A Super Lent?
Children's sermon
Illustration
Preaching
Sermon
Worship
Object:
Many Christians see Lent as a time of lowliness, a time when we cast our eyes downward, recognizing that "we are dust and to dust we shall return." This goes against every worldly tendency to try to raise ourselves up, to seek new heights and greater glory. While lowliness and penitence are certainly aspects of Lent, that is not the end of the story. Instead of being content to cast our gaze down, we are also called to lift up our heads to see the glory of the Lord, experiencing that birth "from above," as Jesus told Nicodemus. What exactly does that mean? Carlos Wilton writes the main article this week, with Stephen McCutchan writing the response. Illustrations, a liturgy, and a children's sermon are also included.
A Super Lent?
Carlos Wilton
John 3:1-17
THE WORLD
We've been hearing the word "super" a lot in recent weeks: the Super Bowl, the Super Tuesday primary elections, and the unelected superdelegates who will be attending the political conventions. Our culture likes things super. We prefer our sodas super-sized, our heroes super-powered, and our political candidates super-qualified. Bigger is better, and biggest is best of all. Lent seems the complete opposite, with its resolute focus on turning inward, curbing pride, and admitting how transient life really is. Yet, on second thought, there is something super about Lent, after all. Jesus tells Nicodemus, in John 3:3, he must be "born from above." The word "super" means "over and above." During Lent, we're meant to direct our eyes upward, looking not to things of this world, but to the things that pertain to God. Now that's a super Lent!
There's an unfortunate tendency to take this "born from above" phrase from John and twist its meaning beyond anything Jesus would recognize. There's some scholarly debate around whether the Lord really meant to say "born from above" or "born again" -- but either way, he couldn't have meant these words in the same way some people commonly use them: as a badge of spiritual achievement.
If there's anything we don't choose in life, it's being born. Whether it's "born again" or "born from above," Jesus' choice of verbs makes it clear: the initiative rests with God, not with us.
A truly super Lent is one in which we stop doing and start being, opening ourselves to God's reforming love. It's the only way to be born -- or reborn -- from above.
THE WORD
He comes to Jesus by night. Wrapped in his cloak, slipping swiftly through the shadowy back streets of Jerusalem, the chances are good that no one will see him. He is a Pharisee, a leader of his faith, and a highly respected member of the Sanhedrin. Yet, when this distinguished personage comes to see Jesus, he dares travel only by night.
Members of the Sanhedrin do not frequent the rundown neighborhood where Jesus is staying -- especially not after dark. Yet, the Pharisee Nicodemus has a passion that draws him to that place, a passion rare in his (or any) age. It is a passion for the truth.
Nicodemus is well aware that Jesus is a controversial figure. His fellow Pharisees would have long ago written him off as a harmless crank, were it not for the crowd at his heels -- a motley assortment of down-and-outers and ne'er-do-wells, the type of riff-raff of which revolutions are made. If Nicodemus, a learned scholar of the law, were to be seen with the likes of them -- and with their leader, the carpenter of Nazareth -- his name would not count for much in the hallowed halls of the Sanhedrin.
Yet, Nicodemus is a man of principles. As much as he finds unsettling about Jesus' entourage, there's something about the teaching of this carpenter-rabbi that fascinates him. Charges of blasphemy may slip easily from his colleagues' lips, but Nicodemus can't condemn this man until he's heard him firsthand.
And so, Nicodemus arrives at the door of the house. He's got his opening line worked out in advance: a little praise, to put Jesus at ease, the better to catch him off guard with his next question. "Rabbi," he says, "we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God" (v. 2).
After a long few seconds, Jesus speaks: "Very truly, I tell you, no one can see the kingdom of God without being born from above" (v. 3).
A peculiar saying. Nicodemus is baffled. How is it possible, the Pharisee asks, to enter the womb a second time and be born?
Nicodemus has misheard Jesus. The Greek word John has Jesus using is anothen, "from above," or "from top to bottom." It's the same word used on Good Friday, to describe the rending of the temple veil from top to bottom. Yet, Nicodemus thought he heard Jesus say, "You must be born again."
It's curious how, in teaching this passage, so many Christian interpreters concentrate on Nicodemus' mishearing, rather than on what Jesus actually says. Jesus says "you must be born from above" -- hard words for a proud Pharisee, who believed his birth from below, his human birth into the chosen people of God, was all he needed to be saved.
This being "born from above" is not something Nicodemus can do a thing about. Jesus likens it to the wind -- ruach in the Hebrew, which also happens to be the same word for "spirit."
Nicodemus sits there in his prayer shawl and his phylacteries -- symbols of an intricate discipline of obedience -- and hears Jesus tell him these earthly religious practices are not the point. Nicodemus must be born from above.
That's how the conversation ends: hanging, inconclusive. Was Jesus' visitor convinced? John tells us nothing -- at least not now. Later on, we learn that -- after Jesus' crucifixion -- it is none other than Nicodemus who accompanies Joseph of Arimathea to anoint Jesus' body for burial. He carries on his back one hundred pounds of embalming spices, far more than what's needed. In a time when it is extremely risky to confess loyalty to Jesus, it is Nicodemus, that secret visitor in the night, who walks the streets of Jerusalem in broad daylight, carrying on his back a weighty bundle, one hundred pounds of devotion. Nicodemus has come into the daylight.
