Holy Mysteries
Encountering the Risen Jesus
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Fifth Week of Easter
“I have seen the Totality,
received not in essence, but by participation.
When you light a flame from a flame,
it is the same flame that you receive.”
– St. Symeon the New TheologianWe enter more fully this week into the mystery of the Holy Trinity. We could know nothing of the life of God if God had not revealed this to us, three persons, inseparable and yet each distinct. The doctrine of Trinity is far from esoteric, as it could first seem. We are called in the words of the Collect for the Second Sunday of Christmas to, “share the divine life of him who humbled himself to share our humanity, your Son Jesus Christ.”
Through sharing in the love that is in the heart of God, we participate in the divine life. When we express the agape love we see in Jesus, that is more concerned for the other person than with oneself, we connect more deeply with the God who is love. The Episcopal priest and mystic Cynthia Bourgeault touches on this in writing, “To mourn is to touch directly the substance of divine compassion.”
Before anything else existed, there was a communion of three separate persons of the Godhead who created everything, including you and me, out of love for love. The Trinity is not just one being but persons in relationships and communion, from before time and forever. This is why you were created, to be in healthy, loving, generative relationship with God and all creation. And out of this web of relationships comes both your salvation and the redemption of all creation.
The Holy Trinity is God’s self-revelation that offers us insight into creation and redemption as God invites us into a dynamic and loving relationship in which we see and know that we are meant to be in communion with and participants in the divine life. This reveals how close all creation is meant to be, and how the world, broken as it is, offers the connections that matter more than what separates us.
The word Trinity never appears in the Bible. Yet, in passages like the Great Commission that Jesus gave to his disciples in Matthew’s Gospel, we read of Jesus asking them to baptize new followers in the name of the Father and of the Son and of the Holy Spirit. And there is another Trinitarian formulation in Second Corinthians where Paul states: “The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.”
All through scripture there is both the idea of one God and the description of the Father, Son, and Holy Spirit. The early church writer Tertullian coined the word, Trinity. He also created “Person” and “Substance” to describe what his mind saw when he contemplated the scriptures about the three-in-one God. Tertullian loved to create new Latin words. He created 509 nouns, 284 adjectives and 161 verbs. Not all of his created words were used by other writers, but many of his new words lived on, particularly Trinity, Person, and Substance.
Tertullian said that there is a Trinity—a threeness—with three separate persons of a single substance. The analogies we use to describe what we mean by ‘Trinity’ tend to fall short and the analogies pushed too far end up in heresy. Saint Patrick’s three petals forming a single shamrock is one of the most common, though the Irish saint may not have used the illustration himself. There are other analogies for the Trinity, like H2 O, which is capable of being steam, water, and ice. Our words are helpful, but they fall short of the ability to describe God. Whatever language we use, we know God is not two dudes and a dove. Even so, the interconnectedness God tells us is within the divine self matches the interconnectedness of all things that mystics teach us and experience reveals at least partially.
John Wesley put it this way, “Bring me a worm that can comprehend a man, and then I will show you a man that can comprehend the triune God!” The Trinity is a mystery in that we see the truth of it, but there is more than we can fully understand. This is not unlike the love we see among humans or even among humans and pets. We know so much about those we love, and yet occasions arise in which it is revealed that there was more to discover in the relationship with our child or spouse, parents or friends. We can and do know of God from God, by the Revelation of scripture, from the way God is revealed in nature, and through that most perfect Revelation of God, Jesus the Christ. And yet, there is more than we know, a mystery that is deeper than our minds can fathom.
This Holy Mystery also shows how we are to be connected not just to God, but to other people. The Croatian theologian Miroslav Volf put it this way,
“Faith leads human beings into the divine communion. One cannot, however, have a selfenclosed communion with the Triune God–a ‘foursome,’ as it were–for the Christian God is not a private deity. Communion with this God is at once also communion with those others who have entrusted themselves in faith to the same God. Hence one and the same act of faith places a person into a new relationship both with God and with all others who stand in communion with God.”
