I preached three liturgies on Sunday. The text is posted below for those who wanted a copy.I’ve got a confession to make:
I have often used my children as sermon fodder.
That’s probably not entirely fair.
After all, right now they have no way of telling me whether or not they want me to share the ins and outs of their lives with all of you—
and besides the therapy bills might get too expensive.
So, in this season of repentance I decided I would use someone else as my opening sermon illustration.
Someone who could say yes or no.
And, someone who knows me pretty well.
So, I made a call last Sunday night and said {pause), “Mom, can I use you in my sermon?”
You see, my mom has been having a pretty tough Lent.
No, don’t worry, we’re all doing pretty well.
Her house is not being foreclosed.
None of her kids or grandkids are sick.
But, she’s going crazy because the new rector of her parish has decided to eliminate the Confession.
And, she dropped this whole confession thing before Lent started, which was a bit disconcerting
My mom was willing to wait it out.
But, now it’s still undeniably missing from the Liturgy.
From the Lenten Liturgy.
In an Episcopal Church.
From a church in which priests promise in their ordination vows to be faithful to the doctrine, discipline, and worship of the Episcopal Church.
So, yes, I field calls from my mom on how she might convince her rector to slip that old Confession of Sin back into the liturgy.
Seems funny to me, in a way, because the other day when I was attending Women’s Bible Study, one of the women said, “You know I really miss the old confession of sin. The one where we used to say,
“We acknowledge and bewail our manifold sins and wickedness…and there in no health in us.”
Yikes. Yearning to say those words about ourselves in the company of others that recognize that we are but sinners; plain and simple.
Simply human beings.
Simply sinners.
But, this sits smack dab in contrast to the way of the world of the I’m OK, You’re OK theology.
In some Protestant churches, the confession of sin has been eliminated permanently. People don’t want to be depressed.
People don’t want shame or guilt.
People want a God of blessing and grace.
A God of blessing, not punishment.
This progressive, prophetic Protestantism goes so far as to avoid personal accountability. Instead it is easy for us to blame everything on THEM.
Them being economic structures, traditionalists, multinational corporations, AIG.
But, what if, just maybe there is no health in us?
That is, no health in you.
No health in me. No health in us.
Are these words of condemnation, or are these words of hope?
Well, it seems fitting that the master of anti-wishy washyness is our gospel text for today. The gospel writer John is not a but/and theologian.
John is an either or theologian.
He is a light and dark, this or that, here or there, above, below, ascending, descending theologian.
And he is not afraid to proclaim the way, the truth, and the life.
Many of you, like me, might find snatches of John hard to take in their density, their monologue, and their sometimes dichotomous style.
Or maybe all you know of John is that famous verse 3:16, (which for the longest time I thought was football play.)
But, today what we hear from John is both hopeful and scary.
I think it’s important to frame these words in their context.
Jesus has just finished an exchange with Nicodemus.
Nicodemus comes to Jesus at night, in the dark, because he doesn’t want other members of the synagogue to know that he has sought Jesus out.
Jesus tells Nicodemus to let go of what you know.
Nicodemus persists to ask questions about how we can be born again.
Yet, he is such a literalist.
He can’t figure out how we can climb back into our mother’s womb.
And essentially, Jesus says you can’t be born again without the cross. 14Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, 15that everyone who believes in him may have eternal life.[a]
16"For God so loved the world that he gave his one and only Son,[b] that whoever believes in him shall not perish but have eternal life.
Yes, this is the biggie. The whammie. The cross, which is seen as a paradoxical symbol for so many, is Jesus’ way of saying look at the cross and see me. Come and see.Taste and see. And know that I am good. The cross is humiliation and exaltation all at once. Jesus is telling Nicodemus, and all of us who are ready to listen, that the way to eternal life for Jesus is the cross. A symbol of mercy, hope, forgiveness, pain, death, and sin. Paradox enfolded together.
