. Oh dear, oh dear, oh dear — no!

Not surprisingly, those preaching on Trinity Sunday dread it because it requires in some measure explaining the holy mystery of the Triune God. It is not unusual for a vicar to assign the sermon to an ordinand — trainee priest — who is a member of his congregation.

St Patrick used a shamrock. However, a Lutheran pastor in the United States uses an egg, which, in some ways, is even better. His sister, whom I cited in my post, wrote on another website (emphases mine below):

He set out 3 small bowls. He cracked an egg, separated the white from the yolk, placed them in 2 of the bowls, and the shell in the third. He then asked the children which was the egg (which of course brought out all kinds of interesting responses). He used this illustration to explain the Trinity. I think even the adults in the congregation were enlightened by his talk. The children certainly learned something that day.

Returning to St Bartholomew’s, Marcus Walker exchanges thoughts with a Catholic in the Twitter below:

Walker is absolutely right.

The Revd Matthew Cashmore is the vicar of St Anselm’s in Hayes, Middlesex, near Heathrow Airport. For centuries, it was a rural area. Now it is very much a part of Greater London. Its growth as an industrial suburb began in the mid-19th century with the arrival of the railway. In the 20th century, it was home to many industries, including player pianos, vinyl records, caravans, food manufacturing and aviation companies. Today, it is known for food, aviation and a number of Heathrow’s hotels.

St Mary the Virgin Church is the oldest house of worship in Hayes, dating back to the 13th century.

St Anselm’s was built in the 20th century but its name references the history of St Mary the Virgin, as Wikipedia explains:

St Anselm’s Church was completed in 1929 to the design of architect Hubert Christian Corlette. Noted designer MacDonald Gill was responsible for the panelled ceiling. The church’s foundation stone was laid on 13 May 1927 by Sir John Eldon Bankes. The east window is by James Powell and Sons of Whitefriars, London. The church was Grade II listed in November 2019.[58] St Anselm’s is so-named because William Rufus (1056 – 1100) sent Archbishop (later Saint) Anselm of Canterbury (c.1033 – 1109) to stay in the manor house of St Mary’s Church, as it was the nearest of the Archbishop’s manors to Windsor, where William Rufus resided.[59][60]

William Rufus was the third son of William the Conqueror.

On to the present day, and Matthew Cashmore, like many other vicars, preached on the mystery of the Trinity. This is an excerpt from St Anselm’s Trinity Sunday pew leaflet:

To try to figure out HOW this trinity of God works. We are human and modern humans attempt to understand the world through the lens of science and ‘reason’.

The issue of course is that creation is rather more complex and difficult than we can understand.

We are not God and we are reaching and trying as hard as we can to understand things that He created and put into place.

It’s just not possible.

This is not to say that we shouldn’t try – that we shouldn’t engage in trying to understand the the universe through science and ‘reason’; but rather to accept that there are things that we can not neatly fit into categories of science that are central to how we exist in the universe.

We are not God.

Sometimes we need to accept that it is wiser to exist and simply appreciate and give thanks for what God has made – and our part in it.

Wise words indeed.

Mission work

I found out about St Anselm’s via a tweet from a vicar whose tweets I posted yesterday.

The Revd Sarah Hancock, from Cheadle Hulme, Cheshire, posted the church’s brilliant advert for a Mission Priest:

I can see why they have passed a Resolution. Going into rough pubs is probably not the sort of thing even today’s women priests are up for.

Mission work also appeared in Cashmore’s Trinity Sunday sermon, as he exhorted the congregation to think about ways in which they, too, can bring the Gospel to the unchurched. Excerpts follow:

In the name of the Father of the Son and of the Holy Spirit – Amen.

Today, as I’m sure you’re all aware is Trinity Sunday. It’s a day we call to mind the Holy Trinity and what that means to us today.

Trinity Sunday is an annual reminder of the simple command to live within the love and commandments of the Father, Son and Holy Spirit – and Jesus tells us how we discern how to do that …

… our faith is a felt faith. It is a faith that exists as much in our hearts and our stomachs as it does in our brains. The moment we forget that we lose the awesome breadth of what God has in store for us – we lose the ability to engage with what Jesus taught us – and we lose sight of what the Holy Spirit wants us to do in this life.

Now, I’m not saying we should leave our brains at the door when we come to church. What I am saying is that academic and intellectual exploration has to work alongside that gut feeling we all experience when we see the work of the Holy Spirit and that gentle warming of our heart we feel when we see the love of Jesus in action.

Our faith is a broad, complex and wonderful thing. It interacts with the world in a myriad of ways and people interact with us – and the faith they see in us – in a myriad of ways

We should be open to all those possibilities

The fact that somebody may want to talk to us about where the Trinity appears in scripture for example, is an opportunity to engage people about their faith. For us to crack open the Bible and talk them through the gospel of John and its rich description of the workings of the Father, Son & Holy Spirit. (so I suggest you take your pew sheet home and read around these chapters!)

Or it may be that people want to know what the practical outworking of the Trinity in our day to day lives isor they may want to understand how our love of God the Father, Son & Holy Spirit makes us feel.

We need to be prepared to answer these questions in the real world

There are three things that I think any Christian should be ready to answer in the street.

    • How does God make you feel?
    • How does the Holy Spirit guide your daily life?
    • How has Jesus taught you to live a life more pleasing to God?

These questions form the heart of what we talk about in the world when we bring people to the love of Jesus – and in so doing – to the love of God and the Holy Spirit.

They are true because we experience them across the breadth of our lives and because we see them in scripture – the test of truth …

Our faith is an experienced faith.

It has to be lived out to be understood

When we talk to people about GodWe engage them with the truth of what we have seen, what we have learnt, what we have experienced in our day-to-day life with Jesus.

And we should be more prepared for it.

We should, each morning as we cross ourselves and say the Our Father – think with our brains, feel with our stomach, experience the joy of love in our heart, and ask ourselves – how can I go into the world today and bring somebody to Jesus.

How can we bring people to this church, this place and bring them to baptism – to a relationship that is earth shatteringly life changing with God the Father, God the Son, God the Holy Spirit?

It is up to each one of us to figure that out. Each one of us will bring a different gift, each one of us will bring different experiences and feelings, each one of us will have engaged with scripture in different ways and each one of us will reach somebody that another person cannot.

Nobody is beyond the love of God the Father, Son & Holy Sprit.

So, go out into the world my brothers and sisters and bring people to baptism, to this place, to a relationship with the Holy Trinity – because the only way to understand the Trinityis to live inside its love.

