Athanasian Creed: Athanasius, known as Athanasius of Alexandria, was the 20th bishop of Alexandria. His intermittent episcopacy spanned 45 years, of which over 17 encompassed five exiles. He is traditionally thought to be the author of the this Creed named after him. It was created to guard Nicene Christianity from the heresy of Arianism. It is widely accepted as orthodox and some abbreviated versions of it are still in use today. And yes, the intro and outro are actually part of the original text. 

Whoever desires to be saved should above all hold to the catholic faith.

Anyone who does not keep it whole and unbroken will doubtless perish eternally.

Now this is the catholic faith:

    That we worship one God in trinity and the trinity in unity,
    neither blending their persons
    nor dividing their essence.
        For the person of the Father is a distinct person,
        the person of the Son is another,
        and that of the Holy Spirit still another.
        But the divinity of the Father, Son, and Holy Spirit is one,
        their glory equal, their majesty coeternal.

    What quality the Father has, the Son has, and the Holy Spirit has.
        The Father is uncreated,
        the Son is uncreated,
        the Holy Spirit is uncreated.

        The Father is immeasurable,
        the Son is immeasurable,
        the Holy Spirit is immeasurable.

        The Father is eternal,
        the Son is eternal,
        the Holy Spirit is eternal.

            And yet there are not three eternal beings;
            there is but one eternal being.
            So too there are not three uncreated or immeasurable beings;
            there is but one uncreated and immeasurable being.

    Similarly, the Father is almighty,
        the Son is almighty,
        the Holy Spirit is almighty.
            Yet there are not three almighty beings;
            there is but one almighty being.

        Thus the Father is God,
        the Son is God,
        the Holy Spirit is God.
            Yet there are not three gods;
            there is but one God.

        Thus the Father is Lord,
        the Son is Lord,
        the Holy Spirit is Lord.
            Yet there are not three lords;
            there is but one Lord.

    Just as Christian truth compels us
    to confess each person individually
    as both God and Lord,
    so catholic religion forbids us
    to say that there are three gods or lords.

    The Father was neither made nor created nor begotten from anyone.
    The Son was neither made nor created;
    he was begotten from the Father alone.
    The Holy Spirit was neither made nor created nor begotten;
    he proceeds from the Father and the Son.

    Accordingly there is one Father, not three fathers;
    there is one Son, not three sons;
    there is one Holy Spirit, not three holy spirits.

    Nothing in this trinity is before or after,
    nothing is greater or smaller;
    in their entirety the three persons
    are coeternal and coequal with each other.

    So in everything, as was said earlier,
    we must worship their trinity in their unity
    and their unity in their trinity.

Anyone then who desires to be saved
should think thus about the trinity.

But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.

Now this is the true faith:

    That we believe and confess
    that our Lord Jesus Christ, God's Son,
    is both God and human, equally.

     He is God from the essence of the Father,
    begotten before time;
    and he is human from the essence of his mother,
    born in time;
    completely God, completely human,
    with a rational soul and human flesh;
    equal to the Father as regards divinity,
    less than the Father as regards humanity.

    Although he is God and human,
    yet Christ is not two, but one.
    He is one, however,
    not by his divinity being turned into flesh,
    but by God's taking humanity to himself.
    He is one,
    certainly not by the blending of his essence,
    but by the unity of his person.
    For just as one human is both rational soul and flesh,
    so too the one Christ is both God and human.

    He suffered for our salvation;
    he descended to hell;
    he arose from the dead;
    he ascended to heaven;
    he is seated at the Father's right hand;
    from there he will come to judge the living and the dead.
    At his coming all people will arise bodily
    and give an accounting of their own deeds.
    Those who have done good will enter eternal life,
    and those who have done evil will enter eternal fire.

This is the catholic faith:
one cannot be saved without believing it firmly and faithfully.

This ecumenical creed (428 A.D.) is probably unknown to most Christians because it is seldom, if ever, used in worship services. It is probably not used because of its length. The Nicene Creed has eighteen printed lines, whereas the Athanasian has 69. It is difficult for congregations to use because of the creed's intricate and complex terms.

Though the creed carries the name of Athanasius, he did not write it. It was the product of the church of his time. The creed was named after him to honor him for his brave and forceful defense of the Trinity. Athanasius (289-373) was a bishop in Alexandria, Egypt.

The creed deals primarily with the Trinity and Jesus as the Son of God. At this time, the heresy of Arius was prominent. He taught that Jesus was not fully human or divine and that the Holy Spirit was not God but only a divine influence. The Athanasian Creed denounced these false teachings and upheld the doctrine of the Trinity. Luther's high regard for this creed was expressed: "I doubt, since the days of the Apostles, anything more important and more glorious has ever been written in the church of the New Testament."

John Todd was born in Rutledge, Vermont, into a family of several children. They later moved to the village of Killingsworth back in the early 1800s. And there, at a very young age, both John's parents died. The relatives wondered what they would do with so many children, how they could parcel them out to other friends and relatives. One dear and loving aunt said she would take little John. The aunt sent a horse and a slave to get John, who was only six at the time. The slave, Caesar, came and put the little boy on the back of the horse. On the way back an endearing conversation took place:

John: Will she be there?

Caesar: Oh, yes, she'll be there waiting up for you.

John: Will I like living with her?

Caesar: My son, you fall into good hands.

John: Will she love me?

Caesar: Ah, she has a big heart.

John: Will I have my own room? Will she let me have a puppy?

Caesar: She's got everything all set, son. I think she has some surprises, too.

John: Do you think she'll go to bed before we get there?

Caesar: Oh, no! She'll be sure to wait up for you. You'll see when we get out of these woods. You'll see her candle shining in the window.

When they got to the clearing, sure enough, there was a candle in the window and she was standing in the doorway. She reached down, kissed him, and said "Welcome home!" She fed him supper, took him to his room, and waited until he fell asleep. John Todd grew up to be a great minister of the gospel. But it was there at his aunt's, his new mother, that he grew up. It was always a place of enchantment because of his aunt. It awed him that she had given him a second home. She had become a second mother to him.

Years later, long after he had moved away, his aunt wrote to tell him of her impending death. Her health was failing and she wondered what was to become of her. This is what John Todd wrote her:

"My Dear Aunt,

Years ago I left a house of death not knowing where I was to go, whether anyone cared, whether it was the end of me. The ride was long but the slave encouraged me. Finally, he pointed out your candle to me, and there we were in the yard and you embraced me and rook me by the hand into my own room that you had made up. After all these years I still can't believe it—how you did all that for me! I was expected; I felt safe in that room—so welcomed. It was my room.

Now it's your turn to go, and as one who has tried it out, I'm writing to let you know that Someone is waiting up. Your room is all ready, the light is on, the door is open, and as you ride into the yard-don't worry, Auntie. You're expected! I know.  I once saw God standing in your doorway—long ago!"

On the television show M*A*S*H, Dr. Charles Emerson Winchester III made it clear what separated him from everybody else. "I'm a Winchester," he was heard to say more than once. For him, it was his family name that made him superior to everyone else. Other people carry other burdens. One woman received her education at Harvard and found a way to work Harvard into every conversation. Congregations fall victim to the same problem. Churches become satisfied with their pasts to the point that they do not make the changes necessary to live in the present with the same degree of faithfulness shown in prior years. It's one thing to be proud of certain things, but it is possible to lean too heavily on a good past and live too scantily in the precious present.

That's what John the Baptist was dealing with in this lesson. In scripture's continuing assault on the religious people of the day, John the Baptist was completely unimpressed with the very thing that the Jewish people had built their lives upon. They were the "children of Abraham." That was their birthright and, they felt, it would never be taken from them.

Then comes John the Baptist. He tells them that just because they are children of Abraham doesn't mean that the requirements have been eased or that they can slack off. We hate to hear John the Baptist say that because we know how it translates to our situation. We can hear him now. "Just because you are members of the church, just because you give your weekly offerings, just because your great-grandparents were in this church, just because you are an officer, just because you are the minister, doesn't mean it is time to relax and take it easy and give in to this temptation of thinking this matter of being Christian is under control." In other words, don't presume your past has taken care of your present.

