British Baptist Biblical Scholars (8) Marie E. Isaacs

Regent's Park College (1960-1962)

DPhil (Oxford, 1972)


Chaplain, University of Birmingham (1962-1968)

Doctoral Studies, St. Hugh's, Oxford (1969-1972). Supervised by Morna Hooker

Tutor, Heythrop College (1973-2001)

Minister, Heath Street Baptist Church (1987-2011)

See here for some reflections on the 50th anniversary of her ordination as a Baptist minister in 2013. Marie was the fifth woman to be ordained in the Baptist Union.



The Concept of Spirit:A Study of Pneuma in Hellenistic Judaism and its bearing on the New Testament (1976)

'The Prophetic Spirit in the Fourth Gospel', Heythrop Journal 24.4 (1983)

Sacred Space: An Approach to the Theology of the Epistle to the Hebrews (Sheffield Academic Press, 1992)

'Hebrews' in John Barclay and John Sweet (eds.), Early Christian Thought in its Jewish Context. Festschrift in Honour of Morna Hooker's 65th Birthday (Cambridge, 1996)

'Priesthood and the Epistle to the Hebrews', Heythrop Journal 38.1 (1997)

'Hebrews 13.9-16 Revisited', New Testament Studies 43.2 (1997)

Why Bother with Hebrews?', Heythrop Journal 43.1 (2002)

Reading Hebrews and James: A Literary and Theological Commentary (Smyth & Helwys, 2002)

'Hebrews' in Mills and Wilson (eds.), Mercer Commentary on the New Testament (Mercer, 2003)

Seeing More Clearly with the Eyes of Love - A Short Reflection

Seeing-More-Clearly_website-publicityI popped into London this evening to share in a Shakespearian liturgy at St. Martin-in-the-Fields.

Seeing More Clearly with the Eyes of Love: A Liturgy for voices based on Shakespeare's play "A Midsummer Night's Dream."

The liturgy and accompanying music was written and composed by some of the faculty at Regent's Park College, Oxford.

This was a liturgy; we were a congregation and not an audience, that is our voices responded and shared in this act of worship.

Woven into the liturgy were voices from A Midsummer's Night Dream, excerpts from Song of Songs and the letter to the Ephesians, five freshly commissioned poems (performed on this occasion by the poets themselves), pieces of music, prayers of intercessions, and two symbol actions. 

The amount of ideas and voices was overwhelming, too much to take in on one occasion. A friend who was one of the multiple voices and was participating for the third time in the liturgy said she was just beginning to be hear it properly. Having a copy of the liturgy allows time to return more slowly to the words.

ShakespeareI confess I don't know A Midsummer Night's Dream as well as I should, so there was much I probably didn't get as I might otherwise have done. (I should have got round to watching the recent BBC version).

What did I like? I like the ambition of the liturgy, the way we journeyed through the play and also the pattern of worship. I loved the music, composed by Myra Blyth (who for her many talents, did not know this was one). The music was suitably Shakespearian in sound, but also had echoes of Karl Jenkins and his The Armed Man: A Mass for Peace. The final piece, which worked as a means of Blessing and Dismissal was wonderful. The intercessions were powerful and brought the themes of love and God into the concerns of our day. 

I think the liturgy would have worked without the five poems, but in reflecting on different characters from the play, they helped open up the play in new ways. The liturgy brilliant borrowed lines from the play, the poems and scripture in the short interludes of music.

I think it would have been good if the congregation could have shared in the singing. This might need to compose a few simpler pieces and do a John Bell style teaching them before the liturgy began.

Being there reminded me of some of the worship services of Ikon, in its use of drama, voices and response and the liturgy would go down well at something like Greenbelt.

A video was made of the service held in Stratford yesterday and apparently might make its way on to You Tube. 

Thank you Paul Fiddes and others from the Oxford Centre of Christianity and Culture.

Seeing more clearly with the eyes of love: A Shakespearian Liturgy

Paul Fiddes has put together a group of people to create 'a liturgy of voices based on Shakespeare's play A Midsummer Night's Dream, called 'Seeing more clearly with the eyes of love'.

