Tuesday, April 01, 2008

Sermon Notes: Easter 2, The Locked Door

For this sermon, I was inspired and guided by the lectionary study from the 2004 Christian Century, by Craig Barnes. It is linked here. So, what you'll find pasted here are my notes, which are a few original paragraphs linked in with the Barnes article, which I used as points of reference for my own sermon this past Sunday. (Sorry, no attempt at a transcript this week).

Front door in Los Angeles. May surprise you to learn that I often left our home for groceries or other errands with the door unlocked. Lara coming home to a locked house, our neighbor sending his son through the shower window to unlock the house for us. Sometimes locked doors are just as good at keeping us out as they are keeping others out. We have to remember the key.

I think of that door when I’m listening to people describe how they cope with their fears. They are keeping their hearts behind a door with lots of locks because something out there makes them afraid. If someone tries to get in before they’re invited, especially if that heart has been hurt before, they will hear the "click" of the lock.

On the night of the first Easter, the disciples were huddled together behind a locked door. What were they afraid of? I don’t think they were just worried that those who killed Jesus would kill them as well. The fear went deeper. Maybe they didn’t want to deal with the scorn of those who knew they had failed. They had even failed at protecting Jesus. In spite of all their earlier bravado, they were afraid of the cross. And ashamed.

Like the disciples, we try to hide when we’re ashamed. We keep our hearts locked up tightly because we know the truth about ourselves, and the truth is that we are not what we want to be, or even what we pretend to be.

Garrison Keillor said, "We always have a backstage view of ourselves." We let the audience see only the neatly arranged stage. But behind the curtain all kinds of things are lying around: old failures, hurts, guilt and shame, We hear that we are living in a shameless society, and that people are no longer bothered by shame. I don’t believe it. Shame plagues our souls. Psychologists tell us that shame sweeps over us when we overstep our abilities, or when our fantasy about who we would like to be encounters the backstage reality of who we really are.

Nothing is more crippling to our souls than working at hiding shame. We lock up more and more doors, sealing off more and more rooms of the heart to prevent our true selves from being discovered. We think we are keeping the world out, but in fact we are keeping ourselves locked in.

William Sloane Coffin, a great prophet of the United Church of Christ who died several years ago, fittingly, during Holy Week, once said: "As I see it, the primary religious task these days is to try to think straight...You can't think straight with a heart full of fear, for fear seeks safety, not truth. If your heart's a stone, you can't have decent thoughts – either about personal relations or about international ones. A heart full of love, on the other hand, has a limbering effect on the mind."

Those disciples cowered in fear behind locked doors when good news was waiting for them outside. Good news came to them anyway, even in their fear, and made their minds "limber." They were seeking safety, and the truth came instead. Is it fear that makes us hide from the suffering of the world? Perhaps that's a mystery of the heart, so easily turned to stone, so easily turned away from the pain of others. Coffin once warned that we run the risk of washing our hands, like Pilate, because power is hard-hearted. And yet, he said, we belong to one another, according to the vision of the religious community, the saving vision, the ancient prophetic vision of human unity, all of God's children on this earth. As Allen said, we can't keep the gift to ourselves: the Spirit was given to us because we are connected to, and responsible for, one another.

At the center of the gospel is the proclamation that Jesus Christ has come looking for us. According to John’s text, he walks right through the locked door to find us. He shows us his wounds from the cross, which are the marks of our forgiveness. Then he says, "Peace be with you." You are forgiven, peace is restored to your troubled soul, and you are free.

The word for forgiveness in Greek can even be translated "to free," or "to let go." Thus, the gospel story is always a freedom story. To those whose sin was obvious, and who had been cast out of community because of their shame, Jesus kept saying things like, "Your sins are forgiven. Be restored." But to the Pharisees, who were able to keep a good show going in front of the curtain, Jesus said, "You must repent." It was as if to say, "Stop covering up the shame." So to all of us Jesus says, "Just stop hiding."

After finding the disciples, forgiving them and restoring peace to their souls, Jesus gave them the Holy Spirit and the ministry of grace. He said, "If you forgive the sins of any, they are forgiven them. If you retain the sins of any, they are retained." Here, Jesus is entrusting us with his own ministry of forgiveness.

There are so many things we can do for ourselves in the spiritual life. We can read the Bible, pray and even worship on our own. But when it comes to hearing that we are forgiven, we need a priest. That’s the priest’s calling -- to declare the absolution of sins.

If we do not forgive those who hurt us, the only alternative is to retain the sins. To retain means to hold, and to hold onto hurt is to lock ourselves into the identity of victim. In the words of Lewis Smedes, "When you forgive you set a prisoner free. And then you discover that the prisoner was you."

So you can be either a priest or a victim. Those are your only options. What you cannot do is just forget about the hurt, or deny it or store it up to use later. To be a priest is to free others of shame and yourself of hurt. To be a victim is to hold onto hurt, which is like holding onto a disease. It will eat up your soul. It doesn’t matter what you do, or how hard you try -- you are never going to have a better past.

When the hurts are great, it is hard to be the priest. We wonder, "How can I ever get to the place of giving up such overwhelming hurt?" But we are not on our own for this. Jesus gave us the Holy Spirit before he called us to forgive. The work of the Spirit is to bind us into the work of Jesus Christ.

What this means is that we disciples are not called to produce forgiveness. We’re called to be the priest pronouncing that which has been produced on the cross. We’re called to open the locks and throw open the door, and walk back into the world as a priest who is unafraid. The only alternative is to live in shrinking prisons of hurt.

The key is, we’re forgiven.

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