Of course, like all preachers, John didn't get through to everybody. Some who came to the Jordan with no intention of getting taken in by this man stuck to that determination pretty fiercely. The religious leaders provided John the opportunity to cut loose with his strongest language."Sneaky snakes!" John fairly howled! "Somebody set the field on fire and out slithered you all! Well, I'm here to tell you that the days of resting on your laurels are over. Don't whip out your Members Only temple gold card your theological credentials cut no ice with me! Don't tell me about your spiritual lineage or that you are Abraham's children because if God wanted more children of Abraham, he'd turn the stones into a whole bunch of them. But that's just the problem, isn't it? Your hearts are as dead as stone already. God wants living trees producing juicy spiritual fruit. If I were you, I'd get serious about that because I'm here to lay the groundwork and clear a path for Somebody big and strong who is coming any minute now. He's coming with a very sharp axe in his hand and he will chop down and burn to ashes dead trees like you all!"

There's a trend on social media to cancel peoples livelihood for even the slightest offenses that the person attacking them doesn't like. It's been billed the "cancel culture." It's an evil behavior often by anonymous sources. But it's not new. More prevalent but not new. And it certainly has been in the church for a long time. Let's use the acrostic CCC: Christian Cancel Culture.  

A religious weight loss program called Weigh Down created in 1992 by a woman named Gwen Shamblin grew from a small business conducted out of a home garage to a multimillion-dollar Nashville corporation with over 30,000 churches and organizations participating. But last year the whole movement was threatened and her business placed in jeopardy when Shamblin, on August 10th made comments regarding her beliefs in the Trinity. Here is what she said, "As a ministry, we believe in God, Jesus, and the Holy Spirit. However, the Bible does not use the word "trinity," and our feeling is that the word "trinity" implies equality in leadership, or shared Lordship. It is clear that the scriptures teach that Jesus is the Son of God and that God sends the Holy Spirit. The Holy Spirit does not send God anywhere. God is clearly the Head."

Her comments sent shockwaves through her community of followers and business partners. She was removed from the Women of Faith Web site, influential evangelical churches dropped her program, even some key employees left. Thomas Nelson, her publisher, quickly canceled the publication of her book that was then scheduled for release in one month. All of this because she trifled with the Trinity.

If you are confused as to why her words got her into so much trouble, that is quite understandable. The church has struggled to explain how God can be both One God and three persons: Father, Son, and Holy Spirit. Where Mrs. Shamblin went wrong was in her statement that God and Jesus and the Holy Spirit were not equal in leadership. In an interview, she agreed that Jesus was both Lord and God but she maintained that Jesus held only a secondary and unequal relationship to the Father.

If you are still confused, let me ask you this: What is the conclusion of such a statement? It is this: Jesus is not fully God. This cuts at the heart of the church's historic teaching that Jesus Christ, in his very nature, was both fully God and fully man. It's a mystery which we accept through faith. Yet Shamblin tries to argue her point by saying that Christians grieve Jesus if they adhere to doctrines not found in Scripture. She says, "If God wanted us to refer to Himself, Jesus Christ, and the Holy Spirit as the 'trinity,' He would not have left this word completely out of the Bible."

We must tread carefully when these kinds of claims are made. Just because a word is not in the bible doesn't mean that it is unbiblical. There are a lot of words that we use in the church that are not found in the Bible. In fact, the word Bible is not in the Bible.

Now we find ourselves this morning, on Trinity Sunday, struggling with this ancient doctrine. What are the essentials of our faith and why is the Trinity one of them? And how can we safeguard our pursuit of truth?

Some of the world's greatest men and women have been saddled with disabilities and adversities but have managed to overcome them.

• Cripple him, and you have a Sir Walter Scott.
• Lock him in a prison cell, and you have a John Bunyan.
• Bury him in the snows of Valley Forge, and you have a George Washington.
• Raise him in abject poverty, and you have an Abraham Lincoln.
• Subject him to bitter religious prejudice, and you have a Benjamin Disraeli.
• Strike him down with infantile paralysis, and he becomes a Franklin D. Roosevelt.
• Burn him so severely in a schoolhouse fire that the doctors say he will never walk again, and you have a Glenn Cunningham, who set a world's record in 1934 for running a mile in 4 minutes, 4.4 seconds.
• Deafen a genius composer, and you have a Ludwig van Beethoven.
• Have him or her born black in a society filled with racial discrimination, and you have a Booker T. Washington, a Harriet Tubman, a Marian Anderson, or a George Washington Carver.
• Make him the first child to survive in a poor Italian family of eighteen children, and you have an Enrico Caruso.
• Have him born of parents who survived a Nazi concentration camp, paralyze him from the waist down when he is four, and you have an incomparable concert violinist, Iczhak Perlman.
• Call him a slow learner, "retarded," and write him off as ineducable, and you have an Albert Einstein.

Great events turn on small hinges.

The Gospel was first introduced to Japan through a portion of the Scriptures that floated ashore and was picked up by a Japanese gentleman. Afterwards he sent for a whole Bible and was instructed by the missionaries.

When the Queen of Korea lost her little child by death, a slave girl in the palace told her of heaven where the child had gone, and the Savior who would take her there. Thus the Gospel was first introduced to Korea by a little captive maid.

The success of the mission in Telugu in the state of Andhra Pradesh in India depended on the fact that John Cloud had studied engineering when he was at college. Therefore he was able to take the contract for the building of the canal during the famine and provide the employment of thousands of laborers to whom he preached everyday on the text, John 3:16. The result of this work was the baptism of 10,000 converts in one year.

The battle of Bennington was gained, it is said, because a little lame boy in Vermont set a shoe on Col. Warren's tender-footed horse, and thus enabled the Colonel to lead up his regiment just in time to save the day. The victory of Bennington decided the Battle of Saratoga, which decided the Revolutionary War.

The hunger of the son of Columbus led him to stop at the monastery in Andalusia and ask for bread. The Prior of the monastery, who had been the confessor of Queen Isabella, heard the story of the adventurous navigator, and brought about an interview with the Queen, which resulted in the sailing of Columbus for the discovery of America. It all hinged upon the hunger of the boy.

Robert Bruce took refuge in a cave from the pursuer who was seeking his life. A spider at once wove a web across the mouth of the cave, and when the pursuer came by, he saw the web and took it for granted that no one had entered. The destiny of millions of people hinged upon that little spider's web.

Our greatest Advent challenge seems to be the need to face the truth about ourselves. Both Isaiah and John tell us some very unflattering things about who we are and what we are capable of doing. Truth be told, all of us some of the time and some of us all of the time are in radical denial about the situation of our planet, our nation, and our lives. For example, like the people who heard John, we can claim an entitlement that keeps us from becoming the prepared and faithful people God calls us to be. The folks in John's crowd were tempted to say, "We have Abraham as our father." Meaning what? Meaning we can coast through life as the entitled ones refusing to face the demands that being Abraham's children require of us.

We do the same thing. Put your own entitlement in the blank. "We are Americans." Or, "We are Baptists." Or, "We have a rich worship tradition in our Church," Or, "We have _______." For God to prepare us for God's coming in Jesus Christ, we must lay down our entitlements, our selfish "rights," anything that may indicate a sense of ownership, and confess that God has the gift of God's Kingdom, and we cannot receive the gift until we first admit we deeply and honestly need it. Justice, righteousness, peace, and dozens of other gifts all come into our needy lives, not from our own bankrupt professions or clichéd confessions.  Advent is about receiving God's judgment on all our self-protecting behaviors so we can finally, at last, receive God's gift of uncommon grace.

This day we are commemorating the witness of Harriet Beecher Stowe, a woman who used her words to set the captive free. I’ll say more about her later, but right now I want to note that in 1943-44 her witness was celebrated in a Broadway play titled “Harriet.”

It was Helen Hayes who played the part of Harriet Beecher Stowe. At the end of the play Beecher Stowe’s family stands around Harriet and sings the words of “The Battle Hymn of the Republic,” affirming the Christian witness of this brave and bold woman. . .

Harriet Beecher Stowe was born in 1811 into a devout family committed to the gospel of Jesus and to helping transform the world from the nightmare it often is into the dream God intends. She is best-known for a fictional work titled “Uncle Tom’s Cabin.”

In this fiction, she told the truth. She told the story of how chattel slavery afflicted a family, afflicted real people. She told the truth of the brutality, the injustice, the inhumanity of the institution of chattel slavery. Her book did what YouTube videos of injustices and brutalities do today. It went 19th-century viral. It rallied abolitionists and enraged vested interests.

The influence of that book was so powerful that Abraham Lincoln is reputed to have said, upon meeting Harriet Beecher Stowe for the first time, “So this is the little lady who started this great war!”

A woman of her era was supposed to write nice stories, not stories that would disturb the conscience of a nation. She was supposed to marry well, raise well-bred children, participate in a few charitable activities and be fondly remembered by all who knew her. That was the life she was supposed to have.

