Trinity poem

holy-trinity-icon2_2Our little lives and minds so naturally focus on the me-my- mine

Sometimes our interest expands to the we-us-ours, but we’re mostly prone to “other” others, to “they” them, to keep “them” at arm’s length, outside the inclusive circle.

At times we step closer with “you,” but we are most comfortable with its imperative and accusative forms.

Ultimately, the “me” trumps all.

And so our minds boggle and balk at the Holy Trinity, the unity of Father-Son-Spirit in mutual dance, at the distinction and oneness of I-You-We forever and always embraced.

It’s a glorious mystery that beckons us to deeper secrets, for this Holy Circle, without disruption to its perfect sphere, extends hands to us and sees no “they.”

We are pulled into the dance, into abiding, into embrace, into partaking the nature of God.

We are filled yet made wholly us, and we learn that what we thought merely a fairy-tale hope–that ALL could be family, that peace could encompass ALL–is True.

The hope is Real.

For this the Son put on flesh: that we might know Father, Son, Spirit, our beautifully dancing God; that we, drawn in, might see all as “we,” and paradoxically discover—in the giving of “I” to “us”—that the “me” is best known.

The above is a poem I wrote about a year ago that I revised last week after reading these words by Catherine Mowry LaCugna. She was describing Rublev’s icon of the Trinity (seen above): “…the position of the three figures is suggestive. Although they are arranged in a circle, the circle is not closed. One has the distinct sensation … that one is not only invited into this communion but, indeed, one already is part of it. A self-contained God, a closed divine society, would hardly be a fitting archetype of hospitality.” #trinityclassns

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More thoughts on the Trinity

leaning tower

THOUGHT 1

We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come.” (from the Nicene Creed)

We look for … the life of the world to come. There is, obviously, a future sense to this, a final resolution brought about by Jesus’ return. There is a “not yet,” as our world now is not as it will be when the King has come. Right now our world operates at a tilt. The Cornerstone is present (Mark 12:10-11), but our world is shifted off-kilter, like the leaning tower of Pisa. Since the entire thing is at a slant, we don’t even realize we’ve adjusted to it. It feels natural, but this walking at a slant to the Cornerstone wears on us. We, the holy catholic and apostolic Church, baptized by and in Jesus for the forgiveness of sins, can walk straight NOW, can walk and move and have our very being in the Cornerstone, made straight by the Cornerstone. We’ve been enlivened by the Spirit, moved from death to life. Even though the world around us lives at a slant to eternal reality, we can live eternal reality now—the eternal reality that says love is preeminent, that stuff and accolades and success won’t last, that says love of God and neighbor is the only measure that matters, that values community and mutual submission rather than individual accomplishment, that views all people as made in the image of God… Living eternal life now isn’t easy; everything around us is going to make us feel as if we are the ones walking through life tilted. But Jesus said that when we do what he told us and act on his words—loving our enemies, living with extreme generosity, refraining from judgment and condemnation…–we are like a man who has built his house on a rock (Luke 6:46-49). It’s straight and sturdy, and will not be shaken. Let’s look for and live the life of the world to come.

 

b7755749-434d-4288-a1e9-806b6ee57074_1.6e6b8ba050dc9d5a2d8ef42b12758831

Pair of ducks=paradox 🙂 

THOUGHT 2

The many paradoxes of Christianity (Triune God, hypostatic union of Jesus, free will and foreknowledge…) are not as paradoxical as they seem to us. In Trinity Matters, Dancause uses this illustration to picture our limited understanding. Imagine a cone passing through a 2-dimensional world. Though the cone is 3-dimensional, as it passes through this world, it will only be able to viewed as 2-dimensional. If the cone passes through vertically, it will be seen as a circle of varying sizes. But if it passes through on its side, it will be seen as a trying of varying sizes. It will appear to be two completely different things. Yet it is one, fully integrated shape. The issue is not the shape; it is the limited view of those who live in the 2-dimensional world. Same with us and God. The issue is not contradiction within God. The issue is our limited and broken viewpoint.

