So we approach the mystical gifts and are sanctified, becoming partakers of the holy flesh and the honourable blood of Christ the Saviour of us all, not receiving it as ordinary flesh - God forbid - nor as that of a man sanctified and conjoined to the Word by a unity of honor, or as one who had received a divine dwelling, but as truly life-giving and the Word's own flesh. For being by nature, as God, life, when he had become one with his own flesh, he made it life-giving.
Friday, October 27, 2006
Cyril of Alexandria
So I am taking a class at school called The Theology of the Major Eastern Church Fathers. I will be writting a paper on Cyril of Alexandria's Christology as a theology of worship. I came across this quote that placed the Eucharist right at the heart of worship and Cyril's Christology. There are two things I want to point out that are happening in this quote. For Cyril, Christ must have His own flesh. It was not good enough for salvation to come in one who possessed a power like that of the prophets, for example. God Himself must save. Also, notice the importace of the flesh of Christ for the life of the world. Oh man, how this is forgotten in the ever expanding Protestant rebellion! Let us learn Christ at His table. Enjoy the quote.
Sunday, September 24, 2006
Pope, Parish life, and the Eucharist
I wanted to post this article from the September 22, 2006 Zenit daily email. Good stuff!
Pope: Early Christians a Model for Parish Life
Tells of Need for Encounter With Christ
CASTEL GANDOLFO, Italy, SEPT. 22, 2006 ( Zenit.org).- The renewal of a parish does not depend on beautiful pastoral plans, but on its members' encounter with Christ, especially in the Eucharist, says Benedict XVI.
The Pope presented to modern-day parishes the model of the early Christian communities, when he received participants of the plenary assembly of the Pontifical Council for the Laity. He met them today at the papal summer residence of Castel Gandolfo.
Cardinals, bishops, priests and numerous lay people attended the council's plenary assembly. It was presided over by the council's president, Archbishop Stanislaw Rylko, and it reflected on the theme: "To Rediscover the Parish: Paths of Renewal."
As the Holy Father explained in his address in Italian, the desired renewal of the parish "cannot come only from suitable pastoral initiatives, regardless of how useful they are, or from blackboard plans."
The book of the Acts of the Apostles, he continued, "describes the first community of Jerusalem persevering in listening to the teaching of the apostles, in fraternal union, in the breaking of bread and in prayer, a welcoming and solidaristic community to the point that everything was held in common."
Inspired by this model, "the parish 'rediscovers itself' in the encounter with Christ, especially in the Eucharist," said Benedict XVI.
"Nourished by the Eucharistic bread, it grows in Catholic communion, walks in full fidelity to the magisterium and is always ready to receive and discern the different charisms that the Lord inspires in the People of God," affirmed the Holy Father.
"From constant union with Christ," he assured, " the parish draws vigor to commit itself ceaselessly in the service of brothers, particularly the poor, for whom it is in fact the first point of reference."
Pope: Early Christians a Model for Parish Life
Tells of Need for Encounter With Christ
CASTEL GANDOLFO, Italy, SEPT. 22, 2006 ( Zenit.org).- The renewal of a parish does not depend on beautiful pastoral plans, but on its members' encounter with Christ, especially in the Eucharist, says Benedict XVI.
The Pope presented to modern-day parishes the model of the early Christian communities, when he received participants of the plenary assembly of the Pontifical Council for the Laity. He met them today at the papal summer residence of Castel Gandolfo.
Cardinals, bishops, priests and numerous lay people attended the council's plenary assembly. It was presided over by the council's president, Archbishop Stanislaw Rylko, and it reflected on the theme: "To Rediscover the Parish: Paths of Renewal."
As the Holy Father explained in his address in Italian, the desired renewal of the parish "cannot come only from suitable pastoral initiatives, regardless of how useful they are, or from blackboard plans."
The book of the Acts of the Apostles, he continued, "describes the first community of Jerusalem persevering in listening to the teaching of the apostles, in fraternal union, in the breaking of bread and in prayer, a welcoming and solidaristic community to the point that everything was held in common."
Inspired by this model, "the parish 'rediscovers itself' in the encounter with Christ, especially in the Eucharist," said Benedict XVI.
"Nourished by the Eucharistic bread, it grows in Catholic communion, walks in full fidelity to the magisterium and is always ready to receive and discern the different charisms that the Lord inspires in the People of God," affirmed the Holy Father.
"From constant union with Christ," he assured, " the parish draws vigor to commit itself ceaselessly in the service of brothers, particularly the poor, for whom it is in fact the first point of reference."
Sunday, September 03, 2006
Proper 17B
Psalm 15
Deuteronomy 4:1-9
Ephesians 6:10-20
Mark 7:1-8, 14-15, 21-23
“O Lord, who may abide in Your tent? Who may dwell on Your holy hill? He who walks with integrity, and works righteousness, and speaks truth in his heart.” Lord God, with Psalmist we have to confess this day that this does not describe us. No, we prefer to dichotomize the inner and the outer, creating disconnect this is unbearable and divisive. We confess our sins in this and we are sorry. This “whole armor” thing that Paul talks about seems to be what you have given us so that we can recognize what you have done in Your Son, who is actually one who can abide in your tent and on Your holy hill. This we confess today, Lord God we have our wholeness in Your Son who obeys Your commands so that the nations might know you and see You mercy and justice in love. Lord God, let us be the same mercy and justice, let us be love, so that as the world sees your church they might come to know that it is by Your good intentions that You draw all people to Yourself. Let us learn Christ today as we gather around Your table singing your praise, lifting up our hearts in prayer, and handling the body and blood of Your Son. AMEN.
Deuteronomy 4:1-9
Ephesians 6:10-20
Mark 7:1-8, 14-15, 21-23
“O Lord, who may abide in Your tent? Who may dwell on Your holy hill? He who walks with integrity, and works righteousness, and speaks truth in his heart.” Lord God, with Psalmist we have to confess this day that this does not describe us. No, we prefer to dichotomize the inner and the outer, creating disconnect this is unbearable and divisive. We confess our sins in this and we are sorry. This “whole armor” thing that Paul talks about seems to be what you have given us so that we can recognize what you have done in Your Son, who is actually one who can abide in your tent and on Your holy hill. This we confess today, Lord God we have our wholeness in Your Son who obeys Your commands so that the nations might know you and see You mercy and justice in love. Lord God, let us be the same mercy and justice, let us be love, so that as the world sees your church they might come to know that it is by Your good intentions that You draw all people to Yourself. Let us learn Christ today as we gather around Your table singing your praise, lifting up our hearts in prayer, and handling the body and blood of Your Son. AMEN.
Sunday, August 27, 2006
Proper 16B
Psalm 16
Joshua 24:1-2, 14-25
Ephesians 5:21-33
John 6:60-69
God of the WORDS OF ETERNAL LIFE, where, indeed, shall we go? Today's many desires threaten your stabiity, for we are always bombarded with forgetfulness. We make you complex and a burden when all you have done is come and smiled upon us in your justice and mercy. And yet, somehow even we, your people, leave Jerusalem to frequently visit Egypt, to drink from beyond the river of life, where nothingness is given a place. Train us through the gifts of your body and blood to confess again, "You are my Lord, I have not good besides You (Ps. 16:2)." AMEN.
