The Holy Trinity
Preaching
Lectionary Preaching Workbook
Series III
Trinity Sunday had given its name to the entire second half of the church year; that changed almost two decades ago when the second half of the year was named the Pentecost cycle, or season. As has been mentioned in previous years, the festival of the Holy Trinity itself has been under discussion and it might have been eliminated had the liturgical authorization been in total agreement, for at least two reasons: 1.) It has only been an "official" festival of the entire church for some 650 years, or so, although it was celebrated as early as A.D. 1030; 2.) It has been the celebration of a doctrine, and liturgical practice, normally, observes and remembers events in the life of Christ and the church, not doctrines of the church. The liturgical emphasis in this festival is on the unity and the activity of the Holy Trinity - Father, Son, and Holy Spirit - in the work of salvation, not on attempting to explain the mystery of the Trinity itself. The Trinity, despite our best efforts to expound its meaning, remains abstract. The value of having a Sunday given over to the Holy Trinity is that it affirms the actions of God: who as Father, sent his Son into the world to save people from sin and death; as the Son became obedient unto death and was raised up on the third day; and as the Holy Spirit, generates faith in God, turns us in repentance toward the Christ, and "seals" us into an everlasting relationship with Father, Son, and Holy Spirit in our baptism. Formal celebration of the festival of the Holy Trinity is a liturgical late-comer, but the Trinity has been acknowledged and worshiped in the hymnody of the church ever since the liturgy began to take definite shape with liturgical hymns (the ' 'Gloria, ' ' for example) and later with stan-dard hymns. St. Ambrose wrote one such hymn around A.D. 340. John Mason Neale translated the last verse this way:
All laud to God the Father be,
All praise, eternal Son, to thee,
All glory, as is ever meet,
To God the holy Paraclete.
This feast is important because it reminds us how God is at work in our lives to influence us for God and the good and to direct our affairs in accordance with his will. The festival of the Holy Trinity, therefore, maintaining theological balance in our understanding of the Gospel and our proclamation of the Good News, prevents us from emphasizing the role of one figure in the God-head above the other two, thereby distorting the very Gospel itself. In this sense, the feast is theologically, as well as liturgically, of continued significance. The true unity of the Trinity is preserved by this theological and liturgical balance. In the final analysis, this is a Sunday in which the God is praised and thanked for the totality of his activity as Father, Son, and Holy spirit on our behalf and for our salvation.
(Note: See the Lectionary Preaching Workbook III, Cycle A, for additional comments.)
The Prayer of the Day
The Book ofCommon Prayer has rather typically of the liturgical churches, modernized the traditional collect this way:
Almighty and everlasting God, you have given us your servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of your divine Majesty to worship the Unity: Keep us steadfast in this faith and worship, and bring us at last to see you in your one and eternal glory, O Father; who with the Son and the Holy Spirit live and reign, one God, for ever and ever. Amen."
The Psalm of the Day
Psalm 33:4-6, 9, 18-20, 22 (R) - The Book of Common Prayer assigns this psalm as an alternate responsory to the first lesson for the Day of Pentecost. It serves well for Trinity Sunday, too, because it speaks of the word of the Lord - which is true - and the certainty of his works in the world. He is the God of creation and the God who has initiated the salvation of his people: "Behold, the eye of the Lord is upon those who fear him, on those who wait upon his love, to pluck their lives from death, and to feed them in time of famine." The last verses orchestrate a response that is appropriate to this liturgical and theological occasion: "Our soul waits for the Lord; he is our help and our shield. Indeed, our heart rejoices in him, for in his holy Name we put our trust. Let your loving kindness, O Lord, be upon us, as we have put our trust in you."
Psalm 93 or Canticle 2 or 13 in the Book of Common Prayer (E) - The kingship and majesty of the Lord God are acknowledged and applauded in this particular psalm, which affirms the eternal rule of God over all things in heaven and on earth: "Ever since the world began, your throne has been established; you are from everlasting." God is a mighty ruler, despite the fact that he "dwells on high." By implication, all of the beneficient activity of God towards his people is asserted at the end of the psalm: "Your testimonies are very sure, and holiness adorns your house, O Lord, for ever and for evermore."