He writes of is as “’flat’ ways of looking at the same ‘extra dimensional’ thing. The circle and the triangle contradict each other at one level, but on a higher level, as with the example of the cone, they actually define each other as one entity.”

The more I study God and Scripture, the more I realize my world is one little piece on the edge of a vast puzzle that stretches far, far beyond in all directions! This relational, 3-in-one/1-in-3 God extending relationship to all he has created will blow my mind—and my heart—whenever I let him, and I think in Kingdom come I will constantly be saying “Wow!” (location 1958 in Kindle edition)

THOUGHT 3

I confess that I used to think of the Incarnation as the Son being sent off to a horrific kind of boot camp (or worse). It grieved the Father and the Spirit, but it was necessary. I also thought of the Son as experiencing this all alone and thus carrying, for all eternity afterward, this experience and trauma that the Father and Spirit couldn’t identify with. I was definitely believing in some subordination within the Trinity—along with some other unorthodox ideas (maybe tri-theism?).

Karl Barth helps me with this. “Barth describes incarnation as the Son of God’s journey into a far land. …the Son of God effects reconciliation since the journey is that of God himself revealed in the Son. ‘…the Son’s journey is God’s own journey and that the Son’s self-humiliation in birth, life, and death is an expression of God’s transcendence. God is exalted in the humility of the Son.’” (p. 128 of The Doctrine of God by Veli-Matti Karkkainen).

Are there any ways you’ve discovered you’ve thought wrongly about God?

 

And even more thoughts on the Trinity–clearly entire books have been written on this!

theosisandjustification

This painting goes with thought 2. It’s an Eastern Orthodox icon depicting the theosis of the saints. What is “theosis”? See THOUGHT 2 below.

THOUGHT 1: “To really live”

What does it mean to really live? A religious scholar asked Jesus a similar question: “What must I do to inherit eternal life?” If I were to put “eternal life” in my own words, I would think of it as life that is not bound by a particular time or season or set of circumstances but is forever life, full and rich and deep forever.

Well, Jesus turns the question back on this scholar and asks if he can find the answer in the Law of Moses. The man can. He answers, “Love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” Jesus tells him he answered correctly and then says, “(D)o this, and you will live.”

So this is life, eternal life: loving God (with my entire being) and loving neighbor as myself. So simple, yet so terribly difficult for me to do. Impossible for me to do this.

But I am not asked to do this and then left powerless to actually do it.

The Nicene Creed refers to the Spirit of God as the “giver of life, who proceeds from the Father and the Son…” Jesus, immediately after he was resurrected and reunited with his followers, breathed on them. This is the same breathing found in Genesis, when God “breathed” into Adam’s nostrils the breath of life and in Ezekiel when the breath of God causes the bleached bones to live again!

I sometimes feel like a clod of dirt or like a pile of dry, dusty bones. I am not enlivened with the love of God and neighbor. I find myself, like the religious scholar, asking, “And who is my neighbor?” and then shaking my head at my inability to love the person God points out to me.

But I have been breathed on! I have been given the gift of the Spirit by the Father and the Son, and the Spirit “gives life” (2 Cor. 3:6) to me—fills me with love for God and neighbor! New Testament scholar Gerald Hawthorne wrote, “The significance of the Holy Spirit in the life of Jesus extends to his followers in all of the little and the big things of their existences. … Jesus has freely and lavishly given (the Spirit) to those who would be his disciples today!”*

To live eternal life right here, right now—to live like Jesus among and with all people! Give us life, Holy Spirit, to live like that!

*The Presence and the Power by Gerald Hawthorne, p. 242. Also found on Amazon.com.

