Christianity 201

March 3, 2017

Devotional for 3/3: The Trinity

Someone pointed out the coincidence (if that applies) that a major motion picture about the Trinity is releasing on 3/3. That got me thinking that perhaps we could look back at this topic as it has been discussed here.

In November of 2014 we began with a quote from Tozer:

Our sincerest effort to grasp the incomprehensible mystery of the Trinity must remain forever futile, and only by deepest reverence can it be saved from actual presumption.
~A.W. Tozer, The Idea of the Holy, chapter 4

and then continued to look at “who does what.”

In the Holy Scriptures the work of creation is attributed to the Father

Gen. 1:1 In the beginning, God created everything: the heavens above and the earth below

to the Son

Col 1:16 It was by Him that everything was created: the heavens, the earth, all things within and upon them, all things seen and unseen, thrones and dominions, spiritual powers and authorities. Every detail was crafted through His design, by His own hands, and for His purposes.

and to the Holy Spirit

Job 26:13     By His breath, the heavens are made beautifully clear;
        by His hand that ancient serpent—even as it attempted escape—is pierced through.

Psalm 104:30 When You send out Your breath, life is created,
    and the face of the earth is made beautiful and is renewed.

The article continues as a scripture medley worth checking out… continue reading here.

In July, 2013 we looked at the idea of “One What and Three Whos” with this item by C. Michael Patton:

I believe in one God (ousia), who exists eternally in three persons (hypostasis) — God the Father, God the Son, and God the Holy Spirit — all of whom are fully God, all of whom are equal.

Spirit of GodSince there is only one God, one member of the Trinity, in his essence, cannot have more power, authority, or dignity than another. They all share in the exact same nature (ousia, ontos, “stuff”). I did not understand this until later in my Christian life. For many years I existed as a functional polytheist (a tritheist, to be technically precise). I believed the three members of the Trinity shared in a similar nature, not the exact same nature. In other words, just like you and I share in the nature of being homo sapiens, so the members of the Trinity are all from the “God species” . . . or something like that. But this is a bad analogy since, though you and I may be the same species, we are different in essence. You are you and I am me. I have my body and you have yours. But in the Trinity, all three persons share in the exact same essence. One in nature; three in person. One what; three whos…

For more on the idea of a hierarchy within the Trinity… continue reading here.

In February of 2011, we offered “The Trinity Collection,” to go-to verses in which all three members of the Godhead are referenced:

Matthew 3: 16, 17 NIV

16As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. 17And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.”

Matthew 28: 19 NLT

19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.

John 15: 26 ESV

[Jesus speaking] 26“But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.

Acts 2: 33 NIrV

33 Jesus has been given a place of honor at the right hand of God. He has received the Holy Spirit from the Father. This is what God had promised. It is Jesus who has poured out what you now see and hear.

II Cor. 13: 14 The Message

14The amazing grace of the Master, Jesus Christ, the extravagant love of God, the intimate friendship of the Holy Spirit, be with all of you.

Ephesians 2: 17 – 18 TNIV

17 He came and preached peace to you who were far away and peace to those who were near. 18 For through him we both have access to the Father by one Spirit.

I Thess. 1: 2-5a CEV

2We thank God for you and always mention you in our prayers. Each time we pray, 3we tell God our Father about your faith and loving work and about your firm hope in our Lord Jesus Christ. 4My dear friends, God loves you, and we know he has chosen you to be his people. 5When we told you the good news, it was with the power and assurance that come from the Holy Spirit, and not simply with words…

I Peter 1: 1 – 2 NIV (UK)

Peter, an apostle of Jesus Christ, To God’s elect, strangers in the world … 2 who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance.

Also included in this list is the longer passage at I Cor. 12: 4-13.

That’s pretty much the entire piece… read at source here.

Also in February, 2011, we had a discussion at Thinking Out Loud and noted that

…four of the seven statements in the National Association of Evangelicals Statement of Faith which specifically refer to God, Jesus and Holy Spirit, of which the first is primary for this discussion:

  • We believe that there is one God, eternally existent in three persons: Father, Son and Holy Spirit.
  • We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal return in power and glory.
  • We believe that for the salvation of lost and sinful people, regeneration by the Holy Spirit is absolutely essential.
  • We believe in the present ministry of the Holy Spirit by whose indwelling the Christian is enabled to live a godly life.

(For Canadian readers, the Evangelical Fellowship of Canada Statement of Faith is identical.)

For that article… continue reading here.

Finally, in January of this year, here at C201 we quoted Fred Sanders on Trinitarian Praise:

Glory to the Father, and to the Son, and to the
Holy Ghost! As it was in the beginning, is now,

and ever shall be, world without end.