Psalm 149 (L) - In the continuing and eternal spirit of the resurrection of Jesus this psalm (after the opening "Hallelujah") returns to a familiar and fitting refrain of praise: "Sing to the Lord a new song; sing his praise in the congregation of the faithful." The psalm is essentially a hymn of praise to the God who has created Israel and, in a way, redeems his people by saving them from their enemies. Only the Christian interpolation of "Sing to the Lord a new song" makes the psalm specifically appropriate for this day's worship.
The Psalm Prayer (LBW)
This prayer spells out the activity of God the Father and the Son in the salvation of the world that is implicit in the psalm. It might be a good idea to modify "Israel" with "all of Israel," or "new, as well as old," for the sake of those who are participating in this day's worship:
Lord, let Israel rejoice in you and acknowledge you as creator and redeemer. In your loving-kindness embrace us now, that we may proclaim the wonderful truths of salvation with your saints in glory; through your Son, Jesus Christ our Lord.
The readings:
Deuteronomy 4:32-34, 39-40 (R)
This reading reminds listeners of how God has made himself known in the creation and when he spoke to his people "out of the fire." But it is about his redeeming activity, as well as his revelation of himself; he saved his people by delivering them in their Exodus from Pharaoh. The typology points to the role of Christ in another type of exodus from sin and death. God does not merely allow his people - all people, for that matter - to see his nature and power in creation, but he continues to reveal himself to the world in his continuing act of redemption in Jesus Christ and, of course, through the Holy Spirit. The last verse of this reading triggers a response in the faithful; they are to keep God's statutes and obey his commandments so that "it will go well" with them on the earth.
Deuteronomy 6:4-9 (L)
The familiar Shemah of the Hebrew faith is articulated in this reading - "Hear, O Israel:
The Lord our God is one Lord" - and the uniqueness and unity of the Lord God is announced to the world. For the Christian, this unity and uniqueness of God, who is Creator/Father and Holy Spirit, is enhanced by the advent and activity of Jesus Christ in the world. Again, the response of those who acknowledge the Lord to be their God goes even farther: the faithful are to love God with every part of their being, not merely obey him out of fear and respect. This response has the dimension of Gospel and grace in it, rather than law and human effort to win God's favor, because godly love is a gift of grace and of faith.
Exodus 3:1-6 (E)
The amazing thing about the incident of the "burning bush" in this reading is that Moses had an opportunity to do what most people have wanted to do - to see God - but he "hid his face," because he was afraid to look at God. The bush that turned without being consumed attracted the attention of Moses and piqued his curiosity; he had never seen anything like it. But when the Voice spoke to him and called him by name, even though he answered, "Here I am," he was scared out of his wits by God's command,"Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." The response of people to God's revelation of himself when he speaks through his Word should be one of awe and reverence, rather than turning away from him and hiding.
Isaiah 6:1-8 (C)
Here is that wonderful description of (first) Isaiah's vision of the Lord God "sitting upon a throne, high and lifted up." One of the six seraphim said to another, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory," which was probably the inspiration for that most popular of the hymns to the Holy Trinity, "Holy, holy, holy, Lord God Almighty! ... God in three Persons, blessed Trinity!" Again, there is an act of redemption as one of the seraphim took a burning coal from the altar in the temple and touched Isaiah's mouth, saying, "Behold, this has touched your lips; your guilt is taken away, and your sin forgiven." Once more, revelation and redemption are accompanied by a response as God says to Isaiah, "Whom shall I send, and who will go for us?" The prophet replies, "Here I am ! Send me !" - and this is an appropriate response for those who have heard and believe the Gospel of Jesus Christ.
Romans 8:12-17 (E, C); 8:14-17 (R, L)
A study of the use of the book of Romans in the lectionary leads one to the conclusion that this reading was "saved" for Trinity Sunday, or perhaps it was even excised from the planned semi-consecutive reading of the book during Pentecost, Year A, and placed firmly on the Sunday of the Holy Trinity. In the "trial run" of the Lutheran lectionary, which took place while the Inter-Lutheran Commission on Worship was finalizing the lectionary, this lection was set on The Holy Trinity, Series A. Later, as the other churches had done, it was placed on the same Sunday in cycle/series/year B. It is, of course, a perfect text for Trinity Sunday, especially as it is interpreted liturgically and theologically today, because it speaks of the redeeming work of the Father, Son, and Holy Spirit. Human beings become children of God, not simply by creation or evolution, but by the redeeming event which the Father orchestrated in Jesus Christ, and which he continues to make relevant to us through the Holy Spirit in baptism and the eucharist.