In the February 11, 2008 issue of The Presbyterian Outlook, biblical scholar Kenneth Bailey identifies a three-part Trinitarian structure to this passage. Nicodemus asks three questions of Jesus, and in responding to them, Jesus begins each reply with "Very truly, I tell you" -- which is Johannine code for "What I am about to say is very important." The first of these statements, Bailey points out, provides important information about God; the second about the Holy Spirit; and the third about Jesus.
CRAFTING THE SERMON
A sermon on this passage could begin by recalling the many "super" things that attract our attention and admiration (Super Bowl, Super Tuesday, Superman and the like). This human fascination with the super can be either blessed or demonic (one need only recall Hitler's fascination with Nietzsche's concept of ubermensch, or superman, for an example of how easily it can seduce even civilized societies into betraying all that is good).
Will our ultimate savior be a person of power, a real-life version of the comic book Man of Steel with the "S" on his spandex? Will we be saved by a powerful, tough-talking politician who enforces our nation's will on the rest of the world through raw military might? Every leader in history who has pretended to be that sort of savior ends up being a disappointment in the end.
Actually, we had such a politician in the twentieth century. He even called himself "Man of Steel." He was born Joseph Vissarionovich Jugashvili -- although no one remembers him by that name. We know him as Stalin -- a Russian name he adopted early in his political career, which literally means "made of steel." This man was responsible for the persecution and murder of millions. This is the man who responded to an advisor, who had suggested he be wary of the pope's influence, "How many divisions does the pope have?" The story of Stalin -- like that of Hitler, his one-time ally -- is a cautionary tale, for all who would seek salvation through the exercise of human power.
The alternative view is to look for a savior of a different order -- one who triumphs not through raw power, but through sacrificial love. Paradoxically, such a savior is above us only in his ability to go below us: to submit himself to the worst punishment and humiliation the world can deliver. He can do so only because he truly comes from above, being the Son of God. The famed kenosis passage, Philippians 2:5-11, is the best biblical exposition of this.
If we read John 3 through the prism of Philippians 2, it's impossible to come away thinking that Jesus' use of anothen as "born from above" has anything at all to do with self-exaltation. If we go with the alternative "born again" translation, then it likewise means we can never use such a label as a badge of personal spiritual achievement -- as do those who assume that "born again Christians" are somehow better than those who prefer not to use that label to describe themselves. Bragging that one is a "born again Christian" makes about as much sense as claiming to be a "born human being" -- is there any other kind? We were all born again on the day we were baptized.
So, what does all this mean for our observance of Lent? Is it indeed possible to have a "super Lent"? The answer is yes, if by "super" we mean the ability to keep Lent in the way it is truly meant to be kept: by walking in the footsteps of Jesus on his journey to the cross.
In the words of the noted Orthodox theologian, Alexander Schmemann:
Bright Sadness is the true message and gift of Lent: ... the sadness of my exile, of the waste I have made of my life; the brightness of God's presence and forgiveness, the joy of the recovered desire for God, the peace of the recovered home. Such is the climate of Lenten worship; such is its first and general impact on my soul. (From Great Lent: Journey to Pascha, 1969)
ANOTHER VIEW
Born Again or Born from Above
Stephen McCutchan
We live in a culture that is filled with religious yearning though it is often conflicted about what that means. This is illustrated by the fact that beginning with the political campaign that led to the election of Jimmy Carter, many candidates for president felt a need to declare that they had been "born again." The lectionary passage, John 3:1-17, is the source of the image of what it means to be born again. Since the term is used rather loosely in our society, it might be well to reflect again on what was meant by that term.
We begin by being introduced to Nicodemus. Nicodemus would have made the perfect mainline Christian. He came with a genuine intellectual curiosity and yet a cautious enthusiasm. He came at night; night provided some cover from public scrutiny. His was a private quest, not a public commitment. Perhaps he believed that religion should be a private, personal decision.
He affirmed Jesus in a general way -- "We know that you are a teacher that has come from God..." He never made clear who "we" were. In phrasing his inquiry this way, he skillfully skirted the issue of personal involvement. He did not begin with a question. He led with a statement. "We know that you are a teacher come from God; for no one can do these signs that you do apart from the presence of God" (v. 2).
Jesus' response was ambiguous. The Greek phrase that Jesus used could either mean "born from above" or "born again." Nicodemus, ever the rationalist, chose to explore the more literal meaning. "How can anyone be born after having grown old?" (v. 4). Mystified, Nicodemus maintained a cautious skepticism. He was concerned about the mystery of faith but wanted to explore it from a safe distance.
Jesus clarified that he was speaking of a different kind of birth. This was a birth that "comes from above." If you can only see God's kingdom by being "born from above," then salvation is in God's hands, not ours. Like the wind, you can experience it, even develop an intellectual appreciation of its characteristics, but you cannot control it. Nicodemus, like many good intellectual Christian, preferred to keep his options open. "How can these things be?"
Nicodemus wanted to understand an issue of personal faith. Jesus was speaking of a worldly faith. "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him" (v. 17). Faith in Jesus Christ was too significant for the world to keep it a private affair.
It is one of the ironies of the development of our faith that it frequently is considered a private affair when Jesus makes clear that God's purposes have worldwide implications. "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life" (v. 16). That eternal life is not a future promise but something that begins at the moment that one is born from above. Once one allows life to be directed by the Spirit of God, then one's life is no longer centered on what benefits "me." The egocentric selfishness that is such a temptation in our culture is suddenly overcome and one begins to see all of life from God's perspective. God's perspective includes the whole world. This is the world for which God was willing to make the costly sacrifice of his Son. It would be the heights of profanity to turn one's back on the very world for which God had sacrificed so much. The sacred task of the church is to deprofane our lives so that we can be responsive to that Spirit.