Amen.

St Anselm’s is a High Anglican church, therefore, it adopts some Catholic practices and pre-Vatican II vestments, such as this fiddleback chasuble in gold and blue:

I wish Fr Matthew all the best with his parish work and finding a Mission Priest.

Those interested in reading or watching more of his sermons can find them here.

I can also recommend the one for Pentecost Sunday, another inspiring call to mission:

Another vicar, the Revd Sam Charles Norton, is also concerned about spreading the Good News in the Church of England. He begins by going back to basics, with the Bible, writings of the early Church Fathers as well as Anglican clergy who helped to develop the Church of England in the 16th and 17th centuries when it was theologically at its best:

He says we have replaced doctrine with culture:

People should visit our churches if only for their beauty, as close to a glimpse of heaven as we have in this life:

Who knows where a church visit might lead?

Trivia

In closing, new members were installed into the Order of the Garter on Monday, June 13. This ceremony takes place every June.

This year, the Bishop of Worcester’s brother was one of the newest members of this ancient Royal order. Tony Blair, unfortunately, was, too.

However, the interesting thing is that both the Bishop of Worcester — the Right Revd John Inge — and his brother, who is a Field Marshal, are the sons of butchers. Let no one say that modest parentage prohibits great achievements:

The Bishop is the Lord High Almoner, in charge of distributing alms to the poor. The office dates from 1103 and is a post in the Royal Households of the United Kingdom.

The last Lord High Almoner who was the son of a butcher was Cardinal Wolsey (1473-1530):

How marvellous to be parents of sons who went into the military and the Church!

Trinity Sunday is on June 12, 2022.

The readings for Year C — and other resources — can be found here.

The exegesis for the Gospel reading, John 16:12-15, can be found here.

The Epistle is as follows (emphases mine):

Romans 5:1-5

5:1 Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ,

5:2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.

5:3 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance,

5:4 and endurance produces character, and character produces hope,

5:5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

Commentary comes from Matthew Henry and John MacArthur.

In Romans 4, Paul discussed Abraham’s unswerving faith in believing everything that God promised him. He also obeyed, doing everything that God asked him to do. As such, God imputed righteousness to Abraham.

Two years ago, I wrote about Romans 4:6-12. The second half of Romans 4:9 reads:

For we say that faith was counted to Abraham as righteousness.

Matthew Henry’s commentary introduces Romans 5 as follows:

The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification, Romans 5:1-5

The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.

Paul begins by saying that, since we are justified by faith, we have peace with God through our Lord Jesus Christ (verse 1).

Let us look at the word ‘peace’ in the divine meaning of the word.

Twice in the past few weeks — on Pentecost Sunday and earlier on the Sixth Sunday of Easter — we have had two readings featuring John 14:27:

Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.

Through His crucifixion and resurrection, Jesus reconciled us to the Father, thereby bringing us divine, everlasting peace.

Henry says that we have this peace because Jesus has redeemed our sins:

We have peace with God,Romans 5:1; Romans 5:1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God’s arm and of his strength, and so are at peace, Isaiah 27:4; Isaiah 27:5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (James 2:23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, John 15:13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ–through him as the great peace-maker, the Mediator between God and man, that blessed Day’s-man that has laid his hand upon us both.

John MacArthur explains the strength of God’s anger with unbelievers:

God is at war with men whether they’re conscious of their own animosity toward Him or not. In fact, the background of this concept of peace is Romans l and 2. And that tells us about the wrath of God, doesn’t it? Romans l:l8: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness.” You see, it’s God who’s at war with the ungodly and the unrighteous, and those who do not know Christ. In fact, God even says if you don’t embrace Jesus Christ you are anathema, you are cursed.

This is why Jesus issued the Great Commission (Matthew 28:16-20):

16 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him; but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

Luke wrote another form of the Great Commission (Luke 24:47), which was read on Ascension Day, ten days before Pentecost:

repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.

Paul says that through Jesus Christ we have obtained access to this divine grace in which we abide, and we boast — or rejoice — in our hope of sharing the glory of God (verse 2).

Jesus wants others to be brought to faith as well so that they, too, repent, realise that their sins are forgiven and come to know this same divine grace and hope of life eternal.

MacArthur elaborates further:

God is not on the side of sinners. God is not on the side of Christ rejecters. He is their enemy and He seeks their destruction

God was appeased, as it were, for all of His vengeance and all of His anger and all of His wrath, found its full fury on Christ on the cross, did it not? And we have peace with God. Boy, that is good to know. That’s my new status and it flows out of the reconciliation accomplished by the work of Jesus Christ. You see, in Christ our sin was penalized, as it were. In Christ there was the full payment and God was propitiated, God was satisfied. The price was paid. And that’s why it says in Colossians I, “Having made peace through the blood of His cross”

Now, so we introduce into the concept of justification the concept of reconciliation. And may I say for you who are thinking theology with me, justification and reconciliation are distinguishable as terms, but they are inseparable as reality because justification embraces reconciliation. That’s the message of chapter 5. Justification embraces sanctification, that’s the message of chapter 6 and chapter 7. Justification embraces glorification, that’s the message of chapter 8.

So that justification, although it can be distinguished in terms of just the words from these other things, is utterly inseparable from them in reality. And so when you embrace Jesus Christ by faith and are justified, inherent in that justification is not only glorification to come, sanctification immediately to begin its process, but reconciliation to God

And in II Corinthians 5 it says He not only reconciled us to God but He gave us the ministry of reconciliation and that is to go out and preach the gospel to others who need to be reconciled.

MacArthur then discusses the security we have in our justification and our salvation.

When I was a Catholic, we were told that certain religious observances — e.g. going to Confession, receiving Communion — put us in a state of grace but that, once we sinned, we fell out of that state of grace until the next time.

However, the New Testament tells us that is not true.

MacArthur explains that Jesus keeps us in that state of grace, even when we sin, as all of us do:

Now listen to this, very important. He not only reconciled us to God initially, but He maintains that reconciliation. And that is His high priestly work. You understand that? First John l says: “He keeps on cleansing us from all (What?) sin.” You see, the continual cleansing, the continual mediation, the continual washing of our sin provides for us the maintaining of that reconciliation. Do you see? So you have two tremendous truths that cannot really be perceived. On the one hand we are at peace with God forever because every sin we will ever commit was already borne by Christ. And so there is nothing to violate our reconciliation, for the sin for which we should be cast out was paid for and covered. And even in the daily walking through the world as we sin the Lord keeps on cleansing and keeps on cleansing so then we are maintained in reconciliation, not only by the past act of Christ on the cross, but by the present mediation of Christ at the right hand of God. His high priestly ministry says He ever lives to make what? Intercession for us. Isn’t that great? I’m at peace with God.