We are meant to be sharers in the divine life. We were created out of the overflowing love of God to experience and share love with God and with one another. In this way, we participate in the divine nature, which is love and that love is to draw us not just closer to God, but also closer to other people.
• What way of explaining or describing the Holy Trinity has connected with you?
“God is gathering us out of all regions
till he can make resurrection of our own hearts
from the very earth and teach us that
we are all of one substance, and members of one another;
for the one who loves his neighbor loves God,
and the one who loves God, loves his own soul.”
– St. Anthony of the DesertAnyone who knows me knows that I am an introvert and not just an introvert but extremely introverted. When I was in high school, my dream was to become a hermit. I wanted my own cabin somewhere in which I lived a selfsustaining life as much as possible. This was long before computers and cell phones although I did have an electric typewriter. Then I went to college and wondered about becoming a nun, realizing I would probably enjoy some community.
And then I met Frank and an entirely different life blossomed before me. But I was still an introvert—I still needed time alone, time to sit in silence. I also still needed community as we are created for it. Over the years, that has worked itself out in various ways. When we worked at the Warner Robins Daily Sun community meant getting together with co-workers occasionally for a meal or to play pool or spending time with family. This was also true when we worked for the Rome News-Tribune.
On the Appalachian Trail, we spent a lot of time hiking alone; in fact, we didn’t really run into anybody for the first couple of months on the Trail. Later, there was a group of us that hiked together but separately so that most nights some part of that group would be together at a shelter or campsite.
And as the years flew by, community was found in family friends, work friends, church friends, and most importantly, for me, in the spiritual companions I found when I joined the Third Order, Society of Saint Francis.
An important part of our “Obedience” is to be involved in a “Fellowship,” which is a gathering of Franciscans whether they be in the process toward profession or professed for many years. Meetings can be as often as monthly or quarterly, depending on the convenience for those attending. As Forming the Life of a Franciscan notes:
“Francis attracted others to himself as soon as he began to live a life of total dedication to the love of Jesus. Like Jesus, he found brothers and sisters who wanted to walk with him in the Gospel way. Longing often for a life of solitude devoted entirely to prayer, Francis found community a mixed blessing. His brothers and sisters often disappointed him; they brought him both joy and grief.”
Community is one of our obligations as tertiaries, and why it is an important part of the process toward profession. But community is work. When I was in the process, I was limited to attending the annual meetings of the Southeast Convocation, which usually were held in Atlanta. There, I met Franciscans from all over the south but to be truthful, I usually avoided the social hours after dinner and spent the remainder of the evening in the quiet of my room.
For a number of years after I professed, I was involved in a Fellowship that took place in Athens, Georgia. That was a five-hour-plus drive from our home in Saint Marys, four from Savannah. It used to take three professed Tertiaries to form a Fellowship and at the time, I was able to be that third Tertiary. Fellowship meetings are times of being together as a family rather than ‘meetings’ in that sense of the term. Community worship, catching up on each other’s lives, and talking about Franciscan books or the like as well as a shared meal are all part of a Fellowship meeting.
I hoped to make things a bit easier on myself by suggesting that we meet once a year closer to me—perhaps at Trinity in Statesboro or another church south of Athens. But that was out of range for a number of our members, and instead, I received permission to be a solitary Tertiary. I still took part in whatever meetings or events I could, but my ‘solitariness’ lasted about a decade.
Things changed again in 2023 when Frank entered the process to become a Franciscan Tertiary and we attended a General Convocation meeting in Scottsdale, Arizona, where we met together and in small groups with Tertiaries from all over the Americas—Canada, the U.S., Central, and South America.