Matthew 28:16-20 (R)
This Gospel was studied and commented on in the readings for The Holy Trinity in the Lectionary Preaching Workbook III, Cycle A. For the sake of variety and an in-depth examination of the text, one might concentrate on the business of mission - teaching with little more than a passing concern for baptism. Baptism, since late in the first century, has been a kind of celebration of the Trinity. The ancient questions are asked - "Do you believe in the Father, ... the Son, ... and the Holy Spirit?" - and the baptismal formula is always, "I baptize you (or, in some churches, "You are baptized ...") in the Name of the Father, and of the Son, and of the Holy Spirit." Such a consideration would bring the meaning of the text closer to all people in the church and would deepen their understanding and faith.
John 3:1-16 (E); 3:1-17 (L, C)
The latter portion of this reading, verses 14-21, was read on the Fourth Sunday in Lent, Cycle B. Appropriate homiletical comments may be found in the materials for that Sunday. The preacher should keep in mind what I call the "action-thrust" of The Holy Trinity; God, the Father, who created the world, was actively involved in the incarnation of Jesus Christ and - by intention - in the redeeming death of Jesus on the cross. The role of the Holy Spirit in this process (remember that Jesus told Nicodemus that he must be born again "of water and the Spirit") is clearly enunciated in this text. While the preacher emphasizes the obedient sacrifice of Christ on the Fourth Sunday in Lent, he/she should expand any such sermon so as to spell out the part played by the Father and the Holy Spirit in the work of salvation accomplished by Jesus Christ's death and resurrection and should make it personal through baptism.
A Sermon on the Gospel, Matthew 28:16-20 (R); - "Baptized - In the Name of God."
1. We have been baptized in the name of God the Father, maker of heaven and earth. That's easy to believe, isn't it? After all, he made us for himself and his purposes.
2. We have been baptized in the name of Jesus Christ, his only Son, our Lord. That's a little more difficult to believe, isn't it? - Not so much that we have been baptized in Jesus' name, but that he is the Son of God and redeemer of the world.
3. We have been baptized in the name of the Holy Spirit. That's the most difficult part of the Creed to believe, isn't it? The Spirit has "sealed" us into the Kingdom of God, made us part of the Holy Catholic Church and the communion of saints, works the forgiveness of sins in us, and the resurrection of the body.
4. Because we can believe and confess our faith in God, Father, Son, and Holy Spirit, we are convinced that God really exists and actually works for our benefit and salvation in this world.
John 3:1-16 (E); 3:1-17 (L, C) - "A Curious Man and an Unexpected Confrontation."
(Note: The very length of this reading complicates - if one is going to preach within the total context - the task of the preacher. A biblical story sermon that moves from the visit of Nicodemus to the meditation of John could be an effective method for proclaiming the Gospel in this text.)
1. A curious man. Nicodemus' spiritual curiosity got the better of him, so he secretly visited Jesus one night and told Jesus just what it was that bothered him: "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him."
2. The confrontation: "Truly, truly, I tell you, unless one is born anew, he cannot see the Kingdom of God." Nicodemus got more than he bargained for; he wanted a simple reply - identification - from Jesus, but he got a spiritual slap in the face.
3. The conversation: Stemming from Nicodemus' question, "How can a man be born again when he is old?" Jesus replied, "... Unless one is born of water and the Spirit, he cannot enter...." - another confounded question, "How can this be?"
4. A concise recitation of the Gospel: Spells out the active love of God, who gave his only Son, not to condemn but to save the world. Those with another gift, the power of the Holy Spirit, believe they will "not perish," but have eternal life." God confirmed this promise in the blood of Christ shed at Calvary.
A Sermon on the First Lesson, Deuteronomy 4:32-34, 39-40 (R) - "The God of Heaven and Earth."
1. God is unique - He is the God of the entire universe, the God of heaven, who has created the earth and everything in it - even human beings. He "shows" himself as the only God by creating the world with a word, "Let there be...."
