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2023 Sun June 4
Celebrating the Rappahannock River
We recently celebrated Trinity Sunday. The first reading is taken from the creation story in Genesis, Genesis 1:1-2:4a. There is a portion which deals with the waters.
“And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. God called the dome Sky. And there was evening and there was morning, the second day.”
“And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.”
It led me to think of the Rappahannock River, a portion which flows by St. Peter’s and Port Royal. We celebrate the river in a yearly celebration “Gospel on the River” and on Easter Sunday in the Sunrise service.
We usually sing “Shall We Gather at the River”, a hymn of the River which was written one afternoon in July, 1864, when Robert Lowry, the author, was pastor of the Hanson Place Baptist Church, Brooklyn, N.Y. The weather was oppressively hot, and the author was lying on a lounge in a state of physical exhaustion. His mind raced through various symbols of life – the heavenly river, the throne and the saints.
The river is a constant factor today as it was in the past. It was the reason why Port Royal was created in the 18th century. Today it is celebrated for its beauty, peace, and recreation.
The King Singers released “Down in the River to Pray”, recorded acapella from their homes during COVID-19 which was the basis for our video. The original album it was on goes back to 2005. They write, “From our homes during isolation, we recorded a song which has been very special to us ever since it was arranged by our former baritone, Philip Lawson, in 2002.” The song is much older. The earliest known version of the song, titled “The Good Old Way,” was published in Slave Songs of the United States in 1867.The song (#104) was contributed to that book by George H. Allan of Nashville, Tennessee, who may also have been the transcriber.
This video was put together as a another means of celebrating the river. It was created 3 years ago for Trinity Sunday in 2020. Photographs of the Rappahannock river in various seasons at various events (Gospel on the River) were combined with their vocal adaptation to create a video celebrating the peace and spiritual nature of that river.
Back to Jamaica in 2023
In 2021, St. Peter’s fundraising contributed $3,000 for the school project. Here is the presentation from that trip.
A mission trip was organized to setup the school distribution. The supplies were sent ahead of the distribution.
In 2023 we are refreshing the supplies as well as moving to supply additional items, like computers. This year only Andrea, Ken and Laura will be going to deliver the supplies.
Background
Victoria Primary School, formerly Victoria All-Age is located in North West St. Catherine about two (2) miles from the major town of Linstead in the farming community of Victoria. Victoria, along with the adjoining community of Banbury, where most of the children are from, has a populace of over 20,000.
Approximately 10 % of the adult population is dependent on farming for a living, some of the produce from this activity is sold at the Linstead Market and the remainder kept for domestic use. Another 30% depends on vending as their main means of livelihood, 40% is employed while the remaining 20% is unemployed.
The current parent population is very young with the average age being about 25 years. Most of them have attained secondary level of education but have not moved on to tertiary learning but instead have acquired a skill in order to become employable.
The school was originally a shift school, an elementary. It was built to house about 200 children. At the time of the 2021 mission trip school population it was 330
At the beginning of each school year, some parents often have financial challenges in purchasing items to send their children back to school. Some of these include the purchasing of school bags, writing books, pencils and uniforms etc. There are times when past students will assist in purchasing some of these items.
Trinity Sunday
Trinity Sunday, the first Sunday after Pentecost, honors the Holy Trinity—the Father, Son and Holy Spirit. Although the word “trinity” does not appear in Scripture, it is taught in Matthew 28:18-20 and 2 Corinthians 13:14 (and many other biblical passages). It lasts only one day, which is symbolic of the unity of the Trinity.
Trinity Sunday is one of the few feasts of the Christian Year that celebrates a reality and doctrine rather than an event or person. The Eastern Churches have no tradition of Trinity Sunday, arguing that they celebrate the Trinity every Sunday. The Western Churches did not celebrate it under the 14th century under an edict of John XXII
Since that time Western Christians have observed the Sunday after Pentecost as a time to pause and reflect on the Christian understanding of God
The intention of the creeds was to affirm the following core beliefs:
-the essential unity of God
-the complete humanity and essential divinity of Jesus
-the essential divinity of the Spirit
Understanding of all scriptural doctrine is by faith which comes through the work of the Holy Spirit; therefore, it is appropriate that this mystery is celebrated the first Sunday after the Pentecost, when the outpouring of the Holy Spirit first occurred.