The glory of God is from everlasting to everlasting, but while the praise of the Trinity will have no end, it had a beginning. There was never a time when God was not glorious as Father, as Son, and as Holy Spirit. But there was a time when that singular glory (singular because, to gloss the Athanasian Creed, there are not three glorious, but one) had not yet disclosed itself so as to invite creatures to its praise. To join in the ancient Christian prayer called the Gloria Patri, directing praise to Father, Son, and Holy Spirit, is to come into alignment here in the world “as it is now” with triune glory “as it was in the beginning.” All theology ought to be doxology, but Trinitarian theology in particular is essentially a matter of praising God. This doxological response is the praise of a glory (ἔπαινον δόξης, Eph 1:6, 12, 14) that always was, and whose epiphany in time entails its antecedent depth in eternity. Those whom God has blessed with every spiritual blessing in Christ are summoned to join that praise: “Blessed be God the Father, who has blessed us in the Beloved and sealed us with the Holy Spirit of promise” (Eph 1:3–14, condensed).

For more of that article… continue reading here.

January 10, 2017

Trinitarian Praise

Filed under: Christianity - Devotions — paulthinkingoutloud @ 5:32 pm
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This is an excerpt from an academic book The Triune God, the second volume in Zondervan’s New Studies in Dogmatics series. Within, Fred Sanders seeks to retrieve the riches of the classical doctrine of the Trinity for the sake of a contemporary evangelical audience. Click the title below if you wish to read this article at their book excerpts site. (Don’t be afraid to copy/paste a couple of the words below in your browser to get the meaning — we did two of them for you — Christian Academic books aren’t for the faint of heart!)

Turning the Mind to Doxology

Glory to the Father, and to the Son, and to the
Holy Ghost! As it was in the beginning, is now,

and ever shall be, world without end.

The glory of God is from everlasting to everlasting, but while the praise of the Trinity will have no end, it had a beginning. There was never a time when God was not glorious as Father, as Son, and as Holy Spirit. But there was a time when that singular glory (singular because, to gloss the Athanasian Creed, there are not three glorious, but one) had not yet disclosed itself so as to invite creatures to its praise. To join in the ancient Christian prayer called the Gloria Patri, directing praise to Father, Son, and Holy Spirit, is to come into alignment here in the world “as it is now” with triune glory “as it was in the beginning.” All theology ought to be doxology, but Trinitarian theology in particular is essentially a matter of praising God. This doxological response is the praise of a glory (ἔπαινον δόξης, Eph 1:6, 12, 14) that always was, and whose epiphany in time entails its antecedent depth in eternity. Those whom God has blessed with every spiritual blessing in Christ are summoned to join that praise: “Blessed be God the Father, who has blessed us in the Beloved and sealed us with the Holy Spirit of promise” (Eph 1:3–14, condensed).

TURNING THE MIND TO DOXOLOGY

Theology too can be attuned to this praise of glory when it pursues its “proper calling,” which John Webster has identified as “the praise of God by crafting concepts to turn the mind to the divine splendor.”

Trinitarian theology, when conducted rightly, deploys a venerable and copious set of conceptual tools for precisely that task of mind-turning (μετάνοια), because, having heard the word of the one who said “and now, Father, glorify me in your own presence with the glory that I had with you before the world existed” ( John 17:5), it breaks forth in praise that has the character of verbal-conceptual profusion. It names him as only-begotten and the filially proceeding and declares that his prevenient glory is shared with the Father and the Holy Spirit undividedly, consubstantially, and perichoretically, as three persons subsisting in relation. These are just the most historically prominent of the concepts crafted to assist the mind in turning to the glory of the Trinity. Each of them, and the entire corpus of them, directs us to the scriptural witness as the triune God’s self-testimony.

Trinitarian theology is an intellectual Gloria Patri, a reasonable service (λογικὴν λατρείαν, Rom 12:1), an ascription of one glory to three persons then, now, and always. “The doctrine of the Trinity is a doxology using the means of thought,” writes Helmut Thielicke, concluding that for this reason the Gloria Patri “is both formally and materially the most fitting form of the Trinitarian confession.”

The great step forward taken in the Christian doctrine about the triune God is the retrospective recognition that what God manifested to us in Christ is ultimate divine reality, meaning that (in Barth’s words) “He is the Son or Word of God for us because He is so antecedently in Himself.” Athanasius, considering the revelation of God in Christ and the Spirit, drew the necessary conclusion about the antecedent being of God: “There is one Glory of the Holy Triad . . . For if the doctrine of God is now perfect in a Triad, and this is the true and only religion, and this is the good and the truth, it must have been always so, unless the good and the truth be something that came after, and the doctrine of God is completed by additions.”