ILLUSTRATIONS
"It is critical to recognize that the topic here is birth. Birth status was the single, all-important factor in determining a person's honor rating. Ascribed honor, the honor derived from one's status at birth, was simply a given. It usually stayed with a person for life... To be born over again, born for a second time (one meaning of anothen), however unthinkable that event might be, would alter one's ascribed honor status in a very fundamental way. A new ascribed honor status would derive from a new birth... Thus, a second birth, especially if it differed substantially in honor level from the first birth, would be a life-changing event of staggering proportions.
"To be born 'from above' -- that is, to be born of the sky, of the realm of God -- is to belong to that realm, to become a veritable child of God. This, of course, is to acquire an honor status of the highest sort... Thus, whatever honor status a person might have in Israelite society, being born 'from above' would re-create that person at a whole new level. In addition, since all children of the same father share that father's honor status, differences in status among 'the children of God' obviously disappear, except for the firstborn."
-- Bruce Malina and Richard Rohrbaugh, Social-Science Commentary on the Gospel of John (Minneapolis, Minnesota: Augsburg Fortress Press, 1998)
* * *
"Malina and Rohrbaugh give this brief commentary: 'How the new Spirit-birth happens is not specified. It is simply said to be as mysterious as the wind was to ancient people.' Beyond the mysteriousness of the wind/Spirit, could Jesus be implying that Nicodemus, because he is still in the dark -- not yet enlightened by Jesus -- is unable to comprehend the origins of the wind/Spirit or of true believers? Both come from God. I'm afraid that as long as people consider Christianity as something we do -- living obedient moral lives, coming to Jesus, making a decision to follow Jesus -- they will be in the dark about the true origins of our faith and also our deeds, which are to be done 'in God' (3:21).
"As long as people consider Christianity as something we do, are they not trying to control the Spirit -- telling it when and where to blow?"
-- Brian Stoffregen, "Gospel Notes for Next Sunday" (www.ecunet.org, 2/22/1999)
* * *
"When we are self-conscious, we cannot be whole aware; we must throw ourselves out first. This throwing ourselves away is the act of creativity. So, when we fully concentrate, like a child in play, or an artist at work, then we share in the act of creating. We not only escape time, we also escape our self-conscious selves.
"The Greeks had a word for ultimate self-consciousness which I find illuminating: hubris: pride: pride in the sense of putting oneself in the center of the universe. The strange and terrible thing is that this kind of total self-consciousness invariably ends in self-annihilation. The great tragedians have always understood this, from Sophocles to Shakespeare. We witness it in history in such people as Tiberius, Eva Peron, Hitler.
"I was timid about putting forth most of these thoughts, but this kind of humility is itself a form of pride. The moment that humility becomes self-consciousness, it becomes hubris. One cannot be humble and aware of oneself at the same time. Therefore, the art of creating -- painting a picture, singing a song, writing a story -- is a humble act. This was a new thought to me. Humility is throwing oneself away in complete concentration on something or someone else."
-- Madeleine L'Engle, A Circle of Quiet (New York: HarperOne, 1984), p. 11
* * *
In this Lenten season, it is good for us to remember that we are both body and spirit, that our spirits need nourishment as much as our bodies do -- and even more so. Edna Hong writes in The Downward Ascent:
I am body and spirit. My body hungers for food, thirsts for water, craves the finite, and all its urges are me-centered.
My body seeks what is here below.
My spirit hungers for Spirit, thirsts for living waters, craves the infinite, and all its urges are God-centered.
If my body loses its normal appetites, it is sick. If my spirit loses its normal appetites, it, too, is sick.
Edna Hong, The Downward Ascent (Minneapolis, Minnesota: Augsburg Fortress Press, 1979)
* * *
Lent is a good time to look at our inner life, to see what is really going on within our minds and spirits. Abraham Heschel writes:
Outwardly (we) may pretend to be satisfied and strong; inwardly (we are) poor, needy, vulnerable, always on the verge of misery, prone to suffer mentally and physically
Scratch (our) skin and you come upon bereavement, affliction, uncertainty, fear, and pain.
Disparity between (our) appearance and reality is a condition of social integration. Suppressions are the price (we pay) for being accepted in society.
-- Abraham J. Heschel, Who Is Man? (Palo Alto, California: Stanford University Press, 1965)
* * *
The Danish philosopher/theologian, Søren Kierkegaard, reminds us that we need to live with reality, that we need to humble ourselves before the living God, aware not only of our many shortcomings, but also of God's love and mercy that can cover the full extent of our wrongdoing, of our creatureliness.
Only as we humble ourselves before the loving kindness of Almighty God can we become what the Lord intends us to be. Kierkegaard writes:
Humbled and ashamed, I turn from my best deed as from something inferior and find rest in grace.
Let the proud pagan storm heaven or at least try to; from this descent into humility comes the levitation which blissfully arrives at heaven.