 

THOUGHT 2: “Justification by faith AND becoming like God”

Veli-Matti Kärkkäinen describes the differences between the Eastern and Western wings of the church in the third century in this way: “The Eastern tradition expressed itself in Greek, and its distinctive doctrine of salvation was conveyed in the terms of deification or divinization (from the Greek term theosis, “denoting God”), which means “becoming like God.” The Western wing of the church, with its center in Antioch, used Latin and focused primarily on moral obedience and justification by faith.”*

That fascinates me! I was raised in a church culture that was very focused on justification by faith and moral obedience, so the idea of having my Christian faith expressed as “becoming like God”—that through Christ’s work and the Father’s love and the Spirit’s presence/power, I am being made more and more like God (2 Peter 1:4)—this still feels like a very strange thing but also a beautiful thing! Does anyone else identify with this?

*The Doctrine of God: A Global Introduction, p.72

I found a couple of helpful blog posts when I was googling “theosis.” I’m including the links here in case anyone would want to explore further. Both are very readable.

https://www.orthodoxroad.com/understanding-theosis/

https://interruptingthesilence.com/2011/07/09/theosis-the-human-vocation/

 

THOUGHT 3: Three reading suggestions on the Trinity

I am reading Trinity Matters: In Faith, Work, & Love (…and even theology) by Steve Dancause right now. If you are at all interested in reading about the Trinity, I highly recommend Dancause’s book, along with Darrell Johnson’s Experiencing the Trinity and Michael Reeves’ Delighting in the Trinity. All are readable, filled with joy, and concerned with concrete implications and applications for followers of Jesus—both individually and corporately.

Here are just a few quotes from the first few pages of Dancause’s book to whet your appetite.

“If we don’t deep down trust that Jesus is God alongside the Father, then why would we obey his commands? For example, why would we love our enemies—an extremely difficult thing to do—when it is easier to model our treatment of enemies on Old Testament passages that we find easier? And if we don’t believe that the Holy Spirit is God alongside the Father and the Son, then why would we submit to the Spirit’s desire to transform us?”(230/3415, Kindle edition)

“The Church faces catastrophic decline in the developed West. Even in areas where some churches seem to be thriving, our general reputation is woeful. Why? Because we (the Church in Western society as a whole) don’t follow the teachings of Jesus as paramount. We prefer sectarian politics, sacred tribalism, legalism, academic philosophy, or a health-and-wealth gospel over a radical faith in Jesus who is God and perfectly reveals God’s character. We have settled for weak views of the Trinity.” (238/3415)

“If we have seen the Father, it is because we have seen him through the Son, and if we have received the Holy Spirit, it is through the faith of, and our faith in, the Son. There is simply no better place to find God than in Jesus. In Jesus, we are invited into the life of the triune God who exists as an eternal act of perfect love. In Jesus we see clearly not only what God looks like, but also what true humanity looks like. Since Jesus is fully human, sin, separation, and death no longer define human nature for those who are in Christ. Jesus is indeed more human than we are opening the way for us to live into our own human fullness.” (292)

 

#trinityclassns

More thoughts on the Trinity

two pups

This picture is of our two young rescue dogs, who don’t always get along this well, but we’re working on their full “reconciliation” 🙂

FIRST THOUGHT

For us and for our salvation he came down from heaven, was incarnate of the Holy Spirit and the Virgin Mary and became truly human. For our sake he was crucified under Pointius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. from the Nicene Creed

Torrance (in The Christian Doctrine of God) writes, “The incarnation of the eternal Word and Son of God is to be understood … in an essentially soteriological way. Divine revelation and atoning reconciliation take place inseparably together in the life and work of the incarnate Son of God…” This rescue mission involved SO much! We needed to KNOW God. We needed to know our need. We needed to be reconciled to God, to be made at-one with God, at-one with each other. We needed to be saved from and saved to. All This—worked in and through the incarnation of the Son of God.