The Trinity is best described in the Niceno-Constantinopolitan Creed, commonly called the Nicene Creed from 325AD.
Essentially the Trinity is the belief that God is one in essence (Greek "ousia"), but distinct in person (Greek "hypostasis"). The Greek word for person means "that which stands on its own," or "individual reality," but does not mean the persons of the Trinity are three human persons. Therefore we believe that the Father, the Son, and the Holy Spirit are somehow distinct from one another (not divided though), yet completely united in will and essence.
The Son is said to be eternally begotten of the Father, while the Holy Spirit is said to proceed from the Father through the Son. Each member of the Trinity interpenetrates one another, and each has distinct roles in creation and redemption, which is called the Divine economy. For instance, God the Father created the world through the Son and the Holy Spirit hovered over the waters at creation.
Exploring Rublev’s famous Trinity Icon
This was written by Bill Gaultiere published by Trinity Episcopal
“Andrei Rublev painted “The Hospitality of Abraham in 1411” for the abbot of the Trinity Monastery in Russia. Rublev portrayed what has become the quintessential icon of the Holy Trinity by depicting the three mysterious strangers who visited Abraham (Genesis 18:1-15).
“In the Genesis account the Lord visits Abraham in the form of three men who are apparently angels representing God. Abraham bows low to the ground before his three visitors and they speak to Abraham in union and are alternatively referred to by the Genesis writer as “they” or “the Lord.” Abraham offers them the hospitality of foot washing, rest under a shade tree, and a meal and they offered him the announcement that God was going to give he and his wife Sarah a son, though Sarah was far past the age of childbearing.
“Rublev was the first to paint only the three angelic figures and to make them of equal size. Rublev depicts the three as One Lord. Each holds a rod in his left hand, symbolizing their equality. Each wears a cloak of blue, the color of divinity. And the face of each is exactly the same, depicting their oneness.
“The Father is like the figure on the left. His divinely blue tunic is cloaked in a color that is light and almost transparent because he is the hidden Creator. With his right he blesses the Son – he is pleased with the sacrifice he will make. His head is the only one that is lifted high and yet his gaze is turned to the other two figures.
“The Son is portrayed in the middle figure. He wears both the blue of divinity and reddish purple of royal priesthood. He is the King who descends to serve as priest to the people he created and to become part of them. With his hand he blesses the cup he is to drink, accepting his readiness to sacrifice himself for humanity. His head is bowed in submission to the Father on the left.
“The Spirit is indicated in the figure on the right. Over his divinely blue tunic he wears a cloak of green, symbolizing life and regeneration. His hand is resting on the table next to the cup, suggesting that he will be with the Son as he carries out his mission. His head is inclined toward the Father and the Son. His gaze is toward the open space at the table.
“Did you notice the beautiful circular movement in the icon of Father, Son, and Spirit? The Son and the Spirit incline their heads toward the Father and he directs his gaze back at them. The Father blesses the Son, the Son accepts the cup of sacrifice, the Spirit comforts the Son in his mission, and the Father shows he is pleased with the Son. Love is initiated by the Father, embodied by the Son, and accomplished through the Spirit.”
From Henro Nouwen, Dutch priest (psychology professor, writer, theologian) writing more than 500 years after this painting, “The more we look at this holy image with the eyes of faith, the more we come to realize that it is painted not as a lovely decoration for a convent church, nor as a helpful explanation of a difficult doctrine, but as a holy place to enter and stay within.”
Videos, Trinity Sunday, June 4, 2023
1.Opening Hymn – Holy, Holy, Holy
2.Offertory from the choir
3.Andrea Pogue talks about the Jamaica Project
4.Jim and Elizabeth Heimbach, Wedding Anniversary
Bulletin, Trinity Sunday, June 4, 2023
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Sunday links, Trinity Sunday, June 4, 2023
A wild Pentecost – Holy Spirit, Bluegrass and Preaching
Introduction to the Trinity – what it is and what it is not
The core belief
The doctrine of the Trinity is the Christian belief that there is One God, who is Father, Son, and Holy Spirit.