Joshua 24:1-2, 14-25
Ephesians 5:21-33
John 6:60-69
God of the WORDS OF ETERNAL LIFE, where, indeed, shall we go? Today's many desires threaten your stabiity, for we are always bombarded with forgetfulness. We make you complex and a burden when all you have done is come and smiled upon us in your justice and mercy. And yet, somehow even we, your people, leave Jerusalem to frequently visit Egypt, to drink from beyond the river of life, where nothingness is given a place. Train us through the gifts of your body and blood to confess again, "You are my Lord, I have not good besides You (Ps. 16:2)." AMEN.
Saturday, August 26, 2006
The Love of the Beautiful
So, as my last post indicates, I picked up the Philokalia again this morning. I put it down a few months ago so that I could finish some reading for the Fall semester and I got a little sidetracked. Plus, I was in the middle of a section that I had left and come back to many times and it was getting difficult to push through to the end. I’ll have to revisit it because I know that I didn’t read it well.
But, I did make it to the next section where I was pleasantly surprised with Mr. Diadochos of Photiki. You can call him St. Diadochos if you prefer. Amazing! The section is titled On Spiritual Knowledge and Discrimination: One Hundred Texts. Here are a few to consider:
7. “Spiritual discourse fully satisfies our intellectual perception, because it comes from God through the energy of love. It is on account of this that the intellect continues undisturbed in its concentration on theology. It does not suffer then from the emptiness which produces a state of anxiety, since in its contemplation it is filled to the degree that the energy of love desires. So it is right always to wait, with a faith energized by love, for the illumination which will enable us to speak. For nothing is so destitute as a mind philosophizing about God when it is without Him.”
21. “He who loves God both believes truly and performs the works of faith reverently. But he who only believes and does not love, lacks even the faith he thinks he has; for he believes merely with a certain superficiality of intellect and is not energized by the full force of love’s glory. The chief part of virtue, then, if faith energized by love.”
66. God is not prepared to grant the gift of theology to anyone who has not first prepared himself by giving away all his possessions for the glory of the gospel; then in godly poverty he can proclaim the riches of the divine kingdom. This is made clear in the Psalm, for after the words ‘O Lord, in Thy love Thou hast provided for the poor’, it continues, ‘The Lord shall give speech to those who proclaim the gospel with great power (Ps. 68:10-11. LXX).”
90. “[…] for no one can acquire the perfection of love while still in the flesh except those saints who suffer to the point of martyrdom, and confess their faith despite all persecution. Whoever has reached this state is completely transformed, and does not feel desire even for material sustenance. For what desire will someone nourished by divine love feel for such things? It is for this real that St. Paul proclaims to us that future joy of the saints when he says: ‘For the kingdom of God is not food and drink, but righteousness, peace and joy in the Holy Spirit (Rom. 14:17), which are the fruits of perfect love. Those who have advanced to perfection are able to taste this love continually, but no one can experience it completely until ‘what is mortal in us is swallowed up by life’ (2 Cor. 5:4)”
This is some good stuff for us Wesleyans to chew on plus, it’s interesting to read the body/soul dualism so prevalent in his 100 texts. For example, he says, “everything longs for what is akin to itself: the soul, since it is bodiless, desires heavenly goods (text 24). Ouch, what was the purpose of the incarnation then? Couldn’t God find a better way than entering this filth we call the flesh? – That’s sarcasm for those missed it – But Diadochos goes on to say, “the joy which then fills both soul and body is a true recalling of the life without corruption (text 25). He does not correct the dualism but he is much more positive towards the body, even including it in heavenly things! Yea! What a huge resource for us today. Fearful of any social gospel naïve enough to think that the world is “getting better” and that it is the task of the Church to help it get better, we can approach the goodness of creation with an eye towards the end as the Spirit ushers in the kingdom. I would ask an open-ended (not a rhetorical) question: What is the task of the Church if we are not to make the world a better place?
But, I did make it to the next section where I was pleasantly surprised with Mr. Diadochos of Photiki. You can call him St. Diadochos if you prefer. Amazing! The section is titled On Spiritual Knowledge and Discrimination: One Hundred Texts. Here are a few to consider:
7. “Spiritual discourse fully satisfies our intellectual perception, because it comes from God through the energy of love. It is on account of this that the intellect continues undisturbed in its concentration on theology. It does not suffer then from the emptiness which produces a state of anxiety, since in its contemplation it is filled to the degree that the energy of love desires. So it is right always to wait, with a faith energized by love, for the illumination which will enable us to speak. For nothing is so destitute as a mind philosophizing about God when it is without Him.”
21. “He who loves God both believes truly and performs the works of faith reverently. But he who only believes and does not love, lacks even the faith he thinks he has; for he believes merely with a certain superficiality of intellect and is not energized by the full force of love’s glory. The chief part of virtue, then, if faith energized by love.”
66. God is not prepared to grant the gift of theology to anyone who has not first prepared himself by giving away all his possessions for the glory of the gospel; then in godly poverty he can proclaim the riches of the divine kingdom. This is made clear in the Psalm, for after the words ‘O Lord, in Thy love Thou hast provided for the poor’, it continues, ‘The Lord shall give speech to those who proclaim the gospel with great power (Ps. 68:10-11. LXX).”
90. “[…] for no one can acquire the perfection of love while still in the flesh except those saints who suffer to the point of martyrdom, and confess their faith despite all persecution. Whoever has reached this state is completely transformed, and does not feel desire even for material sustenance. For what desire will someone nourished by divine love feel for such things? It is for this real that St. Paul proclaims to us that future joy of the saints when he says: ‘For the kingdom of God is not food and drink, but righteousness, peace and joy in the Holy Spirit (Rom. 14:17), which are the fruits of perfect love. Those who have advanced to perfection are able to taste this love continually, but no one can experience it completely until ‘what is mortal in us is swallowed up by life’ (2 Cor. 5:4)”
This is some good stuff for us Wesleyans to chew on plus, it’s interesting to read the body/soul dualism so prevalent in his 100 texts. For example, he says, “everything longs for what is akin to itself: the soul, since it is bodiless, desires heavenly goods (text 24). Ouch, what was the purpose of the incarnation then? Couldn’t God find a better way than entering this filth we call the flesh? – That’s sarcasm for those missed it – But Diadochos goes on to say, “the joy which then fills both soul and body is a true recalling of the life without corruption (text 25). He does not correct the dualism but he is much more positive towards the body, even including it in heavenly things! Yea! What a huge resource for us today. Fearful of any social gospel naïve enough to think that the world is “getting better” and that it is the task of the Church to help it get better, we can approach the goodness of creation with an eye towards the end as the Spirit ushers in the kingdom. I would ask an open-ended (not a rhetorical) question: What is the task of the Church if we are not to make the world a better place?