For how long? For as long as Jesus Christ lives. And how long does He live? Forever. He intercedes for us. When a person embraces Christ by faith the spotless Son of God makes that person one with God and he’s at peace.

Therefore, we rejoice — boast — of that wonderful state of being.

Both commentators put emphasis on the word ‘access’ in verse 2.

Henry says:

1. The saints’ happy state. It is a state of grace, God’s loving-kindness to us and our conformity to God; he that hath God’s love and God’s likeness is in a state of grace … Prosagogen eschekamenWe have had access. He speaks of those that have been already brought out of a state of nature into a state of grace … 2. Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Psalms 1:5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God.

MacArthur says:

Circle that word in your Bible. “We have access by faith into this grace in which we stand.” Stop right there. The first link that secures us eternally to the Savior is peace with God. The second one is standing in grace, standing in grace. We aren’t moving in and out of grace. We’re what? Standing in it. We’re not coming and going through it. We’re standing in it, standing in grace and the… My feeble brain can’t touch the boundaries of this truth. It is so vast and so profound and every word is powerful. Start with “by whom.” By whom? Jesus Christ, everything is because of Him.

The key thought in the whole text is the mediation of Jesus Christ, through His marvelous mediation. By His death He brings us to God and to peace. And notice this, and it says:  “By whom also we have access by faith,” again. Now let me just stop on this word “access.”

That’s a monumental word. It’s a staggering word. It is a shocking word. It is an infinitely incomprehensible word. It is a word that is beyond the purview of a Jew to even conceive that anybody on earth could have access to God. Why?  Because everything a Jew had ever known all his life was that God is the utterly holy and unapproachable one. Didn’t he know that?  Didn’t he believe that? Throughout all their history that’s all they knew. And by the way, the word “access” here, this word is used three times. It is used here and it is used in Ephesians 2:18 and 3:12 and it always speaks of access to God. He’s given us access to God. And a Jew just never knew that.

Even the ancient Jewish priests could go into the Holy of Holies only on the Day of Atonement and only for a few seconds, because God told the Jews that those who approached Him would be struck dead. MacArthur’s sermon has all the relevant verses. And, yes, people did die.

However, with the death of Christ on the cross, that evening, the veil to the Holy of Holies at the temple in Jerusalem was rent asunder (Matthew 27:51).

Jesus, through His obedience to the Father, tore the veil, so that we may now approach His Father in confidence as His sons and daughters.

Now let’s look at ‘boasting’, or ‘rejoicing’ in some translations.

MacArthur tells us:

The third link, verse 2 again, ”We have access by faith into the grace in which we stand, and we rejoice,” or we exult, or actually we boast, we make our boast, “in hope of the glory of God.” The third link in our security is hope of glory.

We are secure because we have peace with God. We are secure because we stand in grace. And we are secure because we have been given the hope of glory. In other words, to put it another way, God has promised us future glory, right? He promised. Does God keep His promises? He is the God who cannot lie. And we will enter into that glory in the future

Now watch this, so He isn’t predestining the initiation, He is predestining the completion. Do you understand that? We are predestined not to start, but we are predestined to what? To finish. We are not predestined to be incomplete but predestined to be complete. And so, in verse 30: “Whom He did predestinate, them He also called.

And whom He called, them He also justified. And whom He justified them He also (What?) glorified.” There’s no loss, because if you’re predestined to begin, you’re predestined to end. If you’re predestined to start, you’re predestined to finish. If you’re predestined to be in Christ, you’re predestined to be like Christ. Isn’t that a marvelous truth? You see, that’s the securing reality of the hope of the believer. And the doctrine of security is based on the hope of glory.

Because we have that hope in the promise of glory in the future, we are able to boast — rejoice, exult — in our present sufferings, knowing that suffering produces endurance (verse 3), one of Paul’s favourite words, which would have resonated with his audience because of the ancient endurance races, some of which we see in the Olympics.

In other words, for the believer, earthly trials, as physically or psychologically painful as they are, will not be everlasting. We will be with God one day.

Henry says that our sufferings are refinements, as tests are on precious metals to purify them:

the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimenan approbation, as he is approved that has passed the test. Thus Job’s tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job 2:3.

Paul goes on to say that endurance produces character, and character produces hope (verse 4).

Henry continues with the analogy of purifying precious metals:

He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it.

A secular version of this is: whatever doesn’t kill you makes you stronger. It builds character.

MacArthur explains:

It would be much like we use the term sterling, sterling silver, or when we say about someone’s character, they’re a sterling character. We mean there’s no flaws, there’s no impurities. You see, the pressure takes all that out of us. Why? Because we learn to trust God in the trials, we learn to trust God in the stress, we learn to trust God in the pain. And tribulation is not a problem for us. For one thing it’s an honor to suffer for Christ, isn’t it? For another thing it is a joy to learn to experience His sustaining power in the middle of suffering. It increases our faith. It purges us. It sanctifies us. It washes us. It strengthens us. It’s like spiritual weight lifting. It builds our muscles. It raises our level of holiness. And so, we look at tribulation and we rejoice in that also. We’re not just saying, hey, pie in the sky, by and by, folks, we’re just hanging on for dear life till we can get to the glory land. We’re not moaning and groaning here with all of the struggle and hoping for that heaven; we’re even rejoicing right here because the process of trouble is building proven character, purging out the flaws, purging out the dross.

James talks about this, doesn’t he? “And blessed is a man that endures testing, for when he is tried he’ll receive a crown.”

It’s part of the purifying. Now listen, that’s James 1:12, the reason we enjoy the suffering, the reason we’re patiently enduring it, is because it’s building proven character and sterling character, and more flawless character. And the stronger we grow spiritually, the richer our hope becomes, the greater our rejoicing. Why? Because the greater the reward that awaits us there, the greater the joy to receive it and cast it at the feet of Jesus Christ. Great truth.

Back to the hope we have in God’s promises. Paul says that this hope does not disappoint us, because the Holy Spirit, which the Father gave us, pours His — the Father’s — love into our hearts (verse 5).

Instead of ‘disappoint’ some translations use ‘ashamed’, as in not being ashamed of this hope of divine promise.

Henry says:

Sense of God’s love to us will make us not ashamed, either of our hope in him or our sufferings for him.