This is Trinity Sunday. God in three persons--Father, Son and Holy Spirit. Do we fully understand this wonderful doctrine? No, but some of us will fight for it.

You may remember that ancient story about St. Augustine. One day he took a break from writing about the Trinity to take a walk along the seashore. There he came across a child with a little pail, intently scooping up a pail full of water out of the ocean, then walking up the beach and dumping it out into the sand, then going back down to scoop out another pail of water to pour into the sand, etc.

Augustine asked the child what he was doing, and the child explained that he was "emptying the sea out into the sand."

When the Bishop tried to gently point out the absurd impossibility of this task, the child replied, "Ah, but I'll drain the sea before you understand the Trinity."

Okay, so, maybe the child didn't say exactly that, but there's truth to that comment. We don't understand the Trinity, but we're ready to go to war to defend it. Well, maybe not anymore. But there was a time when battles were fought over church doctrine, and even today churches are being split over whose interpretation of the Word is correct. And it's tragic.

As Jesus and his disciples gathered in the upper room, something seemed to be wrong. Although it is not explicitly stated in the narrative, we can surmise what it might have been. But first let us set the stage. In the Lord’s day when people gathered for a meal, it was the slave’s duty to wash the people’s feet before the meal began. The Lord and his disciples were poor; therefore the disciples probably took turns washing off the dust of the roads from the sandaled feet of the little brotherhood. Normally they did it willingly as a matter of course. But tonight, all of them sat stubbornly in their places and would have none of the menial duty. Perhaps on their journey to the upper room they continued to argue with each other as to whom would have the position of honor when Jesus ushered in the kingdom of God. Perhaps with ruffled tempers and with sore feelings, they trooped into the upper room like a group of sulking schoolboys, not one among them willing to see the pitcher and basin and towel set out for their use. And so, for once, the customary little courtesy was not carried out, and they began their meal with feet still travel-stained. An uncompromising spirit prevailed.

Wanting to clear the air and cleanse this childishness out of their hearts, the Lord took the role of the servant, rose and carried through his dramatic action. The disciples were shocked, as clearly demonstrated by Peter’s challenging the appropriateness of the Lord’s action. In the foot washing, Jesus demonstrated his earlier words spoken just before he entered into Jerusalem, "Whoever would be great among you must be your servant ... even as the Son of man came not to be served but to serve, and to give his life as a ransom for many."

Have you washed any feet lately? I am not referring to your own, although good personal hygiene is laudable. Have you been like the Lord, humbled yourself and done an act of servanthood that was uncalled for, unexpected, yet very Christlike? An act like shoveling the sidewalk of a neighbor who often lets his dog run all over your property. An act like continuing to speak well of someone who constantly knifes you in the back. Continuing to love your kids when they do things that make you dislike them. Coming to the church to help paint twice in one week when you notice that many of your fellow parishioners did not care enough to pitch in once. It means giving the extra needed ... be it forgiveness, monetary offerings, service, or what have you ... because you have been touched by Jesus and have felt his love for you.

The Lord of the universe has knelt at our feet, has been our slave, our brother, our friend, and our salvation. Are any of us better than he? Are we more important than he? Should our knees be deprived of the opportunity of touching the floor in order that we can also be in a position to do a little foot washing?

Frederick Douglass approached the front door of the White House, seeking admission into Abraham Lincoln's Second Inaugural Ball. Just as Douglass was about to knock on the door, two policemen seized him, barring the black man's entrance. Douglass, a large, powerful man, brushed the officers aside and stepped into the foyer. Once inside, two more officers grabbed the uninvited guest, all the while uttering racial slurs.

As Douglass was being dragged from the hall, he cried to a nearby patron, "Just say to Mr. Lincoln that Fred Douglass is at the door!" Confusion ensued. Then suddenly the officers received orders to usher Douglass into the East Room. In that beautiful room, the great abolitionist stood in the presence of the esteemed President. The place quieted as Lincoln approached his newly arrived guest, hand outstretched in greeting, and speaking in a voice loud enough so none could mistake his intent, the President announced, "Here comes my friend Douglass."

The President had called Frederick Douglass friend. Who dared demean Douglass if he was a friend of the President?

Jesus Christ, the Lord of the universe, has called us his brothers and his sisters. God has called us His own children. But not only us. Also the person who lies stripped and beaten by the side of the road. He " or she " is our friend, our neighbor. So we pause and we help, because once there was a man who paused on a cross for us. 

"Tell us what you think, Teacher. Is it lawful to pay taxes to the emperor, or not?" When the Pharisees asked Jesus that question, he responded with a request, "Show me the coin used for the tax," and someone handed Jesus a coin embossed with the head of the current Roman emperor, Tiberius. Engraved around his head was the inscription, "Tiberius Caesar, majestic son of the majestic God, and High Priest." "Whose image is on this coin?" Jesus asked. "The emperor's," they responded. "Well then," Jesus said, "give to the emperor what belongs to the emperor." The image of the emperor was embossed on the coin, therefore the coin belonged to him.

But in answering the Pharisees' question, Jesus didn't stop with the issue of taxation. He continued, "and give to God what belongs to God." As Jesus spoke the words, "give to God what belongs to God," standing right before him were those on whom the image of God had been embossed. The Pharisees, teachers of the law of Israel, children of Abraham whom God had claimed as his own, had been created from the very beginning in the image of God. In the image of himself, God had created them. They belonged to God. Those in whose eyes Jesus looked as he spoke were the coins of God. "Give to God what belongs to God," Jesus said. But when he spoke those words, the Pharisees left him and went away.

Should we pay taxes to the government? Yes, Jesus would say. But again, Jesus wouldn't stop there. Today he looks you in the eye and says, "Give to God what belongs to God." And as he looks at you, Jesus sees the image of God. In the beginning God created you and embossed his image upon you. In the waters of baptism, God marked you with the cross of Christ forever. God has given himself to you and has promised to love you and be with you forever.

Mrs. Detweiler was created in the image of God. She worked at Murray Elementary as the special education teacher. It didn't take her students long to recognize the image of God within her which made them feel special and loved. Even though she was a special education teacher, the students of Murray Elementary considered it a privilege to be invited to Mrs. Detweiler's room. The walls of her small classroom were covered with stars made out of bright yellow construction paper. Neatly written in black permanent marker on the star at the top of each row was the name of one of her students. As soon as a student finished reading a book, the title of that book was placed on another star that soon appeared directly beneath the star bearing the student's name. The more books a person read, the more stars accumulated under the name. Whenever her students finished a book, Mrs. Detweiler made them feel like stars, themselves. Her ability to make her students feel special and important was a mark of the image of God shining through her.

Mrs. Detweiler bore the image of God. She loved her students -- that was the image of God. She gave of herself by teaching them to read -- that was the image of God. She believed in her students -- that was the image of God. But even as one created in the image of God, Mrs. Detweiler would be the first to say that she had her faults. There were times when she let her students down; times when she lost her patience; times when her mood affected her ability to respond to her students enthusiastically. Mrs. Detweiler wasn't perfect, but she had been created in the image of God, claimed as God's child through her baptism and renewed each day with the gift of forgiveness. As she gave God what belonged to God by giving of herself to her students, Jesus worked through her. Through Mrs. Detweiler, God's love, acceptance and encouragement was shown to many students as they grew and matured into the people God had created them to be. As she gave God what belonged to God, God continued to give himself to her, revealing his love again and again through the sparkle in her students' eyes.

You are God's. His image has been placed within you. When I look at you, I see the image of God. I see the image of God in your faces as you greet one another before worship. I see the image of God each time you pray for each other and share one another's concerns. I see the image of God when I go to the nursing home and watch you hug and hold and gently speak with those who reside there. I see the image of God when I watch the Sunday school staff relate with the children -- so often God's love is given and received in the simple interactions they share. I see the image of God in the church kitchen, as members of this congregation work side by side to prepare a meal after a funeral or before a fellowship event. I see the image of God every time one of you gives to the Lord's work in a generous and cheerful way, sharing with others the blessings God has given you. God's image shines when you invite and welcome your neighbors to church -- not only those who are like you, but those who bring different perspectives and talents and needs to this body of Christ. I see God's image as this congregation reaches beyond itself to support missionaries and relieve world hunger. Whenever you give of yourself to others, the image of God within you is being revealed.

You are the bearers of God's image. Jesus said, "Give to God the things that are God's." You are God's. Jesus says, "Give yourself to God." But before you can even respond to Jesus' call to give yourself to God, God gives himself to you. Even before you have a chance to respond to Jesus' command, Jesus goes to the cross. Jesus goes to the cross to give to God what belongs to God. Jesus goes to the cross to give you to his Father in Heaven, who then blesses you with salvation and eternal life. Jesus goes to the cross for you and gives you life.