2. God is discreet - He allows people to hear his voice, but he never permits them to see him. People "see" God by listening to his Word.
3. God is demanding - He expects those who claim to love him to obey his commandments and do his will. He makes disciples of all believers, witnesses to his grace and mercy in this world.
4. God is consistent - His Word is eternal and his purposes are immutable, even though it took a cross on a lonely hill to draw people to himself as God of heaven and earth.
Deuteronomy 6:4-9 (L) - "Hear the Word of the Lord."
1. God is one, and there is only one God. Listen, when he speaks. He is a loving God.
2. God is jealous. Love him as he requires, with all of your being; he rejects those who say they love him but don't reflect that love in their lives.
3. God is compassionate. He gives his people words to live by - "These words which I command you this day shall be upon your heart." His word is life and deliverance from sin and hopelessness.
4. God is lovable. That's the bottom line. He forgives sinners no matter what they have done, welcomes all people into the kingdom in Jesus Christ, and "seals" them in - through baptism - with his Holy Spirit. He enables us to love him as he commands.
Exodus 3:1-6 (E) - "Moses Missed His Chance."
1. God the magician - or so he seemed - "worked" an illusion in the burning bush. That's the kind of a God that many people would like to have today, a God who would work miracles and magic and make things right in our lives and the world. After all, we're "consuming" the world in which we live, one way or another. Can God do anything about that - beyond his promise not to send another flood to cover the earth? Can anything stop the consumption of the earth? Can God renew - miraculously - the "non-renewable" resources that are rapidly disappearing?
2. But Moses heard God speak - loudly and clearly - out of the burning bush he actually heard the voice of God. Imagine that! When people begin to hear "voices," they generally become suspect - witness a recent novel in which a campus pastor begins to hear God speak to him. Virtually everyone turns away from him. The trouble with hearing God - and God's word - is that one has to obey him. Unlike Moses, we tend to plug up our ears and shut out God. The God who created the earth told people to take care of it, as well as to fill it up. We've really only done the latter.
3. Moses had the best opportunity of any human being to see God, but he blew it; he hid his face when God spoke to him. Few people, if they had the chance, would do that today (We have been conditioned to see awesome - and awful - sights in our time. Who would hide his eyes when God might be seen?). We would like to see God to make certain that he actually exists. Moses hid his eyes because he knew God exists; he saw the miracle, heard the voice, and that was enough. What does it take to convince us that God - Father, Son, and Holy Spirit - really exists and rules the world?
4. Who's afraid of God? Not many people in the world today, I fear - but we should be. The God who kept the bush from being consumed by the fire prevented the grave from extinguishing forever the flame of life in Jesus Christ. He raised Jesus on the third day - and that's really scary because only God could do something like that. God is still in charge of everything. We had better learn that - soon!
Isaiah 6:1-8 (C) - "Sanctus, Sanctus, Sanctus."
The physical setting of the congregation to which I belonged as a youth was far from ideal. The congregation was a mission church, which met for worship in a temporary school classroom; a piano accompanied the liturgy. When the congregation got around to building a church, the depression interfered and only the basement was erected. The liturgical atmosphere wasn't much better in the basement than it had been in the school classroom; a reed organ did replace the piano, however, and a choir - of sorts - was organized. But one part of the liturgy always sent chills up and down my spine - the Sanctus:
Holy, holy, holy, Lord God of Sabaoth;
Heaven and earth are full of thy glory;
Hosanna in the highest.
Blessed is he that cometh in the name of the Lord;
Hosanna in the highest.
1. Isaiah's knees must have felt weak - perhaps they buckled and he collapsed when he saw his vision of God. But this we know: He had a revelation of God and he lived to tell about it. (He apparently kept his eyes open! He didn't hide his eyes as Moses had.) Those who "see" Christ in faith "have seen" God - that's as close as we're going to get to the throne here on earth.
2. Perhaps the smoke in the temple obscured his vision or distorted it a bit, but the voice of the seraphim who called out was clear as a bell: "Holy, holy, holy is the Lord of hosts." That message has reverberated in the world ever since; and it has bounced off the cross of Christ and the empty tomb, echoing continuously so that all the world might hear the refrain.
3. Isaiah didn't plug up his ears the way that Moses covered his eyes when he saw the burning bush. He heard God speak and in return he confessed his sin - his "unclean lips" - and asked God to forgive his sins. God did - much to his surprise, I expect.