 

SECOND THOUGHT

A few weeks I told all my children’s groups the story of Jesus in the temple at age 12. He, his parents, and others from their hometown had traveled to Jerusalem to celebrate the Passover at the Temple. When the group left for the homeward journey, Jesus was somehow left behind, and Joseph and Mary, his parents left the group and returned to Jerusalem to look for him. After three days of searching (I can’t imagine how panicked they must have been), they found him in the temple and Mary fussed at Jesus: “Why have you treated us like this? Your father and I have been searching for and very worried!”

Jesus answered, “Why were you searching for me? Did you not know that I must be in my father’s house?”

In all but one of the Jesus’ prayers, he calls God “Father.” This address was new, different, intimate. And in the prayer he taught us to pray, we, too, are told to call God, “Our Father.”

Hilary of Poitiers, a bishop during the 300s, writing in reference to Jesus’ high-priestly prayer (“Father … I have finished the work which you gave me to do … I have manifested your Name unto men.”), said this: “The work which the Lord came to do was not to enable you to recognize the omnipotence of God as Creator of all things, but to enable you to know him as the Father of the Son who addresses you … The end and aim of this revelation of the Son is that you should know the Father … Remember that the revelation is not of the Father manifested as God, but of God manifested as the Father.” #trinityclassNS

THIRD THOUGHT

“How abysmal and desperate the lost condition of man is, may be discerned in the fact that it needed nothing short of the Lord God himself to become one with us in our sin and death in order to redeem and save mankind.” The Christian Doctrine of God: One Being Three Persons by Thomas F. Torrance, p. 142

Several years ago, a couple of lovely older women knocked on my door. They’d come to talk with me about God—their beliefs about God. The conversation stayed on areas of agreement for a few minutes, but then Jesus came up: specifically, who Jesus was. Our volume stayed low, the tone of our dialogue was kind, but we were definitely of different opinions about Jesus. Still the exchange was cordial, even though one of the women was listing in rapid fire verses that she felt supported her view that Jesus was not truly divine. He was an exalted human. I had a few verses “at the ready,” so to speak, but I didn’t want to get into a tit-for-tat battle. I said a few things, and then held off for a couple minutes, letting her speak. An overwhelming feeling began rising in me, almost physical in its intensity, and when it burst out of me in words, I was surprised. “I just don’t see what a human savior is going to do for me! I need something greater than that! I need God himself to save me!” I don’t remember actually thinking those words before I said them; they just came out. It wasn’t angry, it sounded kind of desperate. We were all startled, and after the other woman talked a bit more, she said they needed to move on. I asked them to please visit again soon, but I never saw them after that. 

Two questions:

-What’s a time you’ve been very aware that your need for salvation/rescue is so great it could only be done by God himself?

-If you’ve had conversation with people who don’t accept the full divinity of Jesus, how have you responded well?

 

**Did you notice the hashtags in the above post? If you’re on Instagram, check out #trinityclassns. You’ll find LOTS of posts on the Trinity, written by my classmates in our Trinity class at Northern Seminary, which is taught by the wonderful Dr. Cherith Fee Nordling.

to live by the Spirit

“…for Paul ‘knowing God’ comes by way of ‘knowing Christ’ (cf. 2 Cor. 4:6); and ‘knowing Christ’ comes by way of ‘the Spirit’s wisdom and revelation’ (Eph. 1:17). At the heart of all this is Paul’s conviction that Christian life means to ‘live by, walk in, be led by’ the Spirit. Living the life of the Spirit means for the Spirit to bear his fruit in our individual and corporate lives; and that fruit is nothing other than God’s character, as lived out by Christ, being reproduced in his people.

“Hence to be a Trinitarian of the Pauline kind means to be a person of the Spirit; for it is through the Spirit’s indwelling that we know God and Christ relationally, and through the same Spirit’s indwelling that we are being transformed into God’s own likeness ‘from glory to glory’ (2 Cor. 3:18)” (“Paul and the Trinity: The Experience of Christ and the Spirit for Paul’s Understanding of God” by Gordon Fee, 71-72).