Other ways of referring to the Trinity are the Triune God and the Three-in-One.
The Trinity is a controversial doctrine; many Christians admit they don’t understand it, while many more Christians don’t understand it but think they do.
In fact, although they’d be horrified to hear it, many Christians sometimes behave as if they believe in three Gods and at other times as if they believe in one.
Trinity Sunday, which falls on the first Sunday after Pentecost, is one of the few feasts in the Christian calendar that celebrate a doctrine rather than an event.
A fundamental doctrine
The doctrine of the Trinity is one of the most difficult ideas in Christianity, but it’s fundamental to Christians because it:
-states what Christians believe God is like and who he is
-plays a central part in Christians’ worship of an “unobjectifiable and incomprehensible God”
-emphasises that God is very different from human beings
-reflects the ways Christians believe God encounters them is a central element of Christian identity
-teaches Christians vital truths about relationship and community
-reveals that God can be seen only as a spiritual experience whose mystery inspires awe and cannot be understood logically
Unpacking the doctrine
The idea that there is One God, who is Father, Son, and Holy Spirit means:
-There is exactly one God
-The Father is God
-The Son is God
-The Holy Spirit is God
-The Father is not the Son
-The Son is not the Holy Spirit
-The Father is not the Holy Spirit
An alternate way of explaining it is:
There is exactly one God
There are three really distinct Persons – Father, Son, and Holy Spirit
Each of the Persons is God
Common mistakes
The Trinity is not
-Three individuals who together make one God
-Three Gods joined together
-Three properties of God
Trinity is all about Relationships
1 From Ruth Frey at Trinity Episcopal, NY
What matters about the Trinity is that God is a relationship. God is a relationship within Godself: Father, Son, and Holy Spirit (or Creator, Redeemer, and Sustainer). Just as God is relational within Godself, we are called to be in loving relationship with God and one another.
However, what matters about the Trinity is that God is a relationship. God is a relationship within Godself: Father, Son, and Holy Spirit (or Creator, Redeemer, and Sustainer). Just as God is relational within Godself, we are called to be in loving relationship with God and one another.
2 From the SALT Project
Accordingly, the idea of the Trinity casts a vision of God as deeply, irreducibly relational: the one God is constituted by three ongoing relationships. And if we take Genesis 1 seriously, and human beings are created in the imago Dei, then in our own way, we must be fundamentally relational, too, constituted by our relationships with God and one another. This is an important message to proclaim in an era too often dominated by individualism, loneliness, racism, and other forms of division. First, the doctrine of the Trinity insists that God is “up there, down here, and everywhere,” even in the shadows of grief and violence, calling all of us toward justice and love. And second, the doctrine of the Trinity reminds us all that relationships — even and especially relationships across differences — aren’t just something we “do.” Relationships are who we are. If our relationships — person-to-person, and also neighborhood-to-neighborhood, group-to-group — are healthy, then we’re healthy. If they’re not, then we’re sick, and require healing and restoration.
3. Here’s one more practical vision of the Trinity, this one from C.S. Lewis. Imagine “an ordinary simple Christian” at prayer, Lewis says — his voice crackling over the airwaves in one of his famous radio addresses (the same reflections he eventually collected into the book, Mere Christianity). Her prayer is directed toward God — but it is also prompted by God within her in the first place. And at the same time, as she prays she stands with and within the Body of Christ (recall how Christians typically pray “in Jesus’ name”).
In short, as this “ordinary simple Christian” prays, God is three things for her: the goal she is trying to reach, the impetus within her, and a beloved companion along the way — indeed “the Way” itself. Thus for Lewis, “the whole threefold life” of the triune God “is actually going on” around and within her — and as she prays, she “is being caught up into the higher kinds of life,” which is to say, into God’s own life, three and one, one and three (Lewis, Mere Christianity, 4.2).
Visual Commentary on Scripture – In the Beginning, Genesis 1
Genesis 1:1–2
Revised Standard Version
1 In the beginning God created the heavens and the earth. 2 The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters.
This exhibition contains works of art by Giovanni di Paolo, Unknown artist [Paris], and Michelangelo Buonarroti.