MacArthur concludes:

And here’s the wrap-up on hope. “Hope makes not (What?) ashamed.” What it really means is hope is never disappointed. You don’t have to be ashamed of God. And you say, ah, I put all my faith in that God, I put all my faith in that Jesus Christ and He deceived me, He never came through, and I lost everything and what a deceiver, I’m ashamed that I ever mentioned that name. No, you’ll never come to that point. Hope is not going to be ashamed, not when it’s put in Jesus Christ. Hope is never disappointed. It will never be ashamed. It will never be disappointed. Why? Because it will receive the promised anticipated glory; that’s what it’s saying.

Because we are at peace with God through Christ’s death on the cross, because we stand in grace, we have a promised future glory. And I don’t blush to say that’s my hope. I’m not ashamed to say to anybody on the face of the earth, I’m going to be in glory with Jesus Christ some day, radiating the eternal glory of God throughout the eternal Jerusalem. That’s my destiny. That’s where I’m going, and I’m not going to be ashamed, because hope in God, hope in the Lord Jesus Christ is never disappointing.

May everyone reading this have a blessed Trinity Sunday.

holy_trinity by st andrei rublevTrinity Sunday is May 30, 2021.

The readings for Year B in the three-year Lectionary can be found here.

The Epistle follows (emphases mine):

Romans 8:12-17

8:12 So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh–

8:13 for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.

8:14 For all who are led by the Spirit of God are children of God.

8:15 For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!”

8:16 it is that very Spirit bearing witness with our spirit that we are children of God,

8:17 and if children, then heirs, heirs of God and joint heirs with Christ–if, in fact, we suffer with him so that we may also be glorified with him.

Commentary comes from Matthew Henry and John MacArthur.

This passage discusses the believer’s privileges, which are many.

Paul exhorts the Romans not to be debtors to the flesh (verse 12). We have a higher calling. We are debtors to Christ and to the Holy Spirit; if we live in a carnal way we will surely die, but if we conquer sin during our lives, we will live forever (verse 13).

Matthew Henry’s commentary elaborates further:

Let not our life be after the wills and motions of the flesh. Two motives he mentions here:– [1.] We are not debtors to the flesh, neither by relation, gratitude, nor any other bond or obligation. We owe no suit nor service to our carnal desires; we are indeed bound to clothe, and feed, and take care of the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our deliverer. See 1 Corinthians 6:19; 1 Corinthians 6:20. [2.] Consider the consequences, what will be at the end of the way. Here are life and death, blessing and cursing, set before us. If you live after the flesh, you shall die; that is, die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that are the ruin of souls; that is, the second death. Dying indeed is the soul’s dying: the death of the saints is but a sleep. But, on the other hand, You shall live, live and be happy to eternity; that is the true life: If you through the Spirit mortify the deeds of the body, subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body or destroy the soul.

John MacArthur says that, with the Spirit’s help, we can vanquish sin in our lives:

When you became a Christian, the Spirit of God took up residence in your life. And with the Spirit of God came the power of God, mighty enough to pull down strongholds, to tear down every high thing that exalts itself against God and to bring you into captivity to the obedience of Christ. Right? In other words, there’s a resource there that can enable you to have victory over Satan and victory over demons and victory over the flesh and bring everything in your life into captivity to the obedience of Christ. Listen, I’m going to say something that might shock you. You have the potential to be perfect. You have the potential to be perfect. If you do not have victory in each individual case, it is not because the power for victory isn’t there, it is because the appropriation isn’t there. And I confess, I agree that it is somewhat debilitated by the power of the flesh but nonetheless, the potential is there.

You say, “You mean I’ve got power to deal with the sin in my life?” That’s right. You say, “I’m not doing too well.” I understand that. And there’s something else you might need to know that will help you. Look at Ephesians chapter 5, verse 18, a familiar verse. And I want to remind you of something you perhaps have studied before. By the way, the word “power” in the Bible is dunamis, from which we get our word “dynamite.” And as a believer, you ought to be explosive; the power of God ought to be blasting its way through you.

But there is a key to that and I think it’s given in Ephesians 5:18 where it says, “Be not drunk with wine in which is (astia, dissipation) excess, but be being kept filled with the Spirit.” You see, the key is in appropriation. And the way you appropriate the available power is to be filled with the Spirit. To be filled with the Spirit, basically, simply means to have habitual permeation of your life by the Holy Spirit. You think His thoughts, you feel His feelings. You obey His will. It’s to be controlled by the Spirit of God. Frankly, you’re controlled by whatever fills your mind, isn’t that right? You’re controlled by whatever fills your mind. And that’s the old computer thing: G.I.G.O. — garbage in, garbage out. Whatever you pump into your computer is going to come out in your behavior. Whatever controls your mind is going to control your behavior. And if the Spirit of God can control your mind, then you’ll have a mind renewed in the Spirit, as the Bible talks about. You’re going to find that that fleshes itself out in your good and godly and holy behavior. And so all it means here when it says, “Be being kept filled with the Spirit,” doesn’t mean fall backwards in some trance. It doesn’t mean you flip out into some sort of ecstatic experience. It simply means you get under the control of the Holy Spirit so that He fills your life.

Paul makes a simple, yet powerful, statement: all who are led by the Spirit of God are the children of God (verse 14).

This is the greatest privilege anyone can have.

Henry explains:

Observe, (1.) Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love. It is the undoubted character of all true believers that they are led by the Spirit of God. Having submitted themselves in believing to his guidance, they do in their obedience follow that guidance, and are sweetly led into all truth and all duty. (2.) Their privilege: They are the sons of God, received into the number of God’s children by adoption, owned and loved by him as his children.

Paul says that when we received the Holy Spirit, we were no longer to be afraid of judgement having received a spirit of adoption (verse 15), which we recognise when we cry ‘Abba! Father!’

Henry tells us:

it is God’s prerogative, when he adopts, to give a spirit of adoption–the nature of children. The Spirit of adoption works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image of the father. Whereby we cry, Abba, Father. Praying is here called crying, which is not only an earnest, but a natural expression of desire; children that cannot speak vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty. Abba, Father. Abba is a Syriac word signifying father or my father; pater, a Greek work; and why both, Abba, Father? Because Christ said so in prayer (Mark 14:36), Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father, Father, and that is rhetoric enough. It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him pater in their language; for in Christ Jesus there is neither Greek nor Jew.