Give to God the things that are God's. When you give yourself to God, God will nurture his image within you. Jesus who now lives in you will give himself to others whenever you give of yourself to those in need. Jesus will use you to reveal God's love and forgiveness, to show all God's children how special they are to God, and to proclaim salvation to all who have been created in the image of God. Give to God things that are God's, remembering that Jesus has already given himself for you. Amen.

There were two brothers in Georgia during the 1950's. One decided that in opposition to the dominant culture of the day, he was going to participate in the formation of a desegregated community. The other worked as an attorney for a prominent law firm. Both were Christians and attended church regularly. As the community formed and social pressure forced the community into court proceedings, the one brother asked his attorney brother to help them with the legal work. The brother refused, saying that he could lose his job. He pressured his brother to help with a reminder that he was a Christian. The lawyer responded, "I will follow Jesus to his cross, but it is his cross. I have no need to be crucified." To this his brother replied, "Then you are an admirer of Jesus, but not his disciple."

King Herod is like this attorney. He greatly admired this prophet from God, John the Baptist, but not enough to become his disciple, not enough to risk his own honor and prestige to protect him.

Another similarity occurs in the first part of our text. The people had heard about Jesus. They knew of his great work. They heard about his powerful teaching. They admired him, but they came to the wrong conclusions about him. These people knew about Jesus, but they did not follow him.

That great American hero, editor, school teacher, and Presbyterian clergyman Elijah Lovejoy left the pulpit and returned to the press in order to be sure his words reached more people. The Civil War might have been averted and a peaceful emancipation of slaves achieved had there been more like him. After observing one lynching, Lovejoy was committed forever to fighting uncompromisingly the awful sin of slavery. Mob action was brought against him time after time; neither this nor many threats and attempts on his life deterred him. Repeated destruction of his presses did not stop him. "If by compromise is meant that I should cease from my duty, I cannot. I fear God more than I fear man. Crush me if you will, but I shall die at my post..." And he did, four days later, at the hands of another mob. Not one of the ruffians was prosecuted, indicted or punished in any way for his murder. On the contrary, some of Lovejoy's defenders were prosecuted! One of the mob assassins was later elected mayor of Alton! 

So where's justice? Was his blood ever avenged? There was one young man around who heard of these events which took place 80 miles from his home. He gave a speech referencing needless mob violence. He didn't refer to Lovejoy specifically, he didn't need to, everyone knew what he was talking about, when he said: 

Accounts of outrages committed by mobs form the every-day news of the times. They have pervaded the country from New England to Louisiana; [these stories of mobs] are neither peculiar to the eternal snows of the former nor the burning suns of the latter; they are not the creature of climate, neither are they confined to the slave-holding or the non-slave-holding states. Alike they [or, these mobs] spring up among the pleasure-hunting masters of Southern slaves, and the order-loving citizens of the land of steady habits. Whatever, then, their cause may be, it is common to the whole country.

So the Speaker chose to address mob rule in broader, national, context. To warn that living our lives by the whims of mobs is a recipe for national disaster. This speech was given to a local chapter of the American Lyceum Movement (which was a public education movement) in Springfield, Illinois in 1838. The speaker was 28-years-old at the time. His name was Abraham Lincoln

Lincoln was deeply moved by Lovejoy's martyrdom. And carried the memory of it, as a horrible illustration of the outcome of mob rule, into his presidency and into the emancipation of slavery that his presidency affected.

Note: the brackets in the Lincoln quote are added to help the listeners understand what the proper antecedent is. 

A Source: Some of the information for this illustration gleaned from http://abelincolnhistory.com/speeches/lyceum-address.htm. There's other tidbits as well from this site that would be helpful, such as, Lincoln felt that all laws should be obeyed, even the laws of slavery, until such time that they could be changed; otherwise, societies descend into governance by mob rule. 

God called Sarah, too! We talk so much about God's call to Abraham that we can easily forget that God called Sarah as well. The story is told in Genesis 17. This old story begins with God's call to Abraham. It then moves to Sarah. "As for Sarah," God says, "she shall no longer be called Sarai but Sarah shall be her name." "I will bless her ..." God promises, "and she shall give rise to nations; kings of people shall come from her" (Genesis 17:16).

We can only imagine the solemnity of the moment when God made this promise to Abraham and Sarah. Abraham broke the solemnity. He fell on his face laughing at the very thought of God's promise. "Can a child be born to a man who is 100 years old?" Abraham laughed to himself. "Can Sarah, who is 90 years old, bear a child?" Abraham's laughter, it turns out, is the laughter of unbelief. He doesn't believe that God can keep this promise. The Lord has to scold Abraham a bit for his unseemly laughter. "No," God says firmly, "your wife shall bear you a son, and you shall name him Isaac" (Genesis 17:19). The Lord, it seems, also has a sense of humor. The name Isaac means: "he laughs."

Very soon thereafter the Lord visited Abraham in the guise of three messengers. Abraham and Sarah scurried around like mad making their home suitable for a visit from the Lord. They put on their finest spread. As the meal begins we hear that the Lord has made this appearance in order to speak with Sarah. "Where is Sarah your wife?" the Lord said to Abraham. Abraham had laughed off God's promise to Sarah. But the Lord perseveres. The Lord speaks the promise again in Sarah's hearing. "I will surely return to you in due season and your wife Sarah shall have a son" (Genesis 18:10).

This time it was Sarah who laughed. "After I have grown old, and my husband is old, shall I have pleasure?" she mused (Genesis 18:12). Sarah joined her husband in the laughter of unbelief. For the Lord, however, this was not a laughing matter. The Lord was angry with all this laughter of unbelief. "Is anything too wonderful for the Lord?" the Lord says in reprimand of Sarah's laughter. Sarah protested. "I did not laugh," she said to the Lord in fear. "Oh yes you did laugh," the Lord replied (Genesis 18:14-15).

Now a little laughter cannot dissuade the Lord. The Lord had made a promise to Sarah. The Lord kept that promise. The Lord means what the Lord says! Sarah did conceive and bear a son. What joy this son must have brought into the life of Abraham and Sarah! They named him "laughter," Isaac, as the one who promised had instructed them.

But we're not done with the laughing. Now it was Sarah's turn to laugh. "God has brought laughter for me; everyone who hears will laugh with me," Sarah said. "Who would ever have said to Abraham that Sarah would nurse children? Yet I have born him a son in his old age" (Genesis 21:6-7). Sarah's laughter here is clearly a sign of her faith. At least that's how the author of the book of Hebrews understands the story. Sarah's laughter has turned from the laughter of unbelief to the laughter of belief. She has heard the promise. She has conceived. She has given birth. She has believed it all. And she has laughed about it all. As Sarah is our witness, what better response can be given to this promise-making, promise-keeping Lord?

Do you remember the TV mini-series Roots? It was the story of how Alex Haley, a black man, set out years ago to discover his family’s history. All he knew was that his family had descended from an African slave named Kinte who landed in America at a place called “napolis.” He also remembered bits and pieces of the stories his aunts and grandmothers used to tell him when he was a child. With that meager information, he began to put the story together. Across the generations, a few syllables of the original African language had been repeated. He went from one linguist to another, repeating those few syllables, asking if they knew what language they came from. No one seemed to know, until one day he met someone who identified the words as belonging to a tribal language from the small West African country of Gambia. After more research, he discovered that “napo-lis” stood for Annapolis, Maryland, entry point for thousands of African slaves. When he went to that area, he found the name Kinte in the breeding records of a family that had owned slaves a century and a half earlier.

In David Dunn's book entitled "Giving Yourself Away," he tells of a lesson he learned from a bus driver whom he once had met.

Riding the bus this day, Dunn noticed a driver who was exceptionally cheerful in every imaginable circumstance. There was a kind and happy word from him for everyone who stepped on the bus, and again for everyone who left.

As he was about to get off, Dunn told the driver he was the happiest bus driver he had ever seen and wondered what the reason was. "Well," the driver said, "to be honest, I read in the paper a few months ago about a man who died and left a lot of money to a bus driver who was nice to him. So, I thought maybe I would try it myself. But (now) I've enjoyed myself so much being nice to people, I don't care whether anybody ever leaves me any money (anyway).'

I would suggest to you the doctrine of the Trinity tells us something about God which is akin to that. If you would know Him, you cannot fully know Him with your mind. There must be the discovery of the spirit of it all somewhere living within you.

