The Gospel Text for Trinity Sunday, John 3:1-21 (CEB)
There was a Pharisee named Nicodemus, a Jewish leader. 2 He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one could do these miraculous signs that you do unless God is with him.”
3 Jesus answered, “I assure you, unless someone is born anew, it’s not possible to see God’s kingdom.”
4 Nicodemus asked, “How is it possible for an adult to be born? It’s impossible to enter the mother’s womb for a second time and be born, isn’t it?”
5 Jesus answered, “I assure you, unless someone is born of water and the Spirit, it’s not possible to enter God’s kingdom. 6 Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit. 7 Don’t be surprised that I said to you, ‘You must be born anew.’8 God’s Spirit blows wherever it wishes. You hear its sound, but you don’t know where it comes from or where it is going. It’s the same with everyone who is born of the Spirit.”
9 Nicodemus said, “How are these things possible?”
10 “Jesus answered, “You are a teacher of Israel and you don’t know these things? 11 I assure you that we speak about what we know and testify about what we have seen, but you don’t receive our testimony. 12 If I have told you about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 13 No one has gone up to heaven except the one who came down from heaven, the Human One. 14 Just as Moses lifted up the snake in the wilderness, so must the Human One be lifted up 15 so that everyone who believes in him will have eternal life. 16 God so loved the world that he gave his only Son, so that everyone who believes in him won’t perish but will have eternal life.17 God didn’t send his Son into the world to judge the world, but that the world might be saved through him. 18 Whoever believes in him isn’t judged; whoever doesn’t believe in him is already judged, because they don’t believe in the name of God’s only Son.
19 “This is the basis for judgment: The light came into the world, and people loved darkness more than the light, for their actions are evil. 20 All who do wicked things hate the light and don’t come to the light for fear that their actions will be exposed to the light. 21 Whoever does the truth comes to the light so that it can be seen that their actions were done in God.”
I have made it my goal to present weekly reflections on the lectionary readings. That being said, I missed last week’s reflections, which would have been on Trinity Sunday. So, today I am going to play a little catch up. The formal study of Trinitarian theology makes up one of my three main theological emphases – the other two being ‘narrative’ and ‘mission’ (see the tag line at the top of the screen). Get me started on any of these, or especially how they interpenetrate each other and its hard for me to stop. This is one of the reasons why I resonate with the conversational approach to church that Crosspoint offers. It fits my approach to theology and life in general. There is always ‘more’ to the triune nature and life of God, and always more to the story and faithfulness of Jesus, our liberating King. This aspect of ‘more-ness’ to God and the Kingdom is often times ineffable but at the same time inexhaustible – we may not be sure what to say sometimes, but say something we must, and what we do say will often seem … well, small. When it comes to the triune nature and life of God or the story and mission of Jesus, there is always more … more to be said, more to explored, more to be lived into. The passage quoted above, the story if Jesus and Nicodemus, offers an entry into this ‘more-ness’ of the triune God and the Kingdom.
I have come to look forward to Trinity Sunday each year. At first glance it may appear to be out of place. From Advent (when we prepare for the birth of Jesus) to Lent (when we prepare for the death and resurrection of Jesus) to Ascension Sunday (when we celebrate the reign and kingship of Jesus) to Pentecost Sunday (when we celebrate the sending of the Spirit after Jesus) the church calendar is dominated by the story of Jesus. And then we get to Trinity Sunday, the only Sunday that is set apart for a theological doctrine – or so it seems. I say ‘or so it seems’ because if we just think of Trinity as a doctrine, we miss the point and we risk missing out God’s very life. Trinity is not just about saying or thinking or affirming the right things about God. It’s not simply about having all our theological ducks in a row. Trinity, like incarnation, isn’t simply a box to be marked off on a systematic theology checklist. To name God as Trinity is to describe the reality wherein 1) we are brought to participate in the story and mission of Father, Son, and Spirit in the world and 2) we are brought to participate in the very life of Father, Son, and Spirit – life, life, and more life.
Perichoresis is a word that that theologians have used for centuries to describe the interpenetrating communion between Father, Son, and Spirit. Taking a cue from the word itself, peri – ‘around’ and choresis – from which we get our word ‘choreography’ (though some theologians disagree with etymologizing the word in this manner), many have used the metaphor of a dance in reference to speaking of the triune life – the dance of Father, Son, and Spirit in eternal communion with each other, a dance that we are brought into as participants. As classic as this metaphor is, I want to tie in with the John 3 reading for last Sunday with another metaphor … the metaphor of breathe. In this passage we find the typical Johannine themes of light vs day, night vs day, life vs perishing, and so forth. Even while making no presumptions on the motives of Nicodemus coming at night as he did, it is striking that he, a religious leader, goes away without understanding (night, darkness) but the Samaritan woman in the following chapter does understand (day, light). The occasion for the non-understanding of Nicodemus is his request to know how to get in on what Jesus is doing, to which Jesus responds by saying one must be born again.