4. And so, when his lips were touched by the burning coal and his ears heard God speak, Isaiah, the forgiven sinner answered the call of God without delay: "Here I am! Send me." That's the way that God works - forgiving sinners and then sending them out as witnesses, in our case, for Jesus Christ.
5. "Holy, holy, holy is the Lord of hosts!" "Holy God, 'Here I am! Send me.' " is the Christian response today.
A Sermon on the Second Lesson, Romans 8:12-17 (C, E); 8:14-17 (R, L) - "Life Through the Holy Spirit."
1. Christians are spirit-led, not law-controlled.
2. Spirit-led Christians are children of God.
3. The children of God are heirs with Christ.
4. Eternal life is God's bequest to them, to us.
All laud to God the Father be,
All praise, eternal Son, to thee,
All glory, as is ever meet,
To God the holy Paraclete.
This feast is important because it reminds us how God is at work in our lives to influence us for God and the good and to direct our affairs in accordance with his will. The festival of the Holy Trinity, therefore, maintaining theological balance in our understanding of the Gospel and our proclamation of the Good News, prevents us from emphasizing the role of one figure in the God-head above the other two, thereby distorting the very Gospel itself. In this sense, the feast is theologically, as well as liturgically, of continued significance. The true unity of the Trinity is preserved by this theological and liturgical balance. In the final analysis, this is a Sunday in which the God is praised and thanked for the totality of his activity as Father, Son, and Holy spirit on our behalf and for our salvation.
(Note: See the Lectionary Preaching Workbook III, Cycle A, for additional comments.)
The Prayer of the Day
The Book ofCommon Prayer has rather typically of the liturgical churches, modernized the traditional collect this way:
Almighty and everlasting God, you have given us your servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of your divine Majesty to worship the Unity: Keep us steadfast in this faith and worship, and bring us at last to see you in your one and eternal glory, O Father; who with the Son and the Holy Spirit live and reign, one God, for ever and ever. Amen."
The Psalm of the Day
Psalm 33:4-6, 9, 18-20, 22 (R) - The Book of Common Prayer assigns this psalm as an alternate responsory to the first lesson for the Day of Pentecost. It serves well for Trinity Sunday, too, because it speaks of the word of the Lord - which is true - and the certainty of his works in the world. He is the God of creation and the God who has initiated the salvation of his people: "Behold, the eye of the Lord is upon those who fear him, on those who wait upon his love, to pluck their lives from death, and to feed them in time of famine." The last verses orchestrate a response that is appropriate to this liturgical and theological occasion: "Our soul waits for the Lord; he is our help and our shield. Indeed, our heart rejoices in him, for in his holy Name we put our trust. Let your loving kindness, O Lord, be upon us, as we have put our trust in you."
Psalm 93 or Canticle 2 or 13 in the Book of Common Prayer (E) - The kingship and majesty of the Lord God are acknowledged and applauded in this particular psalm, which affirms the eternal rule of God over all things in heaven and on earth: "Ever since the world began, your throne has been established; you are from everlasting." God is a mighty ruler, despite the fact that he "dwells on high." By implication, all of the beneficient activity of God towards his people is asserted at the end of the psalm: "Your testimonies are very sure, and holiness adorns your house, O Lord, for ever and for evermore."
Psalm 149 (L) - In the continuing and eternal spirit of the resurrection of Jesus this psalm (after the opening "Hallelujah") returns to a familiar and fitting refrain of praise: "Sing to the Lord a new song; sing his praise in the congregation of the faithful." The psalm is essentially a hymn of praise to the God who has created Israel and, in a way, redeems his people by saving them from their enemies. Only the Christian interpolation of "Sing to the Lord a new song" makes the psalm specifically appropriate for this day's worship.
The Psalm Prayer (LBW)
This prayer spells out the activity of God the Father and the Son in the salvation of the world that is implicit in the psalm. It might be a good idea to modify "Israel" with "all of Israel," or "new, as well as old," for the sake of those who are participating in this day's worship:
Lord, let Israel rejoice in you and acknowledge you as creator and redeemer. In your loving-kindness embrace us now, that we may proclaim the wonderful truths of salvation with your saints in glory; through your Son, Jesus Christ our Lord.