There must come that point in your life when you know both of the love and power of God are real, and they are true--not because you have run up against God's authority and fear to do otherwise, nor even because you have seen His love expressed and feel attracted to that in return. For to know God is to have chosen for yourself to live like that, simply because the spirit of it has become your own.

Trinity! Does it say very much to us of God? Perhaps not very much, as only a word --not very much at all.

But, if you mean by "Trinity," this reality of how men and women have to come to know God in their own lives, if they know Him at all, then Trinity is surely a word we can scarcely do without.

A pastoral report: "We have been unable to find a suitable candidate for this congregation though we have one promising prospect. We have followed up the recommendations from church members with interviews or calling at least three references. This is a confidential report on the prospective candidates:

ADAM: Good man but has had problems with his wife and children. He and his wife have been known to walk around outside without wearing clothes.

NOAH: Former pastorate of 120 years with no converts. Prone to unrealistic building projects.

ABRAHAM: References reported that he once offered to share his wife with another man.

JOSEPH: Big thinker, but brags, believes in dream – interpretation and has a prison record.

MOSES: Modest and meek man but a poor communicator. Stutters. Known to blow his stack and act rashly. Left an earlier position under a murder charge.

DAVID: The most promising leader of all. Very musical. We discovered he had an affair with his neighbor's wife.

SOLOMON: Great preacher but our parsonage wouldn't hold all his wives and children. Has grandiose tastes.

ELIJAH: Prone to depression; collapses under pressure.

HOSEA: A tender, loving pastor but his wife is a floosy or worse.

DEBORAH: Pushy female.

JEREMIAH: Emotionally unstable, alarmist, negative, always lamenting things.

ISAIAH: Claims to have seen angels. Has trouble with his language.

JONAH: Refused God's call until he was forced to obey when he was swallowed by a fish. He said the fish spit him out on the shore. We hung up.

AMOS: Backward and unpolished. Would only fit in a poor rural congregation.

JOHN: Says he is a Baptist but doesn't dress like one. Has slept outdoors for months on end, eats a weird diet. Doesn't work well with others – we suggest he become a camp director instead of a pastor.

PAUL: Powerful CEO type and fascinating preacher. Short on tact. So long-winded he has been known to preach all night.

JESUS: Popular at times, but once his church grew to 5000 he managed to offend them all and his church dwindled to 12 people. Seldom stays in one place every long. And of course, he is single.

JUDAS: His references are solid. A steady plodder and good money manager. Conservative and well-connected with the community and religious leaders. This is the candidate we recommend to the congregation..."

Some of you may have read a remarkable short story sometime during your school years by D. H. Lawrence titled, “The Rocking‑Horse Winner." I wonder if you remember how the story begins?

It is a haunting tale about a family living above its means. The mother is considered by friends and neighbors to be the perfect mother, in spite of the fact that deep down she knows she has difficulty loving her three children. It's important to the husband to keep up the pretense of success the large house, staffed with servants but they are living on the edge, just like many families today. Listen as D. H. Lawrence describes this family's life situation:

“And so the house came to be haunted by the unspoken phrase: ‘There must be more money! There must be more money!' The children could hear it all the time though nobody said it aloud. They heard it at Christmas, when the expensive and splendid toys filled the nursery. Behind the shining modern rocking-horse, behind the smart doll's house, a voice would start whispering: ‘There must be more money! There must be more money!' And the children would stop playing, to listen for a moment. They would look into each other's eyes, to see if they had all heard. And each one saw in the eyes of the other two that they too had heard. ‘There must be more money! There must be more money!'

“It came whispering from the springs of the still-swaying rocking-horse, and even the horse, bending his wooden, champing head, heard it. The big doll, sitting so pink and smirking in her new pram, could hear it quite plainly, and seemed to be smirking all the more self-consciously because of it. The foolish puppy, too, that took the place of the teddy-bear, he was looking so extraordinarily foolish for no other reason but that he heard the secret whisper all over the house: ‘There must be more money!'"

That's the family backdrop to the story of “The Rocking‑Horse Winner." Quite an extraordinary picture: “There must be more money! There must be more money!"

I wonder if there are any homes in our community today that are haunted in that same way: “There must be more money!"

Let's talk about financial freedom. Jesus said on one occasion: “No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money."

Here is the challenge for today: We want to break the grip money has on our lives. We want to affirm that Yahweh, the God of Abraham, Isaac and Jacob is our god, and our only god. We want to affirm that the God who manifested Himself in Jesus of Nazareth is our god. This is who we are. That is why we are here in this room at this time. “Thou shalt have no other gods before me."  We want God to be our god, not material possessions.

Richard Hoefler's book, Will Daylight Come?, includes A homey illustration of how sin enslaves and forgiveness frees. A little boy visiting his grandparents was given his first slingshot. He practiced in the woods, but he could never hit his target. As he came back to Grandma's back yard, he spied her pet duck. On an impulse he took aim and let fly. The stone hit, and the duck fell dead.

The boy panicked. Desperately he hid the dead duck in the woodpile, only to look up and see his sister watching. Sally had seen it all, but she said nothing. After lunch that day, Grandma said, "Sally, let's wash the dishes." But Sally said, "Johnny told me he wanted to help in the kitchen today. Didn't you, Johnny?" And she whispered to him, "Remember the duck! So Johnny did the dishes.

Later Grandpa asked if the children wanted to go fishing. Grandma said, "I'm sorry, but I need Sally to help make supper." Sally smiled and said, "That's all taken care of. Johnny wants to do it." Again she whispered, "Remember the duck." Johnny stayed while Sally went fishing.

After several days of Johnny doing both his chores and Sally's, finally he couldn't stand it. He confessed to Grandma that he'd killed the duck. "I know, Johnny," she said, giving him a hug. "I was standing at the window and saw the whole thing. Because I love you, I forgave you. I wondered how long you would let Sally make a slave of you."

Robert Drake is a Tennessean who writes stories about growing up in that part of the country a generation ago. He told a story about Miss Caroline Walker, who was a music teacher. She had been doing it for as long as anybody could remember. She was something of a legend in her county in Tennessee.

She had two goals in teaching. One was to teach her girls to be ladies. So she taught them manners as much as she taught them music. She also taught them to play one piece perfectly for the May recital. She rehearsed them and drilled them all year long to play that one piece perfectly, including instructions on how to sit on the piano bench, to spread your skirt as you sit down, and how to announce the song by standing straight and holding your hands together at your waist.

The night of the recital came. It was held in the high school auditorium. Ten pupils of Miss Caroline's were there waiting for their turn. Ann Louise's turn came. She was terrified. She thought she was going to faint. She knew she would never make it, but it was her turn, so she moved forward to the wings where Miss Caroline was waiting.

She could see how nervous Ann Louise was. Her body had become stiff and rigid. Miss Caroline put her hands on Ann Louise's shoulders, and bent down to whisper in her ear, "You have worked hard. You know this piece. You have nothing to fear. And remember, I am counting with you all the way."

With a little shove she pushed Ann Louise out onto the stage where, all of a sudden, she was facing this large audience of everybody's relatives, including her own. She announced her piece, then spread her skirt, and sat on the bench. She noticed that she was much calmer than she thought she would be. She noticed that Miss Caroline was still there in the wings. She remembered the last words that she said to her, "I am counting with you all the way." She didn't say, "I am counting on you." She said, "I am counting with you."

And Drake wrote this. "She felt that they were held together by something beyond either of them alone. Teacher and disciple were as one. She realized that it was this that she had been preparing for all year long, this test. And the music, at her command, came cascading out of the baby grand into the darken auditorium full of joy and full of life, right on cue."

I will not leave you comfortless; I will come to you.

So let not your hearts be troubled, neither let them be afraid.

Mary Had The Little Lamb

Mary had the little Lamb, who lived before His birth;
Self-existent Son of God, from Heaven He came to Earth.
Micah 5:2

Mary had the little Lamb; see Him in yonder stall
Virgin-born Son of God, to save man from the Fall.
Isaiah 7:14

Mary had the little Lamb, obedient Son of God;
Everywhere the Father led, His feet were sure to trod.
John 6:38

Mary had the little Lamb, crucified on the tree
The rejected Son of God, He died to set men free.
1 Peter 1:18

Mary had the little Lamb men placed Him in the grave,
Thinking they were done with Him; to death He was no slave!
Matthew 28:6

Mary had the little Lamb, ascended now is He;
All work on Earth is ended, our Advocate to be.
Hebrews 4:14-16

Mary had the little Lame mystery to behold!
From the Lamb of Calvary, a Lion will unfold.
Revelation 5: 5,6

When the Day Star comes again, of this be very sure:
It won't be Lamb-like silence, but with the Lion's roar.
Psalm 2:12
Revelation 19:11-16

St. Augustine, one of the most astute thinkers the Christian Church has ever produced, was walking along the seashore one day while pondering the doctrine of the Trinity - Father, Son, and the Holy Ghost.  He seemed to hear a voice saying, "Pick up one of the large sea shells there by the shore." So he picked it up. Then the voice said, "Now pour the ocean into the shell." And he said, "Lord, I can't do that." And the voice answered, "Of course not. In the same way, how can your small, finite mind ever hold and understand the mystery of the eternal, infinite, triune God?