The liturgy weaves together excerpts from the play with elements from the traditional Christian liturgy in order to explore Shakespeare's own theme of clarifying the vision which belongs to love. The liturgy includes newly commissioned music and new pieces written and performed by five contemporary poets (Micheal O'Siadhail, Sinead Morrissey, Michael Symnnons Roberts, Lawrence Sail and Jenny Lewis), based on characters in the play.

The liturgy is being performed in Stratford and London.

Holy Trinity Church, Old Town, Stratford-upon-Avon - Tuesday 2nd August 5.30pm

St Martin-in-the-Fields, Trafalgar Square - Wednesday 3rd August, 7pm 

Where God matters: A Sermon

You don’t get to choose God.

You don’t get to decide what God is like.

You don’t get to pick your role in the story.

Your life is not of your choosing.

Your salvation is not of your doing.


God calls.

God is who God is.

God invites.

God make yours life possible.

God saves.

That’s been the recurring message as we’ve look at the call stories of

Abraham, Samuel, Isaiah, Jeremiah and Ezekiel.

The Bible calls us to re-write our biographies,

with God as the subject of every sentence.

This is not straightforward

because we are taught to believe

that every sentence should begin ‘I.’

Most of our lives are centred around ‘I’.

We have accepted the narrative that we get to make our lives up,

that we are the author of our stories,

we are the creator of our destinies.

We have come to believe that we can be anything we want to be,

we can do anything we set out to do,

if we desire it enough, if we want it enough.

This is the formula for almost every Disney movie:

            whether you’re a panda, a rat, a snail or a car. [i]

The Christian gospel helps us to see our place.

We arrive in the middle of a much bigger story,

which didn’t begin with us and will not end with us.

This is a story that begins with God:

            ‘in the beginning God …’

and this is a story that will end with God:

            ‘then I saw a new heavens and a new earth …

            and God’s dwelling place is now among the people,

and he will dwell with them.’

We live in God’s creation,

            and ‘all the world’s a stage’ to quote Shakespeare,

                        for God to share his life with us.

This is a story in which God is closely involved,

            a God who speaks and acts

                        and in Jesus becomes flesh.

Talk about God and predestination (Rom 8.29, Eph 1.4-5),

            is to see that God’s intention for creation

                        and for humanity does not change.

We are created and called for fellowship with God.

This is Plan ‘A’ and there is no Plan ‘B’.

God’s intention before creation and God’s goal

            is that we might share in the life of God.

Of course we’re not sure we like the language of predestination.

We’re not sure it is good news.

It is too often heard as bad news, because predestination has meant

that human beings have been foreordained either to be either sheep or goats,

and mostly goats.

Rather than being good news this sounds like very bad news.

It condemns those who are not elect, who not chosen,

by God to a life without God in eternity.

Why would God will some to reject him?  

What has gone wrong here is to associate predestination and election with eternity,

when in the Bible, the focus is on mission.

            Abraham is elected to be father of a nation and means of universal blessing.

            Jeremiah is elected to be a prophet to the nations.

            Peter is elected to be an apostle to the nations –

‘I will make you fish for people’

            The church is elected to praise God and bear witness

to the gospel of Jesus Christ.

Paul says those who are called are called according to God’s purpose (Rom 8.28),

                        that is, his intention, his mission.

            And that purpose is to ‘conformed to the image of his Son’ (Rom 8.29);

                        that is we are to be, in the words of Nick Lear,

                                    ‘free samples of Jesus.’

To say we are called does not mean we are the chosen few destined for heaven.

Our calling is not a separation from the rest of the world,

            but a calling for and to the world.

The creation mandate to be God’s image-bearers does not change,

            and in Jesus we are given the template

            and in the indwelling of the Holy Spirit we are given the power and the promise.

When God calls it always includes a command to witness to the mercies of God.

God has entrusted us with an enormous responsibility.

In the language of the Baptist Union’s Declaration of Principle,

          ‘it is the duty of every disciple to bear witness

to the Gospel of Jesus Christ,

and to take part in the evangelization of the world.’

That it what it means to be called.

When we consider that responsibility it may feel more like a burden.

We live in a time in which

            ‘we are in danger of worrying ourselves into extinction

            because we seem less the players in a great drama of redemption

than the last remnants of a great experiment.’ [ii]

We live after Christendom,

            we live in a world in which everything is changing,

            and the church is not sure where we fit,

            and at times we seem desperate to embrace any fad that might end up

boosting our numbers

(at the moment it seems to be something called Pokomon Go!)