When we returned to Savannah, we contacted some local-ish Tertiaries and we all agreed that it would be nice to start a new Fellowship made up of those in the process and those professed from South Carolina and Georgia. A few months in, we were joined by someone from Alabama. While the Sister Simplicity Fellowship mostly meets monthly by Zoom, we meet in person twice a year—once in Charleston in the Spring and Savannah in the Autumn. It is always joyful to get together with fellow Franciscans.
Even as finding Christ in our brothers and sisters is part of our Franciscan journey, we learn from each other and share each other’s joys and sorrows. As Jesus walked in a community of disciples who broke his heart through betrayal, denial and misunderstanding, so we too walk in a community of love with those who will disappoint and puzzle us, but also love us more than we deserve. Jesus defined the relationship that we ought to have with our community: we are to be a servant to all.
While I will still, and always, need my quiet/alone time, I will never underestimate the value of Christian community. It is important to be in community with fellow Christians whether it be in church or within a group in one’s church, in a Cursillo Ultreya group, or a religious order. It seems particularly important in a rapidly growing secular world that we hold on to and learn to become community with those in our church homes.
As Richard Rohr noted, “St. Augustine said something quite shocking but surely true: ‘The church is precisely the state of communion of the whole world.’” And if we can’t find community in our churches then we can’t share that connection with the world.
• What group have you been a part of that offered you this sense of close community?
“After these things Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing. Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, ‘Children, you have no fish, have you?’ They answered him, ‘No.’ He said to them, ‘Cast the net to the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in because there were so many fish. That disciple whom Jesus loved said to Peter, ‘It is the Lord!’ When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the lake. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off. When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught.’ So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and though there were so many, the net was not torn.” (John 21:1-11)
Jesus finds his disciples in an unexpected place after his resurrection. They are not on the road proclaiming the word of God or baptizing. Rather, they have turned back to what they were doing before meeting Jesus—fishing. Perhaps that is why these men who were told to become fishers of people are now unsuccessful at fishing for fish.
From the shore, which is not far away, a man tells them to try casting their net on the right side of the boat. Unbelievably, they do as they are told. Maybe they were shrugging and rolling their eyes, and thinking, ‘better placate the crazy person.’ But a miracle occurs. There are so many fish that they cannot haul in the net. As they are struggling with the great catch, John suddenly realizes who it is and says to Peter, “It is the Lord!” Once they make it back to shore, we are told that they have caught large fish, 153 of them.
That seems like a rather specific and random amount. 153 fish. Really? Who counted them?
The great commentator on scripture, Jerome, offered a different possibility. Jerome, known mostly for translating the Bible into Latin (the Vulgate) cites a source that says the Greeks said there are 153 species of fish. If that is correct, the number could be symbolic of what is happening on the beach that morning. The disciples did not just catch fish, they caught big ones.
And not just big ones, but 153 different kinds of fish. It is the fish story version of the line from Revelation that says, “You ransomed for God saints from every tribe and language and people and nation.”
John, in telling this story, has looked ahead to the time when followers of Jesus would be preaching and teaching long after his resurrection and ascension. John didn’t see a shore lined with dying fish, but a church full of people scooped up to safety after having found themselves lost in the chaos of the deep. John tells us that it will take all kinds to bring in the reign of God. There is no us and them in this story—it is all of us, together in one strong net.
Christians don’t have inherently easier lives with no rough spots. Following Jesus won’t prevent us from having a car wreck or cancer. What Jesus is illustrating through the 153 varieties of fish is that the Kingdom of God is for all the peoples of the earth. And, even better, the net woven from God’s grace and love is big enough to hold us all without tearing. And in that net, we find the strength to carry us through the hardest of times.
We have hope in the God who goes to the depths of human existence to love those who see themselves as lost, unfit, and sinful as well as those who are trying their best to live out their Baptismal vows. Fortunately, God is always offering a chance for a clean slate, a fresh start. God will never leave us to the chaos that threatens to consume us. God will cast a net.
• Has there ever been a time when you needed the net of God’s love and grace?
