A sermon for the 3rd Sunday of Easter
Jesus
said to them, "Thus it is written, that the Messiah is to suffer and to
rise from the dead on the third day, and that repentance and forgiveness of
sins is to be proclaimed in his name to all nations, beginning from Jerusalem.
You are witnesses of these things."
Peter
said, “Repent therefore, and turn to God so that your sins may be wiped
out."
Every Sunday we pray the
Prayer of Confession asking God to forgive us. Then again, in the middle of the
Eucharist, we say the Lord’s Prayer and again we confess our sins and ask God
to forgive our trespasses as we forgive those who trespass against us. And,
every Sunday when we say the Creed, we claim to believe in the forgiveness of
sins.
The forgiveness of sins is
no less audacious or incredible than any of the other things we affirm in the
Creed. It is no more obvious that sins are forgivable than that God exists in
the first place, or that Jesus is the presence of God in our midst. But we affirm
in the creeds and in our liturgy that forgiveness grounded in the grace of God is woven into the very fabric
of reality. It is among the things in which Christians must believe.
It is not obvious that sin
is forgiven or even forgivable. Not all philosophies or faiths put much store
in forgiveness as such. Except for Judaism, it was not part of the
philosophical or religious systems of the ancient world.
It is still not obvious
that forgiveness is at the heart of things. Vengeance and retribution is a much
more common theme in most of our entertainment. And our political discourse.
Fundamentally, we prefer
the idea of karma and payback. It seems more natural.
In a dialogue between some
Buddhist monks and some Christian monks an episode was discussed about a group
of French monks had gone to Algeria to serve the people there. In the 1990’s Algeria was caught up in a
bitter civil war where foreigners had been warned that if they were caught by
certain factions they would be killed. These monks stayed anyway and were
captured. Their beheaded bodies were found some days later, along the side of a
road.
One of the Buddhist monks
suggested that this was irresponsible on the part of these Christian monks.
Staying when they knew the realities only presented those who killed them with
the likelihood of accruing yet more bad karma that would then affect their next
life and perhaps the next life until they managed to turn the karmic cycle in
the other direction.
The Christian monks
responded that in the Christian understanding forgiveness (grounded in the grace
of God), not karma, is the governing principle of the universe. Even those who
killed the monks were not beyond God’s forgiveness.
In an interview, Bono of
the rock band, U2 had this to say about grace:
Bono: You see, at the center of all religions is the idea of Karma. You
know, what you put out comes back to you: an eye for an eye, a tooth for a
tooth, or in physics; in physical laws every action is met by an equal or an
opposite one. It’s clear to me that Karma is at the very heart of the universe.
I’m absolutely sure of it. And yet, along comes this idea called Grace to upend
all that “as you sow, so you will reap” stuff. Grace defies reason and logic.
Love interrupts, if you like, the consequences of your actions, which in my
case is very good news indeed, because I’ve done a lot of stupid stuff.
Assayas: I’d be interested to hear that.
Bono: That’s between me and God. But I’d be in big trouble if Karma was
going to finally be my judge. I’d be in deep shit [I edited that last line in
the actual sermon]. It doesn’t excuse my mistakes, but I’m holding out for
Grace. I’m holding out that Jesus took my sins onto the Cross, because I know
who I am, and I hope I don’t have to depend on my own religiosity.
Karl Barth, writing about
God’s love for us in spite of our sinfulness, says, “God always casts the
bridge across the chasm. God’s love always casts a bridge across the chasm. God’s
love is always a light shining out of the darkness.” Jesus is that bridge.
Jesus is that light. Jesus comes embodying the love and welcome of God –
welcoming sinners; inviting them and challenging them; and, receiving them into
the new creation that God is breaking forth on the world in his presence. Jesus
embodies the forgiveness of God, coming with arms outstretched to embrace all
who will turn, all who will come. All that is needed is that turning and that
receiving – repentance.
We know that when he came
with his arms outstretched to receive the world in the name of his Father, the
world nailed those arms to the cross. It is in the passion and the cross that
God in Christ enters most profoundly into our situation, entering into the
tragic and suffering realities that we have inflicted and that are inflicted
upon us.
God in Christ enters into
the sin and suffering of the world forgiving, justifying, and transforming. It
is only for us to receive it. We could not expect it. We cannot earn it. We can
only receive it.
Dorotheos of Gaza was a
monk in the sixth century who, among other things, oversaw the infirmary at his
monastery.
Dorotheos had an assistant
whose name was Dosithy. Dosithy was an earnest monk who desired to please
Dorotheos and God. But Dossithy sometimes became impatient with his patients
and would get angry and abuse them verbally.
One time in particular he
had done that and after he had gotten over his anger and was convicted of his
sin, he began to weep and despair. Some of the other monks went to Dorotheos
and told Dorotheos.
Dorotheos called Dosithy
to him and he asked him what was wrong.
Dosithy said, “Father, I
have sinned. I have abused my brother.”
Dorotheos said, “So,
Dosithy, you took it upon yourself to judge your brother? You got angry at your
brother and abused him? Did you forget that he is Christ? And, when you cause
him to suffer you cause Christ to suffer?”
Dosithy, continuing to
cry, said, “Yes.”
Dorotheos said, “There,
there Dosithy. You are forgiven. Get up. Let us begin again from now and let us
be more attentive and God will help us.”
Dosithy wiped his eyes and
went back.
Some time later, Dosithy
in tears comes again to Dorotheos and, again, Dorotheos says, “Up now, Dosithy.
Get up. Start again. You are forgiven.”
And again and again
Dosithy fell and Dorotheos said, “Get up. You are forgiven.”
I belive that God engages
us like Dorotheos engaged Dosithy. He does not find excuses for Dosithy. He
does not minimize the seriousness of the offense. But, once Dosithy admits the
wrongness what he has done – repents and confesses – Dorotheos declares Dosithy
forgiven.
Bernard of Clairvaux said
once, “The difference between the damned and the saved is that everyone, except
the damned, gets up and stumbles on.”
It is not obvious that
forgiveness is at the heart of things. But, thank God, that is what we affirm.
We believe in the forgiveness of sins. There is nothing about you or about your past that is beyond that forgiveness.
Repentance
and forgiveness of sins is to be proclaimed in his name to all nations,
beginning from Jerusalem. You are witnesses of these things."
Repent
therefore, and turn to God so that your sins may be wiped out.
Get
up. Let us begin again from now and let us be more attentive and God will help us.
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