With the confession that the Son and the Holy Spirit are from the Father and that “it must have been always so,” the doctrine of the Trinity arises like praise from the horizon of salvation history. This insight that the Son and the Holy Spirit are not mere surface phenomena of God’s ways with the world is the insight that must be articulated in order to set the history of salvation in the right context. “The economy of grace in all of its dynamism drives one to say something about its source, its very condition of possibility,” writes Christopher R. J. Holmes. The Son and the Holy Spirit are sent by the Father because they are, together and in person, the source of salvation, and the divine condition of its possibility.

Trinitarian praise points back to that triune source. This is the matrix of Trinitarian theology: wonder, love, and praise that God has done for us and our salvation something that manifests and enacts what he is in himself.


consubstantial = of the same substance or essence
perichoresis = a Greek term used to describe the triune relationship between each person of the Godhead. It can be defined as co-indwelling, co-inhering, and mutual interpenetration.


As we prepared today’s reading, I kept thinking about the Paul Baloche song which begins “In the name of the Father | In the name of the Son | In the name of the Spirit | Lord we come.”

March 17, 2014

True Religion is Practiced on Mondays, Not Sundays

I’ve written before that,

Blake CoffeeThere are only a handful of bloggers who fit the paradigm for what we do here at C201 as well as Blake Coffee at Church Whisperer. (This is his fourth fifth time here!)  While some of his pieces are aimed more at vocational pastors, all are very scripture-based and applicable to a broad readership. Blake allows his material to be freely used, but does insist that there be a link to his own blog. We do that anyway, but hope you’ll click through, then look around, and consider bookmarking his site if you find, like we do, that his writing resonates with you.

So true. Today’s post, so appropriate for a Monday, is titled, The Problem with Sundays.  (Don’t forget to click!)

Thus says the Lord of hosts, the God of Israel: Amend your ways and your deeds, and I will let you dwell in this place. Do not trust in these deceptive words: ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord.’ “For if you truly amend your ways and your deeds, if you truly execute justice one with another, if you do not oppress the sojourner, the fatherless, or the widow, or shed innocent blood in this place, and if you do not go after other gods to your own harm, then I will let you dwell in this place, in the land that I gave of old to your fathers forever. Jeremiah 7:4-7

The people of Judah in Jeremiah’s time and so many of us in the church today have all suffered from the same delusion…that genuine change begins in gathered worship. But, just like a genuine dating relationship doesn’t really begin until the SECOND date, genuine change in a Christ-follower’s heart doesn’t begin on Sunday. The real change begins on Monday.  The people of Judah discovered that too late.

Young King Josiah had good intentions and a good heart. He had “rediscovered” God’s instructions about worship and about Holy holidays and festivals. He had even made great strides in destroying the idols and instruments of worshipping those idols. He had restored the people’s respect and reverence for the temple. All of that was good. But it was not enough.

blank calendarAnd gathered worship is definitely good for the church today as well. Please don’t hear anything in this post saying otherwise.  I believe we as Christ-followers should be participating in Spirit-filled worship as often as possible.  It is where we celebrate together God’s activity in our lives. It is also where we get our engines “recharged” for the week. And it is where we PREPARE our hearts for the changes and course corrections they need. But, like the people of Judah, as soon as we begin measuring the real “change” in our lives primarily by what happens on Sunday, we have set up an embarrassingly wrong metric.

It is easy, isn’t it, to attend church every week, to serve on committees, councils and leadership teams, to read our Bible every day and thereby tell ourselves that we are in a right relationship with God…that we are right on track in our Christian walk.  But do you see that none of those things necessarily demonstrate any change of the heart at all? Our actions and attitudes toward others on Monday through Saturday are the things which show real heart change. Without that proof, our gathered worship is, well, shallow…even empty. It will not please God. Not without an active faith to go with it.

Our liturgies, hymns, praises and prayers on Sunday are supposed to be reflections of hearts and lives turned toward God all week long. Otherwise, they become meaningless…even hypocritical.  And that is the problem with measuring our faith by our Sunday activities.  Moreover, as leaders, doesn’t this mean we must admit that Sunday-oriented goals, while certainly informative on some level, are not our most important goals?  In preparing our Sunday lessons, maybe the question is NOT “what do I want them to KNOW at the end of my lesson on Sunday?” Maybe the right question is, “What do I want them to DO on Monday?”