The readings:
Deuteronomy 4:32-34, 39-40 (R)
This reading reminds listeners of how God has made himself known in the creation and when he spoke to his people "out of the fire." But it is about his redeeming activity, as well as his revelation of himself; he saved his people by delivering them in their Exodus from Pharaoh. The typology points to the role of Christ in another type of exodus from sin and death. God does not merely allow his people - all people, for that matter - to see his nature and power in creation, but he continues to reveal himself to the world in his continuing act of redemption in Jesus Christ and, of course, through the Holy Spirit. The last verse of this reading triggers a response in the faithful; they are to keep God's statutes and obey his commandments so that "it will go well" with them on the earth.
Deuteronomy 6:4-9 (L)
The familiar Shemah of the Hebrew faith is articulated in this reading - "Hear, O Israel:
The Lord our God is one Lord" - and the uniqueness and unity of the Lord God is announced to the world. For the Christian, this unity and uniqueness of God, who is Creator/Father and Holy Spirit, is enhanced by the advent and activity of Jesus Christ in the world. Again, the response of those who acknowledge the Lord to be their God goes even farther: the faithful are to love God with every part of their being, not merely obey him out of fear and respect. This response has the dimension of Gospel and grace in it, rather than law and human effort to win God's favor, because godly love is a gift of grace and of faith.
Exodus 3:1-6 (E)
The amazing thing about the incident of the "burning bush" in this reading is that Moses had an opportunity to do what most people have wanted to do - to see God - but he "hid his face," because he was afraid to look at God. The bush that turned without being consumed attracted the attention of Moses and piqued his curiosity; he had never seen anything like it. But when the Voice spoke to him and called him by name, even though he answered, "Here I am," he was scared out of his wits by God's command,"Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." The response of people to God's revelation of himself when he speaks through his Word should be one of awe and reverence, rather than turning away from him and hiding.
Isaiah 6:1-8 (C)
Here is that wonderful description of (first) Isaiah's vision of the Lord God "sitting upon a throne, high and lifted up." One of the six seraphim said to another, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory," which was probably the inspiration for that most popular of the hymns to the Holy Trinity, "Holy, holy, holy, Lord God Almighty! ... God in three Persons, blessed Trinity!" Again, there is an act of redemption as one of the seraphim took a burning coal from the altar in the temple and touched Isaiah's mouth, saying, "Behold, this has touched your lips; your guilt is taken away, and your sin forgiven." Once more, revelation and redemption are accompanied by a response as God says to Isaiah, "Whom shall I send, and who will go for us?" The prophet replies, "Here I am ! Send me !" - and this is an appropriate response for those who have heard and believe the Gospel of Jesus Christ.
Romans 8:12-17 (E, C); 8:14-17 (R, L)
A study of the use of the book of Romans in the lectionary leads one to the conclusion that this reading was "saved" for Trinity Sunday, or perhaps it was even excised from the planned semi-consecutive reading of the book during Pentecost, Year A, and placed firmly on the Sunday of the Holy Trinity. In the "trial run" of the Lutheran lectionary, which took place while the Inter-Lutheran Commission on Worship was finalizing the lectionary, this lection was set on The Holy Trinity, Series A. Later, as the other churches had done, it was placed on the same Sunday in cycle/series/year B. It is, of course, a perfect text for Trinity Sunday, especially as it is interpreted liturgically and theologically today, because it speaks of the redeeming work of the Father, Son, and Holy Spirit. Human beings become children of God, not simply by creation or evolution, but by the redeeming event which the Father orchestrated in Jesus Christ, and which he continues to make relevant to us through the Holy Spirit in baptism and the eucharist.
Matthew 28:16-20 (R)
This Gospel was studied and commented on in the readings for The Holy Trinity in the Lectionary Preaching Workbook III, Cycle A. For the sake of variety and an in-depth examination of the text, one might concentrate on the business of mission - teaching with little more than a passing concern for baptism. Baptism, since late in the first century, has been a kind of celebration of the Trinity. The ancient questions are asked - "Do you believe in the Father, ... the Son, ... and the Holy Spirit?" - and the baptismal formula is always, "I baptize you (or, in some churches, "You are baptized ...") in the Name of the Father, and of the Son, and of the Holy Spirit." Such a consideration would bring the meaning of the text closer to all people in the church and would deepen their understanding and faith.