So, why does John have to make us bristle with his next words?
17For God did not send his Son into the world to condemn the world, but to save the world through him. 18Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son.[a] 19This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. 20Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed.
Why does it seem like he is getting into that awful path of the damned and the saved? Well, it might feel that way because of the context in which those words have been used since the rise of American fundamentalism. We picture these words as fighting words. We’ve seen these words draw lines in the sand. We’ve seen these words on tracts landing aimlessly in our mailboxes. No wonder we might be a bit afraid of them.
But, this passage is not about heaven and hell. Not about who is in or who is out. These are beautiful words because they are words of comfort and solace. Words of hope and encouragement. You see, we must remember that when John was writing this gospel text he was writing to persecuted Christians, most of whom were Jews by birth. People who for their whole lives had never eaten a pig. Never forgotten to bring their pigeons and doves to the Temple. Never, ever forgot that sundown on Friday was the beginning of the Sabbath. And, now, because of this man, Jesus, everything had changed. And that change was not easy. Eternal life had begun, but eternal life was no picnic.
This passage is about a God who gave Jesus to the world because he loves the world. This passage is about a God who already invites us into eternal life with him now. Eternal life is not something we earn after having lived a good life. Eternal life is the here and now for us sinners. Eternal life is about living knowing that God came into the world for us. Incarnate and embodied. Later incarnate and crucified. And finally incarnate and glorified.
When I think of these words I think of how parents talk to their own kids when no one is around. You are the cutest, sweetest girl in the world. (Extemporarate..) Well, said in the company of other cute kids or other kids working on a project may be a bit over the top or self-indulgent or just weird. But, said in front of your family, your little community, they are words of encouragement and of hope. Words of love. Words of adoration. Hear John’s words in that same context. A small, beloved community. A persecuted community. A community in need of hope and encouragement.
A dear friend of mine has been carrying a baby boy courageously for the last 9 months. She has known for a month and half that her little boy would not make it when he was born. He was born this weekend and she had a short time—filled with love—with her sweet son. I wonder how these words sound to her: “For God so loved the world he gave his only begotten Son that all who might believe in him will not die, but have eternal life.” Words of promise. Words of hope. Words of comfort.
In this season of Lent, John reminds us that sometimes a little black and white isn’t all that bad. There is life and there is death. During Lent, we begin the liturgy in silence and the first words out of our mouths are the words of confession. Sometimes the priest reminds us, “If we say that we have no sin we deceive ourselves and the truth is not in us, but if we confess our sins God who is merciful and just will forgive us our sins and cleanse us from all unrighteousness.”
And, I’m so glad for this chance. Because I know that the power of sin is so heavy and before we will have gotten to the peace I will have needed to say “create in me a clean heart oh, god and renew a right spirit within me.” I know I’m trapped in sin. Our liturgy knows we are trapped in sin. After all, we say Lamb of God who takes away the sin of the world, have mercy on us. He doesn’t take away the bad guys, the others, the them. He takes away the sin. Your sin, my sin, Our sin.
The Gospel of John is about truth-telling—as is our Christian faith. When we tell the truth about our God, we also need to tell the truth about ourselves. When we tell the good news we are always aware of the beauty and brokenness of our lives. I sort of promised I wouldn’t use my child as an illustration, I can’t even keep a promise I made 10 minutes a go…(see the power of sin) So, I know this little boy, who when his sister starts crying in a room in which they both have been playing is quick to answer his mom’s question , “What happened?” He unceremoniously and truthfully declares “I pushed her.” Quickly, the confession is made. The time-out begins. The sister is comforted. The timer rings. The apology is made. And new life begins. The more ready we are for truth telling, the more ready we are for forgiveness and new life.
Lent can be a long haul. 40 days of confession and truth telling. But, Easter is even longer. 50 days of the joy and hope of eternal life. John knows we can’t have one without the other. And, deep, deep, down, so do we.