Go to The Gallery
Visual Lectionary Vanderbilt – Trinity Sunday June 4, 2023
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Lectionary Trinity Sunday, year A
I.Theme – Creation and Trinity meet in Worship
"The Trinity" – Hermano Leon
The lectionary readings are here or individually:
Old Testament – Genesis 1:1-2:4a
Psalm – Psalm 8 Page 592, BCP
Epistle –2 Corinthians 13:11-13
Gospel – Matthew 28:16-20
The week is seemingly about beginnings and end – creation in the Old Testament and the Trinity in the New Testament. The Epistle and Gospel are the concluding verses in the 2nd Corinthians and Matthew.
The key concept that bring creation and Trinity is worship. The Gospel emphasis is on the disciples worshipping the risen Lord and spreading His teachings. The creation stories describe God worthy of worship.
Furthermore this is for us a time of transition as we move into Ordinary Time. Our liturgical calendar is top-heavy in that all of the major seasons and holy days of the church happen in the first half of the church year which begins on the first Sunday of Advent. The second half of the year is rather quiet. It is a time to go deeper into the life of Jesus and the great stories of the Old Testament
Both of the Old Testament readings for this day look at the work of the Creator, in the first account of Creation found in Genesis, and more specifically at the creation of humankind in Psalm 8, our purpose and our role. Both Psalm 8 and Genesis 1 explain the role of humanity to have dominion over the creatures of the earth, and both suggest that this dominion is given by the same God who has dominion over us. The understanding of stewardship and care is explicit in this understanding of having dominion.
Both of these passages also suggest that God is in relationship in a divine sense. In Genesis, God says, “Let us make humankind in our image.” In Psalm 8:5, the psalmist sings, “Yet you have made them [human beings] a little lower than God.”
As God is in relationship with us, we are created in the image of God: in the image of relationship. We were created to be in relationship with one another because this is the image of the Divine: God is in relationship. Jesus made this clear, especially in John’s Gospel, in referring to God as “Abba, Father.”
We know that breath, wind and spirit are the same words in Hebrew as in the Greek–we have experienced the wind from God that swept over the waters in the second verse of the Bible as the Holy Spirit, moving through the house on the day of Pentecost in Acts 2 like the rush of a violent wind, breathing on the disciples from Jesus the night after his resurrection in John 20.
The concept of the Trinity is hard to find in the Bible. The two New Testament passages this week are among the very few that mention all three: God the Creator (Father/Mother of us all), Christ the Son (Savior, Redeemer and Messiah), and the Holy Spirit (or Holy Ghost). The Trinity as a doctrine came later in the life of the church, as did most of our doctrines and core theological beliefs.
For Trinity Sunday, we recognize and celebrate the mystery of God’s relationship with God’s self, and the mystery of our own relationship with God, created a little lower than God/Angels/Divine Beings and recognize our relationship with God, all of humanity, and creation as shared in Genesis 1 and Psalm 8. And we recognize our own calling by this Triune God through the person of Jesus Christ in our commission to the world in Matthew 28.
Some of us have our doubts, even about the mystery of the Trinity, but we all are called by the same Jesus to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” This is our call–to make disciples in the names of all Three in One. Holy, holy, holy. God in Three Persons, blessed Trinity. We are comforted by Jesus last remark “And remember, I am with you always, to the end of the age."
On this Father’s Day, we celebrate the Trinity, and we also can celebrate the relationship Jesus had with God, one in which Jesus called God Abba, Father.
Trinity Sunday- Hymn of the Week – “Holy, Holy, Holy”
Reginald Heber (1783 – 1826) was an English clergyman, traveller, man of letters and hymn-writer who, after working as a country parson for 16 years, served as the Anglican Bishop of Calcutta until his sudden death at the age of 42.
Reginald Heber wrote "Holy, Holy, Holy" while serving as vicar of Hodnet, Shropshire, England. He was the first to compile a hymnal ordering hymns around the church calendar. Wanting to celebrate a triune God, Heber wrote "Holy, Holy, Holy" for Trinity Sunday–a day that reaffirmed the doctrine of the Trinity and was observed eight Sundays after Easter. The hymn was first published in 1826.