Friday, August 25, 2006
"All I wanted was a simple kind of life"
So... you need to read the Philokalia. I know, I don't care. You need to read it!
"We should remain, then, within the limits imposed by our basic needs and strive with all our power not to exceed them. For once we are carried a little beyond these limits in our desire for the pleasure of this life, there is then no criterion by which to check our onward movement, since no bounds can be set to that which exceeds the necessary. Pointless effort and endless labour wasted on what is unnecessary only serve to increase out longing for it, adding more fuel to the flames. Once a man has passed beyond the limits of his natural needs, as he grows more materialistic he wants to put jam on his bread; and to water he adds to first modicum of wine required for his health, and then the most expensive vintages. He does not rest content with essential clothing, but starts to purchase clothes made from brightly-coloured wool of the very best quality; next he demands clothes made from a mixture of linen and wool; next he searches for silken clothes – at first just for plain silk, and then for silk embroidered with scenes of battles and hunting and the like. He acquires vessels of silver and hold, not just for banqueting but for animals to feed from and for use as chamber-pots. What need is there to say more about such absurd ostentation, extending as it does to the basest needs, so that even chamber-pots must be made of nothing less than silver? Such is the nature of sensual pleasure: it embraces even the lowliest things and leads us to invest the meanest of functions with material luxury.”
St. Neilos The Ascetic
P.S. This affirms as well my thinking that we have lost the ancient art of theological name calling. I mean who today do we refer to as "the ascetic?" Think of the greats. Thomas Aquinas was referred to as "the dumb ox" because he was quiet as a student (and huge!). But guess what happened when the Summa hit the scene. Boo yaa. And Athanasius, my favorite, was called "the black dwarf." Awesome!
"We should remain, then, within the limits imposed by our basic needs and strive with all our power not to exceed them. For once we are carried a little beyond these limits in our desire for the pleasure of this life, there is then no criterion by which to check our onward movement, since no bounds can be set to that which exceeds the necessary. Pointless effort and endless labour wasted on what is unnecessary only serve to increase out longing for it, adding more fuel to the flames. Once a man has passed beyond the limits of his natural needs, as he grows more materialistic he wants to put jam on his bread; and to water he adds to first modicum of wine required for his health, and then the most expensive vintages. He does not rest content with essential clothing, but starts to purchase clothes made from brightly-coloured wool of the very best quality; next he demands clothes made from a mixture of linen and wool; next he searches for silken clothes – at first just for plain silk, and then for silk embroidered with scenes of battles and hunting and the like. He acquires vessels of silver and hold, not just for banqueting but for animals to feed from and for use as chamber-pots. What need is there to say more about such absurd ostentation, extending as it does to the basest needs, so that even chamber-pots must be made of nothing less than silver? Such is the nature of sensual pleasure: it embraces even the lowliest things and leads us to invest the meanest of functions with material luxury.”
St. Neilos The Ascetic
P.S. This affirms as well my thinking that we have lost the ancient art of theological name calling. I mean who today do we refer to as "the ascetic?" Think of the greats. Thomas Aquinas was referred to as "the dumb ox" because he was quiet as a student (and huge!). But guess what happened when the Summa hit the scene. Boo yaa. And Athanasius, my favorite, was called "the black dwarf." Awesome!
Wednesday, August 23, 2006
Sunday, August 20, 2006
Proper 15B
Psalm 34:9-14
Proverbs 8:1-6
Ephesians 5:15-20
John 6:53-59
GOD OF WISDOM, what is wisdom? Everyone has the answer and product that is the end-all to all we have ever hoped and dreamed. What is wisdom? Oh, how it is that we are to know your wisdom at the table, for you are GOD OF THE EUCHARIST. All those who seek truth and wisdom are to find it at your table. It is at the table the we learn to see you in each other for it is at the table that we learn that our adoration of your wonders and glory that so fill our minds and the outer reaches of all we can imagine has no other place to go but in our love for one another. You are the God that that did not teach us things of another world but rather taught in our synagogues in the city of Capernaum. Very real, very local, and very material is the call of faithfulness to be subject to one another in the fear of Christ. God, we have nothing to offer but two empty hands that we may receive Christ hoping that Your Spirit makes us Christ. AMEN.
Proverbs 8:1-6
Ephesians 5:15-20
John 6:53-59
GOD OF WISDOM, what is wisdom? Everyone has the answer and product that is the end-all to all we have ever hoped and dreamed. What is wisdom? Oh, how it is that we are to know your wisdom at the table, for you are GOD OF THE EUCHARIST. All those who seek truth and wisdom are to find it at your table. It is at the table the we learn to see you in each other for it is at the table that we learn that our adoration of your wonders and glory that so fill our minds and the outer reaches of all we can imagine has no other place to go but in our love for one another. You are the God that that did not teach us things of another world but rather taught in our synagogues in the city of Capernaum. Very real, very local, and very material is the call of faithfulness to be subject to one another in the fear of Christ. God, we have nothing to offer but two empty hands that we may receive Christ hoping that Your Spirit makes us Christ. AMEN.
Friday, August 18, 2006
Board of General Superintendants Call for Prayer and Peace
Note this statement by the General Superintendants:
"The Board of General Superintendents joins all people who are deeply disturbed by the violence and bloodshed in our world. The number of militaristic hot spots has grown to include millions of our planet's citizens. We deplore the loss of human life, the destruction of property, and the enormous toll in human suffering exacted by the intransigence of warring parties.
With specific regard to the conflict between Hezbollah and Israeli military, we wish to express our concerns as well as our grief over the suffering resulting from both the events leading up to the conflagration and the current conflict. We wish to commend the community of nations for its efforts in working toward a God-honoring peace. The issues must be addressed in ways that ensure basic human rights, which all individuals and nations deserve.
We offer our prayers for peace and encourage Nazarenes around the world to intercede for world peace. We continue to affirm the message of Jesus, the Hope. Our prayer remains steadfast that all will come to know the Christ who is our Peace."
"The Board of General Superintendents joins all people who are deeply disturbed by the violence and bloodshed in our world. The number of militaristic hot spots has grown to include millions of our planet's citizens. We deplore the loss of human life, the destruction of property, and the enormous toll in human suffering exacted by the intransigence of warring parties.
With specific regard to the conflict between Hezbollah and Israeli military, we wish to express our concerns as well as our grief over the suffering resulting from both the events leading up to the conflagration and the current conflict. We wish to commend the community of nations for its efforts in working toward a God-honoring peace. The issues must be addressed in ways that ensure basic human rights, which all individuals and nations deserve.
We offer our prayers for peace and encourage Nazarenes around the world to intercede for world peace. We continue to affirm the message of Jesus, the Hope. Our prayer remains steadfast that all will come to know the Christ who is our Peace."
Sacred Space (Part Two)
Our worship service at Trinity (warning, this site has not been updated recently) is broken down into four movements: God calls, we gather; God speaks, we listen; God acts, we give thanks; God sends, we go.