Søren Kierkegaard, For Self-Examination and Judge for Yourself (Princeton, New Jersey: Princeton University Press, 1974)
* * *
Nicodemus had to be born from "from above" to find heaven. So, too, if we lift our eyes to the hills, we find timely help (Psalm 121:1). When we gather for worship at the very center of our time of communion with God and one another, the celebrant will say, "Lift up your hearts." Life, inspiration, and courage all come from living lives that are upright... with the focus on the "up." What better time than Lent for us to thus hold our heads, hearts and minds on the things that are "from above"?
* * *
In growing up, one of our children's favorite poets was Shel Silverstein. One of my favorite quotes from Shel's poetry runs like this: "Listen to the mustn'ts, child. Listen to the don'ts. Listen to the shouldn'ts, the impossibles, the won'ts. Listen to the never haves, then listen close to me... Anything can happen, child. Anything can be." One of the great themes of Lent is not only focused on things from which we should refrain... it is certainly on what is possible with God!
* * *
We live in a "super-sized" world. Hamburgers, french fries, and foda can all be "super-sized" for just a few cents more, but what is truly "super-sized" for us this Lent is forgiveness. After all, Jesus did not come here to find a way to condemn this old world but rather to save it. So turn your life toward life, toward salvation, and toward forgiveness... a "Super Highway" toward heaven!
WORSHIP RESOURCE
Call to Worship Leader: Like Abraham and Sarah,
God calls us out of our comfort zones
to new adventures.
People: In this season of discipleship,
may we respond with the trust
and faith they model.
Leader: Like Nicodemus, we seek answers for our questions
from Jesus, especially the ones that wake us up at night.
People: In this season of questioning Jesus,
may we commit ourselves to listening
to what he has to say to us.
Leader: Like Paul, we affirm that our faith is based
on what God does, not on our successes or failures.
People: In this season of self-denial,
may we give up our need to save ourselves.
Leader: Like Abraham, Sarah, Nicodemus, Paul,
and all the others who have been our mentors in the faith,
People: we would follow God faithfully,
that our lives might be examples to those around us.
Prayer of the Day
Creator of every moment,
Keeper of our every day:
take us by the hand and lead us,
as we trust that you will walk with us
on the journey of life.
Watcher of our nights
and Answerer of our questions:
sweep away the cobwebs
in our minds
that we might discover anew
the promises you bring to us
in the Word you plant within us.
Spirit of new birth,
Breath of new life:
be in the words we speak,
and sing, and pray
in this time of worship.
Reshape us into the people of God
created for worship
and for service.
God in Community, Holy in One,
hear us as we pray as Jesus taught us, saying,
Our Father...
Call to Reconciliation
In the quiet moments, late in the day, in the middle
of the night, we know ourselves for who we are
and how we have failed to listen to God and be
led where God would send us. And in such moments,
God waits, to hear our confession and to forgive us,
to make us new people, to help us be reborn as
people of faith. Let us come to our God in trust,
Unison Prayer of Confession
Because we are human, God of Faith, we believe
we have nothing to learn from others, and so ignore
the lives of our ancestors like Sarah and Nicodemus.
Because we are so wise, we look for answers to our
questions in books, in food, in money, in power,
rather than to the One who knows the deepest longings
of our hearts. Because we know all the answers, we
have no need to change our way of living. And so,
we do not know where to find help when we are desperate.
Forgive us, Life-keeping God. You are the One
who can change our lives; you are the One who can
transform our despair into hope; you are the One who
can instill new life in us. We trust the promises that
you will do this for us and open our hearts, our lives
to your Son, Jesus Christ, our Lord and Savior.
(silence is kept)
Assurance of Pardon
Leader: God is our hope, our help, our peace, our joy.
God makes us new and sends us forth
to be a blessing to all people.
People: May we draw nearer to the Keeper of our souls;
to the Watcher of our days and nights;
to the Spirit of new life and new hope;
to the God who has forgiven us. Amen.
CHILDREN'S SERMON
The wind
Object: an electric fan or some hand fans
John 3:1-17
The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit. (v. 8)
Good morning, boys and girls. I brought along a helper this morning that I am sure all of you have seen many times and have enjoyed. Our helper this morning is Mr. Fan. How many of you have a fan at home? (let them answer) Almost all of us have a fan somewhere in our house, don't we? Tell me what you like about being near a fan. (let them answer) When you are hot and the air is not moving, it is a good time to have a fan. What does the fan do to you that make you feel better? (let them answer) It blows air on you and makes you feel cooler.
Do you know where the wind comes from? (let them answer) If you are outside, you might see things blowing around and the leaves on the trees moving, and you feel the wind on your body. Where does the wind come from? Is the wind in a big building and comes out when someone opens the door? (let them answer) Is the wind in a big cave until someone says, "Let the wind blow," and it blows? Is the wind in the heavens or in the oceans? Does wind come from the top of a mountain or a big field of corn? We don't know, do we? We have never made wind or seen someone send the wind but we know it is here.
Jesus told a man named Nicodemus that the Spirit of God is like the wind. We can't see the Spirit, we can't taste the Spirit, and we can't feel the Spirit, but the Spirit comes. When the Spirit comes, it enters into our hearts. The Spirit gives us life and that is very special. We are not like a rock because we have a spirit that lives inside us. We can't see the Spirit enter into other people, but we know that he does because we see things change inside other people.
The Spirit of God is alive and moving all of the time. The Spirit of God works with people like you and me and also with our church. Jesus says we are born of the Spirit, and it is like a new beginning for our lives. Everyone that believes in the power of God has the Spirit inside of him or her.