Years later, John Dykes composed the tune Nicaea especially for Heber’s "Holy, Holy, Holy."
Text and tune were first published together in 1861. Since that time, this popular hymn has appeared in hundreds of hymnals and been translated into many languages.
The son of a wealthy landowner and clergyman, Heber gained an early reputation at Oxford University as a poet. After graduation he expanded his view of the world by undertaking, at the height of the Napoleonic Wars, an extended tour of Scandinavia, Russia and central Europe. He was ordained in 1807, and took over his father’s old parish of Hodnet in Shropshire. He combined his pastoral duties with other church offices, hymn-writing, and more general literary work which included a critical study of the complete works of the 17th-century cleric Jeremy Taylor.
Heber was impressed by the holiness of God. Whether in England, with the prevalence of vice, or in Calcutta, where people worshiped idols, he would often write "Only Thou art holy." Based on the words of Revelation 4:8, he used the symbolism of three repeatedly throughout his hymn: God is "holy, merciful and mighty," he’s "perfect in power, in love and purity," he’s worshiped by saints, cherubim, and seraphim, and he’s praised "in earth and sky and sea."
Through these consistent units of three, this hymn describes and worships God in three persons. Alfred Lord Tennyson felt "Holy, Holy, Holy" was the world’s greatest hymn
John Dykes (1823-1876) was also English and both minister and musician. At age 12, Dykes became assistant organist at St. John’s Church in Hull, where his grandfather was vicar. He studied at Wakefield and St. Catherine’s Hall in Cambridge and earned a BA in Classics. In 1848, he became curate at Malton, Yorkshire. For a short time, he was canon of Durham Cathedral, then precentor (1849-1862). In 1862 he became Vicar of St. Oswald’s, Durham (he named a son John St. Oswald Dykes, and one of his tunes St. Oswald).
John Dykes composed the tune Nicaea for this hymn in 1861.It references the Sanctus, which is often called the "Holy holy holy" in English. Dykes published sermons and articles on religion, but is best known for composing over 300 hymn tunes
Visualizing the Trinity
The Trinity is most commonly seen in Christian art with the Spirit represented by a dove, as specified in the Gospel accounts of the Baptism of Christ; he is nearly always shown with wings outspread. However depictions using three human figures appear occasionally in most periods of art.
The Father and the Son are usually differentiated by age, and later by dress, but this too is not always the case. The usual depiction of the Father as an older man with a white beard may derive from the biblical Ancient of Days, which is often cited in defense of this sometimes controversial representation.
The Son is often shown at the Father’s right hand.[Acts 7:56 ] He may be represented by a symbol—typically the Lamb or a cross—or on a crucifix, so that the Father is the only human figure shown at full size. In early medieval art, the Father may be represented by a hand appearing from a cloud in a blessing gesture, for example in scenes of the Baptism of Christ.
Later, in the West, the Throne of Mercy (or “Throne of Grace”) became a common depiction. In this style, the Father (sometimes seated on a throne) is shown supporting either a crucifix[111] or, later, a slumped crucified Son, similar to the Pietà (this type is distinguished in German as the Not Gottes)[112] in his outstretched arms, while the Dove hovers above or in between them. This subject continued to be popular until the 18th century at least.
By the end of the 15th century, larger representations, other than the Throne of Mercy, became effectively standardised, showing an older figure in plain robes for the Father, Christ with his torso partly bare to display the wounds of his Passion, and the dove above or around them. In earlier representations both Father, especially, and Son often wear elaborate robes and crowns. Sometimes the Father alone wears a crown, or even a papal tiara.
In the 17th century there was also a brief vogue for representing the Trinity as three identical men (example), conceivably influenced by Hospitality of Abraham images. This period coincided with the Spanish ascendancy in Latin America and the Philipines, so examples can be found in older churches in those areas. One odd example represents the Trinity this way in an image of the Coronation of Mary.
Soon, however, this type of Trinity image was condemned and supplanted by one in which the Father is represented as an older person, the Son as a younger one seated at his right and shouldering a large cross, and the Holy Spirit as a dove that hovers above the space between them. In the latter type the Spirit is represented as casting light upon the other two persons (symbolically, making it possible for humans to know them), but in one unusual variant he emanates from both their mouths simultaneously, a reference to the Latin trinitarian theology in which the Spirit “proceeds from the Father and the Son” (a phrase from the Roman Catholic text of the Nicene Creed that reads simply “proceeds from the Father” in the Orthodox and Anglican versions).