• Have you ever offered that same love and grace to someone who desperately needed it?
Holy Sonnet 14
Batter my heart, three-person’d God, for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o’erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurp’d town to another due,
Labor to admit you, but oh, to no end;
Reason, your viceroy in me, me should defend,
But is captiv’d, and proves weak or untrue.
Yet dearly I love you, and would be lov’d fain,
But am betroth’d unto your enemy;
Divorce me, untie or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.– John Donne (1572–1631), Holy Sonnets
Known for surprising imagery in his poetry, John Donne offers a collision of martial and marital images. The language one came to expect in Donne’s love poetry is put to a very different use. This sonnet addressed to the Holy Trinity is a prayer for Divine forcefulness to break through the poet’s defenses as he, like a town taken by enemy forces, has been taken over by the evil one. In a time of doubt and uncertainty, when his own reason fails to point him to the Holy Trinity, Donne cries out asking God to go on the offensive to reclaim the enemy territory within his own will. In an opening quatrain filled with action in piling on verbs, he prays “bend your force to break, blow, burn, and make me new.” Donne asks God to resurrect his faith. Then he ends with the line that would have been shocking in a “Holy Sonnet,” in writing, “Nor ever chaste, except you ravish me.”
• What stands out for you in the poem’s symbolism?
• When have you wished the Holy Spirit would cut out being coy and make the divine self known so clearly to you that you could not help but believe?
There is no hurt like church hurt, where one is wounded by the place where we should find healing. In my role in assisting Bishop Scott Benhase as Canon to the Ordinary, I came in on a couple of occasions right after congregations had a split with many or even most members leaving to found a church in the Anglican Church in North America (ACNA) denomination.
The pain in a community divided over the issues of the day is deep and lasting, but not beyond God’s power to redeem and heal. So perhaps, it should be expected that my most meaningful Easter came together right on the heels of a painful church split. Bishop Benhase and I met with the vestry at Calvary in Americus and it was clear that the Rector and the majority of the vestry were deeply displeased as the bishop had not sided with the priest in excommunicating two parishioners over a dispute about the books a book club group would read as they were not explicitly Christian works. They also cited a litany of quotations from sermons and other writings by some bishops in the church and the then Presiding Bishop given as evidence of the Episcopal Church not taking scripture seriously. The commitment to faith in Jesus Christ that Bishop Benhase and I have did not seem to matter in the meeting.
Yet, I was still quite surprised when a Calvary parishioner who was a reporter for the local paper called to say she saw the Junior Warden in a storefront space that looked like a church. She stopped and went in and he would not talk to her at all, but she got the name of the new ACNA congregation off the building permit posted on the door. I checked the Secretary of State website and learned that the wardens and the congregation’s largest donor had formed the corporation days after that meeting with the vestry. The Bishop sent a letter via email to the vestry letting them know that all who could still sign that declaration required of vestry members in diocesan canons were still the vestry of Calvary. Any who could not were asked to step down. The declaration, is similar to one required of clergy in ordination, says:
“I do believe that the Holy Scriptures contain all Doctrine required as necessary for eternal salvation through faith in Jesus Christ, and I do yield my hearty assent and approbation to the doctrine, worship, and discipline of The Episcopal Church; and I promise that I will faithfully execute the office of Vestry Member or Warden of Calvary Parish in Sumter County, according to my best knowledge and skill.”
The diocesan Chancellor, the Rev. Jim Elliott, was closer and he drove to the church to meet any remaining vestry and found nine departing members of vestry assisting the priest in moving out of his office. It was agreed that I would work to keep their Holy Week schedule and I asked the Rev. Kedron Jarvis Nicholson to assist me. We had been in seminary together and she had moved to Dawson for her husband to work in the family’s business. On Palm Sunday, she celebrated and I preached and then Kedron took over the daily services Monday through Friday. On Saturday, we would hold the Great Vigil of Easter. Kedron and I worked with the church’ leaders to plan the liturgy. We would begin as night fell in the garden alongside the church where parishioners are buried, then move to the parish hall, and end in the church.