John 3:1-16 (E); 3:1-17 (L, C)
The latter portion of this reading, verses 14-21, was read on the Fourth Sunday in Lent, Cycle B. Appropriate homiletical comments may be found in the materials for that Sunday. The preacher should keep in mind what I call the "action-thrust" of The Holy Trinity; God, the Father, who created the world, was actively involved in the incarnation of Jesus Christ and - by intention - in the redeeming death of Jesus on the cross. The role of the Holy Spirit in this process (remember that Jesus told Nicodemus that he must be born again "of water and the Spirit") is clearly enunciated in this text. While the preacher emphasizes the obedient sacrifice of Christ on the Fourth Sunday in Lent, he/she should expand any such sermon so as to spell out the part played by the Father and the Holy Spirit in the work of salvation accomplished by Jesus Christ's death and resurrection and should make it personal through baptism.
A Sermon on the Gospel, Matthew 28:16-20 (R); - "Baptized - In the Name of God."
1. We have been baptized in the name of God the Father, maker of heaven and earth. That's easy to believe, isn't it? After all, he made us for himself and his purposes.
2. We have been baptized in the name of Jesus Christ, his only Son, our Lord. That's a little more difficult to believe, isn't it? - Not so much that we have been baptized in Jesus' name, but that he is the Son of God and redeemer of the world.
3. We have been baptized in the name of the Holy Spirit. That's the most difficult part of the Creed to believe, isn't it? The Spirit has "sealed" us into the Kingdom of God, made us part of the Holy Catholic Church and the communion of saints, works the forgiveness of sins in us, and the resurrection of the body.
4. Because we can believe and confess our faith in God, Father, Son, and Holy Spirit, we are convinced that God really exists and actually works for our benefit and salvation in this world.
John 3:1-16 (E); 3:1-17 (L, C) - "A Curious Man and an Unexpected Confrontation."
(Note: The very length of this reading complicates - if one is going to preach within the total context - the task of the preacher. A biblical story sermon that moves from the visit of Nicodemus to the meditation of John could be an effective method for proclaiming the Gospel in this text.)
1. A curious man. Nicodemus' spiritual curiosity got the better of him, so he secretly visited Jesus one night and told Jesus just what it was that bothered him: "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him."
2. The confrontation: "Truly, truly, I tell you, unless one is born anew, he cannot see the Kingdom of God." Nicodemus got more than he bargained for; he wanted a simple reply - identification - from Jesus, but he got a spiritual slap in the face.
3. The conversation: Stemming from Nicodemus' question, "How can a man be born again when he is old?" Jesus replied, "... Unless one is born of water and the Spirit, he cannot enter...." - another confounded question, "How can this be?"
4. A concise recitation of the Gospel: Spells out the active love of God, who gave his only Son, not to condemn but to save the world. Those with another gift, the power of the Holy Spirit, believe they will "not perish," but have eternal life." God confirmed this promise in the blood of Christ shed at Calvary.
A Sermon on the First Lesson, Deuteronomy 4:32-34, 39-40 (R) - "The God of Heaven and Earth."
1. God is unique - He is the God of the entire universe, the God of heaven, who has created the earth and everything in it - even human beings. He "shows" himself as the only God by creating the world with a word, "Let there be...."
2. God is discreet - He allows people to hear his voice, but he never permits them to see him. People "see" God by listening to his Word.
3. God is demanding - He expects those who claim to love him to obey his commandments and do his will. He makes disciples of all believers, witnesses to his grace and mercy in this world.
4. God is consistent - His Word is eternal and his purposes are immutable, even though it took a cross on a lonely hill to draw people to himself as God of heaven and earth.
Deuteronomy 6:4-9 (L) - "Hear the Word of the Lord."
1. God is one, and there is only one God. Listen, when he speaks. He is a loving God.
2. God is jealous. Love him as he requires, with all of your being; he rejects those who say they love him but don't reflect that love in their lives.
3. God is compassionate. He gives his people words to live by - "These words which I command you this day shall be upon your heart." His word is life and deliverance from sin and hopelessness.