Here is a slideshow of the above
New Picnic Tables
4 new picnic tables to replace the rotting, wooden tables were blessed during Pentecost and used for the first time during the picnic. They were easier to enter without climbing over the boards.
From the bulletin on May 28, 2023 – “Thank you, Ken and Andrea Pogue, and Larry Saylor for picking up our new picnic tables, and to Ken for assembling them. Thank you for those who donated the money for these new tables. We will bless the tables today at the picnic.”
UTO Spring Ingathering to be collected May 28 at Pentecost
The United Thank Offering (UTO) is a ministry of The Episcopal Church for the mission of the whole church. Originally it was started in the 1880’s to support missionary work. Through UTO, individuals are invited to embrace and deepen a personal daily spiritual discipline of gratitude. UTO encourages people to notice the good things that happen each day, give thanks to God for those blessings and make an offering for each blessing using a UTO Blue Box. UTO is entrusted to receive the offerings, and to distribute the 100% of what is collected to support innovative mission and ministry throughout The Episcopal Church and Provinces of the Anglican Communion.
Here is a recent video on the UTO
Recent Articles, May 31, 2023
1. Projects
New Picnic Tables
UTO Collection June 4
Jamaica Project, 2023, due June 17
2. Trinity Sunday, June 4
Trinity Sunday
Lectionary for Trinity Sunday
Vanderbilt Visual Commentary
Visual Commentary on Genesis 1
Introduction to the Trinity
Visualizing the Trinity
Nicene Creed – line by line
Hymn of the Week – Holy, Holy, Holy
Celebrating the Rappahannock on Trinity Sunday
Trinitarian Apple Pie
The Apple pie as a symbol of the Trinity.
From a sermon on Trinity Sunday, 2011
"This pie is Trinitarian for several reasons. First of all, it has three parts. It has a crust, it has a filling, and it has a topping. Second, each of the three parts has three ingredients.
"The crust is made of flour with a little salt thrown in, some shortening, and some ice water. The filling contains apples, sugar, and cinnamon. The topping is made of a trinity of flour, butter and sugar.
"When all of these ingredients are subjected to the heat of the oven over a period of time, they merge together into one delicious pie, which would not be complete if any of the ingredients were lacking.
"This apple pie is a great symbol for God as Trinity. In order to understand most fully who God is, we Christians know God as the transcendent God, so mysterious that we will never ever know God fully in this life. We know God as Jesus, who lived and died as one of us—not some far off distant deity, but God who experienced the joys and sorrows of being human. We know God as that voice that whispers to us, bringing us inspiration, understanding, and guidance. The ways in which we know God are incomplete until we embrace all of these ways of knowing God, knowing that even then God remains a mystery. This pie would be incomplete without its three parts."
The Nicene Creed, line by line
We say this creed every Sunday in the Eucharist service. It is the central creed or belief of Christianity and goes back to 325AD. On Trinity Sunday it is good to break it down into its essential meaning.
Walls of Nicea
“I believe in one God“
The Greek, Latin and proper English translations begin with “I” believe, because reciting the creed is an individual expression of belief.
“the Father Almighty “
God the Father is the first person, within the Godhead. The Father is the “origin” or “source” of the Trinity. From Him, came somehow the other two. God the Father is often called “God Unbegotten” in early Christian thought.
“Maker of heaven and earth, And of all things visible and invisible: “
Everything that is was created by God. Some early sects, the Gnostics and Marcionites, believed that God the Father created the spirit world, but that an “evil” god (called the demiurge) created the similarly evil material world.
“And in one Lord Jesus Christ, “
Jesus is Lord and Master of all this creation. No tyrant, Jesus is Lord, teacher, counselor, friend and servant.
“the only-begotten Son of God “
Jesus is in a unique relationship with God the Father, His only Son. While Hebrew kings were sons of God symbolically, Jesus is the only Son of God by nature.