Many Christian churches will be celebrating today the doctrine of the Trinity. It is one of the most prized truths of the Christian faith. "God in three persons, blessed Trinity...."

Dr. James B. Lemler was preaching one time about the Trinity. He told about a couple of parents who had gone home from his church and during Sunday lunch were talking about his sermon. In the midst of their conversation, their second-grade daughter sitting at the table chimed in. "Oh, Father Lemler's sermons, they're always the same," she said, "You know . . . blah, blah, blah, . . . love . . . blah, blah, blah . . . love."

Dr. Lemler said he was amused and thought to himself, "Hey, this little girl really got it . . . the message, the repetition, the core, the redundancy."

"And so it is with the Holy Trinity," says Dr. Lemler, "Over and over again . . . blah, blah, blah, love . . blah, blah, blah, love . . ."

"God the Creator . . . I love you . . . blah, blah, blah . . . and give you life.

"God the Redeemer . . . I love you and . . . blah, blah, blah . . . embrace you in that love forever.

"God the Spirit . . . I love you . . . blah, blah, blah . . . and warm your heart and your soul with my love.

"Blah, blah, blah love . . ." 

I wish that is what the people heard that day when the voice spoke from heaven, "Yada, yada, yada, love " But John described it like this: "The crowd that was there and heard the voice said it had thundered . . . "

The Nicene Creed is a statement of belief widely used in Christian liturgy. It is called Nicene because it was originally adopted in the city of Nicaea (present day İznik, Turkey) by the First Council of Nicaea in 325.

We believe in one God,
      the Father almighty,
      maker of heaven and earth,
      of all things visible and invisible.

And in one Lord Jesus Christ,
      the only Son of God,
      begotten from the Father before all ages,
           God from God,
           Light from Light,
           true God from true God,
      begotten, not made;
      of the same essence as the Father.
      Through him all things were made.
      For us and for our salvation
           he came down from heaven;
           he became incarnate by the Holy Spirit and the virgin Mary,
           and was made human.
           He was crucified for us under Pontius Pilate;
           he suffered and was buried.
           The third day he rose again, according to the Scriptures.
           He ascended to heaven
           and is seated at the right hand of the Father.
           He will come again with glory
           to judge the living and the dead.
           His kingdom will never end.

And we believe in the Holy Spirit,
      the Lord, the giver of life.
      He proceeds from the Father and the Son,
      and with the Father and the Son is worshiped and glorified.
      He spoke through the prophets.
      We believe in one holy catholic and apostolic church.
      We affirm one baptism for the forgiveness of sins.
      We look forward to the resurrection of the dead,
      and to life in the world to come. Amen.

The Nicene Creed (325-381 A.D.) provides a fuller explanation of the Christian faith. It is called Nicene because a general council of the church, similar to Vatican II held in the 1960s, met in the city of Nicaea in Asia Minor. The Council was called to deal with the heresy of Arianism, which was a denial of the Trinity. The Nicene Creed goes into more detail than the Apostles' Creed on the Trinity and the person of Jesus.

A final version of the creed was formulated by another Council which met in Constantinople in 381 A.D. The creed is and has been from the start a topic of contention. In 598 a provincial church council meeting in Toledo, Spain, added the "filioque clause" which says that the Holy Spirit proceeded from the Father "and the Son." This added clause was accepted by the Western but not the Eastern church. It became one of the causes of the schism between East and West in 1064 A.D. Today the clause is still proving to be a stumbling block to closer relations with the Eastern Orthodox church. The Nicene Creed is familiar to most churchgoers in liturgical churches, because it is used in the worship service on festivals and certain seasons such as Advent, Christmas, Lent, and Easter.

Some of you are familiar with the name, Phillips Brooks. Phillips Brooks was a big preacher both physically and mentally. Standing 6 feet 6 inches behind the pulpit of the Holy Trinity Episcopal Church in Philadelphia, he would speak powerful sermons at the rapid rate of 250 words per minute. Although he was a giant of a man, and a bachelor, he loved children dearly. 

It was December, 1868 and Dr. Brooks was laboring over a Christmas sermon. He could hear his organist, Lewis Redner, rehearsing Christmas carols in the sanctuary. While thinking of a recent trip to the Holy Land, he decided to write a Christmas song for his Sunday School children. After he had composed the words, he took them to Mr. Redner and asked him to compose some music to fit the words. Redner carried the poem in his pocket for several days, and then, on the night before Christmas, he awoke with a melody running through his mind. Later he said the music seemed to “come down from Heaven.” He got out of bed and wrote the notes down, and that Christmas morning in 1868 the children of Holy Trinity Church sang for the first time “O Little Town of Bethlehem.”

It is so easy to get caught up in trivial interpretations of scripture and miss the point.

Take a look at John 21:11: "Simon Peter climbed aboard and dragged the net ashore. It was full of fish, 153, but even with so many the net was not torn." Now, why in heaven's name was there 153 fish? Have you ever wondered about that? No? Well others have.

Cyril of Alexandria in the 5th century said that the 100 represented the fullness of the gentiles, the 50 symbolized the remnant of Israel and the three of course was there for the Trinity.

Augustine’s theory (5th century) was a little more complicated. He said, there are 10 commandments and 7 is the perfect number of grace and that’s 17 right? Now if you add all the numbers from 1 to 17 together, you know 1 + 2 + 3 + 4 + 5 all the way up to 17 you’ll get 153. And not only that but if you were to arrange them with 17 fish in the first row, and 16 in the next row, and 15 in the next row, all the way down to a row of 1 you get a perfect triangle which of course symbolizes the Trinity.

Jerome, he also lived in the 5th century, suggested that there were 153 different types of fish in the sea and it was symbolic of the church reaching all the people in the world.

Personally I have my own theory, want to hear it? I think that it’s mentioned because there were 153 fish in the net.

Here's another theory of mine: they had to divide them somehow, and so Peter being the Skipper he got 21% or 32 fish, and John being mate got 16% that’s 25 fish, and the other five got 10.5 % each or 16 fish. You see we can get so caught up in really trivial stuff and miss the point that we need to be obedient to Christ, today.

Adapted from the sermon "Live for Today" by Denn Guptill, 1999.

Frederick Houk Borsch, since 1988, has been Bishop of the Episcopal Diocese of Los Angeles. I don't remember where I first read this quote on the Trinity, but my notes indicate that when he wrote it, he was a religion Professor of Religion at Princeton University and Dean of the Princeton University Chapel.

There are probably a number of people who imagine that the idea of the Trinity was thought up by ivory-tower theologians who, typically, were making things more complicated than they needed to be and were obscuring the simple faith of regular believers. In fact, it seems that the process worked pretty much the other way around. Practicing believers and worshipers were driven by their experiences of God's activity to the awareness that God related in several different ways to the creation....

Thus what these believers came to insist upon was that God had to be recognized as being in different forms of relationship with the creation, in ways at least like different persons, and that all these ways were divine, that is, were of God. Yet there could not be three gods. God, to be the biblical God and the only God of all, had to be one God. This complex and profound faith was then handed over for the theologians to try and make more intelligible. They have been trying ever since.

Clarence Macartney tells of a certain Canadian river which flows through a forbidding chasm. Looming on either side of the river are rugged, uninviting crags which bear the names "Eternity" and "Trinity." Macartney suggests that the opposing crags invite an analogy (you understand of course, that to a preacher, most everything invites analogy). "Inseparable from any true conception of God," he says, "are always the two doctrines of God's eternity and God's trinity ... The threefold experience of God the Father, God the Son, and God the Holy Spirit." The great preacher then goes on to conclude that both doctrines lie helplessly beyond human comprehension.