I remember sitting in a women’s Bible study when I was in my late 30s & lamenting the fact that I was trying SO very hard but I didn’t see any increase of the fruit of the Spirit in my life. In my day-to-day life of parenting four young children, I felt more frustration, anger, & tension than joy, peace, & gentleness. One older woman patted my hand and said, “You need to have more time away from the children,” & several others nodded their heads. But I knew the children weren’t the issue.

I’ve often wished I could go back to myself as a young mom—or even earlier than that—& tell her that her understanding of the Trinity was a great part of the problem. The Spirit as an actual person of the Trinity was not real to her, so she generally assumed the work of sanctification had been given to her much like homework in a distance education course. At regular intervals she was supposed to check-in to give a progress report, resulting in feelings of either shame or pleasure (generally shame) at her progress (or lack of it).

But to know the Spirit as a Person, a Person constantly present in her life—IN her like breath in her lungs, constant and life-giving; as the One who joyously offers wisdom, who comforts her in the difficulties of life and doesn’t see them as “small”; as the One who gladly takes on the work of forming fruit in her life and who longs to help her experience the glory-to-glory of knowing, more and more deeply, the beautiful love of God for her and the entire world…

She had no deep knowing of this, of the Spirit’s presence with her.

I wish she had, but as I look back at that woman, I SEE the work and presence of the Spirit in her life. I see fruit and growth and an expanding heart.

I see the Spirit at work even when she was unaware.

May the grace of our Lord Jesus Christ and the love of our God and the fellowship–the communion and intimate friendship–of the Holy Spirit be with you all–with US all.

Amen

NOTE: This post is from a series of assignments I am doing for a class on the Trinity that I am taking at Northern Seminary. (It’s AWESOME!!!) Each week classmates and I post reading reflections on Instagram. If you’re interested in checking out more thoughts on the Trinity, go on Instagram and search using the hashtag #trinityclassNS (or just click on the link!)

*The quotes at the beginning of this post are from an article by Gordon Fee (his daughter, Dr. Cherith Fee Nordling is teaching the class) in which he is exploring the Trinity in Paul’s writings. Here are a couple more from that same article that I want to share.

“God sends the Son who redeems; God sends the Spirit of His Son into our hearts, so that we may realize God’s ‘so great salvation’—and the experienced evidence of all this is the Spirit of the Son prompting us to use the language of the Son in our own relationship with God” (56)

“…salvation in Christ is not simply a theological truth, predicated in God’s prior action and the historical work of Christ. Salvation is an experienced reality, made so by the person of the Spirit coming into our lives. One simply cannot be a Christian in any Pauline sense without the effective work of God Father, Son, and Holy Spirit” (57)

“Fundamental to Paul’s Judaism is that God’s people are expected to ‘know God,’ which of course has little to do with doctrinal articulation and everything to do with knowing God relationally, in terms of his character and nature. Paul carries this fundamental understanding with him, but insists on putting it into perspective: our knowing is preceded by God’s ‘knowing us’ (Gal. 4:9; cf. I Cor. 13:12). (71).

 

 

 

Nicene Creed, first line

quote for Dan

This is a quote by Victor Hugo that my daughter Em lettered for her Uncle Dan.

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

The above is the first line of the Nicene creed. What is below is a response on the above that I am writing for a course I am taking at Northern Seminary.

Not long ago I read a short devotional by Richard Rohr in which he was lamenting the fact that the Nicene Creed can be read as doctrinal truth without any directive as to our behavior and attitudes. I don’t want to misrepresent what Rohr was writing about, but I felt that at least part of what he was saying was this: the creeds include statements that can be held mentally as beliefs while having no impact on the ways we treat other people. Therefore, though we recite them as the main beliefs we hold to in orthodox Christianity, we can recite them in such a way as to make Christianity a belief system rather than a way of life that looks like Jesus.