God Calls, We Gather
We begin with a song. This song is usually according to the time of the season, but we are very flexible. If it is lent, we might begin with a little more contemplative song or a maybe a song about suffering. The band will usually begin the song as the congregation is gathering and still talking. This indicates that we are beginning the worship service.
The invocation follows the first song. The pastor will walk out to the space just in front of the table with their arms wide open saying, “Welcome in the name of our Lord and Savior Jesus Christ.” This is very purposeful and intentional time. Usually the pastor will have a brief word for us, may something that we had talked about in the class time before or maybe the Psalm designated for that Sunday. The pastor then leads us in an opening prayer.
We end this first movement by singing two more songs.
God Speaks, We Listen
After the two songs following the invocation we move into the reading of the Word. We always read the Old Testament and the Epistle readings back to back. Upon finishing the reader will say, “The Word of the Lord” to which the congregation responds, “thanks be to God.”
Following this we sing another song. It has been our custom at this point of the service to sing something from the Taize community but that is not set in stone. It’s usually a verse we sing three or four times in a little more focused and contemplative attitude.
Following this verse we read the Gospel reading. The same reader as before will, say “please stand for our gospel reading” or “please stand for the reading of the gospel,” something like that. However, instead of returning to the podium, the Gospel is read from amidst the congregation. This is symbolic for us as we are reminded that the Logos (Jesus) is among us. Following this reading the reader will say, “the Gospel of our Lord Jesus Christ” to which we will respond, “Praise to you, Lord Christ.” Following the gospel reading is the sermon.
After the sermon, someone will come up and lead us in the prayers of the people. This is a time when we pray aloud together. Following a spoken prayer that one will say, “Lord, this is my prayer” to which the congregation will embrace that prayer as if it was their own, “Lord, here our prayer.” At an appropriate time, the one leading the prayers of the people will end by leading us all in the Lords prayer.
God Acts, we Give Thanks
After the prayers of the people the pastor will walk to the front of the table, initiating the passing of the peace, and say, “the peace of Christ be with you.” The congregation then responds, “and also with you.” The pastor will then say, “great one another in Christ’s peace.”
After this time we will be gathered again by a song which will move us towards the time of the Eucharist. The pastor will approach the table and prepare it with the words of institution. The Church of the Nazarene has a ritual for the table but it is nothing like more high church traditions (Orthodox, Catholic, Lutheren, etc.) Our church has been very flexible in sticking to the exact words (I will develop this thought more in a later post). Once the table has been prepared the congregation approaches to take a piece of bread and dip it in the cup. Following this we sing another song.
God Sends, We Go
This is time for any announcements to be said. Following the announcements we sing a song. The pastor will move to the back of the room in preparation for our sending (the benediction). When we have finished the song the pastor will raise their hands saying, “brothers and sisters, go forth into the world to love and serve the Lord.” We are to respond by turning hands so that our palms face upward, as if we are literally receiving the benediction, and saying, “thanks be to God, Alleluia, Alleluia, Alleluia.” The pastor will then say, “go in peace.”
Thus ends the summary of a pretty normal Sunday gathering. In my next post I want to draw out some of these implications particularly as they pertain to non-liturgical churches. If you are reading and you are from a high church tradition you will find many things absent or different. But, if you are part of a standard evangelical mainline kind of church then you might find Trinity’s contemporary liturgy to be intriguing. It is my goal in drawing on some of these implications to raise questions concerning spiritual formation (discipleship, catechism, etc.).
Sorry this post was longer than usual.
God Calls, We Gather
We begin with a song. This song is usually according to the time of the season, but we are very flexible. If it is lent, we might begin with a little more contemplative song or a maybe a song about suffering. The band will usually begin the song as the congregation is gathering and still talking. This indicates that we are beginning the worship service.
The invocation follows the first song. The pastor will walk out to the space just in front of the table with their arms wide open saying, “Welcome in the name of our Lord and Savior Jesus Christ.” This is very purposeful and intentional time. Usually the pastor will have a brief word for us, may something that we had talked about in the class time before or maybe the Psalm designated for that Sunday. The pastor then leads us in an opening prayer.
We end this first movement by singing two more songs.
God Speaks, We Listen
After the two songs following the invocation we move into the reading of the Word. We always read the Old Testament and the Epistle readings back to back. Upon finishing the reader will say, “The Word of the Lord” to which the congregation responds, “thanks be to God.”
Following this we sing another song. It has been our custom at this point of the service to sing something from the Taize community but that is not set in stone. It’s usually a verse we sing three or four times in a little more focused and contemplative attitude.
Following this verse we read the Gospel reading. The same reader as before will, say “please stand for our gospel reading” or “please stand for the reading of the gospel,” something like that. However, instead of returning to the podium, the Gospel is read from amidst the congregation. This is symbolic for us as we are reminded that the Logos (Jesus) is among us. Following this reading the reader will say, “the Gospel of our Lord Jesus Christ” to which we will respond, “Praise to you, Lord Christ.” Following the gospel reading is the sermon.
After the sermon, someone will come up and lead us in the prayers of the people. This is a time when we pray aloud together. Following a spoken prayer that one will say, “Lord, this is my prayer” to which the congregation will embrace that prayer as if it was their own, “Lord, here our prayer.” At an appropriate time, the one leading the prayers of the people will end by leading us all in the Lords prayer.
God Acts, we Give Thanks
After the prayers of the people the pastor will walk to the front of the table, initiating the passing of the peace, and say, “the peace of Christ be with you.” The congregation then responds, “and also with you.” The pastor will then say, “great one another in Christ’s peace.”
After this time we will be gathered again by a song which will move us towards the time of the Eucharist. The pastor will approach the table and prepare it with the words of institution. The Church of the Nazarene has a ritual for the table but it is nothing like more high church traditions (Orthodox, Catholic, Lutheren, etc.) Our church has been very flexible in sticking to the exact words (I will develop this thought more in a later post). Once the table has been prepared the congregation approaches to take a piece of bread and dip it in the cup. Following this we sing another song.
God Sends, We Go
This is time for any announcements to be said. Following the announcements we sing a song. The pastor will move to the back of the room in preparation for our sending (the benediction). When we have finished the song the pastor will raise their hands saying, “brothers and sisters, go forth into the world to love and serve the Lord.” We are to respond by turning hands so that our palms face upward, as if we are literally receiving the benediction, and saying, “thanks be to God, Alleluia, Alleluia, Alleluia.” The pastor will then say, “go in peace.”
Thus ends the summary of a pretty normal Sunday gathering. In my next post I want to draw out some of these implications particularly as they pertain to non-liturgical churches. If you are reading and you are from a high church tradition you will find many things absent or different. But, if you are part of a standard evangelical mainline kind of church then you might find Trinity’s contemporary liturgy to be intriguing. It is my goal in drawing on some of these implications to raise questions concerning spiritual formation (discipleship, catechism, etc.).
Sorry this post was longer than usual.