MacArthur explains how adoption by God is similar to adoption in Roman times. As such, it was encouraging for the Roman converts — as it should be for us, too:

Now let me just talk for a minute about adoption as such because when you say the word “adoption” some people think that’s sort of a second-class status. You’re not a real son, you’re an adopted son. You’re sort of a Johnny-come-lately or a Janie-come-lately. You got added on to the end of the deal because nobody wanted you and sort of second-class idea. But that is not true. It may be that some people in our day think of it that way but in the first century, it was quite the very opposite.

For example, in the Roman culture, if a father looked over his children, particularly his sons, and he didn’t see among the born sons that he had brought into the world a son that he deemed to be worthy to inherit his name, his title, his offices, his estates, he would go outside and he would find such a worthy son and he would adopt him into the family based upon his virtue, based upon his character, based upon his talent, and that adopted son would then take precedence over all of his natural sons who didn’t qualify at the level of qualification that the father had established. So an adopted son is not, in the Roman culture, a waif picked up off the street just so he’s gotten cared for. No, no. An adopted son in the Roman system is a son who is chosen by the father for the purpose of inheriting the estate and of bearing the name and the title of that father.

And so, when it says in the Bible that we have become the adopted sons of God, it is not to say that God scoops us off the street somewhere just so we can get cared for, it is to say that God out of all the world has chosen us to bear His name and His title and inherit His estate. And it is not just that He takes us because we happen to come along through natural process, it is that He sovereignly chooses us out of all the world. That’s a little different, isn’t it? And that’s the essence of this thought. We are the preferred of God. We are the choice of God by His free involuntary election and in no sense in the world are we inferior, in no sense. We have been chosen to bear His name. We have been chosen to inherit His kingdom.

Our Spirit bearing witness distinguishes us as children of God (verse 16).

Henry says that this should be a great source of comfort to us:

those that are sanctified have God’s Spirit witnessing with their spirits, which is to be understood not of any immediate extraordinary revelation, but an ordinary work of the Spirit, in and by the means of comfort, speaking peace to the soul. This testimony is always agreeable to the written word, and is therefore always grounded upon sanctification; for the Spirit in the heart cannot contradict the Spirit in the word. The Spirit witnesses to none the privileges of children who have not the nature and disposition of children.

Paul ends by saying that if we are children of God, then we are also joint heirs with His Son, Christ Jesus, meaning that if we suffer with Him, we will also be glorified with Him (verse 17).

What a happy thought. Our suffering in this world for our faith will be eclipsed when we are glorified with Him in Heaven.

Henry tells us:

It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity.

What an encouraging message for us!

May all of my readers have a happy and blessed Trinity Sunday.

Below are the readings for Trinity Sunday, June 7, 2020.

These are for Year A in the three-year Lectionary used in public worship.

This particular Sunday honours the Triune God. These posts explain more about it:

On Trinity Sunday

Anglican reflections on the Trinity

A practical — and Anglican — reflection for Trinity Sunday

Trinity Sunday — an Anglican analysis of its importance

This next post offers an excellent way to explain the Holy Trinity to someone, particularly a child. It comes from a Lutheran pastor:

A great way to explain the Holy Trinity

Emphases mine below.

First reading

This is the story of Creation. It is difficult to comprehend how people cannot believe that God did not create the universe and all of nature.

Genesis 1:1-2:4a

1:1 In the beginning when God created the heavens and the earth,

1:2 the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.

1:3 Then God said, “Let there be light”; and there was light.

1:4 And God saw that the light was good; and God separated the light from the darkness.

1:5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

1:6 And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.”

1:7 So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so.

1:8 God called the dome Sky. And there was evening and there was morning, the second day.

1:9 And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so.

1:10 God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.

1:11 Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so.

1:12 The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good.

1:13 And there was evening and there was morning, the third day.

1:14 And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years,

1:15 and let them be lights in the dome of the sky to give light upon the earth.” And it was so.

1:16 God made the two great lights–the greater light to rule the day and the lesser light to rule the night–and the stars.

1:17 God set them in the dome of the sky to give light upon the earth,

1:18 to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good.

1:19 And there was evening and there was morning, the fourth day.

1:20 And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.”

1:21 So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good.

1:22 God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.”

1:23 And there was evening and there was morning, the fifth day.

1:24 And God said, “Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.” And it was so.

1:25 God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.

1:26 Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”

1:27 So God created humankind in his image, in the image of God he created them; male and female he created them.

1:28 God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.”

1:29 God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food.

1:30 And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so.

1:31 God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.

2:1 Thus the heavens and the earth were finished, and all their multitude.

2:2 And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done.

2:3 So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.

2:4a These are the generations of the heavens and the earth when they were created.

Psalm

This Psalm ties in beautifully with the reading from Genesis.

Psalm 8

8:1 O LORD, our Sovereign, how majestic is your name in all the earth! You have set your glory above the heavens.

8:2 Out of the mouths of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger.

8:3 When I look at your heavens, the work of your fingers, the moon and the stars that you have established;

8:4 what are human beings that you are mindful of them, mortals that you care for them?

8:5 Yet you have made them a little lower than God, and crowned them with glory and honor.

8:6 You have given them dominion over the works of your hands; you have put all things under their feet,

8:7 all sheep and oxen, and also the beasts of the field,

8:8 the birds of the air, and the fish of the sea, whatever passes along the paths of the seas.

8:9 O LORD, our Sovereign, how majestic is your name in all the earth!

Epistle

This is Paul’s valediction (farewell) and benediction (blessing) to the Corinthians. ‘Saints’ refers to those who ministered along with him. What a perfect blessing we have in verse 13.

2 Corinthians 13:11-13

13:11 Finally, brothers and sisters, farewell. Put things in order, listen to my appeal, agree with one another, live in peace; and the God of love and peace will be with you.

13:12 Greet one another with a holy kiss. All the saints greet you.

13:13 The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.

Gospel

This is the Great Commission: our Lord’s instruction to spread the Good News to all the ends of the Earth. This is the conclusion of Matthew’s Gospel.

Matthew 28:16-20

28:16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them.

28:17 When they saw him, they worshiped him; but some doubted.

28:18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me.

28:19 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,

28:20 and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.”

Have a blessed Sunday contemplating the holy mystery of the Triune God.

Trinity SundayWhat follows are the readings for Trinity Sunday, June 16, 2019.

These are for Year C in the three-year Lectionary used in public worship.

Image credit: GodAndScience.org

I have a few posts which explain the importance of Trinity Sunday and the holy mystery of the Triune God:

On Trinity Sunday

A great way to explain the Holy Trinity

Anglican reflections on the Trinity

A practical — and Anglican — reflection for Trinity Sunday

Trinity Sunday — an Anglican analysis of its importance

Emphases mine below.