The next time you feel the wind blow, see if you can find the place where it started. I don't think you will. The next time you feel love in your heart, you will know that the Spirit of God is inside of you. Amen.
* * * * * * * * * * * * *
The Immediate Word, February 17, 2008, issue.
Copyright 2008 by CSS Publishing Company, Inc., Lima, Ohio.
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A Super Lent?
Carlos Wilton
John 3:1-17
THE WORLD
We've been hearing the word "super" a lot in recent weeks: the Super Bowl, the Super Tuesday primary elections, and the unelected superdelegates who will be attending the political conventions. Our culture likes things super. We prefer our sodas super-sized, our heroes super-powered, and our political candidates super-qualified. Bigger is better, and biggest is best of all. Lent seems the complete opposite, with its resolute focus on turning inward, curbing pride, and admitting how transient life really is. Yet, on second thought, there is something super about Lent, after all. Jesus tells Nicodemus, in John 3:3, he must be "born from above." The word "super" means "over and above." During Lent, we're meant to direct our eyes upward, looking not to things of this world, but to the things that pertain to God. Now that's a super Lent!
There's an unfortunate tendency to take this "born from above" phrase from John and twist its meaning beyond anything Jesus would recognize. There's some scholarly debate around whether the Lord really meant to say "born from above" or "born again" -- but either way, he couldn't have meant these words in the same way some people commonly use them: as a badge of spiritual achievement.
If there's anything we don't choose in life, it's being born. Whether it's "born again" or "born from above," Jesus' choice of verbs makes it clear: the initiative rests with God, not with us.
A truly super Lent is one in which we stop doing and start being, opening ourselves to God's reforming love. It's the only way to be born -- or reborn -- from above.
THE WORD
He comes to Jesus by night. Wrapped in his cloak, slipping swiftly through the shadowy back streets of Jerusalem, the chances are good that no one will see him. He is a Pharisee, a leader of his faith, and a highly respected member of the Sanhedrin. Yet, when this distinguished personage comes to see Jesus, he dares travel only by night.
Members of the Sanhedrin do not frequent the rundown neighborhood where Jesus is staying -- especially not after dark. Yet, the Pharisee Nicodemus has a passion that draws him to that place, a passion rare in his (or any) age. It is a passion for the truth.
Nicodemus is well aware that Jesus is a controversial figure. His fellow Pharisees would have long ago written him off as a harmless crank, were it not for the crowd at his heels -- a motley assortment of down-and-outers and ne'er-do-wells, the type of riff-raff of which revolutions are made. If Nicodemus, a learned scholar of the law, were to be seen with the likes of them -- and with their leader, the carpenter of Nazareth -- his name would not count for much in the hallowed halls of the Sanhedrin.
Yet, Nicodemus is a man of principles. As much as he finds unsettling about Jesus' entourage, there's something about the teaching of this carpenter-rabbi that fascinates him. Charges of blasphemy may slip easily from his colleagues' lips, but Nicodemus can't condemn this man until he's heard him firsthand.
And so, Nicodemus arrives at the door of the house. He's got his opening line worked out in advance: a little praise, to put Jesus at ease, the better to catch him off guard with his next question. "Rabbi," he says, "we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God" (v. 2).
After a long few seconds, Jesus speaks: "Very truly, I tell you, no one can see the kingdom of God without being born from above" (v. 3).
A peculiar saying. Nicodemus is baffled. How is it possible, the Pharisee asks, to enter the womb a second time and be born?
Nicodemus has misheard Jesus. The Greek word John has Jesus using is anothen, "from above," or "from top to bottom." It's the same word used on Good Friday, to describe the rending of the temple veil from top to bottom. Yet, Nicodemus thought he heard Jesus say, "You must be born again."
It's curious how, in teaching this passage, so many Christian interpreters concentrate on Nicodemus' mishearing, rather than on what Jesus actually says. Jesus says "you must be born from above" -- hard words for a proud Pharisee, who believed his birth from below, his human birth into the chosen people of God, was all he needed to be saved.
This being "born from above" is not something Nicodemus can do a thing about. Jesus likens it to the wind -- ruach in the Hebrew, which also happens to be the same word for "spirit."
Nicodemus sits there in his prayer shawl and his phylacteries -- symbols of an intricate discipline of obedience -- and hears Jesus tell him these earthly religious practices are not the point. Nicodemus must be born from above.
That's how the conversation ends: hanging, inconclusive. Was Jesus' visitor convinced? John tells us nothing -- at least not now. Later on, we learn that -- after Jesus' crucifixion -- it is none other than Nicodemus who accompanies Joseph of Arimathea to anoint Jesus' body for burial. He carries on his back one hundred pounds of embalming spices, far more than what's needed. In a time when it is extremely risky to confess loyalty to Jesus, it is Nicodemus, that secret visitor in the night, who walks the streets of Jerusalem in broad daylight, carrying on his back a weighty bundle, one hundred pounds of devotion. Nicodemus has come into the daylight.
In the February 11, 2008 issue of The Presbyterian Outlook, biblical scholar Kenneth Bailey identifies a three-part Trinitarian structure to this passage. Nicodemus asks three questions of Jesus, and in responding to them, Jesus begins each reply with "Very truly, I tell you" -- which is Johannine code for "What I am about to say is very important." The first of these statements, Bailey points out, provides important information about God; the second about the Holy Spirit; and the third about Jesus.