Thursday, August 17, 2006
Weekly Bresee Article
My dad has raised here one of the longest standing issues in the existence of the church which is the question of our (humanities) knowledge of God after the fall. Many people have taken the reigns to provide an answer between the dichotomy of nature and grace. I don't have anything more to say on that right now because I don't have time. But, I did find helpful his asking what Christians mean when we say we "believe" in God. For more on the kinds of things I think about when I ask this question check out this conversation on Radical [Financial] Trust and Obedience going on at Charlie's blog. Otherise click read more and enjoy the post.
From My Heart
Rick Savage
Believing in God seems to be a natural condition for mankind. Except for a few people who call themselves atheists, most people believe in God. They may not believe in God the same way, and may not ever worship God as God. They may not believe God is personal or involved in the human situation. They may not believe God is making claims upon their lives. They may not even once in their lifetime work their way through their thoughts and feelings about God. However, most people are content with the premise that behind everything there is a God, a Supreme Being.
All this leads me to ask what we Christians mean when we say we believe in God. I am prompted in my question by an intriguing little verse in James (2:19) that reminds us believing in God is not a big spiritual issue. The Biblical writer indicates that even demons believe in God. So what do we mean when we Christians say we believe in God?
Do we not mean by it that we are responding to Him with the "Yes" of our obedience? Does it not mean that we are committed to His claims, yielded to His purposes, open to His involvement in our lives and in our world? Does it not mean we are acknowledging history was no accident of chance but that the world exists by design and that man reflects the creative capacities of God? Does it not mean we are committed to the premise that God is good, that love is best defined by what we see when we see Him, that justice is a universal standard and that in Jesus the Good News of God, the love of God and the justice of God are fleshed out before our eyes leading us to see that God is so involved in the human situation that He bleeds?
Based on what I see in the Bible I must contend that real belief means we embrace God with all it means for us to be who we are, and call Him "Lord of all."
From My Heart
Rick Savage
Believing in God seems to be a natural condition for mankind. Except for a few people who call themselves atheists, most people believe in God. They may not believe in God the same way, and may not ever worship God as God. They may not believe God is personal or involved in the human situation. They may not believe God is making claims upon their lives. They may not even once in their lifetime work their way through their thoughts and feelings about God. However, most people are content with the premise that behind everything there is a God, a Supreme Being.
All this leads me to ask what we Christians mean when we say we believe in God. I am prompted in my question by an intriguing little verse in James (2:19) that reminds us believing in God is not a big spiritual issue. The Biblical writer indicates that even demons believe in God. So what do we mean when we Christians say we believe in God?
Do we not mean by it that we are responding to Him with the "Yes" of our obedience? Does it not mean that we are committed to His claims, yielded to His purposes, open to His involvement in our lives and in our world? Does it not mean we are acknowledging history was no accident of chance but that the world exists by design and that man reflects the creative capacities of God? Does it not mean we are committed to the premise that God is good, that love is best defined by what we see when we see Him, that justice is a universal standard and that in Jesus the Good News of God, the love of God and the justice of God are fleshed out before our eyes leading us to see that God is so involved in the human situation that He bleeds?
Based on what I see in the Bible I must contend that real belief means we embrace God with all it means for us to be who we are, and call Him "Lord of all."
Tuesday, August 15, 2006
Sacred Space
I have been thinking about this since the first time I participated in worship with Trinity Church of the Nazarene. I really love the space we have created in which to worship. I hope to draw on some of the implications of our setting as it pertains to our contemporary liturgy in later posts.
Walking through the doors of the sanctuary one might not feel like they are in a setting much different from most mainline Protestant Evangelical worship services. On the furthest wall from the door sits the band and above them on either corner are screens to help us sing. The room itself is not a “sanctuary” per say. However, immediately one is drawn to what is different about this gathering. The congregation sits around the four walls of the room. We found that it was good to give the band a wall so that they could have room to set up and play their instruments with creativity and talent and help us all sing. They sit on the wall farthest from the doors entering the sanctuary. On the two walls to left and right of the entry doors hangs artwork according to the season of the Church calendar to help draw us into God’s presence. On each of these walls sits a candle on a stand symbolizing and reminding us of the Holy Spirit’s presence. On the wall behind the band hangs a large wood design of the Trinity. Out of the Trinity flows a creative movement of hundreds of paper dove’s that go out to the center of the room intertwining with the cross that hangs down 7 inches, parallel with the ceiling. Below the cross sits the pastor’s podium and in the front of the podium, in the center of the room, is the table upon which another candle sits in the middle and the bread and the cup await preparation.
Walking through the doors of the sanctuary one might not feel like they are in a setting much different from most mainline Protestant Evangelical worship services. On the furthest wall from the door sits the band and above them on either corner are screens to help us sing. The room itself is not a “sanctuary” per say. However, immediately one is drawn to what is different about this gathering. The congregation sits around the four walls of the room. We found that it was good to give the band a wall so that they could have room to set up and play their instruments with creativity and talent and help us all sing. They sit on the wall farthest from the doors entering the sanctuary. On the two walls to left and right of the entry doors hangs artwork according to the season of the Church calendar to help draw us into God’s presence. On each of these walls sits a candle on a stand symbolizing and reminding us of the Holy Spirit’s presence. On the wall behind the band hangs a large wood design of the Trinity. Out of the Trinity flows a creative movement of hundreds of paper dove’s that go out to the center of the room intertwining with the cross that hangs down 7 inches, parallel with the ceiling. Below the cross sits the pastor’s podium and in the front of the podium, in the center of the room, is the table upon which another candle sits in the middle and the bread and the cup await preparation.
Friday, August 11, 2006
I laughed out loud today
I laughed out loud today. That actually isn’t very unusual, I enjoy laughing. The occasion of my laughter, however, is what intrigues me. I laughed while reading Pelikan’s second volume of The Christian Tradition. I know, hilarious right. What made me laugh was a particular paragraph in his section on the filioque. In this section he is talking about the Trinity and how the West was saying that the procession of the Spirit is a matter of the divine essence (ousia) and not of the persons (hypostases). Please read the paragraphy:
Can you see the humor yet? Probably not. It just made me laugh. I sort of stopped taking myself so seriously. Studying theology is kind of like a game of Jenga with a few new rules. The Scripture is like the pieces stacked neatly and we are given the task to build upon it. So, we pull pieces and attempt a great task. Inevitably, the tower will fall because are aren’t that good at it. But, the more we do it the better we get and so we learn different way’s to stack pieces that are helpful and avoid those that are not. But still, we take ourselves too seriously. Sometimes, though, I think it’s good to just knock the building down, like most kids tend to do because then the game never ends. We always have the Scripture and we always have the task. Perhaps it is better (thanks Chuck) to maintain our catholicity in playing Jenga as opposed to unenjoyably clinging to our orthodoxy. Perhaps it is a both/and situation. We strive for catholicity in our quest for orthodoxy. I personally love knocking down the tower and rebuilding it in order to play the game again. It's fun and it makes me laugh.