“Begotten of his Father before all worlds “
Begotten has the meaning of born, generated, or produced. God the Son is out of the essence of God the Father. The Son shares the essential nature of God with the Father. Since God is eternal, the Son, being begotten of God, is also eternal. Jesus was begotten of the Father before this world came into being and was present at its creation.
“God of God, Light of Light “
God the Son exists in relation to God the Father. The Son is not the Father, but they both are God. Just as a torch is lit one to another, the Father and Son are distinct, but both light to the world. Add in the Holy Spirit. Three in one. One of three. Not one, three, yet one. Scriptures have all three: Father, Son, and Holy Spirit in action at the same time at Jesus’ baptism. Scripture has the Father and Son as two as well as one.
In John’s gospel, the Father and Son testify as two witnesses, not one (John 8:17-18). St. Athanasius, writing during the Nicene era, said that the Father and Son are one as “the sight of two eyes is one,” probably the best analogy. Another analogy is the musical C-chord. The C, E, and G notes are all distinct notes, but joined together as one chord, the sound is richer and more dynamic than had the notes been played individually. The chords are all equally important in producing the full, dynamic, sound of the chord, but the sound is lacking and thin if one of the notes is left out.
“Very God of very God “
God the Son is fully and utterly God, distinct but not separate from the Father.
This was to counter thoughts of the Arians under Arias (250-336AD). They believed that Jesus could be called god but not true God. In other words, they believed the Jesus was a creature – the first creation of God, necessary to mediate between the unknowable distant God (a concept borrowed from Platonic thought) and creation. There was a time “when Jesus was not.” Because God knew that the Logos would be perfect, the title god could be bestowed upon the Son “by participation,” but “true God” was a title reserved only for the unknowable Father
“Begotten, not made “
Some today (Jehovah’s Witnesses) and in the past (Arians) have suggested God created Jesus like God would an angel. The creed tells the Son is not created out of nothing. Since the Son’s creation from the Father occurred before time was created, begotten refers to a permanent relationship as opposed to an event within time.
“Being of one substance with the Father “
Father and Son share the same substance or essence of divinity. That is, the Father and Son both share the qualities and essential nature that make one in reality God. However, sharing the same substance does not mean they share identity of person. They share a common nature, the essential qualities and essence of humanity, but are not the same person (although unlike the persons of the Trinity, humans do not share one will).
“By whom all things were made “
Through The Son, as Word of God, all things have been created. As Logos, the Son is the agent and artificer of creation.
“Who for us men and for our salvation came down from heaven “
Jesus came from heaven, from a reality other than our own.
And was incarnate by the Holy Ghost of the Virgin Mary, And was made man
God the Son became incarnate in the person of Jesus of Nazareth. He was born of a virgin through the Holy Ghost. God truly became human in Jesus Christ. Christians believe that Jesus of Nazareth was and is a real human being, not simply a spirit or ghost. The incarnation of God in Christ is the ultimate act of love, because rather than sending an angel or good human to accomplish the redemption and restoration of creation, God Himself became human.
“And was crucified also for us under Pontius Pilate; He suffered and was buried “
Jesus died on a cross, suffered as humans do, truly died, and was laid in a tomb. Notice that in addition to being “true God from true God,” Jesus is fully human as well. The early Docetists” believed Jesus only seemed to be human, but was not, and simply went through the motions of being human. Thus, when Jesus ate, they said, he only pretended to eat. Docetism was a very early heresy, addressed by the Gospel and Letters of St. John, as well as in St. Ignatius’ letters in AD 110 AD.
“And the third day he rose again according to the Scriptures “
Jesus was resurrected bodily as the Scriptures say. Just as Jesus truly died, he truly rose from the dead three days later. The bodily resurrection is the keystone of Christian doctrine and experience. However, Jesus was not just physically resuscitated (as was Lazarus), but rather his body was transformed at the resurrection. Rejection of the bodily resurrection is a rejection of the foundation of Christianity.
“And ascended into heaven, And sitteth on the right hand of the Father: “
Jesus left this world after His resurrection. In ancient science, heaven was thought to be above the sky (notice how on a starry night the sky looks like a dome that one could pierce through). In the Scriptures, Jesus is said to ascend to heaven. Luke had to render the event into his own scientific paradigm, so he said Jesus “went up” to heaven. Jesus is at the right hand of the Father, i.e. sharing authority with the Father, and not just literally sitting next to the Father.