We living in challenging days –

no more challenging than previous generations, but challenging none the less.

I wonder if instead of cowering before the challenge, we see also the opportunities.

Perhaps like Esther, we have been called for such a time as this.

This is the opportunity, which is also a challenge:

                        to live lives where God matters. [iii]

You might be feeling a bit short-changed by that six-word suggestion,

            but I would offer that to live lives where God matters

            is not straightforward,

            in fact I’d go as far as to say that to live lives where God matters is impossible

without God.

This the opportunity for the church,

            this is the calling of the church,

                        to be a people who live lives where God matters.

The other week, the children of year 1 at Hamstel Infants School visited the church.             There are five classes, so it took three visits.

            On one visit I asked the question: I wonder what you think is most important in this church?

            Different answers were given – the screen, the drum kit (!), the Bible, the cross, the windows, the people, and one teacher even said me!

            These were good answers.

            All of these things, perhaps even the drum kit are important in this church.

Thinking back on that occasion, and thinking about what I’ve said this morning,

            I wonder if I missed an opportunity to say that of course what is most important in this church is that God matters.

Everything else is a gift of God.

            Ministers – hopefully are a gift.

            The Bible is definitely a gift for it is revelation.

            The screen and drum kit aid our singing.

            The windows are gift because they allow light into our space,

                        We gather not in the shadows or in secret,

                                    but in the light.

            The cross is a gift because it is a reminder of God’s eternal love.

You – the people – are a gift because our lives are enriched and encouraged

by one another

            Bread and wine are a gift because they are means of communion,

                        of sharing in the life God in Christ.

Each of these gifts are a means of enabling us to live lives where God matters.

You have been called

            to make God the subject of your life.

            for the glory of his name,

            for the sake of his kingdom,

through the power of the Holy Spirit

            and the grace of the Jesus Christ.


[i] William Cavanaugh, Field Hospital: The Church’s Engagement with a Wounded World, p.74.

[ii] Colin Gunton, ‘The Church in the World’ in Theology Through Preaching, p.140.

[iii] This is the title of a book by Herbert McCabe. I also borrow it from John Rackley who likes to ask churches three questions: 1. What matters here? Does God matter? Do the things that matter to God matter?

Called to be Prophets: A Sermon (post EU Referendum)

[This sermon is part of a series looking at call narratives in the Old Testament. This week it was Jeremiah 1.1-10. Following Thursday's EU referendum I try within to offer some response]


The book of Jeremiah begins with the words:

‘The words of Jeremiah son of Hilkiah,

one of the priests at Anathoth in the territory of Benjamin.’

Not anything particularly special,

its not to dissimilar to how other books of the prophets begin.

But – you knew there was a but coming! -

it says Jeremiah is from Anathoth.

Not a well known place,

but it has a minor history in the story of Israel.

Anathoth is the place where the priest Abiathar

is banished by king Solomon (1 Kings 2.26)

for not supporting Solomon’s claim to the throne.

Here in Anathoth, a rural village,

away from the urban centre of Jerusalem

and all that is going wrong there, as king after king

fail to rule in the ways of Moses.

Here in Anathoth, it is not forgotten,

a memory, a story, a covenant is passed on and

now 400 hundred years later,

Jeremiah comes to Jerusalem

as one carrying the word of the Lord

with warning and ending.

From the exiled margins,

outside of Jerusalem,

God raises up Jeremiah,

known by God, appointed by God,

even before he was born.

Are we to see here an example of the patience of God?

Oh how we need patience in the coming days and months.

What there is no doubt about, is that once again we see God has a plan and a

purpose and it involves us.

God has habit and it's a habit of calling men and women into his purposes,

into his story

and where we live our lives in the context of one life span – ninety years or so –

God works over centuries …

bits of God’s story go on pause and then they get reactivated.

Its time for the descendants of Abiathar to re-enter the story

and Jeremiah is the one appointed to take centre stage.

The Bible displays a God who is always interrupting lives,

calling them to something that was not in their sights,

or in their plans.

Our lives are not our personal projects,

forget about your career goals,

refuse to write your own life story.