Peace,
Scott
"Yet when they came to the procession of the Holy Spirit, many Western theologians, arguing that the actions of the trinity ‘to the outside’ were undivided, insisted that the procession was a matter of the divine nature as a whole, hence of the ousia not of the hypostases. And so, ‘when the Holy Spirit is said to proceed from the Father, it is necessary that he proceed also from the Son, because Father and Son are undoubtedly of the same ousia.’ In an effort to circumvent the problem, some attempted to locate the procession ‘neither in the ousia, which is common {to all three persons}, nor in the person, which is spoken of in itself, but in the relation {between persons},’ which really did not clarify the issue or meet the basic Greek objection.”
Can you see the humor yet? Probably not. It just made me laugh. I sort of stopped taking myself so seriously. Studying theology is kind of like a game of Jenga with a few new rules. The Scripture is like the pieces stacked neatly and we are given the task to build upon it. So, we pull pieces and attempt a great task. Inevitably, the tower will fall because are aren’t that good at it. But, the more we do it the better we get and so we learn different way’s to stack pieces that are helpful and avoid those that are not. But still, we take ourselves too seriously. Sometimes, though, I think it’s good to just knock the building down, like most kids tend to do because then the game never ends. We always have the Scripture and we always have the task. Perhaps it is better (thanks Chuck) to maintain our catholicity in playing Jenga as opposed to unenjoyably clinging to our orthodoxy. Perhaps it is a both/and situation. We strive for catholicity in our quest for orthodoxy. I personally love knocking down the tower and rebuilding it in order to play the game again. It's fun and it makes me laugh.
Peace,
Scott
Tuesday, August 01, 2006
Please!?
I can’t pretend to be an expert on the fighting going on in the Middle East. My ignorance and silence is too telling. However, I do believe that the bombing of woman and children needs to stop. With the U.S. losing allies daily the Church must be concerned that more 9/11 like events could be brewing in the near future both here and around the world. We should not long for the death of any human being let alone those trapped in the middle of a conflict out of their control. I pray for those who suffer in the Middle East from the poor foreign policies of outside nations and inability of the locals to find a relative “peace” in their struggles to share what is only a gift from God, the earth. I have no solutions.
For a better assessment of the situation see Juan Cole’s sight. If you agree with me then consider this.
For a better take on how I feel see the urban monks post tears from heaven (July 31, 2006).
Peace,
Scott
Thursday, July 20, 2006
Faith is both the dreaming and the crying
There will always be some who say that such faith is only a dream, and God knows there is none who can say it more devastatingly than we sometimes say it to ourselves, but if so, I think of it as like the dream that Caliban dreamed […]
“Be not affeard, the Isle is full of noyes,
Sounds, and sweet aires, that give delight and hurt not;
Sometimes a thousand twangling Instruments
Will hum about mine eares; and sometimes voices,
That if I then had wak’d after long sleep,
Will make me sleep again, and the in dreaming,
The clouds methought would open and shew riches
Ready to drop upon me, that when I wak’d
I cried to dream again.”
[…] Faith is like the dream in which the clouds open to show such riches ready to drop upon us that when we wake into the reality of nothing ore than common sense, we cry to dream again because dreaming seems truer than the waking does to the fullness of reality not as we have seen it, to be sure, but as by faith we trust it to be without seeing. Faith is both the dreaming and the crying. Faith is the assurance that the best and holiest dream is true after all. Faith in something – if only in the proposition that life is better than death – is what makes our journeys through time bearable. When faith ends, the journey ends – ends either in a death like my Father’s (suicide) or in the living death of those who believe themselves to be without hope.
Frederick Buechner
“Be not affeard, the Isle is full of noyes,
Sounds, and sweet aires, that give delight and hurt not;
Sometimes a thousand twangling Instruments
Will hum about mine eares; and sometimes voices,
That if I then had wak’d after long sleep,
Will make me sleep again, and the in dreaming,
The clouds methought would open and shew riches
Ready to drop upon me, that when I wak’d
I cried to dream again.”
[…] Faith is like the dream in which the clouds open to show such riches ready to drop upon us that when we wake into the reality of nothing ore than common sense, we cry to dream again because dreaming seems truer than the waking does to the fullness of reality not as we have seen it, to be sure, but as by faith we trust it to be without seeing. Faith is both the dreaming and the crying. Faith is the assurance that the best and holiest dream is true after all. Faith in something – if only in the proposition that life is better than death – is what makes our journeys through time bearable. When faith ends, the journey ends – ends either in a death like my Father’s (suicide) or in the living death of those who believe themselves to be without hope.
Frederick Buechner
Thursday, July 06, 2006
There is nothing so capacious as a fugue
Robert Jenson has emerged as one of the few American Systematic Theologians of which we all should pay attention. Hopefully I will be posting a little more on The Triune God (I know, it's ridiculous how much this costs. Shop around, you can find better). For now, enjoy an excerpt from the last few pages.
"One transcendental remains: God is beauty; to be God is to be enjoyable. In that the triune conversation is righteousness, it is the perfect harmony of the triune communal life. And the harmony of discourse taken for itself is its beauty; more precisely, its music.
The necessary doctrine here is analogous to that about God’s truth and goodness and need not be developed at length; God’s beauty also is not a dispositional property, waiting for our action, in this instance for our enjoyment. God’s beauty is the actual living exchange between Father, Son, and Spirit, as this exchange is perfect simply as exchange, as it sings. The harmony of the Father, son, and Spirit, the triune perichoiresis, transcends its character as goodness because it has no purpose beyond itself, being itself God. And the harmony of a discourse thus taken for itself and for the sake of itself, is its beauty, its aesthetic entity.
Correspondingly, our enjoyment of God is that we are taken into the triune singing. Perhaps we may say we are allowed to double the parts. And here too we must insist on concreteness. That the proclamation and prayer of the church regularly bursts into beauty, indeed seems to insist on music and choreography and setting, is not an adventitious hankering to decorate. A congregation singing a hymn of praise to the Father is doubling the Son’s praise, and the surge of rhythm and melody is the surge of the Spirit’s glorification of the Father and the Son […]
[…] All such beauty of the creation, now or in the Kingdom, is constituted by ‘sweet mutual consents’ with the persons of the Trinity, the supreme Harmony of all. Thus the holiness of god himself is a ‘sweet conjunction’ of greatness and mercy, with nothing in it but what is ‘ravishingly lovely’ […]
[…] To conclude, we may invoke Thomas’ maxim a last time: the discourse that is God is not other than its sheer occurrence as the divine perichoresis. Therefore the discourse that is God may be thought of not only as singing but even as ‘pure’ music. It is the peculiarity of the aesthetic that in apprehending beauty we abstract from the content of discourse without becoming abstract in our understanding. God, we may thus say, is a melody. And as there are three singers who take each their part, as further specification suggests itself: the melody is fugued.
We must note what has just happened. The apprehension of God as beauty, in its concrete abstraction, has led us to another proposition of the same character as those in the preceding chapter, in which we sad that God is an event, a person, a decision, and a conversation. The phrase ‘the one God’ directs us finally to the sheer perichoresis of the Father, Son, and Spirit, and that is to their communal music. We close the doctrine of God with this evocation of God’s being, beyond which there is no more to say: God is a great fugue. There is nothing so capacious as a fugue."
