Preached at the Chapel of the Holy Spirit at Sacred Heart University for the Prayer Service of the College Theology Society and National Baptist Professors of Religion (Region at Large)

Friday June 2, 2023, in anticipation of Trinity Sunday

Scripture Reading: John 17: 1-26

As I said before, my name is Spencer Boersma. I am a Baptist pastor and theologian, and I teach at Acadia Divinity College in Nova Scotia, Canada. My regular courses are Introductions to Christian Theology, parts 1 and 2, at the grad level there. What that often means is that I get to take some plucky grad students through doctrines of incarnation, atonement, soteriology and such. Some I get the sense they come to class from churches so dogmatic, I think in their minds they do not need this class. Others come from churches that don’t go near theology with a ten-foot pole. Well, needless to say, it makes things interesting.

When we get to the doctrine of the Trinity, there are always mixed feelings. It’s important for most people in their minds, but they don’t get it. It’s fundamental but fuzzy. I tell them about Dorothy Sayers (which they have no idea who that is), and how she once joked that she felt like the Trinity was something theologians thought up one day to make life harder for the rest of us. To this, I like to admit to my students, “Ya’caught me, Dorothy! You do know how I love to make things difficult for my students!” (That is when I say it is just a joke, and the students look at me unconvinced).

As we come upon Trinity Sunday, we have to admit that probably most of us at one point have sympathized with Sayer’s feelings on the matter. Why has the mystery of the Trinity been so onerous? Too often, the Trinity has been captured in impersonal analogies – if any of you have ever wondered why it just wasn’t comforting to know that God is like a clover or like an egg or like an ice cube. And we wonder why it does not connect with people.

Too often, the Trinity is relegated to an appendix of theology: an unnecessary fixture some will just eventually have removed.

Or worse: Too often, the Trinity is the club to bludgeon the dissenter rather than nurse the sick soul.

Dorothy Sayers followed up her joke about the Trinity with a really good piece of advice about understanding the doctrine: if you want to understand the doctrine, you need to look at the drama. If you want to understand the our Triune God, look at the narrative of the Bible.

To confess Christ is to attest to how we have found ourselves in a story where the Creator, who reveals Godself as One, the I am who I am – this God, who appears to the men and women, who rescues and redeems Israel out of bondage, who makes covenants and sends prophets – this God longs to be with humanity fully and unreservedly. This God longs to be at one with us.

This God, who is beyond all things, is also the root of all existence, in whom we live and move and have our being. This God is transcendent and infinite, but this God is also Spirit, the breath of life, closer to us than we are to ourselves.

It is this God who has chosen to come in the form of Jesus Christ, God Immanuel, the messiah who perfectly enfleshes the presence of the God Israel worshiped but also fulfills the longing for righteousness Israel was called to. Jesus shows us that God has come to be at one with us.

Yet, we are not at one. Oh no, we are not at one.

As I said, we travelled down from Nova Scotia. It was a beautiful but long drive. It was made a bit longer to get stopped and searched at the border (that is a story for another time). Anyways.

I live about an hour outside of the province’s major city, Halifax, and if you did not know, we left in the knowledge that parts of Halifax, a city of about a million people, are being evacuated due to a forest fire that is right now about 20 000 hectares (that is over 75 square miles). Hundreds of homes have been destroyed by a fire caused by such dryness that is unheard of for a province that literally has ocean on all sides of it.

Of course, the news is quick to point out the obvious answers as to why: They say the fire was probably caused by someone walking along in the forest having a cigarette and turning and flicking their butt into the dry grass. The weather is getting more and more severe because we are dealing with the effects of climate change. While Nova Scotia has moved to have among the best recycling practices on the continent, there is still so much to be done in our energy sector, which is still very reliant on oil, and our climate is affected by practices all over the world. And at the end of the day, all it took was one person to flick a cigarette, and now, 200 families might not have homes to come back to.  