Instead start listening for the summons,

the call.

For God comes to call

and our lives will find themselves

in constant reference to the one who alone is sovereign.

Look at Jeremiah:

he has no ambition to be a prophet.

Unlike most young people who are always saying they are old enough

for whatever it is they want to watch, or wherever they want to go,

Jeremiah says I’m too young.

Age is not a factor when it comes to the call of God.

Some of you listening,

think you’re too young for God to bother to give you a task,

well remember Samuel and Jeremiah!

Some of you listening think you’re too old,

but God does not believe in retirement,

just remember Abraham and Sarah!

Some of you listening think its ok, you’re neither old or young,

but in the middle, hidden in the masses,

where you might hope to avoid God’s call.

Here’s what I would say:

Jesus follows Jeremiah as a prophet to the nations,

as one set apart,

as one known to God

and as those who follow Jesus,

we share in his prophetic ministry:

The church are called, set apart,

appointed to the nations

and so to each one of us we pick up the mantle

of Jeremiah via Jesus.

In these days we need to recover

what it is to be prophetic communities.

And to each one of us,

The word of God says:

You must go to everyone I send you to

and say whatever I command you to.

And to each one of us,

The word of God says,

Do not be afraid,

for I am with you and I will rescue you.

The claim that God is with us,

of course is echoed in Jesus own words to his disciples:

‘surely I am with you always to the very end of the age’ (Matt 28.20).

An Old Testament scholar by the name of Walter Brueggemann,

reflecting on Jeremiah says:

‘Jeremiah’s life consists in coming to terms with the word of God,

finding ways to articulate it to his contemporaries

and living with the hazardous consequences of that reality.’ [i]

Isn’t that an apt description of the Christian life?

We try and come to terms with the living word of God who is Jesus

and we try and find ways to share that with the world and our friends

and we live with the hazardous –

that is, the challenging, risky, unsafe –

consequences of having being called by Christ.

In a divided nation with an uncertain future,

the church stands.

The call to Jeremiah

is replayed in every life that responds to way of Jesus.

Speaking truth to power,

challenging lies and injustice,

working for the good of all,

re-describing reality,

refusing to accept the status quo,

believing in the kingdom of God,

is to open up ourselves to ridicule,

to claims of being unpatriotic,

and to the threat of violence –

all things Jeremiah faced,

Jesus faced,

and in some places the church still faces today.

Listen again to what God says to Jeremiah:

‘I appoint you over nations

            to uproot and tear down

            to destroy and overthrow

            to build and to plant.’

This is a summons to declare the end of one world

            and to proclaim the beginning of a new world.

In other words, God calls Jeremiah

            to the work of the gospel.

Like Jeremiah, as the church we too are watching the termination of a world we have loved too long and lost: [ii]

a world in which everything has been shaken up

            and we can react like Israel did and either pretend its not happening

                        and claim everything is ok

                        or we can give in to rage and anxiety and find someone to blame

                                    and cling to a nostalgia of an unspoiled past.

The church and national politics does both!

Nostalgia and indifference are the great enemies of the church,

for they refuse to embrace what God is doing

            and God is always uprooting and tearing down,

                        that he might build and plant.

In one sense, regardless of Thursday’s decision,

            the church continues to be the church,

                        shaped by the call of God in Christ,

                                    caught by the vision of God’s new creation,

            which is neither an England on its own or one joined to the EU.

            The institutions and structures that frame our politics are not eternal,

                        but provisional,

            and so our ultimate hope and faith is not in

Westminster, Brussels or Washington,

                        but in a new Jerusalem,

                                    on its way from the heavens (Rev 21.2).

How does Jeremiah live out his call? [iii]

He has a robust view of God.

            A God who is free and sovereign,

                        alive, passionate and without dullness.

            Jeremiah does not pander to God,

                        and equally God does not make Jeremiah’s life comfortable.

            In the midst of turmoil, uncertainty and fear,

                        we cling to God, who is not bound by our decisions.

Jeremiah has a sense of the large public issues.

            He is alert and engaged with what is happening in the world.

                        He is a prophet and a pastor,

                                    they are joined together

            Too many Christians are either prophets with no pastoral care

                        or pastors with no prophetic voice.

            What do I mean by that?