Robert W. Jenson
"One transcendental remains: God is beauty; to be God is to be enjoyable. In that the triune conversation is righteousness, it is the perfect harmony of the triune communal life. And the harmony of discourse taken for itself is its beauty; more precisely, its music.
The necessary doctrine here is analogous to that about God’s truth and goodness and need not be developed at length; God’s beauty also is not a dispositional property, waiting for our action, in this instance for our enjoyment. God’s beauty is the actual living exchange between Father, Son, and Spirit, as this exchange is perfect simply as exchange, as it sings. The harmony of the Father, son, and Spirit, the triune perichoiresis, transcends its character as goodness because it has no purpose beyond itself, being itself God. And the harmony of a discourse thus taken for itself and for the sake of itself, is its beauty, its aesthetic entity.
Correspondingly, our enjoyment of God is that we are taken into the triune singing. Perhaps we may say we are allowed to double the parts. And here too we must insist on concreteness. That the proclamation and prayer of the church regularly bursts into beauty, indeed seems to insist on music and choreography and setting, is not an adventitious hankering to decorate. A congregation singing a hymn of praise to the Father is doubling the Son’s praise, and the surge of rhythm and melody is the surge of the Spirit’s glorification of the Father and the Son […]
[…] All such beauty of the creation, now or in the Kingdom, is constituted by ‘sweet mutual consents’ with the persons of the Trinity, the supreme Harmony of all. Thus the holiness of god himself is a ‘sweet conjunction’ of greatness and mercy, with nothing in it but what is ‘ravishingly lovely’ […]
[…] To conclude, we may invoke Thomas’ maxim a last time: the discourse that is God is not other than its sheer occurrence as the divine perichoresis. Therefore the discourse that is God may be thought of not only as singing but even as ‘pure’ music. It is the peculiarity of the aesthetic that in apprehending beauty we abstract from the content of discourse without becoming abstract in our understanding. God, we may thus say, is a melody. And as there are three singers who take each their part, as further specification suggests itself: the melody is fugued.
We must note what has just happened. The apprehension of God as beauty, in its concrete abstraction, has led us to another proposition of the same character as those in the preceding chapter, in which we sad that God is an event, a person, a decision, and a conversation. The phrase ‘the one God’ directs us finally to the sheer perichoresis of the Father, Son, and Spirit, and that is to their communal music. We close the doctrine of God with this evocation of God’s being, beyond which there is no more to say: God is a great fugue. There is nothing so capacious as a fugue."
Robert W. Jenson
Tuesday, July 04, 2006
"There is a difference between knowing the path and walking the path" -Morpheus
Matt. 21: 23- 32 (NRSV)
23 When he entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority are you doing these things, and who gave you this authority?" 24 Jesus said to them, "I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. 25 Did the baptism of John come from heaven, or was it of human origin?" And they argued with one another, "If we say, 'From heaven,' he will say to us, 'Why then did you not believe him?' 26 But if we say, 'Of human origin,' we are afraid of the crowd; for all regard John as a prophet." 27 So they answered Jesus, "We do not know." And he said to them, "Neither will I tell you by what authority I am doing these things. 28 "What do you think? A man had two sons; he went to the first and said, 'Son, go and work in the vineyard today.' 29 He answered, 'I will not'; but later he changed his mind and went. 30 The father Ý went to the second and said the same; and he answered, 'I go, sir'; but he did not go. 31 Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. 32 For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.
The Word of the Lord.
Thanks be to God.
23 When he entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority are you doing these things, and who gave you this authority?" 24 Jesus said to them, "I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. 25 Did the baptism of John come from heaven, or was it of human origin?" And they argued with one another, "If we say, 'From heaven,' he will say to us, 'Why then did you not believe him?' 26 But if we say, 'Of human origin,' we are afraid of the crowd; for all regard John as a prophet." 27 So they answered Jesus, "We do not know." And he said to them, "Neither will I tell you by what authority I am doing these things. 28 "What do you think? A man had two sons; he went to the first and said, 'Son, go and work in the vineyard today.' 29 He answered, 'I will not'; but later he changed his mind and went. 30 The father Ý went to the second and said the same; and he answered, 'I go, sir'; but he did not go. 31 Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. 32 For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.
The Word of the Lord.
Thanks be to God.
Friday, June 30, 2006
Weekly Bresee Article
1. God has truly captured himself, who is the gift of grace, in the person of Jesus, and He through Israel. This we could describe as a "few poetic words." God has captured humanities story in this same person and we, also, have been given the full reality of God, an eternal relation of love, the One Lord God.
2. It is amazing that God can know our story so much so as to hear our cry. We are forever Israel's story. We have been brought out of captivity.
In 1912 James Rowe wrote the words of the Gospel Hymn, Love Lifted Me. In the first verse of the song Mr. Rowe wrote,
I don’t know Mr. Rowe’s personal story of coming to Christ but I know he has captured in a few poetic words the story of a lot of people. It’s certainly my story.
I was raised in a wonderful Christian home with a Mom and Dad who loved me unconditionally. I was raised in a Church that spoke faithfully to me the message of Jesus. Still, even as a young boy approaching my teen years, I had never sensed a need for Christ – never even thought about it. Yet, I knew there were tendencies in me that were greater than myself, a bent, a predisposition, if you would, that I sensed were taking me down a destructive road I really didn’t want to go, but a road that drew me like a magnet.
My story isn’t of the dramatic kind that sells books but it is remarkable to me that in the midst of a storyline going wrong God broke in and, today, a whole lot of years later I can truthfully say, “The Master of the Sea heard my despairing cry and from the waters lifted me; now safe am I.”
What’s your story? Whatever it is God is able to enter into the storyline, even for those sinking deep in sin and who are deeply stained within. The story of the Gospel is the story of God hearing our despairing cry and moving into our lives by grace.
God has this unique way of lifting people from the waters and taking them into the safety of His own life.
I suppose that’s one of the reason it’s called Good News.
Forward Still,
Pastor Rick
2. It is amazing that God can know our story so much so as to hear our cry. We are forever Israel's story. We have been brought out of captivity.
In 1912 James Rowe wrote the words of the Gospel Hymn, Love Lifted Me. In the first verse of the song Mr. Rowe wrote,
I was sinking deep in sin, far from the peaceful shore,
Very deeply stained within, sinking to rise no more,
But the Master of the sea heard my despairing cry,
From the waters lifted me; now safe am I.
I don’t know Mr. Rowe’s personal story of coming to Christ but I know he has captured in a few poetic words the story of a lot of people. It’s certainly my story.
I was raised in a wonderful Christian home with a Mom and Dad who loved me unconditionally. I was raised in a Church that spoke faithfully to me the message of Jesus. Still, even as a young boy approaching my teen years, I had never sensed a need for Christ – never even thought about it. Yet, I knew there were tendencies in me that were greater than myself, a bent, a predisposition, if you would, that I sensed were taking me down a destructive road I really didn’t want to go, but a road that drew me like a magnet.