Some while ago three other drivers and I all arrived at a Four Way Stop intersection at virtually the same moment. Although altogether too many drivers seem unaware of this fact, the rule at Four Way Stops is that drivers take turns in a clockwise fashion or according to whoever got to the intersection first. In this case, the four of us arrived simultaneously and so there was no logical starting point for even a clockwise rotation. What happened instead is that each of the four of us was making hand gestures to encourage someone to go first. After being momentarily stuck with no one moving, the next thing you knew, all four of us crept forward a bit at the same moment! Again we all stopped and again we all encouraged each other to go first. After lots of silly grins and even laughter among us four strangers, eventually we managed to get someone to go first. It was the complete opposite of what often characterizes road rage—we were terminally deferential! But it was hilarious and wonderful at the same time.

I think that something of that kind of deferential joy must characterize the interior life of God. There is something wonderful about a shared love and a shared enthusiasm one person for the other that is so intense, it results in a never-ending dance of affirmation and celebration. This Trinity Sunday lection from John 16 is pretty brief. Yet packed into this short section is the animating energy and verve and effervescence that exists at the bright center of the universe: that holy community that just is God in three persons, blessed Trinity!

I was probably about twelve when I was in my church confirmation class, and I remember asking my pastor about the Trinity. I couldn't get how one and one and one, can be One, and not three, and I definitely couldn't get why it was important to say that God is three and God is One, if it was something that by definition was a mystery, something we can't understand.

The answer I remember well. I was told that the Trinity is like H20 – it can be ice or water or steam, but it's all water. Well, that makes sense – there's no contradictions there! The illustration of water, steam, and ice brought some clarity of this to me. It's so simple. The only difference between them is the amount of energy each molecule of H20 has. Otherwise, they're the same. God is just like that.

Ice isn't steam and no one wants steamed soft drinks. When you ask for a coke with your burger they don't put a cup under the cappuccino machine and hit it with a few seconds of really hot steam. Here's your cup of steamed coke.

And when we want ice, nothing else will do.

And when you're ironing clothes or cleaning the carpets, you need steam. Just plain water causes problems.

But in the shower, I don't want steam and I certainly don't want ice. Something in-between is what I'm looking for.

Steam isn't ice isn't water. But all three are states of exactly the same molecules. That's only an analogy of what the God we worship really looks like. But like many, I still sometimes have a hard time understanding it, much less explaining it.

Without God's explanatory word, God's redemptive action could not be recognized for what it was. The clearest revelation of God (the incarnation) is nevertheless the most opaque to man.

The baptism of Jesus was an important feast in the early church, more important than Christmas.  Like Epiphany, which was one of the three important feasts, it is a celebration of the true nature of the incarnation of God. It is a feast of light which illuminates God's nature.  Baptism celebrates our identity as being formed by the aim of God, being light and novelty to the world, and our role in living in the light - what God wishes us to be.

So this Sunday we celebrate the Baptism of Jesus.  I suspect that for many Christians there is a puzzle about baptism.  There is something curious and almost antiquated about the act of baptism.  If you ask people why they want their children baptized they would be hard pressed to say why, other than, "That's the way we've always done it."  Those of us who attend church faithfully would be hard pressed to say what their baptism meant to them.  Do we do it for the grandparents?  Is it a cultural act? Is it a beginning to form our children in what is most basic to us - a sense of God who loves all of creation?

One of my all time favorite Christmas hymns is "O Little Town of Bethlehem." It has been around since 1868. It is packed with emotion, a song about the Christ Child, born to Mary, a song filled with the creative power of God intervening in history with the gift of a savior. It's a story where the divine and the human come together in an amazing but humble way. 

What might surprise you is how this great hymn came to be. It was written by Phillips Brooks, Episcopal priest. Brooks was serving the Holy Trinity Church in the City of Brotherly Love (Philadelphia, PA). He had just returned from a trip to The Holy Land which inspired him to write the words. "When he returned to America he still had Palestine singing in his soul." (from Stories of Christmas Carols by Ernest K. Emurian, Baker Book House Co., page 97)

Brooks was a bachelor. His church organist and Sunday School superintendent, Lewis Redner was also a bachelor and Brooks gave the words to him and asked him to create a tune for the upcoming Christmas celebration. Redner procrastinated and struggled with the creation of a tune to go with the 5 stanzas that Brooks had written. It wasn't until the night before the celebration that Redner got inspired in the middle of the night and created the song as we know it. The following day a group of 36 children and 6 Sunday school teachers introduced the song created by the 2 bachelors. That was on December 27th, 1868. It wasn't published as an official hymn of the Episcopal Church until 1892. The following January, Phillips Brooks died, never knowing the magnitude of the hymn that he created.

For some reason the 5th stanza has been dropped from the original score."Where children pure and happy Pray to the blessed Child, Where misery cries out to thee, Son of the mother mild; Where charity stands watching And faith holds wide the door, The dark night wakes, the glory breaks, And Christmas comes once more." The stanza includes the line, "And faith holds wide the door."

This hymn, like the story of the annunciation of Mary in the gospel of Luke, is a story about faith.

Billions of people were scattered on a great plain before God's throne. Some of the groups near the front talked heatedly--not with cringing shame, but with belligerence. "How can God judge us?" said one. "What does He know about suffering?" snapped a brunette. She jerked back a sleeve to reveal a tattooed number from a Nazi concentration camp. "We endured terror, beatings, torture, death!" In another group a black man lowered his collar. "What about this?" he demanded, showing an ugly rope burn. "Lynched for no crime but being black! We have suffocated in slave ships, been wrenched from loved ones, toiled till death gave release." Far out across the plain were hundreds of such groups. Each had a complaint against God for the evil and suffering He permitted in His world. How lucky God was to live in heaven where there was no weeping, no fear, no hunger, no hatred! Indeed, what did God know about what man had been forced to endure in this world? "After all, God leads a pretty sheltered life," they said.

So each group sent out a leader, chosen because he had suffered the most.

There was a Jew, an African American, an untouchable from India, an illegitimate, a person from Hiroshima, and one from a Siberian slave camp. In the center of the plain they consulted with each other. At last they were ready to present their case. It was rather simple: before God would be qualified to be their judge, He must endure what they had endured. Their decision was that God should be sentenced to live on earth-as a man!

But because He was God, they set certain safeguards to be sure He could not use His divine powers to help Himself: Let Him be born a Jew. Let the legitimacy of His birth be doubted, so that none would know who is really His father. Let Him champion a cause so just, but so radical, that it brings down upon Him the hate, condemnation, and efforts of every major traditional and established religious authority to eliminate Him. Let Him try to describe what no man has ever seen, tasted, heard, or smelled-let Him try to communicate God to men. Let Him be betrayed by His dearest friends. Let Him be indicted on false charges, tried before a prejudiced jury, and convicted by a cowardly judge. Let Him see what it is to be terribly alone and completely abandoned by every living thing. Let Him be tortured and let Him die! Let Him die the most humiliating death--with common thieves.

As each leader announced his portion of the sentence, loud murmurs of approval went up from the great throngs of people. But when the last had finished pronouncing sentence, there was a long silence. No one uttered another word. No one moved. For suddenly all knew ... God had already served His sentence.

John Wesley wrote in 1730: "I began to be 'homo unius libri' (a man of one book). I began to study (comparatively) no book but the Bible." In his preface to Sermons On Several Occasions (1746), he proclaimed again his intention to be "a man of just one book." This, of course, does not mean Wesley decided to become illiterate or uninformed where other writings were concerned. His personal records indicate that he had read from at least 1,400 different authors (with nearly 3,000 separate titles among them). What it did mean (as Albert Outler put it) was that "Wesley lived in the Scriptures and his mind ranged over the Bible's length and breadth and depth like a radar tuned into the pertinent data on every point he cared to make." Or, as Evelyn Laycock and James Holsinger state: "The Bible was his first and final norm for the validation of any theological discussion. His religion was a religion of the Bible."4

Those who have read Leader Keck's wonderful book The Bible In The Pulpit or have heard Fred Cradock lecture about remaining in The Word understand the intent of this thesis. Christians genuinely are (or should be) a people of The Book. Statistics consistently indicate that near the top of most visitors' checklists is not: "What will this church teach me about current issues or popular psychology or church history?" but rather, "Will this church share with me the truths of scripture?" Growing churches positively address that question from the pulpit, in the Sunday school classroom, in mid-week study groups, in cottage prayer meetings, in Disciples or Trinity Bible study courses. Growing churches place a high priority on teaching the Bible. As Elton Trueblood used to say, "We cannot have fruits without roots!"5 The Christian's roots have always been securely fastened to the Word.