Here that we need to remind ourselves that the new birth Jesus speaks of isn’t an individualist, ‘happy things happening in your heart’ kind of spirituality. Though I’m not particularly opposed too and like happy things to happen in my heart, it is a misstep to reduce the new birth Jesus speaks of in this manner. It’s not simply a ‘me and Jesus’ thing. The new birth is a kingdom of God oriented reality, not a kingdom of me oriented reality. The new birth Jesus speaks of relates to the new creation reality of his kingdom. Entry into the new creation kingdom, getting in on what Jesus is doing, requires new birth by the Spirit. And here is where ‘breath’ comes in. After Nicodemas asks Jesus to explain the first time, Jesus responds in vs 5-8 by combining the images of birth and Spirit or wind. Four times the verb for ‘to be born’ is used and ten times reference in some fashion is made to pneuma – which just happens to be the same Greek word for wind, spirit, or breath. Could this be another Johannine allusion to the Genesis creation stories where not only did the Spirit hover over the waters and order the chaos ‘in the beginning’ but the very breath of God was breathed into the first man and woman? So here we have breath and Spirit and entry into new creation. This entry into the new creation Kingdom of Jesus, getting in on what Jesus has inaugurated, requires birth by the new creation breath (Spirit) of the triune God. This is what Pentecost is all about.
All of this falls within the incarnational modus operandi of the triune God. The incarnation, that is – the birth, life, death, resurrection, ascension, and reign of Christ, flows from the perichoretic love and life of Father, Son, and Spirit – this is what we might call the breathing out of the triune God revealed to us in the liberating King, Jesus. And it is this same incarnational reality through the sending of the Spirit of the incarnated One to dwell within us that takes us up into the love and life of Father, Son, and Spirit – this is what we might call the breathing in of the triune God. Thus our participation in the incarnational mission of Jesus, the narrating of ourselves into the story of Christ, is a wholly perichoretic reality. We are breathed into the divine life of the triune God by the Spirit and we are breathed out in mission by that same Spirit as participants in the triune life and the story of Christ. (As a not at all unrelated aside on this note, here I would like to point out that we are very much the poorer for ignoring Eastern Orthodox theologies, particularly theosis, which concerns our participation in the triune life of God.)
Those of us wanting to get past the schizophrenic splitting of the sacred and the secular and who claim to want to speak of church, ministry, mission, and life in general in more ‘organic’ ways ought to latch onto the metaphor of breath and breathing. There is perhaps nothing that has the everydayness, ordinariness, and organic quality to it than breathing. Most of us do it without thinking. And perhaps when we do have to think about it, is when we realize it is the most important. Nothing is more connected to our life than breathe and breathing. Wherever we go we have to breathe, we ourselves breathing in the Spirit and being breathed by the Spirit. We ourselves breathing out in incarnational mission and being breathed out in incarnational mission. There can be no participation in the life of God without also participating in the mission of the triune God in one’s own locality.
Is it possible to breathe in without also then breathing out?
Does God forget to exhale?
Do we make ourselves blue in the face by desiring all of God’s life, but none of God’s mission?
Or perhaps we go the opposite way, gasping for air by sending ourselves on God’s ‘mission’ without any of God’s life.
It’s all an organic whole – the life and mission of the triune God go together – the breathing of God. We, the people of the liberating King, are called to match the rhythm of our own breathe with God’s breath.
Breathing in … perichoretic, triune life.
Breathing out … perichoretic, triune mission.
How many times have you heard someone complain about having to do the same mundane thing over and over again? How many times have you complained of this yourself? But how many times have you ever heard someone complain about breathing? So basic to living, breathing is, proof that there is at least one thing we don’t get bored of doing. And proof that at least some things are worth repeating. My granddaddy used to tell me that ‘in repetition there is learning’. There is wisdom in this I think. By learning to breathe well, we are made more and more into new creation people. Like a runner, when her legs are burning, the learned rhythm of breathing cultivated through repeated steps, one after another, enables us to persevere through the ‘in betweens’ of this life caught between the inauguration of the Kingdom and its final consummation. In repetition (in breathing) there is learning … this is true. But this is not all that is true.
It is also true that in repetition (in breathing) there is loving. We can imagine the kind of intimacy and oneness shared between a husband and wife as the rhythm of their breath matches the other. In this kind of repetition we become a part of another … we are brought into participation in communion with another. This is perichoresis … the rhythm of our breath matching the rhythm of the breath of love of Father, Son, and Spirit. But, again, this is not all that is true.
It is also true that in repetition (in breathing) there is living. Without the repetition of breathing we die. Surely this goes without saying. And this is why, when we gather together, we repeat the practice of Communion (serving one another the bread and the fruit of the vine) with each other. This is an act of mutual breath, of mutual life, of being filled with the breath and life of Christ himself. (I can’t imagine how churches only do Communion anything less than weekly!) This is also why we continue to create places to dwell within like Monks Coffee shop, places in which we can fill up our lungs with life and breath. This again is perichoresis … living within the reality named by the life and mission of the triune God.
Let us be a new birth, new creation people … let us remember to breathe!
Prayer for Trinity Sunday (Book of Common Prayer)
“Almighty and everlasting God, you have given to 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.”