November 10, 2013

Dear God: I’d Like to Order a Medium Pizza

So I pick up the phone and I call the number of the Chinese Food restaurant around the block, and I tell them I’d like to order:

  • dinner for four
  • two extra egg rolls
  • an order of chicken fried rice

I give my name and tell them I’ll come by to pick it up in 30 minutes. And then I hang up.

I have no idea who took my order. I have no idea if they’re busy or if I’m the first customer of the day. I don’t really know if the person who I will be served by is even the same person I just talked to. And honestly, in a busy world, I usually don’t care.

Are our prayers to God any different? People talk about having a “laundry list” of prayer requests, but I prefer to think in terms of ordering Chinese food or a pizza.

Phil 4:19 (NLT) And this same God who takes care of me will supply all your needs from his glorious riches, which have been given to us in Christ Jesus.

God wants us to bring our needs to Him. He loves it when we ask. He wants us to keep the conversation going. He wants us to be in relationship with Him. He promises to meet us in the area of provision.

But in the model prayer Jesus gave The Twelve, this type of request was only a small part of a bigger prayer picture. The prayer consists of three requests toward God Himself:

  • that His name be honored and reverenced
  • that His will be accomplished
  • the bringing about of His kingdom to earth

And then toward ourselves:

  • for our basic provisions
  • for us to live in, practice, and be agents of grace and mercy
  • for us to be protected from evil, and the temptation to evil

Now, you could say that if each of these is equal that mean each should form 1/6th of our prayer time, or that each one constitutes 17%. (I don’t think we need to be that literal.) Others might argue that in the Hebrew mindset, where there is a list, things are presented in an order of importance. (Some might say the first thing is doubly important.) In a proportionate percentage guide, that might look like this:

  • 28%
  • 24%
  • 18%
  • 14%
  • 10%
  • 6%

The point is, that we don’t spend 70% on concerns that would fit the patter of prayer toward God, in fact we don’t even spend 51% (using the 17% figure above). We tend to spend all our prayer time on ourselves. That a lot more than the 17% that would put things in proportion.

And we often want our order ready for pickup in 30 minutes.

But interestingly enough, God promises us that if we put him first we might need to spend so much time concerned with health and material provision requests.  You find that in a familiar verse in Matthew 6, provided you incorporate the context of a previous verse:

Matt 6:33 But seek first his kingdom and his righteousness, and all these things [i.e. 31..What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’] will be given to you as well.

Do people who honor God in their prayer life get everything they feel they need? I have two answers for that. First of all, if they spend less time preoccupied with provision for needs, it is less of a priority, less of an obsession for them. This in itself will give them greater contentment with what they have. Second, I’ve always believed that ‘the desires of the righteous are righteous desires.” So in a way, the answer is ‘yes.’

Now for the hard part:  Lately we’ve had a number of people voice prayer requests that are not prayers for ourselves. We have friends who need a healing touch. We have friends who need jobs. We have friends whose marriage is in trouble. We’ve sensed — and commented to others — that our prayer list has gotten very long lately.

So surely, this does not apply to altruistic prayers like we’ve been praying, right?

Wrong!

I think the principle still applies. I need to be challenged to spend more time working on the part of the model prayer that concerns thoughts toward God. I need to begin my prayer in worship and reverence. I need to pray for the extension and raising of God’s Kingdom. I need to spend more time praying for God’s will to be done on the earth.

A ‘laundry list’ is a ‘laundry list’ no matter how you frame it. God wants my prayer life to be so much more, even when I feel that bringing needs on behalf of others.

If it looks like a take-out order, and it sounds like a take-out order, it’s probably a take-out order.

God, help me to spend more time letting you know that I love you, and that I am in awe of your greatness and majesty and dominion. Help me to be more concerned that Your Will be carried out on the earth. Make my desire that You build your kingdom.

 

 

January 19, 2012

Eugene Peterson on American Christianity

It’s not like this blog to get stuck on a particular writer, but I am so impressed with The Jesus Way by Eugene Peterson; and can’t believe this writer has been so obvious, so in plain sight, yet I’d never read anything beyond his Bible translation, The Message.   In a couple of places he contrasts “the way” Jesus pioneered with the very different state of things in the modern church.  I have a section I want to include here, but will need to type it out manually; so in today’s busy-ness, I’m giving you a similar passage from the publisher’s blog. (Eerdmans)

Here is a text, words spoken by Jesus, that keeps this in clear focus: “I am the way, the truth, and the life” (John 14:6). The Jesus way wedded to the Jesus truth brings about the Jesus life. We can’t proclaim the Jesus truth but then do it any old way we like. Nor can we follow the Jesus way without speaking the Jesus truth.

