Trinity Sunday Year C
John 15:26 - 16:15
26”When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. 27You also are to testify because you have been with me from the beginning.
16”I have said these things to you to keep you from stumbling. 2They will put you out of the synagogues. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God. 3And they will do this because they have not known the Father or me. 4But I have said these things to you so that when their hour comes you may remember that I told you about them. “I did not say these things to you from the beginning, because I was with you. 5But now I am going to him who sent me; yet none of you asks me, ‘Where are you going?’ 6But because I have said these things to you, sorrow has filled your hearts.
7Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. 8And when he comes, he will prove the world wrong about sin and righteousness and judgment: 9about sin, because they do not believe in me; 10about righteousness, because I am going to the Father and you will see me no longer; 11about judgment, because the ruler of this world has been condemned. 12“I still have many things to say to you, but you cannot bear them now. 13When 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. 14He will glorify me, because he will take what is mine and declare it to you. 15All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.
Oremus online text: http://bible.oremus.org/?passage=John+15:26+-+16:15&vnum=yes&version=nrsv
Textweek general resources: http://www.textweek.com/yearc/trinityc.htm
Textweek resources for John’s Gospel this Sunday: http://www.textweek.com/mkjnacts/jn15_16.htm
Something for Everyone:
Chris Haslam’s commentary: http://montreal.anglican.org/comments/archive/ctrinl.shtm
William Loader: http://wwwstaff.murdoch.edu.au/~loader/LkTrinity.htm
"Not everything which masquerades in garments of light brings light. To affirm this Spirit, this Christ of John, is to deny counterfeits and to encounter popular spiritualities inside and outside the church critically."
Interesting article on 4th Gospel from Easter to Pentecost: http://www2.luthersem.edu/word&world/Archives/18-2_Ecumenism/18-2_Berge.pdf
Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me,
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.
I bind unto myself the name,
The strong name of the Trinity;
By invocation of the same.
The Three in One, and One in Three,
Of whom all nature hath creation,
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
salvation is of Christ the Lord.
Translation: Cecil Frances Alexander
A collection of prayers for Trinity Sunday: http://www.churchyear.net/trinityprayers.html
This week we continue with Jesus' teaching of the interrelated life of the Apostolic community and the Holy Trinity. While last week's lesson from John focused on the coming of the Paraclete, this week gives an understanding of the interrelated nature of God as Trinity and how that interrelated life is to be a part of the interrelated life of the community.
The very first verse is key to the creedal arguments of the second century and the statement that the Spirit proceeds from the Father became a chorus for the Greek or more Western argument.
Jesus says that the Spirit will bear witness to him. What is meant theologically is that the Holy Spirit will, in it's very person, bear witness to the unity and love between the Father and the Son, and bear witness to their love. The Spirit is the very perfect image of God's love.
It is also clear that the Spirit will provide the undergirding of the community and that those followers, the one's whom Jesus called to be with him, will be witnesses because of God's presence with them in and through the Spirit.
It is clear that the passage holds within itself and Jesus' words a sense of dread for the apostolic comity that remains. Whether a forecast of things to come or reflecting the reality of the time in which the text was written, the message is clear - as the movement continues to take shape and bear witness to a new community life they'll be segregated and separated from the religious roots from which their faith was birthed.
Religious zealots have always sought to purify religion (it is human nature it seems). As this is the Sunday after the Pentecost story I cannot help reflect on the major stories of religious upheaval, from Babel to Babylon to Pentecost to the Reformation, we see God building and rebuilding his faithful followers challenging them in ever new ways. Phyllis Tickle speaks of these moments as great shifts. The nature of the church as Family of God is deeply rooted in these emerging shifts over thousands of years. N. T. Wright's work also gives a clear understanding of the emerging deuteronomistic family of God and how it has shaped us.
The disciples are right in the midst of a great shift and Jesus tells them they will not be alone, and that the Spirit will help them to understand their witness of the Truth which is clearly meant to be the Living Word Jesus Christ. From Stephen to Polycarp the names of the earliest martyrs are eternally with us. Perpetua and her friends have been joined by a holy family of saints who have paid the cost of faith - a family of God martyred by Christians and non Christians alike.