I think there is a great deal of validity in what he was saying. As a member of a denomination that recites the Nicene or Apostles creed at our weekly service, I wonder if perhaps we shouldn’t also recite the two greatest commandments: Love the Lord your God with all your heart, soul, mind, and strength and Love you neighbor as yourself. This would remind us not only of what we believe but of the actions that those beliefs should lead to—the actions they require.

For instance the first line of the Nicene Creed has implications for our lives. If we believe that the ONE God we believe in is the Father of ALL people, then that greatly affects how we see and interact with other people. It means we are all related, and no matter how different one particular relative (or a group of them) may seem/be from me, they’re still kin! And they’re KIN through a VERY significant relationship!

The creeds are not truly creedal if we don’t plumb the deep depths of them so that they affect our living.

I’ll close with a quote from Gordon Fee. Referring to Paul’s writing about the Triune God, he reminds us that Paul’s “concern is primarily …with the way God’s people live in the world, so that even when he addresses their thinking it is to change the way they are living. May our own Trinitarian discussions never lose sight of this end as well.” (from “Paul and the Trinity: The Experience of Christ and the Spirit for Paul’s Understanding of God” p. 71)

(This is a post written for a course on the Trinity that I am taking at Northern Seminary. It was originally posted on Instagram. If you search the hashtag #trinityclassNS, you can read posts by other students in the class–they’re REALLY good and it’s fun to read the various perspectives on the same topics!)

Similes made in the image

screen shot 2019-01-28 at 11.25.11 am

NOTE: I am taking a course on the Trinity at Northern Seminary right now, & our assignments are Instagram posts with a picture and reflections/questions on our readings. I’m putting some of them here on the blog. If you would like to read posts from other members of this class, just search the hashtag #trinityclassNS on Instagram.

POST 1

“Made in the image of God but marred through sin, man is renewed in Jesus Christ who is the image of God in which man was first formed!” from Our Triune God by Peter Toon, p. 168

Christ IS the image of God. We are made IN the image of God. Using the language of literature, I am tempted to say Christ is the metaphor of God, but I cannot, for a metaphor is a comparison of two unlike things, and Christ is not comparison but IS God, one with the Father and Spirit in indescribable ways, yet also a person distinct from the Father and the Spirit. Yet Christ, like the very best metaphors, illuminates and makes clear an image that is hidden or unknown. Christ IS the image of God—revealed to us.

Can I say, though, that we humans are similes? I think so. Similes, like metaphors, compare two unlike things, but they are one step further removed, using the words “like” or “as” to make the comparison. A simile, like a metaphor, can illuminate an idea, but a bad simile can actually interfere with understanding an idea. As similes of God, we are capable of great good because of our being made in the image of our Creator. But since we are inept similes, the great capabilities for good have been damaged so that we are also capable of and prone to incredibly great harm. It is only in Jesus that the image can be renewed/made new.

How is this renewal worked out in our lives?

The Spirit, “from within the Christians’ own lives makes response to Jesus and the Father” (126, quote from Michael Ramsey). We come to know, through the Spirit’s work within us, the Father as “our Father”/“Abba” and Jesus as Lord and King. We become renewed in our identity as beloved children of God the Father and empowered citizens of the great, good Lord of the universe. And as this renewed identity works deeper into our souls, we are changed/healed/repaired, bit by bit, and we, as similes, become clear and helpful to those who “read” us so that we contribute to rather than hinder our readers’ understanding of God.

*the photo above is of a webpage with 56 bad and good similes found in high school student papers. Here’s the link (https://dysonology.wordpress.com/2011/05/06/56-bestworst-similes-used-in-high-school-exams/) so you can read all 56 of them if you want!

Post 2

The essay “God Crucified” by Richard Bauckham has SO much richness in it! In this post I’ll simply be pasting in some favorite quotes from the book and then closing with a question of my own.