Driving over from Savannah, I recalled that I had not secured tapers for the candlelit portion. I called the Rev. Jim Clendinen who was then serving at Annunciation in Vidalia. I drove through the parking lot of that church on the way and he handed off the candles without me or Victoria getting out of the car. We arrived in Americus in time to collect wood for the new fire that begins the Great Vigil. We got everything set up in time. The fire was kindled, we lit the tapers, and we processed into the darkness of the parish hall as if early Christians entering the catacombs to pray. There in the soft glow of the many lit tapers, one well-read story after another recounted salvation history. As we reached the turning point in the liturgy to Easter we entered the beautifully decorated church and the lights came on as we proclaimed alleluia, alleluia, alleluia.
Words fail to capture the joy of that evening, but it certainly gets at what we mean by the holy mystery of participation. We were deeply connected to each other and to the Holy Trinity who was with us. My best self prays that that same God was equally present to the newly born ACNA congregation, as the joy I felt was not of triumphing over anyone or anything. I sensed that God had not left us comfortless, but had come in the power of the Holy Spirit. There is no joy like church joy as it is a joy experienced in close community. The barely remembered candles, the fire that came together at the last second, and the beautifully read scripture was part of it, but mostly the feeling was that of the presence of the living God.
• When have you known that you were taking part in something bigger than yourself?
“Jesus said to them, ‘Come and have breakfast.’ Now none of the disciples dared to ask him, ‘Who are you?’ because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.” (John 21:12-14)
After filling their net, Jesus invites his disciples to breakfast. John seems to need to clarify that by this point, they all knew they were experiencing the risen Lord even though most of them had seen the risen Jesus twice already. Yet, even so, Jesus must feed his disciples again. And just as with the thousands on the hillside, he treats them to bread and fish. If the fish filling the net were not enough to break through the disorientation of his death, Jesus decides he must make the message even clearer in cooking them a meal and eating with them.
It’s just like old times—sharing a meal together, falling easily into camaraderie—the hard part would have been leaving the beach. They must have been thinking, “Couldn’t life always be like this? What more could we need?” For the disciples, the answer could have easily been: “Nothing. We don’t need anything more.”
But that’s not what Jesus wanted. That’s not why he spent several years of his life teaching these guys and giving his life for the world. Jesus desperately wanted more. He wanted every single person in creation to hear his words and take them to heart.
Yet, if the disciples of Jesus had stayed on the beach, then the Good News of Christianity would never have reached us. Jesus longed for a relationship with all that he had made and the way to get it was for these guys around the campfire to get going. Never again would they have that easy fellowship of breakfast on the beach. But Jesus never promised them that it would be easy.
Their tightly woven Christian community was about to acquire a lot more strands—people who were nothing like them. People like the Greek, Stephen, who had never been a Jew yet could preach a moving sermon on Abraham. People like Saul, who while in the midst of hunting them down and murdering the followers of this new Way, would be called by Jesus to join their community. Soon there would be a lot more people in their nets and these people would bring change to the camaraderie they felt that morning with Jesus.
But Jesus did not teach us to remain in our church homes comfortable with our camaraderie, pushing newcomers away by making them feel they are not one of ‘us’, even if done unintentionally. In addition to loving God and loving ourselves, Jesus also taught us to love our neighbors as ourselves.
We know that what we do have as followers of Jesus is to develop a relationship with the God who is working to redeem our world, one precious life at a time. What we have is the knowledge that everything we now experience is not all there is. We have the hope in the God who goes to the depths of human existence to love those who see themselves as lost, unfit, and sinful. God is always offering us a chance for a clean slate, a fresh start. Just as Jesus did with his disciples. When they tried to return to their previous lives, fishing for fish, he appeared to them and reminded them that they were called to be fishers of men.