There is martyrdom of the physical body and there is martyrdom of the conscience, too. Our zealotry has little room today for difference of opinion and conscience falls away as we wrestle with the cult of belonging. The heresies of the ancient world catch up with us once again, Donatism and its friend on the opposite sides of the spectrum Gnosticism; Nazarene to its partner Manichaeism. Each requires perfection of its followers, rather than mutual and communal discernment of the Holy Spirit's revelation, which begins not with our knowledge, but of unknowing our common search for truth and our common brokenness and sinfulness. Always beyond us and always our aim, the collect for Richard Hooker is therefore prayed in hope: help us seek unity not for the sake of compromise but for the sake of comprehension.
I guess all of this is to say that it is easier for humans to walk apart because of their zealotry than it is for us to walk together for the sake of truth. No wonder Jesus prayed for the comforter to come and for the unity of those who follow him!
The very last verses confirm the reality of Jesus' own perfect revelation in that the Spirit's work will confirm what has been taught. There will not be a new or differing revelation as time wears on. Now some will say, but don't we believe that the Holy Spirit continues to work and reveal God in the world through the mission and ministry of those who follow Jesus?
I think sometimes we get confused about what is changing. As a person who loves to think systematically and theologically, how I understand this may in fact be different than most, but what I am about to say also fits with my understanding of the Episcopate as keeper of the church's faith, handing down a living tradition of apostolic belief. The revelation of God in the unique person of Jesus Christ and the community of the Godhead as Trinity is an unchanging reality and faith. However, I remember at this point, and always at this point (humbly I must admit), the prayer for the church from our prayer book, page 816: where [the Church] is corrupt, purify it; where it is in error, direct it; where in anything it is amiss, reform it. Where it is right, strengthen it... All this is to say that here are the areas where I believe the church is challenged, not with new revelation but with the challenge of seeing God and God's mission more clearly.
Raymond Brown confirms this reading in today's text when he writes: "Verse 14 reinforces the impression that the Paraclete brings no new revelation because he receives from Jesus what he is to declare to the disciples..." The author records Jesus' concept that he, like the Paraclete, is an "emissary of the Father. In declaring or interpreting What belongs to Jesus, the Paraclete is really interpreting the Father to men; for the Father and Jesus possess all things in common...In Johannine thought it would have been unintelligible that the Paraclete have anything from Jesus that is not from the Father, but all that he has is from Jesus." (R.B., Anchor Bible, John, vol ii)
Perhaps in our time the Gospel -- the Good News-- is the promise that seeking the truth, come whence it may and cost what it will, intends to be nothing less than a pilgrimage into the heart and community of God. So I pray at the end of my life's journey, may I find I am closer to God and that such a closeness reveals and births in me a love for my real and ever expanding family of God.
The Lambeth Bible Study Method
This Bible study method was introduced by the African Delegation to the Lambeth Conference of the Anglican Church. It is known by both names: "Lambeth" and "African." This method is derived from the practice of Lectio Divina. The entire process should take about 30 minutes.
Question #5: "Briefly identify where this passage touches their life today," can change based upon the lesson. Find lesson oriented questions at this website: http://www.dcdiocese.org/word-working-second-question.
Opening Prayer: O Blessed Lord, who caused all Holy Scripture to be written for our learning. Grant us so to hear them, read, mark, learn, and inwardly digest them that we may embrace and hold fast the blessed hope of everlasting life, which you have given us in our savior Jesus Christ. Amen.
1. One person reads passage. This person then invites a member of the group to begin the process.
2. Each person briefly identifies the word or phrase that catches their attention then invites another person to share.
3. Each shares the word or phrase until all have shared or passed using the same invitation method.
4. The passage is read a second time, preferably from a different translation. The reader then invites a person in the group to begin the process.
5. Each person briefly identifies where this passage touches their life today, and then invites someone who has not shared yet.
6. The passage is read a third time, also from another translation, and the reader invites a person to start the process.
7. Each person responds to the questions, "What does God want me to do, to be or to change?"
8. The group stands up in a circle and holds hands. One person initiates the prayer “I thank God today for …” and “I ask God today for…” The prayer goes around the circle by squeezing the hand to your right.
9. When the circle is fulfilled, the person who initiated the prayer starts the Lord’s Prayer, “Our father…”
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