Door to Awe and Wonder
Holy Trinity B-18
Immanuel Lutheran, Chicago
Social psychologist, public theologian, author, and professor, Christena Cleveland had a problem. After having lunch with her friend Peter, she couldn’t get the idea out of her head.
It was a noisy restaurant. No one was paying attention. Nevertheless, Peter had lowered his voice, leaned in, and whispered: “I am undocumented.” They were talking about his mother who lived in his home country. That day at lunch, Peter also told her his mother had a terminal illness.
He desperately wanted to visit but couldn’t. He wouldn’t be allowed back in the country. Given his obligations to his young family in the U.S., Peter had made the heart-breaking decision not to visit his dying mom
Cleveland writes, “In many ways, Peter’s life was marked by sorrow and loss — and that was more evident than ever during our lunch conversation that day. While listening to him talk about his mom, I felt an urge to travel to his home country to visit her on his behalf. In the course of being friends with Peter, I had begun to identify with him, his family, and his story.” (True Connection Requires our Bodies and Minds, On Being, 6/2/2017)
Lived experience teaches this is wisdom. Social psychologists know that becoming close friends with others literally expands our sense of self to include them in it. This larger self-draws out our best instincts. Early Christian mystics understood that we are our best human selves when we are participating in mutual, interdependent relationships with people who are different from us.
Cleveland writes, “Once I saw the world from [Peter’s] perspective, my myopic, individualistic viewpoint was broadened to include his too. And that changed everything — how I viewed myself, how I was willing to spend “my” money and time, and the extent to which I felt connected to people with perspectives, problems, and homelands that were nothing like my own.” (True Connection Requires our Bodies and Minds, On Being, 6/2/2017)
Scripture teaches that all human beings are made in the image of God (Genesis 1:27). Therefore, it is no surprise that we find a higher purpose in connection with those who are different because mutual indwelling is at the heart of who God is.
Nearly three centuries after Christ, early Christian theologians used the Greek term perichoresis to describe the nature of the relationship among members of the Trinity — God the Creator, Christ the Liberator, and the Spirit the Comforter. Rather than hanging out as a threesome or merely collaborating with each other, perichoresis describes the mutual indwelling of the members of the Trinity.
English speakers are at a disadvantage to understand this. We don’t have good equivalent words. “Teamwork” or “collaborate” don’t go far enough. Other languages get closer. For example, the Nguni Bantu word for humanity, “Ubuntu,” is often translated with the strange but wise phrase: “I am because we are.” Ubuntu reflects a belief in a universal bond of sharing that connects all humanity.
When we say God is the triune God, we are saying something about who God is beyond, before, and after the universe: that there is community within God. Our experience of this is reflected in Paul’s words today. When we pray to God as Jesus prayed to his Abba (or papa), the Spirit prays within us, creating between us and God the same relationship Jesus has with the one who sent him.
We are most human and most divine when we experience mutual and physical connections across cultural lines, in a way that costs us and changes us. Again, Christena Cleveland writes, “Four months after my lunch conversation with Peter, I traveled to his home country to visit his mom. I carried his blessing as well as an armful of gifts that he had sent with me to give to his family. I was simply the messenger, but I knew that I had been invited into a sacred space — a space that continues to call me out of individualism and into freedom.”
Our challenge to comprehend the wisdom of the Trinity is not only linguistic but probably also cultural. Individualistic Western society often impedes relationships with people who are culturally different. The dream of self-sufficiency cuts us off from others and leaves us lonely.
Enlightened Westerners who seek personal freedom and desire to do good in the world often go about it in an individualistic way. Somehow, we believe our racial biases will melt away if we listen to enough podcasts. We believe reading a good book about global inequality absolves us of our responsibility to actually do something about it –as if raising awareness trumps the need to take action. We believe world peace will come if we just do lovingkindness meditation surrounded by people who are racially and economically similar to us. Though helpful, these spiritual practices ultimately require very little of us and fall quite short of perichoresis.
Again, Christena Cleveland says she has begun to think of cross-cultural relationships as a simple, costly, and transformational spiritual practice. “This spiritual practice is simple but not for the faint of heart. It is through this practice that my privilege, internalized racism and colonialism, and attachment to comfort are brought to the surface and I am forced to reckon with them. We often idealize cross-cultural relationships, not recognizing ways in which privilege and power differences prevent us from truly connecting.”
Over the next three Sundays at Immanuel, we are planning teach-in on immigration. Next week, we will hear stories from immigrants themselves. The following Sunday, Mary Campbell of the ELCA’s accompaniment ministry with minors, AMMPARO will be here and Bishop Stephen Bouman will preach. On June 17th, Molly Castillo and friends will help us learn more about Deferred Action for Childhood Arrivals or DACA.
Printed on the back page of your worship folder you will find a small version of a very famous 15thCentury Russian Orthodox icon of the Holy Trinity by Andrei Rublev. Three figures, Father, Son, and Spirit are seated around a table. On the front of the table, you can just make out a rectangle shape to which, scholars say, a small mirror was once attached. Standing before this image, the viewer could see themselves. In other words, the mutual indwelling and eternal communion of the Trinity includes a place for you.
Trinity means we are most able to participate in God when we participate in relationships that are also marked by mutual indwelling — such as intimate cross-cultural relationships in which we vulnerably open ourselves to being influenced by people who are culturally different than us. Or, as the Catholic priest and historian Thomas Berry (1914-2009) once wrote, “The universe is not a collection of objects, but a communion of subjects.”Trinity is the word Christians use to name that God is at once fully present here and beyond the stars. Trinity is a door that opens everywhere into awe and splendor always, already hidden in plain sight just beneath the surface of things. See, it opens now for you.