First reading

Wisdom speaks to us through God’s divine revelation (first four verses) and through Christ Jesus (verses 22-31).

Proverbs 8:1-4, 22-31

8:1 Does not wisdom call, and does not understanding raise her voice?

8:2 On the heights, beside the way, at the crossroads she takes her stand;

8:3 beside the gates in front of the town, at the entrance of the portals she cries out:

8:4 “To you, O people, I call, and my cry is to all that live.

8:22 The LORD created me at the beginning of his work, the first of his acts of long ago.

8:23 Ages ago I was set up, at the first, before the beginning of the earth.

8:24 When there were no depths I was brought forth, when there were no springs abounding with water.

8:25 Before the mountains had been shaped, before the hills, I was brought forth–

8:26 when he had not yet made earth and fields, or the world’s first bits of soil.

8:27 When he established the heavens, I was there, when he drew a circle on the face of the deep,

8:28 when he made firm the skies above, when he established the fountains of the deep,

8:29 when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth,

8:30 then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always,

8:31 rejoicing in his inhabited world and delighting in the human race.

Psalm

The Psalm reflects on the greatness and glory of God, to whom we owe all honour and praise.

Psalm 8

8:1 O LORD, our Sovereign, how majestic is your name in all the earth! You have set your glory above the heavens.

8:2 Out of the mouths of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger.

8:3 When I look at your heavens, the work of your fingers, the moon and the stars that you have established;

8:4 what are human beings that you are mindful of them, mortals that you care for them?

8:5 Yet you have made them a little lower than God, and crowned them with glory and honor.

8:6 You have given them dominion over the works of your hands; you have put all things under their feet,

8:7 all sheep and oxen, and also the beasts of the field,

8:8 the birds of the air, and the fish of the sea, whatever passes along the paths of the seas.

8:9 O LORD, our Sovereign, how majestic is your name in all the earth!

Epistle

Paul discusses our justification by faith through grace and the Holy Spirit’s role in our lives.

Romans 5:1-5

5:1 Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ,

5:2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.

5:3 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance,

5:4 and endurance produces character, and character produces hope,

5:5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

Gospel

Following on from previous Eastertide readings in Year C, this is another passage from Jesus’s final teachings at the Last Supper, once Judas had left. John 14 through John 17 are among my favourite chapters in the Bible. I wrote about the following verses a few years ago:

Trinity Sunday 2016: May 22 (John 16:12-15, Year C)

John 16:12-15

16:12 “I still have many things to say to you, but you cannot bear them now.

16:13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.

16:14 He will glorify me, because he will take what is mine and declare it to you.

16:15 All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.

Sundays after this one are referred to as being ‘after Pentecost’ or ‘after Trinity’. Where used, the celebrant’s vestment colour will be green until the first Sunday of Advent.

Trinity Sunday is on May 27, 2018.

My past posts explain more about this important feast in the Church calendar honouring the Triune God. I would suggest perusing them before going into the readings:

On Trinity Sunday

Anglican reflections on the Trinity

A practical — and Anglican — reflection for Trinity Sunday

Trinity Sunday — an Anglican analysis of its importance

The Holy Trinity is difficult to explain, not only to children but also to adults. One Lutheran came up with an intelligent yet simple way of doing so, by using an egg:

A great way to explain the Holy Trinity

Themes for today’s readings — Year B in the three-year Lectionary — include forgiveness of sin, God’s infinite mercy, God’s glory and rebirth through the Holy Spirit. Emphases mine below.

In the first reading, Isaiah describes how he was cleansed of sin in a vision, which resulted in his asking the Lord to be sent out to prophesy:

Isaiah 6:1-8

6:1 In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple.

6:2 Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew.

6:3 And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory.”

6:4 The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke.

6:5 And I said: “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!”

6:6 Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs.

6:7 The seraph touched my mouth with it and said: “Now that this has touched your lips, your guilt has departed and your sin is blotted out.”

6:8 Then I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” And I said, “Here am I; send me!”

The Psalm glorifies the Lord:

Psalm 29

29:1 Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength.

29:2 Ascribe to the LORD the glory of his name; worship the LORD in holy splendor.

29:3 The voice of the LORD is over the waters; the God of glory thunders, the LORD, over mighty waters.

29:4 The voice of the LORD is powerful; the voice of the LORD is full of majesty.

29:5 The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon.

29:6 He makes Lebanon skip like a calf, and Sirion like a young wild ox.

29:7 The voice of the LORD flashes forth flames of fire.

29:8 The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh.

29:9 The voice of the LORD causes the oaks to whirl, and strips the forest bare; and in his temple all say, “Glory!”

29:10 The LORD sits enthroned over the flood; the LORD sits enthroned as king forever.

29:11 May the LORD give strength to his people! May the LORD bless his people with peace!

In the Epistle, Paul says that each of us has a personal relationship with the Holy Trinity:

Romans 8:12-17

8:12 So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh–

8:13 for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.

8:14 For all who are led by the Spirit of God are children of God.

8:15 For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!”

8:16 it is that very Spirit bearing witness with our spirit that we are children of God,

8:17 and if children, then heirs, heirs of God and joint heirs with Christ–if, in fact, we suffer with him so that we may also be glorified with him.

The Gospel reading recounts Nicodemus’s night time discussion with Jesus, who explains rebirth through water and the Spirit:

John 3:1-17

3:1 Now there was a Pharisee named Nicodemus, a leader of the Jews.

3:2 He came to Jesus by night and said to him, “Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.”

3:3 Jesus answered him, “Very truly, I tell you, no one can see the kingdom of God without being born from above.”

3:4 Nicodemus said to him, “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?”

3:5 Jesus answered, “Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit.

3:6 What is born of the flesh is flesh, and what is born of the Spirit is spirit.

3:7 Do not be astonished that I said to you, ‘You must be born from above.’

3:8 The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

3:9 Nicodemus said to him, “How can these things be?”

3:10 Jesus answered him, “Are you a teacher of Israel, and yet you do not understand these things?

3:11 “Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony.

3:12 If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things?

3:13 No one has ascended into heaven except the one who descended from heaven, the Son of Man.

3:14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

3:15 that whoever believes in him may have eternal life.

3:16 “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

3:17 “Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.

Where vestments are worn, the celebrant will wear white on Trinity Sunday.

After this, the Church calendar refers to subsequent Sundays as being ‘after Trinity’, ‘after Pentecost’ or ‘in Ordinary Time’ until the first Sunday of Advent. The vestment colour will be green during this time.