But Jesus as the truth gets far more attention than Jesus as the way. Jesus as the way is the most frequently evaded metaphor among the Christians with whom I have worked for fifty years as a North American pastor. In the text that Jesus sets before us so clearly and definitively, way comes first. We cannot skip the way of Jesus in our hurry to get to the truth of Jesus as he is worshiped and proclaimed. The way of Jesus is the way that we practice and come to understand the truth of Jesus, living Jesus in our homes and workplaces, with our friends and family.

A Christian congregation, the church in your neighborhood, has always been the primary location for getting this way and truth and life of Jesus believed and embodied in the places and among the people with whom we most have to do day in and day out. There is more to the church than this local congregation. There is the church continuous through the centuries, our fathers and mothers who continue to influence and teach us. There is the church spread throughout the world, communities that we are in touch with through prayer and suffering and mission. There is the church invisible, dimensions and instances of the Spirit’s work that we know nothing about. There is the church triumphant, that “great cloud of witnesses” who continue to surround us (Heb. 12:1). But the local congregation is the place where we get all of this integrated and practiced in the immediate circumstances and among the men, women, and children we live with. This is where it becomes local and personal.

The local congregation is the place and community for listening to and obeying Christ’s commands, for inviting people to consider and respond to Jesus’ invitation, “Follow me,” a place and community for worshipping God. It is the place and community where we are baptized into a Trinitarian identity and go on to mature “to the measure of the full stature of Christ” (Eph. 4:13), where we can be taught the Scriptures and learn to discern the ways that we follow Jesus, the Way.

The local congregation is the primary place for dealing with the particulars and people we live with. As created and sustained by the Holy Spirit, it is insistently local and personal. Unfortunately, the more popular American church strategies in respect to congregation are not friendly to the local and the personal. The American way with its penchant for catchy slogans and stirring visions denigrates the local, and its programmatic ways of dealing with people erode the personal, replacing intimacies with functions. The North American church at present is conspicuous for replacing the Jesus way with the American Way. For Christians who are serious about following Jesus by understanding and pursuing the ways that Jesus is the Way, this deconstruction of the Christian congregation is particularly distressing and a looming distraction from the Way of Jesus.

A Christian congregation is a company of praying men and women who gather, usually on Sundays, for worship, who then go into the world as salt and light. God’s Holy Spirit calls and forms this people. God means to do something with us, and he means to do it in community. We are in on what God is doing, and we are in on it together.

And here is how we are in on it: we become present to what God intends to do with and for us through worship, become present to the God who is present to us. The operating biblical metaphor regarding worship is sacrifice — we bring ourselves to the altar and let God do with us what he will. We bring ourselves to the eucharistic table and enter into that grand fourfold shape of the liturgy that shapes us: taking, blessing, breaking, giving — the life of Jesus taken and blessed, broken and distributed. That eucharistic life now shapes our lives as we give ourselves, Christ in us, to be taken, blessed, broken, and distributed in lives of witness and service, justice and healing.

But that is not the American way. The great American innovation in congregation is to turn it into a consumer enterprise. We Americans have developed a culture of acquisition, an economy that is dependent on wanting more, requiring more. We have a huge advertising industry designed to stir up appetites we didn’t even know we had. We are insatiable.

It didn’t take long for some of our Christian brothers and sisters to develop consumer congregations. If we have a nation of consumers, obviously the quickest and most effective way to get them into our congregations is to identify what they want and offer it to them, satisfy their fantasies, promise them the moon, recast the gospel in consumer terms: entertainment, satisfaction, excitement, adventure, problem-solving, whatever. This is the language we Americans grew up on, the language we understand. We are the world’s champion consumers, so why shouldn’t we have state-of-the-art consumer churches?

Given the conditions prevailing in our culture, this is the best and most effective way that has ever been devised for gathering large and prosperous congregations. Americans lead the world in showing how to do it. There is only one thing wrong: this is not the way in which God brings us into conformity with the life of Jesus and sets us on the way of Jesus’ salvation. This is not the way in which we become less and Jesus becomes more. This is not the way in which our sacrificed lives become available to others in justice and service. The cultivation of consumer spirituality is the antithesis of a sacrificial, “deny yourself” congregation. A consumer church is an antichrist church.

We can’t gather a God-fearing, God-worshipping congregation by cultivating a consumer-pleasing, commodity-oriented congregation. When we do, the wheels start falling off the wagon. And they are falling off the wagon. We can’t suppress the Jesus way into order to sell the Jesus truth. The Jesus way and the Jesus truth must be congruent. Only when the Jesus way is organically joined with the Jesus truth do we get the Jesus life.

~Eugene Peterson