“Jesus, the New Testament (NT) writers are saying, belongs inherently to who God is” (32). The Servant, seen in the Old Testament book of Isaiah “…belongs to the identity of the unique God. This God is not only the high and lofty one who reigns from his throne in the high and holy place; he also abases himself to the condition of the crushed and the lowly (Isa. 57:15)” (36). “(Christ’s) humiliation belongs to the identity of God as truly as his exaltation does. The identity of God—who God is—is revealed as much in self-abasement and service as it is in exaltation and rule. The God who is high can also be low, because God is God not in seeking his own advantage but in self-giving. His self-giving in abasement and service ensures that his sovereignty over all things is also a form of his self-giving. Only the Servant can also be the Lord. Only the Servant who is also the Lord receives the recognition of his lordship—the acknowledgement of his unique deity—from the whole creation” (45). “These (the exaltation and humiliation revealing God—being his identity) are not contradictions because God is self-giving love.. This is the meaning of the Johannine paradox that Jesus is exalted and glorified on the cross.” “In this act of self-giving God is most truly himself and defines himself for the world” (51).

My question: How do the implications of God being a Servant work out in the nitty-gritty of my life? What is one relationship or situation in my life in which I need to choose humility, choose to listen rather than speak, choose to not prove myself, choose to serve? #trinityclassNS

 

Go–and live a new life

 *This audio is a reading/telling of John 8:1-11. 

“Go and sin no more.”

Jesus says this to the woman who has been condemned of adultery, whom he has just rescued from stoning.

It’s always felt like a bit of a strange statement to me.

I can imagine that statement rolling very naturally off the lips of one of the fundamental preachers of my youth.

I can hear it being said with scorn and a stern look.

It feels very… simplistic … glib … easy …

Maybe even judgmental, like if I were to tell a woman at the homeless shelter to “just stop getting high, ok. Just decide not to, and don’t do it anymore. Simple as that.” To say something like that would be to ignore the past and present hurt and trauma, the complicated web of addiction, the very real realities of her life that cause her to seek some times of forgetfulness.

But this is Jesus talking.

Oh, how we need to remember Jesus. How we need to get back to Jesus.

This world stinks. It’s awful. If you are one of the privileged few (I am) who sleeps in a warm bed each night in a peaceful home with your belly well filled, it can be easy to forget that life is truly difficult for so, so many people.

I think this woman was one of those people. I think her life was probably very difficult.

Adultery in her context was not a simple choice to have sex simply because she felt like it. We can only guess at her circumstances or troubles or past traumas.

But this is Jesus talking.

He doesn’t guess. He knows. He knows her life. He knows all the reasons. He knows her.

He’s not being simplistic or glib—or even judgmental, though he’s the only one with the real right to do so!

He has just revealed his heart to her. He’s stood up for her by bending down to the dirt. He’s faced her accusers—every person in that angry, superior crowd—and challenged them to touch her. They were using her to make a point, to set a trap. She was an object to them, not a person—but he put her on their level. He challenged them to throw a stone, a stone that could only be thrown in the belief that the thrower was of greater value than the object, in the belief that the one being stoned was worthy of stoning and that the thrower of the stone was worthy to throw it. Jesus revealed the lie behind that belief. He made them see her. He made them see themselves. He rescued her.

And he tells her there is no condemnation with him.

She’s been seen, known, cared for, stood up for! Rescued!

I would like to think she realized he was God—that this meant that the God of the universe—who seems too far off, too removed from all our muck and mess and trouble—is NOT far removed. He’s a near God, one who longs to walk with us through the mess—who DOES walk with us through the mess. He is a God who sees and is deeply saddened by our sin and ugliness toward each other, our lack of caring, our use of others as objects.

This God would go with her. This God would help her walk back into a life that was hard. He would care for her, so she could grasp at dignity and hold her head high.

