Homily for Trinity Sunday, June 3, 2012

As abstract as it seems, today's feast of the Holy Trinity really does have practical implications for our Christian lives. 

Our first reading today is the call of the Prophet Isaiah.  He is bothered by his sinfulness but discovers that God is quick to purge him of that.  The then generously responds to God's generosity by volunteering to be God's messenger.  The year is 742 BC; Assyria is expanding its empire and has its sights set on Israel and Judah.  God accepts Isaiah's offer, and tells him that most people will reject God's message, preferring traditional (corrupt) ways.  But a small number will accept it.  Most will be destroyed, even the faithful will endure difficult times but God will be with them and bring restoration. 

In our second reading, Paul has told us how Christian experience is dominated by life in the Spirit rather than by the desires of the flesh, or self‑centeredness.  Christians are still subject to suffering, to bearing crosses and affliction, but not to eternal condemnation.  Not being condemned, we have hope.  Heeding the Spirit, we are children of God; we have a new relationship with God.  When baptized, we do not lose freedom (become salves of Christ) but are adopted by him.  As his children, we are heirs with hope for the future. 

In our Gospel story, Jesus describes the Holy Spirit to Nicodemus.  He is a prominent Pharisee and teacher and comes to Jesus to ask him questions.  He comes secretly because a man of his stature could not be seen consulting a radical like Jesus.  He has understood from Jesus' miracles (signs) that Jesus is from God.  But Jesus tells him that he has not yet understood the main point: to see the kingdom of God, spiritual rebirth is required.  Nicodemus misunderstands: he thinks Jesus is speaking of biological rebirth.  Jesus goes on to explain that being born from above requires being baptized.  Flesh and spirit were seen as constituents of life, of which spirit was the life‑giving force.  Further He explains that many things can be seen only in their effect; such is birth in the Spirit. 

My brothers and sisters, today we have readings that mention the three persons in the trinity: The Father calls Isaiah, Paul talks about the gifts we receive in the Spirit through the Son, and Jesus himself describes the mysterious character of the Spirit. 

In seeking to understand the way they experienced God in their lives, Christian thinkers covered a lot of ground in the first four centuries.  In essences, the struggle was: how do you reconcile the one true God of Judaism with the Christian experience of knowing Jesus as Divine Messiah, the Father he frequently spoke of and the Divine Spirit that filled the Christians. 

The first serious attempt to settle the matter can be seen in 325 at council of Nicea.  The creed we profess each Sunday was further refined into its final form in 381 at council of Constantinople.  

In short the classical Christian belief is that the Father, Son and Spirit are co-eternal, con-substantial and co-equal.  Co-eternal meaning that the three existed together before creation and will exist for all time.  Con-substantial, they are all made of the same God-stuff.  Co-equal, they are all equally divine. 

What does this mean for our practical, spiritual lives as 21^st century Christians?  We can realize that God is free to relate to us in any manner we need.  As a perfect Creator-parent, always ready to support and encourage.  As an older sibling (or mentor) who has been through "it" before and will help us find the way.  Or, the mysterious spirit of the Divine who breathes life into us.  From abstract to concrete, God can (and will) meet us were ever we need and guide us into being the fullness of our personal potential.