4. God is lovable. That's the bottom line. He forgives sinners no matter what they have done, welcomes all people into the kingdom in Jesus Christ, and "seals" them in - through baptism - with his Holy Spirit. He enables us to love him as he commands.
Exodus 3:1-6 (E) - "Moses Missed His Chance."
1. God the magician - or so he seemed - "worked" an illusion in the burning bush. That's the kind of a God that many people would like to have today, a God who would work miracles and magic and make things right in our lives and the world. After all, we're "consuming" the world in which we live, one way or another. Can God do anything about that - beyond his promise not to send another flood to cover the earth? Can anything stop the consumption of the earth? Can God renew - miraculously - the "non-renewable" resources that are rapidly disappearing?
2. But Moses heard God speak - loudly and clearly - out of the burning bush he actually heard the voice of God. Imagine that! When people begin to hear "voices," they generally become suspect - witness a recent novel in which a campus pastor begins to hear God speak to him. Virtually everyone turns away from him. The trouble with hearing God - and God's word - is that one has to obey him. Unlike Moses, we tend to plug up our ears and shut out God. The God who created the earth told people to take care of it, as well as to fill it up. We've really only done the latter.
3. Moses had the best opportunity of any human being to see God, but he blew it; he hid his face when God spoke to him. Few people, if they had the chance, would do that today (We have been conditioned to see awesome - and awful - sights in our time. Who would hide his eyes when God might be seen?). We would like to see God to make certain that he actually exists. Moses hid his eyes because he knew God exists; he saw the miracle, heard the voice, and that was enough. What does it take to convince us that God - Father, Son, and Holy Spirit - really exists and rules the world?
4. Who's afraid of God? Not many people in the world today, I fear - but we should be. The God who kept the bush from being consumed by the fire prevented the grave from extinguishing forever the flame of life in Jesus Christ. He raised Jesus on the third day - and that's really scary because only God could do something like that. God is still in charge of everything. We had better learn that - soon!
Isaiah 6:1-8 (C) - "Sanctus, Sanctus, Sanctus."
The physical setting of the congregation to which I belonged as a youth was far from ideal. The congregation was a mission church, which met for worship in a temporary school classroom; a piano accompanied the liturgy. When the congregation got around to building a church, the depression interfered and only the basement was erected. The liturgical atmosphere wasn't much better in the basement than it had been in the school classroom; a reed organ did replace the piano, however, and a choir - of sorts - was organized. But one part of the liturgy always sent chills up and down my spine - the Sanctus:
Holy, holy, holy, Lord God of Sabaoth;
Heaven and earth are full of thy glory;
Hosanna in the highest.
Blessed is he that cometh in the name of the Lord;
Hosanna in the highest.
1. Isaiah's knees must have felt weak - perhaps they buckled and he collapsed when he saw his vision of God. But this we know: He had a revelation of God and he lived to tell about it. (He apparently kept his eyes open! He didn't hide his eyes as Moses had.) Those who "see" Christ in faith "have seen" God - that's as close as we're going to get to the throne here on earth.
2. Perhaps the smoke in the temple obscured his vision or distorted it a bit, but the voice of the seraphim who called out was clear as a bell: "Holy, holy, holy is the Lord of hosts." That message has reverberated in the world ever since; and it has bounced off the cross of Christ and the empty tomb, echoing continuously so that all the world might hear the refrain.
3. Isaiah didn't plug up his ears the way that Moses covered his eyes when he saw the burning bush. He heard God speak and in return he confessed his sin - his "unclean lips" - and asked God to forgive his sins. God did - much to his surprise, I expect.
4. And so, when his lips were touched by the burning coal and his ears heard God speak, Isaiah, the forgiven sinner answered the call of God without delay: "Here I am! Send me." That's the way that God works - forgiving sinners and then sending them out as witnesses, in our case, for Jesus Christ.
5. "Holy, holy, holy is the Lord of hosts!" "Holy God, 'Here I am! Send me.' " is the Christian response today.
A Sermon on the Second Lesson, Romans 8:12-17 (C, E); 8:14-17 (R, L) - "Life Through the Holy Spirit."
1. Christians are spirit-led, not law-controlled.
2. Spirit-led Christians are children of God.
3. The children of God are heirs with Christ.
4. Eternal life is God's bequest to them, to us.