Jesus SAID very little verbally in his exchange with this woman, but I imagine his eyes, his face, and his posture conveyed a great deal. I imagine the woman heard something like this: “Go. There is a way ahead of you that doesn’t involve the shame you’ve been living with. There IS. It is only possible because now you know you are seen and cared for, now you know that God is not the God only of the Pharisees and the well-respected. He is the God of all people, of the downtrodden, the unseen, the ‘sinful,’ and the broken. He is YOUR God. He sees you and knows you. What is ahead of you will be hard. It will require grit and determination and struggle, but it will be far, far better than what you have been through. The way ahead may seem dim, but it is possible—it is possible because of who I am—your God. You can go and live a new, different life because you have seen what a different God I am. I am for you in this. I will see you. I will be with you. I am the God who sees you, knows you, loves you, and is always with you.”

I want to meet this woman in the Kingdom. I want to hear her tell her story, not just the awful difficulties and the dramatic, climactic moment of rescue but the AFTER: the walking in newness of life, the finding of community, the discovery of herself as a beloved child of God.

What a story that will be!

Trinity Class, posts 1 and 2

Hello everyone, I’m in a class on the Trinity right now, and one of our assignments is to post our reading reflections on Instagram. Since they’re already being written for public viewing, I’m going to also post them here. I’m super new to Instagram, so bear with me as I adjust to the 2,200 character limit! Blessings, Jen.

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The following quote is from Experiencing the Trinity by Darrell W. Johnson

“The God who is ‘us’ draws near to us so that ‘us’ can draw us into the circle of his ‘us-ness.’ The God who is Trinity draws near to you and me and draws you and me near to himself, so that you and I can participate in the life within the circle of the Trinity. …

What are the dynamics of this Relationship at the center of the universe?

The good news is the answer is not a total mystery. … For the Second Person of the Trinity has come to earth and taken on our earthliness, clothing himself in our flesh and blood. And, as one of us, he lives out, in human form, the dynamics of life within the circle of God’s knowing of himself. When we read the New Testament gospels we are reading the revelation of what goes on within the Trinity!” (from Experiencing the Trinity by Darrell W. Johnson, copyright 2002 by Regent College Publishing, page 77)

It is midway through January, and the Christmas tree, the garland, the lights are back in the storage closet.

But Nativity sets are still scattered throughout my house—a couple of them on my kitchen counter, one on a shelf in my living room, another on the piano. They will stay up all year long as reminders of the God who is Emmanuel, who is God with us, who so longed for us know him that the Son took on flesh and entered our broken, human story to reveal the true, full story of Life with God. He quickened a longing in our hearts for this full story, made a way for us to enter it, and is ever and always holding out an invitation to be drawn into the circle of the Trinity and know what life abundant truly is.

In the pages following the above quote, Johnson writes about seven words that, for him, “express the essential dynamics of the Life within the circle of the ‘Us.’” He chose these words: Intimacy, Joy, Servanthood, Purity, Power, Creativity, Peace. These are all revealed in the stories of the Nativity, in the life of the Son who in his living, loving, dying, and living again and always communicates to us—in ways we can grasp—the intimacy, joy, servanthood, purity, power, creativity, and peace of the Trinity. And through the grace of the Son, the love of the Father, and the fellowship of the Spirit, you and I—we—us—are being brought into that Life.

And so, to remind me to enter into and to celebrate this Life, the Nativity sets stay up.

A Nativity Telling

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The Cornerstone children and I sharing the Christmas poster during yesterday’s service

Merry Christmas, everyone! I made a script for this telling a few weeks ago (from Luke 1 & 2 and Matthew 1) and shared it first at the 2nd Annual Walk Across the Street Christmas Celebration, held at Christ Tabernacle Church, right here in my own neighborhood of Austin in Chicago!!

I’ve told it a couple times since, and I thought I would share it with you. It’s a long one–about 10 minutes–but oh, what a wonderful story. After so many years of silence, God broke in, with one angelic appearance after another, with each one beginning with those very needed words, “DON’T BE AFRAID!!!”

It’s an amazing story. I hope this telling makes it fresh and new for you.

Blessings, everyone.

Jen