The Fathers of the Church used examples to explain the Trinity. They said: Look at a tree if you want to try to understand God. There is the root, the trunk and the fruit. The root is like God the Father, invisible but you know it's there, the trunk is like God the son, sent forth by the Father, visible and tangible, the branches and fruit is like the Holy Spirit. We are connected to Christ through the Spirit dwelling in us and by the power of the Spirit we bear fruit in the world.

Or look at a steam: the water rises from a source, but usually that source is hidden, the source of the stream is like God the Father, the stream which we can see and touch is like God the Son, visible because it flows from the one who sends Him, but the water as it flows into the fields, irrigating the plants and giving them life, allowing them to bring forth a harvest is like the Holy Spirit.

Or look at the light. The light comes from the sun, the source of light, but we see the light most clearly when it pierces through the clouds as a sunbeam. When we are sitting in a room and the light shines in and touches us, we are warmed and can feel the light. So, the sun is like the Father, the beam like the Son and the warmth like the Holy Spirit.

What each of these illustrations has in common is that they are all analogies, God isn't the tree or the stream or the light but like them. All our language about God can only hint at the reality never grasp or contain God in one image.

William Kelly was an outstanding student of the Bible whose scholarship and spirituality made him a real power for God in Great Britain at the close of the last century. Kelly had once helped a young relative prepare for Trinity College in Dublin and in this way came to the attention of the professors there. They urged him to take up work at the college and thus distinguish himself. When Kelly showed a compete lack of enthusiasm for their suggestion, they were nonplussed. One of them asked in exasperation, “But Mr. Kelly, aren’t you interested in making a name for yourself in the world?”

To which Kelly adroitly replied, “Which world, gentlemen?”

One of the earliest and most potent threats to early Christianity came from the heretical group known as the Gnostics. Blending elements of Christianity, Greek philosophy, and oriental mysticism, the Gnostics denied the orthodox view of God, man, and the world, and Christ. The apostle John included them in the camp of the Antichrist.

The Gnostics were so called because of their view of revelation. The word gnosis is the Greek word for "knowledge." In many cases the Gnostic heretics did not make a frontal assault against the apostles or against the apostolic teaching of Scripture. In fact, many of them insisted that they were genuine, Bible-believing Christians. It wasn't that they rejected the Bible; they just claimed an additional source of knowledge or insight that was superior to or at least beyond the knowledge of Scripture. The "Gnostikoi" were "those in the know." Their knowledge was not derived from intellectual comprehension of the Scripture or by empirical research, but was mystical, direct, and immediate. God "revealed" private, intuitive insights to them that carried nothing less than divine authority.

Here is a typical Gnostic statement: "We cannot communicate with God mentally, for He is a Spirit. But we can reach Him with our Spirit, and it is through our Spirit that we come to know God….This is one reason God put teachers (those who are really called to teach) in the church to renew our minds. Many times those who teach do so with only a natural knowledge that they have gained from the Bible and other sources. But I am referring here to one of the ministry gifts. Those who are called and anointed by the Spirit to teach. God has given us His Word, and we can feed upon that Word. This will renew our minds. But He also puts teachers in the church to renew our minds and to bring us the revelation of the knowledge of God's Word." (Kenneth E. Hagin, Man on Three Dimensions (Tulsa, Okla.: Faith Library, 1985), 1:8,13.)

Notice that this quotation does not include a direct assault on the Bible. The Bible is recognized as God's word. But in order to understand the Bible we need something beyond our natural mental ability. We need the Spirit-anointed teachers to "bring us the revelation of the knowledge of God's Word." This is a typically Gnostic statement, but the quote is not from Valentinus or any of the other early Gnostics. It is from the pen of a modern missionary of Gnosticism, Kenneth E. Hagin. It is from Hagin's Man on Three Dimensions. Hagin's theology echoes the tripartite epistemology of early Gnosticism (man as having three separate entities: body, soul, and spirit).

Robert Tilton also claims a direct pipeline to divine revelation: "God showed me a vision that almost took my breath away. I was sucked into the Spirit . . ., caught away . . . and I found myself standing in the very presence of Almighty God.  It just echoed into my being. And he said these words to me. . . exactly these words . . ."Many of my ministers pray for my people, but I want you to pray the Prayer of Agreement with them" . . . I have never seen the presence of God so powerful. This same anointing flooded my Spirit-man . . . It's inside of me now, and I have supernatural faith to agree with you. From that day forth, as I have been faithful to that heavenly vision, I've seen every kind of miracle imaginable happen when I pray the Prayer of Agreement with God's people." (Robert Tilton, newsletter from Robert Tilton Ministries, Word of Faith World Outreach Center, Box 819000, Dallas, TX75381.

It seems that in Robert Tilton the church is blessed with a twentieth-century apostle whose visions of revelation exceed that of the apostle John and whose miracle powers surpass that of the apostle Paul. If we are to believe Tilton's astonishing claims, there is no reason we should not include his writings in the next edition of the New Testament.

Paul Crouch of the Trinity Broadcasting Network (TBN), has revelatory dreams and has warmly embraced the neo-Gnostic dogma. His network has become a prime distribution center for the growing movement. Kenneth Copeland also receives phrases from God in "his spirit."

C.S. Lewis has this really helpful illustration. He says that in the incarnation, Jesus was like a diver. He is God in heaven looking down into this dark, slimy, murky water. That's our sinful, polluted world. God dives in, He gets himself wet. And then God came up again, dripping, but holding the precious thing he went down to recover. That precious thing was Zacchaeus, and you and me. All those sinners who have trusted in Christ. That's how we get out of the slime of tax collecting, or cheating, or lusting, or hating, or whatever other self-destructive sin we are buried in. God in Christ descended down into the slime and rescued us. Resolutions and vows to be better won't help by themselves. We don't have the power to keep them. We are stuck on the sea bottom. We have no power of our own to get up or out. All we can do is cry out for God's grace to lift us up, to rescue us.

In a large stone cathedral in Europe there was a large, magnificent pipe organ. It was a Saturday afternoon, and the sexton was making one final check of the choir and organ loft high in the balcony at the back of the church. He was startled to hear footsteps echoing up the scone stairway, as he thought the doors were all locked and no one was around. He turned to see a man in slightly tattered traveling cloches coming coward him. "Excuse me, sir," the stranger said. "I have come from quite a distance to see the great organ in this cathedral. Would you mind opening the console so that I might get a closer look at it?" The custodian at first refused, but the stranger seemed so eager and insistent that he finally gave in. "May I sit on the bench?" That request of the stranger was met with absolute refusal by the cathedral custodian. "What if the organist came in and found you sitting there? I would probably lose my job!" But again the stranger was so persistent that the sexton gave in. "But only for a moment," he added.

The custodian noticed that the stranger seemed to be very much at home on the organ bench, so he was not completely surprised when he was asked by the stranger to be allowed to play the organ. "No! Definitely not!" said the custodian. "No one is allowed to play it except the cathedral organist." The man's face fell, and his deep disappointment was obvious. He reminded the custodian how far he had come and assured him that no damage would be done. Finally the sexton relented and told the stranger he could play the instrument, but only a few notes and then he would have to leave. Overjoyed, the stranger pulled out some stops and began to play. Suddenly the cathedral was filled with the most beautiful music the custodian had ever heard in all his years in that place. The music seemed to transport him heavenward.

In what seemed all too short a time, the dowdy stranger stopped playing and slid off the organ bench, and started down the stairway. "Wait!" cried the custodian. "That was the most beautiful music I have ever heard in the cathedral. Who are you?" The stranger turned for just a moment as he replied, "Mendelssohn." The man was none other than Felix Mendelssohn, one of the greatest organists and composers of the nineteenth century!

The cathedral sexton was alone now in that great stone edifice, the beautiful organ music still ringing in his ears. ''Just think," he said softly, "I almost kept the master from playing his music in my cathedral!"

Each one of us has the opportunity to have a personal relationship with the Master of the universe, Jesus Christ. Let's not keep Him from "playing His music" and being Master of our lives!

C.H. Spurgeon first words in the pulpit of the Metropolitan Tabernacle, London:

I would propose that the subject of the ministry of this house, as long as this platform shall stand, and as long as this house shall be frequented by worshipers, shall be the person of Jesus Christ. I am never ashamed to avow myself a Calvinist; I do not hesitate to take the name of Baptist; but if I am asked what is my creed, I reply, "It is Jesus Christ."

My venerated predecessor, Dr. Gill, has left a [theological heritage] admirable and excellent in its way. But the [legacy] to which I would pin and bind myself forever, God helping me,...is Jesus Christ, who is the arm and substance of the gospel, who is in Himself all theology, the incarnation of every precious truth.