Forbidden Bible Verses returns next week.

In 2017, Trinity Sunday is June 11.

As I explained in 2010, also known as the Solemnity of the Most Holy Trinity, it falls on the Sunday after Pentecost.

Catholics, Anglicans, Methodists, Lutherans and many Presbyterians celebrate this important feast day honouring the Triune God: Father, Son and Holy Spirit.  The celebrant wears white vestments.

That post has more information on the history of Trinity Sunday, one of the major feast days in the Church calendar.

These posts might also be of interest:

Anglican reflections on the Trinity

A practical — and Anglican — reflection for Trinity Sunday

Trinity Sunday — an Anglican analysis of its importance

Trinity Sunday 2016: May 22 (John 16:12-15, three-year Lectionary Year C)

Now is a good time to explain the Holy Trinity to children. The concept of Three-in-One can be difficult to grasp, but one Lutheran pastor came up with an ingenious way of explaining it with an egg. This is foolproof:

A great way to explain the Holy Trinity

I hope that all my readers have a blessed day rejoicing in the Triune God.

(Comments temporarily off.)

holy_trinity by st andrei rublevMay 22 is Trinity Sunday 2016.

Past posts on this important feast in the Church are as follows:

A great way to explain the Holy Trinity

On Trinity Sunday

Anglican reflections on the Trinity

A practical — and Anglican — reflection for Trinity Sunday

Trinity Sunday — an Anglican analysis of its importance

The Gospel reading for Year C of the three-year Lectionary used in public worship is John 16:12-15:

16:12 “I still have many things to say to you, but you cannot bear them now.

16:13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.

16:14 He will glorify me, because he will take what is mine and declare it to you.

16:15 All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.

Jesus spoke these words just after the Last Supper. It was His final teaching session with the Twelve. John documents the entire lesson: John 13, 14, 15, 16 along with our Lord’s prayers in John 17. Those are, in my opinion, the most beautiful chapters of the New Testament.

In this reading, we discover that Jesus had much more to say, however, He knew that the Apostles could not fully understand it (verse 12). Matthew Henry explains:

it would have confounded and stumbled them, rather than have given them any satisfaction.

Hence the sending of the Holy Spirit to them and the disciples on the first Pentecost, so that the Spirit would lead them into ‘all the truth’ as He hears it (verse 13). The Spirit also told them of what was to come, a primary example of which is St John’s Book of Revelation.

The dramatic Book of Acts describes how the Holy Spirit guided the disciples to do great things in the name of Christ Jesus. John MacArthur tells us (emphases mine):

The very first day the Spirit of God came He began to show things to come. And you could just go right through the Bible and you’ll find out He continued to show things to come.

In Acts chapter 11 He showed some more things to come. In Acts chapter 20 He showed some more things to come. In Acts chapter 21 He showed some more things to come. In the early days of the Spirit’s coming He began to show prophecy that would come to pass, things to come, directed by the Holy Spirit. Listen to Revelation 1:1, “The revelation of Jesus Christ which God gave unto Him to show unto His servants things which must shortly come to pass.” Things to come, I believe there, refers to everything from the church age on but has great reference to the prophetic truth …

It’s replete with truth. The whole book of Revelation is loaded with things to come. So there’s the pattern of the Spirit. He not only speaks from God but He speaks of things to come through the church age and out through eternity.

Henry points out:

He shall show you things to come, and so it is explained by Revelation 1:1. God gave it to Christ, and he signified it to John, who wrote what the Spirit said, Revelation 1:1.

In another sermon, MacArthur explains:

What are the four gospels? Who’s the main person in the four gospels? Jesus Christ. Who’s the main person in the book of Acts preaching the gospel by the apostles to establish the church and becomes the head of the church? Christ. Who’s the main person in all the Epistles that explain the meaning of the gospel? Christ. Who’s the main person in Revelation? Christ.

He is not everywhere in the Old Testament, He is many places: Psalm 22, Isaiah 53, many others. But He is everywhere in the New Testament. The writers of the New Testament write to explain either the history of His life, the significance of the gospel as He builds His church, or an explanation of the theology of the gospel and the Epistles, or the glory of the revelation. “These are written about Christ that you might believe – ” as John says, “ – and believing in Him, have life in His name.”

The gospels record His birth, His life, His ministry, His death, His ascension. The Acts record the preaching about His death and resurrection, suffering, and glory, and establishment of His church, which He is the head. The Epistles explain the doctrinal significance and application of His life and work. Revelation presents Him as the coming Judge who will set up His kingdom on earth and rule forever in eternity.

The New Testament is about Him. “The Spirit will come take of Mine and show it to you.” So we preach the New Testament; it’s about Christ. And then we go back and we compare it with the Old Testament; and that’s what we should be doing.

In Acts 18, there was a preacher by the name of Apollos, and he gives us a kind of a good model, Apollos. It says in Acts 18:28, “He powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.”

Henry’s commentary offers this analysis of being guided ‘into all the truth’:

it is to be intimately and experimentally acquainted with it to be piously and strongly affected with it not only to have the notion of it in our heads, but the relish and savour and power of it in our hearts[;] it denotes a gradual discovery of truth shining more and more: “He shall lead you by those truths that are plain and easy to those that are more difficult.” But how into all truth?

First, Into the whole truth relating to their embassy whatever was needful or useful for them to know, in order to the due discharge of their office, they should be fully instructed in it what truths they were to teach others the Spirit would teach them, would give them the understanding of, and enable them both to explain and to defend.

Secondly, Into nothing but the truth

Jesus said that the Holy Spirit would reveal the divine truth to the disciples which would glorify Him as Christ our Lord (verse 14). The New Testament is the fullest source of that truth, which is why it is so important to read and understand it. Furthermore, the more we read it, the greater our understanding.

I despair when people say, ‘I read the New Testament in school. I don’t need to look at it anymore’. How wrong they are. We can read it 100 times and still see something new or be reminded of something we forgot. The Holy Spirit works through us as we read Scripture.

Jesus’s words describe how the Holy Trinity — Father, Son and Holy Spirit — work for our benefit (verse 15). What is the Father’s is the Son’s and is declared to us via the Spirit, who, as Henry observes:

came not to erect a new kingdom, but to advance and establish the same kingdom that Christ had erected, to maintain the same interest and pursue the same design those therefore that pretend to the Spirit, and vilify Christ, give themselves the lie, for he came to glorify Christ. Secondly, That herein the things of God should be communicated to us. Lest any should think that the receiving of this would not make them much the richer, he adds, All things that the Father hath are mine. As God, all that self-existent light and self-sufficient happiness which the Father has, he has as Mediator, all things are delivered to him of the Father (Matthew 11:27) all that grace and truth which God designed to show us he lodged in the hands of the Lord Jesus, Colossians 1:19.