                        Jeremiah does not shirk from the message God gives him,

                        a message of judgement and uprooting

                        but it is comes with deep pastoral concern for those being judged.

            Prophets with no pastoral care or

            pastors with no prophetic voice are easy to ignore.

                        The first because they lack grace,

                        the second because they lack truth.

Jeremiah has a vigorous sense of his own call.

            He finds the summons of God an irresistible power in his life.

            He is called and not in the sense of some general vocation,

                        but with a particular purpose and commission.

            We struggle to identify with this because

                        we think we get to make up our lives,

we believe that our lives are the result of our free choices.

            What would it mean to understand our lives as called,

                        as one given over freely and obediently to the purposes of God?

            Ask yourself how and where is God calling me

                        to share in his work of speaking truth?

Jeremiah accepts that his call causes conflict

            that he does not have a settled life,

                        It his was a life lived in conflict with those who would not listen.

            We yearn for a settled life, an easy life, a lived in balance,

                        but I wonder if this side of eternity there can be such a life,

            especially a life that is faithful to the call of God.

            It is not that we seek conflict or hope for turmoil,

                        but that is the consequence of naming

                                    our sins of greed, violence and hate.                     

Lastly, Jeremiah is profoundly a prophet of hope.

            If you read Jeremiah would could be led to thinking

that he is more a prophet of doom.

            Yet while much of his work as a prophet is of the kind

                        that spoke of plucking and tearing down,

            he remembered his full call,

                        which ended with a word about planting and building.

            Jeremiah has the capacity to speak hope,

                        The newness of God out of death.

            There is no newness without loss.

            There is no resurrection without the cross,

            but there is resurrection.

            The prophetic call of the church is a serious work,

                        it must not dull down or make its message more palatable,

                        at the same it’s message must be one ultimately of hope,

                                    Of profound hope.

            Where is our hope today?

I suggest you don’t place it in Cameron, Corbyn, Johnson

and please definitely not Farage.

As Christians, our reason for hope is nothing less that Jesus Christ.

            Leaders and governments will come and go,

                        Economies will rise and fall,

                                    Lives will begin and end,

but Jesus remains the same, yesterday, today and for ever (Heb. 13.8).

            Hope begins and ends in Jesus.

                        This is our profound hope.

            We hope in a world that Jesus loves.

            We hope for a world that Jesus redeems.

            We share in this hope every time we break bread and share it.

            We overflow with hope through the power of the Holy Spirit.

            We demonstrate this hope every time we gather around this table

                        and refuse to let politics divide us.

            We declare this hope when we confront narratives of ‘us and them’.

We proclaim this hope when we commitment ourselves

to a seek the common good for all.

            In joy or in grief come to this table

                        because you are called.

                        Be filled with hope

            that we might be prophets to our nation.                         


[i] Walter Brueggemann, Like Fire in the Bones, p.4ff.

[ii] Brueggemann, Like Fire in the Bones, p.27.

[iii] From this point on I am borrowing from Walter Brueggemann, Hopeful Imagination, pp.14-23, 29-30.

Baylor Book Sale

This coming weekend:

Don’t miss a 50% off summer sale from Baylor University Press this weekend (June 10th-12th). The sale is intended for graduate students, but anyone with the code may order! Use discount codeBJUN at, which applies to books published before 2015. Happy shopping!

For those Baptists who wanted to get Jim McClendon's 3-Volume Systematic Theology or Curtis Freeman's Contesting Catholicity or Fiddes et al on Baptists and the Communion of Saints or David Bebbington's one volume Baptist history - this is a great opportunity!

Other authors in the sale include Richard Hays, Walter Brueggemann, Beverly Gaventa, Ephraim Radner, Matthew Levering, Richard Bauckham, Rowan Williams, John Howard Yoder, Amos Yong, Rudolf Bultmann and lots of others.

Latest Pacific Journal of Baptist Research available

The latest Pacific Journal of Baptist Research is available. The journal is a free download. It is the journal of the Baptist colleges in Australia (Maylon, Morling, Vose, Whitley) and New Zealand (Carey). It began in 2005 and has lots of hidden gems within its archives

A previous edition honours Stanley Grenz. More recently an issue was dedicated to responses to Curtis Freeman's Contesting Catholicity.