CRAFTING THE SERMON
A sermon on this passage could begin by recalling the many "super" things that attract our attention and admiration (Super Bowl, Super Tuesday, Superman and the like). This human fascination with the super can be either blessed or demonic (one need only recall Hitler's fascination with Nietzsche's concept of ubermensch, or superman, for an example of how easily it can seduce even civilized societies into betraying all that is good).
Will our ultimate savior be a person of power, a real-life version of the comic book Man of Steel with the "S" on his spandex? Will we be saved by a powerful, tough-talking politician who enforces our nation's will on the rest of the world through raw military might? Every leader in history who has pretended to be that sort of savior ends up being a disappointment in the end.
Actually, we had such a politician in the twentieth century. He even called himself "Man of Steel." He was born Joseph Vissarionovich Jugashvili -- although no one remembers him by that name. We know him as Stalin -- a Russian name he adopted early in his political career, which literally means "made of steel." This man was responsible for the persecution and murder of millions. This is the man who responded to an advisor, who had suggested he be wary of the pope's influence, "How many divisions does the pope have?" The story of Stalin -- like that of Hitler, his one-time ally -- is a cautionary tale, for all who would seek salvation through the exercise of human power.
The alternative view is to look for a savior of a different order -- one who triumphs not through raw power, but through sacrificial love. Paradoxically, such a savior is above us only in his ability to go below us: to submit himself to the worst punishment and humiliation the world can deliver. He can do so only because he truly comes from above, being the Son of God. The famed kenosis passage, Philippians 2:5-11, is the best biblical exposition of this.
If we read John 3 through the prism of Philippians 2, it's impossible to come away thinking that Jesus' use of anothen as "born from above" has anything at all to do with self-exaltation. If we go with the alternative "born again" translation, then it likewise means we can never use such a label as a badge of personal spiritual achievement -- as do those who assume that "born again Christians" are somehow better than those who prefer not to use that label to describe themselves. Bragging that one is a "born again Christian" makes about as much sense as claiming to be a "born human being" -- is there any other kind? We were all born again on the day we were baptized.
So, what does all this mean for our observance of Lent? Is it indeed possible to have a "super Lent"? The answer is yes, if by "super" we mean the ability to keep Lent in the way it is truly meant to be kept: by walking in the footsteps of Jesus on his journey to the cross.
In the words of the noted Orthodox theologian, Alexander Schmemann:
Bright Sadness is the true message and gift of Lent: ... the sadness of my exile, of the waste I have made of my life; the brightness of God's presence and forgiveness, the joy of the recovered desire for God, the peace of the recovered home. Such is the climate of Lenten worship; such is its first and general impact on my soul. (From Great Lent: Journey to Pascha, 1969)
ANOTHER VIEW
Born Again or Born from Above
Stephen McCutchan
We live in a culture that is filled with religious yearning though it is often conflicted about what that means. This is illustrated by the fact that beginning with the political campaign that led to the election of Jimmy Carter, many candidates for president felt a need to declare that they had been "born again." The lectionary passage, John 3:1-17, is the source of the image of what it means to be born again. Since the term is used rather loosely in our society, it might be well to reflect again on what was meant by that term.
We begin by being introduced to Nicodemus. Nicodemus would have made the perfect mainline Christian. He came with a genuine intellectual curiosity and yet a cautious enthusiasm. He came at night; night provided some cover from public scrutiny. His was a private quest, not a public commitment. Perhaps he believed that religion should be a private, personal decision.
He affirmed Jesus in a general way -- "We know that you are a teacher that has come from God..." He never made clear who "we" were. In phrasing his inquiry this way, he skillfully skirted the issue of personal involvement. He did not begin with a question. He led with a statement. "We know that you are a teacher come from God; for no one can do these signs that you do apart from the presence of God" (v. 2).
Jesus' response was ambiguous. The Greek phrase that Jesus used could either mean "born from above" or "born again." Nicodemus, ever the rationalist, chose to explore the more literal meaning. "How can anyone be born after having grown old?" (v. 4). Mystified, Nicodemus maintained a cautious skepticism. He was concerned about the mystery of faith but wanted to explore it from a safe distance.
Jesus clarified that he was speaking of a different kind of birth. This was a birth that "comes from above." If you can only see God's kingdom by being "born from above," then salvation is in God's hands, not ours. Like the wind, you can experience it, even develop an intellectual appreciation of its characteristics, but you cannot control it. Nicodemus, like many good intellectual Christian, preferred to keep his options open. "How can these things be?"
Nicodemus wanted to understand an issue of personal faith. Jesus was speaking of a worldly faith. "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him" (v. 17). Faith in Jesus Christ was too significant for the world to keep it a private affair.
It is one of the ironies of the development of our faith that it frequently is considered a private affair when Jesus makes clear that God's purposes have worldwide implications. "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life" (v. 16). That eternal life is not a future promise but something that begins at the moment that one is born from above. Once one allows life to be directed by the Spirit of God, then one's life is no longer centered on what benefits "me." The egocentric selfishness that is such a temptation in our culture is suddenly overcome and one begins to see all of life from God's perspective. God's perspective includes the whole world. This is the world for which God was willing to make the costly sacrifice of his Son. It would be the heights of profanity to turn one's back on the very world for which God had sacrificed so much. The sacred task of the church is to deprofane our lives so that we can be responsive to that Spirit.