Henry has a closing thought on this passage, which also serves as a perfect summation of Trinity Sunday:

Spiritual blessings in heavenly things are given by the Father to the Son for us, and the Son entrusts the Spirit to convey them to us.

This is what we remember with thanksgiving on this day, which marks the last great feast in the Church calendar until we celebrate Christmas again.

The Gospel readings for the 2016 Season after Pentecost — sometimes ‘after Trinity’ or ‘Ordinary Time’ — are from St Luke and detail Christ’s ministry of teaching and healing. The liturgical colour is green during this season.

Forbidden Bible Verses resumes next week.

holy_trinity by st andrei rublevSunday, May 31, 2015, is Trinity Sunday.

Trinity Sunday is always the next one after Pentecost.

My 2010 post explains that it was not until St Thomas Becket dedicated the Sunday after Pentecost to the Trinity in 1162 that it became a uniform feast in the Church.

Traditionally, in some denominations, subsequent Sundays until the First Sunday of Advent were referred to as Sundays ‘after Trinity’. Since then, this has changed in favour of Sundays ‘after Pentecost’ or ‘in Ordinary Time’. However, there are a few which have retained the Trinitarian association.

It is important for Christians to explain to their children the divine mystery of the Holy Trinity. My 2013 post features the Anglican, Revd Matt Kennedy’s, emphasis on the Bible which enables us to understand how the Holy Trinity helps us in our understanding of divine purpose. My 2012 post details an excellent Lutheran way of explaining the Trinity simply to our children: use an egg.

Along with many other clergy, Kennedy acknowledges that because we do not ‘get God’ as we ‘get’ — understand — the workings of our world, we tend to ignore or deny divine mysteries and truths. My 2012 post highlights his sermon on this topic; it is very useful for those who doubt the existence and doctrine of the Holy Trinity.

Today’s Anglican reflection also addresses our reluctance to accept the Trinity.

The late Revd Dr John Hughes, Dean of Jesus College, Cambridge, gave a sermon in 2010 which clarifies the importance of Trinity Sunday. Excerpts follow, emphases mine:

Trinity Sunday began to be observed in England under St Thomas Becket and then spread to the rest of Western Christendom.  And yet, there is a tradition that this Sunday the task of preaching is a short straw, not a joy and a delight.  Why is this?

The doctrine of the Holy Trinity, highest and most central of Christian doctrines has not enjoyed a good reputation in the last century or so.  I remember as a teenager being fascinated by those endless paradoxes in the Athanasian creed: ‘not three eternals, but one eternal, not three uncreated, but one uncreated…’   The whole thing sounded like some great riddle.  And let’s be honest, congregations have a tendency to glaze over when we come to the finer points of doctrinal and philosophical theology.  But the point runs deeper than this: for many in the last hundred years, the doctrine of the Trinity was seen as a later invention of Greek philosophy far removed from the simple faith of the Galilean fishermen.  Sceptics have ridiculed the endless debates in the early Church around that one word ‘homoousion’ – ‘of one being’ as we still say every Sunday in our creed.  The Trinity has been seen as part of the ecclesiastical baggage of dogma and metaphysics to be cast away in the return to the simple faith of Jesus.  Such a view was held by the Unitarians, who have a chapel on Christ’s Pieces.  And for a while such a view seemed to be becoming mainstream amongst New Testament scholars, theologians and even a few Bishops, although I’m glad to say things seem to have changed in recent years.  And of course the rise in interest in Islam, in many ways an early form of Unitarianism, has raised this question again of late.

Hughes’s three points about the Holy Trinity are that 1) Christians believe that God is very much alive and active in each of our lives; 2) He communicates this via Christ’s humanity (in addition to His divinity) in ‘collaboration with humanity’ and 3) we are called, via the presence of the Holy Spirit, to preach the Gospel.

Whilst I disagree with Hughes’s semi-Pelagian belief that we have a divine presence here on earth (see his third point) — our perfection comes in heavenly afterlife — his conclusion is worthwhile:

So to recap: God is Love, God is personal

Unbelievers do not understand this, and it is one of the most difficult challenges we face when evangelising in greater and lesser ways. So much atheistic propaganda has presented God as perpetually angry and distant, that it is hard to counteract this in conversation with curious unbelievers.

In closing, Hughes died in a car accident in June 2014. A memorial service in thanksgiving for his life took place in October that year at the University Church of Great Saint Mary’s in Cambridge. Professor Janet Soskice, President of Jesus College and Chair of the Faculty Board of Divinity, gave the address:

… John loved the Church of England, its language, prayer books and liturgies, but above all he loved the living church itself. Theologically and liturgically Anglo-Catholic, the services he organised and sermons he preached were never exclusive or cultish, and always deeply informed by his study of Scripture. He inherited from Tim Jenkins and Jonathan Collis, previous Dean and Chaplain, a lively and well-integrated chapel. With Mark Williams, the Director of Music, he oversaw a golden age of Jesus Chapel worship

John emanated unruffled energy. He never appeared to be rushed even while, along with all his chapel and college duties, I knew he was researching, lecturing, publishing and supervising and examining both undergraduate and graduate students. In the Faculty of Divinity he was a highly regarded colleague in theology, philosophy of religion and ethics. Amongst his contemporaries he was widely regarded as the most gifted Anglican theologian of his generation

I have spoken with a number of agnostics who think the Church needs a revival of Christian philosophy. Very few clergy have studied it in depth. It seems to be present among a few Catholic and Anglican priests, but not enough to make a wider difference. From my conversations with agnostics, Christian philosophy would facilitate a sort of applied Christianity which would enable making a greater connection between the New Testament and our lives today.

Readers may agree or disagree with this perspective. However, the Reformed (Calvinist) minister, the Revd Vincent Cheung, has combined the two in a traditional yet thought-provoking series of sermons.

holy_trinity by st andrei rublevThe post-Easter Church calendar concludes with Ascension Thursday, Exaudi Sunday, Pentecost Sunday and Trinity Sunday.

To find out more about Trinity Sunday, these posts might be of interest:

On Trinity Sunday

A great way to explain the Holy Trinity

Anglican reflections on the Trinity

A practical — and Anglican — reflection for Trinity Sunday

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