It is things like a forest fire that remind us that a city of a million people still is a community, depending on one another, needing one another; affected by the choices of one another; that our states and providences and nations, just like individuals are not self-enclosed, independent, self-reliant units, able to carry one without help or to help others. We are dependent on the earth and the seas, the fish and the animals, for the very processes of life that sustain us. We are learning the hard way that we are all connected. Where one acts irresponsibly, all are affected, but also, where one suffers, all suffer.

And yet, history is a sad record of humanity, Christians included, choosing to ignore this fact. Our lives are marred with reminders that we are living alienated from nature and each other. We are divided against the very things we need most. We are killing ourselves because we are constantly failing to see ourselves, our fate, and our identity, as dependent on others. We know we need to be one; we long to be at one with each other; we long for unity and harmony where we can all be ourselves, and others can be themselves in peace with the earth, and yet, we are not at one. We have given in to greed and selfishness or just slipped into an easy thoughtlessness, too concerned with the rat race of life.

We find ourselves reliving this story of humanity again and again, which comes to a particular apex and intensity when people rejected Jesus’ invitation to step into the oneness of God, the kingdom of heaven. Jesus died on the cross, executed by an instrument of imperial oppression orchestrated by the corrupt religious institution, but also betrayed by the ones Jesus was closest with. The cross discloses the tragic depth of our proclivity to refuse to be at one with God and others.

It is here we must remember that Jesus bore the consequences of human division. As the people cried out, “Crucify him!” he prayed for their forgiveness.

And yet, for Jesus, God in human flesh, for him to die as one counted as a sinner, yet one with the Father, God has revealed through Jesus Christ God’s loving solidarity with every human being, no matter how lost or sinful. God chooses to see Godself in us and with us.

So often, we are tempted to lose heart, to recoil and collapse under the weight of our guilt and shame, when we think about the state of our world, our complicity in things like racism, colonialism, climate change, or just our individual apathy to the needs of others we encounter on a daily basis – there is so much that might cause us to shrink back and say we don’t deserve a better world. We deserve what is coming to us.

It is in these moments of condemnation that we are encountered by a presence, a love that invites us to see that we are loved with the same perfect love the Father has for his own only begotten Son.

Our Gospel is that in the cross and resurrection, God has shown us who God is.

God is the God that stands with the least of us, the god-forsaken, the oppressed, the outcasts, the sinners: all of us.

God is the God who, in our darkest moments, the comforting Spirit comes, one with us, bringing the presence of undeserved hope.

This God who is God above has come and walked with us in Christ as God beside us and has redeemed us with the Spirit, leading us forward as God within us and through us.

And so, the Apostle John challenges us to be at one with each other in a similar way to how the Father is at one with the Son and how God is at one with us: May they be one as we are one. He prays for his disciples, and he is praying for us today: God knows I could use some prayer on this.

I had my family call me from Ontario, wondering if I was safe and okay with the fires they had heard about in Nova Scotia. I caught myself saying, “I am okay. This does not affect me.”

I caught myself doing something we all too easily do: since hardship or oppression does not touch my immediate experience, my job and family, I conclude I am not affected.

One reason the Trinity feels abstract is that we so often use it as just one more way to honour God with our lips (and perhaps our cognitive minds), but the reality is our hearts are far from God.  

Again, folks are so often tempted to see the Trinity as some abstract idea (and we theologians can admit some part in that), but the Trinity flows from our relationship with God. It is an invitation into the movements of worship and prayer, service and sacrifice that speaks to the essence of who we are and the only way we can move forward: We are connected; we belong to one another. And in God’s choice to be bound to us, to refuse to let us go, we are awakened to our responsibility to others – more than this, our sacred privilege, our witness – beginning with our fellow Christians, whether we are Catholic or Baptist, American or Canadian, whatever our race, sex, or status – it begins with us who have awoken to the reality that we are all children of God.

As we leave this place, will we persist in seeing ourselves as removed and unaccountable and unaffected? Or will we choose to see ourselves in others? Will we weep with those who weep, seeing others suffering as our suffering? Will we see choose to see the success of others as the measure of our success?

May we, daily in choices, grand or small, step into the oneness of God, who will one day be all in all. Amen.