ILLUSTRATIONS
"It is critical to recognize that the topic here is birth. Birth status was the single, all-important factor in determining a person's honor rating. Ascribed honor, the honor derived from one's status at birth, was simply a given. It usually stayed with a person for life... To be born over again, born for a second time (one meaning of anothen), however unthinkable that event might be, would alter one's ascribed honor status in a very fundamental way. A new ascribed honor status would derive from a new birth... Thus, a second birth, especially if it differed substantially in honor level from the first birth, would be a life-changing event of staggering proportions.
"To be born 'from above' -- that is, to be born of the sky, of the realm of God -- is to belong to that realm, to become a veritable child of God. This, of course, is to acquire an honor status of the highest sort... Thus, whatever honor status a person might have in Israelite society, being born 'from above' would re-create that person at a whole new level. In addition, since all children of the same father share that father's honor status, differences in status among 'the children of God' obviously disappear, except for the firstborn."
-- Bruce Malina and Richard Rohrbaugh, Social-Science Commentary on the Gospel of John (Minneapolis, Minnesota: Augsburg Fortress Press, 1998)
* * *
"Malina and Rohrbaugh give this brief commentary: 'How the new Spirit-birth happens is not specified. It is simply said to be as mysterious as the wind was to ancient people.' Beyond the mysteriousness of the wind/Spirit, could Jesus be implying that Nicodemus, because he is still in the dark -- not yet enlightened by Jesus -- is unable to comprehend the origins of the wind/Spirit or of true believers? Both come from God. I'm afraid that as long as people consider Christianity as something we do -- living obedient moral lives, coming to Jesus, making a decision to follow Jesus -- they will be in the dark about the true origins of our faith and also our deeds, which are to be done 'in God' (3:21).
"As long as people consider Christianity as something we do, are they not trying to control the Spirit -- telling it when and where to blow?"
-- Brian Stoffregen, "Gospel Notes for Next Sunday" (www.ecunet.org, 2/22/1999)
* * *
"When we are self-conscious, we cannot be whole aware; we must throw ourselves out first. This throwing ourselves away is the act of creativity. So, when we fully concentrate, like a child in play, or an artist at work, then we share in the act of creating. We not only escape time, we also escape our self-conscious selves.
"The Greeks had a word for ultimate self-consciousness which I find illuminating: hubris: pride: pride in the sense of putting oneself in the center of the universe. The strange and terrible thing is that this kind of total self-consciousness invariably ends in self-annihilation. The great tragedians have always understood this, from Sophocles to Shakespeare. We witness it in history in such people as Tiberius, Eva Peron, Hitler.
"I was timid about putting forth most of these thoughts, but this kind of humility is itself a form of pride. The moment that humility becomes self-consciousness, it becomes hubris. One cannot be humble and aware of oneself at the same time. Therefore, the art of creating -- painting a picture, singing a song, writing a story -- is a humble act. This was a new thought to me. Humility is throwing oneself away in complete concentration on something or someone else."
-- Madeleine L'Engle, A Circle of Quiet (New York: HarperOne, 1984), p. 11
* * *
In this Lenten season, it is good for us to remember that we are both body and spirit, that our spirits need nourishment as much as our bodies do -- and even more so. Edna Hong writes in The Downward Ascent:
I am body and spirit. My body hungers for food, thirsts for water, craves the finite, and all its urges are me-centered.
My body seeks what is here below.
My spirit hungers for Spirit, thirsts for living waters, craves the infinite, and all its urges are God-centered.
If my body loses its normal appetites, it is sick. If my spirit loses its normal appetites, it, too, is sick.
Edna Hong, The Downward Ascent (Minneapolis, Minnesota: Augsburg Fortress Press, 1979)
* * *
Lent is a good time to look at our inner life, to see what is really going on within our minds and spirits. Abraham Heschel writes:
Outwardly (we) may pretend to be satisfied and strong; inwardly (we are) poor, needy, vulnerable, always on the verge of misery, prone to suffer mentally and physically
Scratch (our) skin and you come upon bereavement, affliction, uncertainty, fear, and pain.
Disparity between (our) appearance and reality is a condition of social integration. Suppressions are the price (we pay) for being accepted in society.
-- Abraham J. Heschel, Who Is Man? (Palo Alto, California: Stanford University Press, 1965)
* * *
The Danish philosopher/theologian, Søren Kierkegaard, reminds us that we need to live with reality, that we need to humble ourselves before the living God, aware not only of our many shortcomings, but also of God's love and mercy that can cover the full extent of our wrongdoing, of our creatureliness.
Only as we humble ourselves before the loving kindness of Almighty God can we become what the Lord intends us to be. Kierkegaard writes:
Humbled and ashamed, I turn from my best deed as from something inferior and find rest in grace.
Let the proud pagan storm heaven or at least try to; from this descent into humility comes the levitation which blissfully arrives at heaven.
Søren Kierkegaard, For Self-Examination and Judge for Yourself (Princeton, New Jersey: Princeton University Press, 1974)
* * *
Nicodemus had to be born from "from above" to find heaven. So, too, if we lift our eyes to the hills, we find timely help (Psalm 121:1). When we gather for worship at the very center of our time of communion with God and one another, the celebrant will say, "Lift up your hearts." Life, inspiration, and courage all come from living lives that are upright... with the focus on the "up." What better time than Lent for us to thus hold our heads, hearts and minds on the things that are "from above"?
