About 1700 years ago the passage from the Book of Proverbs which is the Old Testament Reading which we have just heard was at the centre of a theological controversy which threatened the nature and existence of Christianity as we know it. Arius, a priest of Alexandria used the passage ‘The Lordcreated me at the beginning of his work, the ﬁrst of his acts of long ago. Ages ago I was set up, at the ﬁrst, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth’ to prove that Wisdom, which was understood as the Logos, the Word of God, the Creative Intelligence was not pre-existent, that it was a creation, and that ‘there was a time when he was not’. He may have been attempting to uphold what he understood as monotheism and the supremacy of God the Father, but in so doing he threatened the very nature of Christianity itself: denying the eternal nature of the Son of God, seeing Him as a creature, something created, something less than God.
His position caused something of a ﬁghtback, and the church began to deﬁne the nature of God the Father, and God the Son with greater clarity, and while the orthodox position sometimes found favour with Imperial power, and sometimes did not, in the end political power could not enforce heresy. The views of Arius while condemned by the church and seemingly dead and buried once again found widespread fame with the arrival in 2003 of Dan Brown’s novel, The Da Vinci Code, with which you are no doubt familiar. I’ve read it, it is a rip-roaring page-turner of a book, but it is not based on the truth, it is a work of ﬁction, which may be plausible, which may be fun to read, but which is not true. The idea that the church and state colluded to airbrush out the truth and replace it with an oﬃcial version is simply not borne out by the facts. After Constantine, his son Constantius II reversed the policy of his father and was sympathetic to the Arians. This is hardly the practice of a cover-up, indeed the facts do not support the hypothesis – it’s fanciful but basically no more than a conspiracy theory.
The Church formulated its beliefs in creedal statements ﬁrst at Nicæa and later revised at Constantinople just over 50 years later, these are the words which we are about to say to express what the Church believes about God – we say them because they are true and because they help us to worship God.
The second reading this morning from St Paul’s Letter to the Colossians is a statement of belief, an early creedal statement which focuses on who and what Jesus Christ is and what he does, written only some thirty years after his Crucifixion. Christ is the first-born in whom all creation has its existence. Creation exists because God was pleased to dwell in him in all his fullness and through him to reconcile all things whether in heaven or on earth. Christ’s great work is to reconcile all things in heaven and earth, making peace by the blood of his Cross. Our Lord’s Passion, Death, and Resurrection alter the created order in a fundamental way and are the outpouring of God’s love on the world, to heal it and restore it. This encapsulates what we believe as Christians and why we are here today to pray, to be nourished by Word and Sacrament, so that through our participation in the Eucharist, in Holy Communion, we may partake of His Divine nature, and be given a foretaste of heaven.
Christ became human so that we might become divine. This profound and radical statement lies at the heart of the Prologue to John’s Gospel, a passage which we cannot hear too often, simply because it is wonderful and it manages in a few verses to cover the entirety of salvation history from the Creation of all that is to the Incarnation, when the Word became flesh and lived among us and we beheld his glory full of grace and truth. God became a human being, for love of us, to show us how to live, and to give us the hope of heaven, or as John’s Gospel later puts it ‘For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.’ (Jn 3:16-17) The Christian life therefore is one characterised by joy, by hope, by love, and forgiveness, it is to be freed from the way of this world given that we celebrate a Divine authority which is before and over all things. At the heart of our faith as Christians is a wonderful message of freedom, knowing that this life is not all that there is, that we are called to have life in him and life in all its fullness, and to live for and through him. This is our faith: it is what we believe and what we are to live, here and now, for the glory of Almighty God and the furthering of his kingdom.
So let us live it, supporting each other in love, in prayer, and forgiveness – helping each other to proclaim by word and deed the Good News of Jesus Christ to a world which longs to hear it, which longs to be freed from selfishness and sin, to come to new life in the living waters of baptism and to live out that life in the Church, the Body of Christ, loved by Him, fed by Him, fed with Him, restored and healed by Him, set free from the ways of selfishness and sin to have life in all its fullness, even eternal life in Him.