The latest edition seeks to honour Paul Fiddes and I was generously invited last minute to write a short editorial that gives some context to his work. Inside are three articles engaging with Paul's work on the atonement, the Trinity and covenant.


On hearing the news that John Webster (English theologian) has died

On the sad news of the death of John Webster. Here is a small section from Ivor Davidson's chapter entitled 'John' in the very recent festschrift written in Webster's honour. 

Quite a few moons ago, I had occasion to introduce a public lecture by John Webster. In the usual way, I took a quick look at the CV I had been sent to see what he had been up to since the last work of which I had known. As I ended up saying to the folk who gathered that evening, looking at John's resume can, in honest, by bit depressing: you are confronted with all the themes on which you suspect there is little point in trying to say much ever again ... It is not just the range [of John's work], but the sheer quality across that range - the depth of learning, the precision of thought, the distinctiveness of approach, the elegance of style - that makes John's work so exceptional.

For those who knows its author, all of it has been done by probably the most unassuming scholar they have ever met. John is firm in his convictions, no question, and crystal clear in presenting them. He is equally devoid of personal grandeur, and suspicious of quests for scholarly prestige which jeopardise the uniqueness of theology's vocation. His life's work has, in truth, been motivated by different ambitions than those that typically sway in the realms of academic culture. 'The matter to which Christian theology is commanded to attend,m and by which it is directed in all its operations, is the presence of the perfect God as it is announced in the gospel and confessed in the praises and testimonies of the communion of saints' (Confessing God). Most scholarly prose does not sound like that. For John, the idiom is standard issue, and deeply felt. As he sees it all theological work occurs in the history of grace, its mandate and possibilities determined solely by the miracle of divine generosity.

Ivor Davidson, 'John' in Theological Theology: Essays in Honour of John Webster (Bloomsbury T & T Clark, 2015)


Naming God: A sermon for Trinity Sunday

Today is a day in which we take joy in the life and mystery of God.

Properly speaking every Sunday is a day in which we take joy in the life and mystery of God,

for we do not worship a different God on other Sundays,

but this day

we give ourselves to consider what it means to know God

as God has made himself known.

The church names today Trinity Sunday

and it is the day given to saying why

we say these three – Father, Son and Spirit – are one.

As Christians have read the Bible

            they have found it testifies that

                        God remained all powerful and transcendent, and yet

                        Jesus, who died and was raised by God, was somehow God;

                        moreover the Spirit, poured out on the Church, is also God, and yet

                        there is only one God.[i]

One God, three persons.

I want to ask this morning,

what is God’s name?

How do we address God?

I want to suggest we answer it in three ways: [ii]

theologically – in other words, we listen to what God says;

christologically – in other words, we listen to what Jesus says;

and pnuematologically – in other words, we listen to what the Holy Spirit says.

To begin with God,

we turn to Moses before the burning bush

and his question to God,

when I’m asked what is his name who shall I say sent me?

God answers,




God gives us his name.

In Hebrew it is Yahweh.

God says this is his name for ever.

It is his proper name.

This name is so holy that Israel would not speak it or write it,

instead they used the word LORD.

Whenever you read in the Old Testament LORD in capital letters,

remember this means the name God gave to Moses, Yahweh.

If this is God’s name,

we find it is the name that he gives to Jesus.

For Jesus is given the name Lord.

The Psalmist says ‘Blessed is he who comes in the name of the Lord’

And the gospel writers say this is Jesus.

Jesus is given the name that is above every name …

and every tongue will acknowledge that Jesus Christ is Lord (Phil 2.8)

In Jesus we meet God himself.

The God of Israel is the God of Jesus,

who is the only God.

And we find that we can only confess Jesus is Lord

through the work of Holy Spirit (1 Cor 12.3),

who Paul says in 2 Corinthians is also the Lord (2 Cor 3.17).

In the Holy Spirit we meet God himself.

The God who declared his name is Yahweh,

in the New Testament he is known thrice over

as God, as Jesus and as the Holy Spirit.

The song in heaven is ‘holy, holy, holy is the LORD almighty’ (Is 6.3).