“And he shall come again, with glory, to judge both the quick and the dead; Whose kingdom shall have no end. “
Jesus will come again to judge both the living and dead. His kingdom will not be destroyed, despite all of humanity’s efforts. Jesus, like God the Father, is timeless. He is, was and always will be. Likewise His Kingdom.
“And I believe in the Holy Ghost, The Lord, and Giver of Life “
The Holy Ghost is the “breath” God breathed to give life to the world in Genesis. His light illuminates our path after our birth as Paul’s New Man in Christ.
The original Nicene Creed of 325AD ended right here with the Holy Ghost. The remainder of the Creed was approved at the Council of Constantinople in 381 AD. However, most scholars believe that the text of the full creed dates prior to this council, and that the bishops simply gave their approval to a local creed already in use. The reason these additions were included in the Nicene Creed is that some 4th century Christians denied the divinity of the Holy Spirit. The names given to these heretics were Macedonians (named after a heretical bishop)
“Who proceedeth from the Father and the Son “
The Son is said to be begotten, while the Spirit is said to proceed. Both words convey that the Son and Spirit are in special relationships to the Father, yet also fully divine.
Filoque Clause – the phrase “and the Son,” in Latin, filioque, was not in the original text of the creed, but was added in Western Churches over time as a tool against Arians who believe Jesus is “not of one essence with the father” and came into existence when Jesus was born in Bethlehem. The Eastern Churches opposed the addition of the filioque, while Western churches accept it. The inclusion of it by the West led to a split with the Eastern churches in 1054 which continues to this day.
John 14:16 “And I will ask the Father, and he will give you another Advocate to be with you forever.” John 14:26 tells us, “But the Counselor, the Holy Spirit, whom the Father will send in my name…” John 15:26 tells us, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, He will testify about me.” See also John 14:16 and Philippians 1:19. These Scriptures seem to indicate that the Spirit is sent out by both the Father and the Son. The essential matter in the filioque clause is a desire to protect the deity of the Holy Spirit.
Eastern Church – opposed the filioque clause object because they believe the Holy Spirit proceeding from the Father and the Son makes the Holy Spirit “subservient” to the Father and Son.
Western Church- upholds the the filioque clause believing that the Holy Spirit proceeding from both the Father and the Son does not impact the Spirit being equally God with the Father and the Son. “Proceeds from the Father and the Son” means “proceeds from the Father through the Son.”
“Who with the Father and the Son together is worshipped and glorified “
The Holy Spirit is God as are the Father and the Son, and is due the same worship as the Father and the Son.
“Who spake by the Prophets “
As the Holy Ghost gives us insight and understanding today, so it is believed He gave the same to the Old Testament prophets.
“And I believe one Catholic and Apostolic Church “
The creed affirms the belief in the Catholic (universal) Church, whose origins are ancient and historical, going back to the Apostles themselves. This is the universal church tracing its ancestry, roots and beliefs back to the apostles themselves. The ordained ministry claims an Apostolic Succession, wherein apostles appointed leaders, who themselves appointed new leaders to replace them, a process continuing to this day. The claim to literal Apostolic line today is found primarily in the Anglican, Catholic and Orthodox Churches.
“I acknowledge one Baptism for the remission of sins “
Baptism or initiation has often been called Christening and the name we are given there is our Christian name, our last name being our surname. In Baptism, our life is dedicated to Christ. Hence the term Christening. Christians believe through the waters of baptism, God forgives us of our sins, and we are born again. This belief in baptism’s saving power is ancient and universally acknowledged in the early Christian writings.
“And the Life of the world to come “
The end of the Creed addresses the end of life here on earth and talks about the world to come. Christians have the promise of a bodily resurrection with a new and glorified physical body from Christ. The Creed affirms that bodily resurrection, as promised by Christ. Heaven is a place to look forward to, not to fear. Christ describes the experience of this world as “looking darkly, as through a glass.” This came from the time when “glass” was translucent, rather than transparent.
Amen