My story isn’t of the dramatic kind that sells books but it is remarkable to me that in the midst of a storyline going wrong God broke in and, today, a whole lot of years later I can truthfully say, “The Master of the Sea heard my despairing cry and from the waters lifted me; now safe am I.”
What’s your story? Whatever it is God is able to enter into the storyline, even for those sinking deep in sin and who are deeply stained within. The story of the Gospel is the story of God hearing our despairing cry and moving into our lives by grace.
God has this unique way of lifting people from the waters and taking them into the safety of His own life.
I suppose that’s one of the reason it’s called Good News.
Forward Still,
Pastor Rick
Something good
This is a great excerpt from Henri de Lubac's book, Christian Faith. In this book he presents a catechsim of the faith through the Apostle's Creed. I am growing to really appreciate the way he articulates Christian faith. I hope others find in him the same thing.
"What this creed teaches us before all else is the mystery of the divine Trinity. In this mystery our whole faith consists. It is ‘the central axis on which the Church’s preaching rests down the ages’. It is light and life for us […]
The revelation of the Trinitarian mystery has turned the world upside down – not in the manner of human political and social revolutions, or, as people also call them today, ‘cultural’ ones, which mark out periods of history, but by forming within humankind a new, definitive, depth which we will never cease from exploring. By a complete refashioning of our idea of divinity, this revelation has at the same time transformed the understanding which we have of our own selves. Or rather, it has revealed it to us and transformed it. It is a mystery of total transcendence, and that is why its light can penetrate us totally, If I speak as a believer about the Most Holy Trinity, then ‘I do not speak of it as I should speak of a constellation somewhere in space, but I see in it the first principle of the last end of my existence, and faith in this supreme mystery embraces me also’. It embraces me, it embraces us all. It is by this faith that the Church of Jesus Christ lives. If, instead of letting themselves be caught up in the wretched masochism into which so many prophets are intent on plunging them, Christians decide to believe – I mean, to put confidence in their faith – their faith would make of them this very day, in truth, the soul of the world.
Our God is a living God. He is a God who is sufficient to himself. Karl Barth has written: ‘Nothing is lacking to him, neither unity nor otherness, neither movement nor rest, neither opposition, nor peace’. There is no solitude in him and no egoism. At the heart of Being, there is ecstasy, a going-out from self. This is, ‘in unity of the Holy Spirit’, the perfect circumincession of Love. So we can glimpse the depth of truth in St. John’s words (the converse of which is not true): ‘God is charity’. Our existence is not the result of ‘chance’ or blind necessity nor the work of a brutal and tyrannical omnipotence: it is the fruit of Love’s omnipotence. It we can recognize the God who speaks to us and wills to bind our destiny to him, it is because there is in him an eternal knowledge of himself; there is in him a dialogue which can spread out beyond him; he is animated by a vital movement and can associate us with it. If, even without a philosophical education, we can stand up to those who tell us that the basis of being matter, and if we instinctively pass beyond the over-abstract view of those who tell us that the basis of being is mind, or the One, it is because this mystery of the Trinity has opened for us a completely new persepctive: the basis of being is communion. If we can surmount all the predicaments which lead us to despair of the human adventure, it is because, through the revelation of this mystery, we know that we are loved. Loved by the thrice-holy God! And at the same time we learn what the most far-seeing have been led to doubt: we learn that we ourselves can love – we have been made capable of it by the communication of the divine life, the life which itself is love. So finally we understand also how ‘the plentitude of personal existence coincides with the plentitude of giving’, how self-realization is delusory apart from self-giving and how, on the other hand, that self-giving may be dissipated in an unfruitful activism if it is not the overflow of an interior life… We know, finally, that we must consent to this desire for beatitude, which no theorizing or refusal or despair can tear from the human heart, because, far from being the pursuit of one’s own interest, it expands, under the action of God’s Spirit, into the hope of loving even as God himself loves."
Henry de Lubac (Christian Faith, ix-x)
"What this creed teaches us before all else is the mystery of the divine Trinity. In this mystery our whole faith consists. It is ‘the central axis on which the Church’s preaching rests down the ages’. It is light and life for us […]
The revelation of the Trinitarian mystery has turned the world upside down – not in the manner of human political and social revolutions, or, as people also call them today, ‘cultural’ ones, which mark out periods of history, but by forming within humankind a new, definitive, depth which we will never cease from exploring. By a complete refashioning of our idea of divinity, this revelation has at the same time transformed the understanding which we have of our own selves. Or rather, it has revealed it to us and transformed it. It is a mystery of total transcendence, and that is why its light can penetrate us totally, If I speak as a believer about the Most Holy Trinity, then ‘I do not speak of it as I should speak of a constellation somewhere in space, but I see in it the first principle of the last end of my existence, and faith in this supreme mystery embraces me also’. It embraces me, it embraces us all. It is by this faith that the Church of Jesus Christ lives. If, instead of letting themselves be caught up in the wretched masochism into which so many prophets are intent on plunging them, Christians decide to believe – I mean, to put confidence in their faith – their faith would make of them this very day, in truth, the soul of the world.
Our God is a living God. He is a God who is sufficient to himself. Karl Barth has written: ‘Nothing is lacking to him, neither unity nor otherness, neither movement nor rest, neither opposition, nor peace’. There is no solitude in him and no egoism. At the heart of Being, there is ecstasy, a going-out from self. This is, ‘in unity of the Holy Spirit’, the perfect circumincession of Love. So we can glimpse the depth of truth in St. John’s words (the converse of which is not true): ‘God is charity’. Our existence is not the result of ‘chance’ or blind necessity nor the work of a brutal and tyrannical omnipotence: it is the fruit of Love’s omnipotence. It we can recognize the God who speaks to us and wills to bind our destiny to him, it is because there is in him an eternal knowledge of himself; there is in him a dialogue which can spread out beyond him; he is animated by a vital movement and can associate us with it. If, even without a philosophical education, we can stand up to those who tell us that the basis of being matter, and if we instinctively pass beyond the over-abstract view of those who tell us that the basis of being is mind, or the One, it is because this mystery of the Trinity has opened for us a completely new persepctive: the basis of being is communion. If we can surmount all the predicaments which lead us to despair of the human adventure, it is because, through the revelation of this mystery, we know that we are loved. Loved by the thrice-holy God! And at the same time we learn what the most far-seeing have been led to doubt: we learn that we ourselves can love – we have been made capable of it by the communication of the divine life, the life which itself is love. So finally we understand also how ‘the plentitude of personal existence coincides with the plentitude of giving’, how self-realization is delusory apart from self-giving and how, on the other hand, that self-giving may be dissipated in an unfruitful activism if it is not the overflow of an interior life… We know, finally, that we must consent to this desire for beatitude, which no theorizing or refusal or despair can tear from the human heart, because, far from being the pursuit of one’s own interest, it expands, under the action of God’s Spirit, into the hope of loving even as God himself loves."
Henry de Lubac (Christian Faith, ix-x)
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