This name – Yahweh, which is substituted by Lord – distinguishes God as unique,

God as present – God is ‘I am’

And as one who delights in blessing,

as the LORD says to Moses:

            ‘where I cause my name to be honoured,

                        I will come to you

                                    and bless you’ (Exod 20.24b).

When we turn to Jesus,

we find that Jesus addresses God as Father.

It is from Jesus we learn to speak of God as the Father, the Son and the Spirit:

‘I am in the Father and the Father is in me …’ (John 14)

and ‘I will send the Holy Spirit from the Father’ (John 15.26)

We know that God is Father, Son and Spirit,

because we are invited into this mystery.

Through the Spirit we are drawn to Jesus,

and we too cry ‘Abba Father’ (Gal 4.6)

and the Father is conforming us by the Spirit into the image of the Son (Rom 8.29)

We live in Christ.

The doctrine of the Trinity is not abstract theology,

but the gift of language to speak to and about God.

The Baptist theologian Paul Fiddes speaks

of our ‘participating in God.’[iii]

We are baptised into the name of God,

what is called elsewhere ‘the grace of the Lord Jesus Christ,

the love of God and the fellowship of the Holy Spirit’ (2 Cor 13.13).

The gift of the Holy Spirit is to find abundant ways to speak of God.

The breath of languages and tongues,

are enabled by the Spirit to praise God,

to speak of God and to name God.

We consider the ‘I AM’ sayings of Jesus which name God as bread, life, shepherd, gate, truth.

Or the different names given to God in the Old Testament.

Jesus is named as Word, Image, Imprint, firstborn of all creation.

And the Holy Spirit is named as a dove, wind, tongues of fire,

the Spirit of holiness, of life, of wisdom, of glory, of grace,

as advocate, pledge and seal.

No one image or name is enough.

Here are some ways Christians through history have spoken of God as Trinity:[iv]

Lover, beloved and love (Augustine)

Source, wellspring, and living water (David Cunningham)

Root, tree, and fruit (Tertullian)

Glory, image and light (Basil of Caesarea)

Sun, ray, radiance (John of Damascus)

Speaker, word, meaning (Karl Barth)

Revealer, Revelation, Revealedness (Karl Barth)

Playwright, actor, and producer (Wesley Vander Lugt)

Womb of life, word in flesh, brooding Spirit (Ruth Duck)

Awesome judge, healer of souls, distributor of gifts (Armenian Orthodox)

Creator, redeemer, sustainer (Iona)

Truth that sends, truth that comes, truth that is conferred (Charles Wesley)

We are always finding new language to address God.

What all these different ways of speaking God’s name

demonstrate is that God is beyond reduction,

our grasp of God is inexhaustible.

To speak of God, inspired by the Spirit,

‘is to gather up the language of the everyday,

often meagre and unpromising in itself,

and transform it into praise of the everlasting Trinity.’[v]

Our songs and prayers are an opportunity to declare

The breath and depth,

The wonder and majesty

The joy and delight

That is God.

In the gift of the Spirit we experience the blessing of God

and as we share in God’s blessing

we return it too him in praise.

The first way of speaking of God in the name revealed to Moses,

is a reminder that God is God and so we are not.

God is unique in that God alone is creator and all else is creation.

God is beyond us.

The second way of speaking of God as seen in how Jesus prays to the Father

is to find ourselves, as those saved,

sharing in this relationship.

We have been adopted as God’s children

through Jesus our brother.

To be is to be in communion.

God is with us.

The third way of speaking of God in the multitude of words and images,

Under the Spirit’s inspiration,

teach us a new language

and to call others to join the song of praise:

Praise and glory,

And wisdom and thanks and honour

And power and strength

Be to our God for ever and ever.

Great and marvellous are your deeds,

Lord God Almighty.

Just and true are your ways,

King of the nations.

Who will not fear you, Lord,

and bring glory to your name?


Hallowed by thy name.

For thine is kingdom the power

And the glory for ever and ever. Amen


[i] David S. Cunningham, These Three Are One, p.55.

[ii] I borrow this from R. Kendall Soulen, Divine Name(s) and the Holy Trinity and much of what follows.

[iii] Paul Fiddes, Participating in God (DLT, 2000).

[iv] For a longer list see Soulen, Divine Name(s), pp.249-50

[v] Soulen, Divine Name(s), p.251.