It happens again and again. We find a church that makes us feel as if we have found a family and that is great. But what happens when someone new wants to join the family? Do you welcome them with open arms or are you just polite and secretly hope that they will not return?
• Have you ever felt called to do something but find that fear or complacency makes it easier to remain with the status quo?
“‘Love is stronger than death’ is the message of Easter.”
– Richard RohrWe were created to share in God’s love—for Him, for ourselves, and for each other. God became flesh to remind us of this, then God as human died so that we could share this wondrous news with all of humanity. In addition, we should be worshipping weekly in the remembrance of God and what God has done for us by attending a church service or services and sharing that remembrance with other Christians.
Anamnesis is the Greek word for “remember” used in the liturgies in which we recall the Passion, Death, Resurrection, and Ascension of Jesus. It originated in the words (from the Greek) that Jesus used during the Last Supper, “Do this in memory of me” in Luke 22:19 as well as 1 Corinthians 11:24- 25. It is a key concept in liturgical theology. In worship, we recall God’s saving deeds. This memorial aspect is not just a passive process but part of how we participate in the divine life as we actually enter into the Paschal mystery.
Another way to put it is that anamnesis is un-amnesia or more simply, remembrance is an unforgetting of something already known. In that sense, we are all beloved children of God, loved by our creator who created us out of love for love. We were formed to love God with all our heart, mind, soul, and strength, and to love our neighbors as ourselves. But in a world turned from God it is easy to forget that we are known and loved. However, in the Eucharist we remember, or in this case, un-forget the central truth that God made us out of love for love and wants so much better for us than the mess we can, and usually do, make of our lives. God, the Holy Trinity, will never leave us or forsake us. This is what many Christians never forgot in the persecutions of the early church: they were steadfast in their faith and belief that they were members of the Body of Christ and, after death, they would be remembered.
Dismember can mean to have an arm or a leg or other body part, amputated and this brings us closer to what is meant here. When a surgeon operates to reattach that body part, they are re-membering the person, adding that member back to the body. That is what is meant when ‘do this in remembrance of me’ is spoken during the Eucharist. It is remembering or bringing the Body of Christ together.
When we partake of the Eucharist, we are reminded of whose we are, and we are knit back together as a Body. The real work of remembering is Christ’s work in us by the power of the Holy Spirit. The world wants us to forget our identity in Christ. The world wants to tell you that you are not enough—thin enough, smart enough, young enough, mature enough, famous enough, rich enough, good enough, powerful enough, deserving enough. Yet in Christ we find that we are always enough because Jesus loves us as we are and the God who made us knows us fully, loves us completely, and will never forget us. Even someone with dementia who is losing a sense of themselves, remains whole within the divine life in which we participate as we are always remembered in the heart of God.
As baptized Christians, we all share a common call to continue in the Apostles’ teaching and to proclaim by word and example the Good News of God in Christ as we seek and serve Christ in all persons and respect the dignity of every human being. In this, we take up the common call we share with those first followers of Jesus who lived boldly into their faith in a risen savior. Even as many converts heard the lions roaring as they waited to be led to their deaths in the Coliseum, they were still able to sing hymns of praise joyfully.
We are empowered by the same Holy Spirit that is within us, the same Holy Spirit that has spoken to the hearts of Christians throughout the centuries, the Holy Spirit that lets us all know that we participate in the divine life as we have been re-membered by Christ.
In whatever we face, God is with us. Nothing can stop God’s love for us. Every time we hear the stories of God’s saving acts, we must remember who we are as we share in the body and blood of Christ. Remember that we are being strengthened to be Christ’s body in the world. Jesus passed from death to life to show us the Way through faith in him, and nothing, not even death, can ever remove God’s love for you.
“Everyone who loves is born of God and knows God, Anyone who fails to love can never have known God, for God is love.” (1 John 4:8)
• How do you experience the Eucharist? Do you ever feel re-membered?