* * *
In growing up, one of our children's favorite poets was Shel Silverstein. One of my favorite quotes from Shel's poetry runs like this: "Listen to the mustn'ts, child. Listen to the don'ts. Listen to the shouldn'ts, the impossibles, the won'ts. Listen to the never haves, then listen close to me... Anything can happen, child. Anything can be." One of the great themes of Lent is not only focused on things from which we should refrain... it is certainly on what is possible with God!
* * *
We live in a "super-sized" world. Hamburgers, french fries, and foda can all be "super-sized" for just a few cents more, but what is truly "super-sized" for us this Lent is forgiveness. After all, Jesus did not come here to find a way to condemn this old world but rather to save it. So turn your life toward life, toward salvation, and toward forgiveness... a "Super Highway" toward heaven!
WORSHIP RESOURCE
Call to Worship Leader: Like Abraham and Sarah,
God calls us out of our comfort zones
to new adventures.
People: In this season of discipleship,
may we respond with the trust
and faith they model.
Leader: Like Nicodemus, we seek answers for our questions
from Jesus, especially the ones that wake us up at night.
People: In this season of questioning Jesus,
may we commit ourselves to listening
to what he has to say to us.
Leader: Like Paul, we affirm that our faith is based
on what God does, not on our successes or failures.
People: In this season of self-denial,
may we give up our need to save ourselves.
Leader: Like Abraham, Sarah, Nicodemus, Paul,
and all the others who have been our mentors in the faith,
People: we would follow God faithfully,
that our lives might be examples to those around us.
Prayer of the Day
Creator of every moment,
Keeper of our every day:
take us by the hand and lead us,
as we trust that you will walk with us
on the journey of life.
Watcher of our nights
and Answerer of our questions:
sweep away the cobwebs
in our minds
that we might discover anew
the promises you bring to us
in the Word you plant within us.
Spirit of new birth,
Breath of new life:
be in the words we speak,
and sing, and pray
in this time of worship.
Reshape us into the people of God
created for worship
and for service.
God in Community, Holy in One,
hear us as we pray as Jesus taught us, saying,
Our Father...
Call to Reconciliation
In the quiet moments, late in the day, in the middle
of the night, we know ourselves for who we are
and how we have failed to listen to God and be
led where God would send us. And in such moments,
God waits, to hear our confession and to forgive us,
to make us new people, to help us be reborn as
people of faith. Let us come to our God in trust,
Unison Prayer of Confession
Because we are human, God of Faith, we believe
we have nothing to learn from others, and so ignore
the lives of our ancestors like Sarah and Nicodemus.
Because we are so wise, we look for answers to our
questions in books, in food, in money, in power,
rather than to the One who knows the deepest longings
of our hearts. Because we know all the answers, we
have no need to change our way of living. And so,
we do not know where to find help when we are desperate.
Forgive us, Life-keeping God. You are the One
who can change our lives; you are the One who can
transform our despair into hope; you are the One who
can instill new life in us. We trust the promises that
you will do this for us and open our hearts, our lives
to your Son, Jesus Christ, our Lord and Savior.
(silence is kept)
Assurance of Pardon
Leader: God is our hope, our help, our peace, our joy.
God makes us new and sends us forth
to be a blessing to all people.
People: May we draw nearer to the Keeper of our souls;
to the Watcher of our days and nights;
to the Spirit of new life and new hope;
to the God who has forgiven us. Amen.
CHILDREN'S SERMON
The wind
Object: an electric fan or some hand fans
John 3:1-17
The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit. (v. 8)
Good morning, boys and girls. I brought along a helper this morning that I am sure all of you have seen many times and have enjoyed. Our helper this morning is Mr. Fan. How many of you have a fan at home? (let them answer) Almost all of us have a fan somewhere in our house, don't we? Tell me what you like about being near a fan. (let them answer) When you are hot and the air is not moving, it is a good time to have a fan. What does the fan do to you that make you feel better? (let them answer) It blows air on you and makes you feel cooler.
Do you know where the wind comes from? (let them answer) If you are outside, you might see things blowing around and the leaves on the trees moving, and you feel the wind on your body. Where does the wind come from? Is the wind in a big building and comes out when someone opens the door? (let them answer) Is the wind in a big cave until someone says, "Let the wind blow," and it blows? Is the wind in the heavens or in the oceans? Does wind come from the top of a mountain or a big field of corn? We don't know, do we? We have never made wind or seen someone send the wind but we know it is here.
Jesus told a man named Nicodemus that the Spirit of God is like the wind. We can't see the Spirit, we can't taste the Spirit, and we can't feel the Spirit, but the Spirit comes. When the Spirit comes, it enters into our hearts. The Spirit gives us life and that is very special. We are not like a rock because we have a spirit that lives inside us. We can't see the Spirit enter into other people, but we know that he does because we see things change inside other people.
The Spirit of God is alive and moving all of the time. The Spirit of God works with people like you and me and also with our church. Jesus says we are born of the Spirit, and it is like a new beginning for our lives. Everyone that believes in the power of God has the Spirit inside of him or her.
The next time you feel the wind blow, see if you can find the place where it started. I don't think you will. The next time you feel love in your heart, you will know that the Spirit of God is inside of you. Amen.
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The Immediate Word, February 17, 2008, issue.
Copyright 2008 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to permissions@csspub.com or to Permissions, CSS Publishing Company, Inc., 517 South Main Street, Lima, Ohio 45804.
