Summer
Sermon Series: Say It Like You Mean It – Confessing our Faith
Deuteronomy
26:5-8 and John 14:8-14
I am sure that many of you, like me,
have been wondering just what our summer sermon series would be this year. I had several ideas but it took my week away
at Summer Pastor’s School to come up with the final plan. After spending several summers and a mid-year
series doing Biblical narratives; like Moses, David, and the books of Kings, I
thought we would take another track.
Folks have been asking me to return
the Declaration of Faith to the Order of Worship. I had always planned to begin that this
summer, and I realized it might be great fodder for a sermon series. So, welcome to “Say It Like You Mean It!” our
summer sermon series on the Book of Confessions. My goal this summer is to study the
confessions of our faith, and to approach them just as I do the Biblical
text. While at first these documents may
seem boring, I am hopeful we can find a place where they intersect with our
daily lives in a meaningful way.
The Presbyterian Church, like many
others, has a long tradition of confessing our faith as part of the worship
service. Our denominational constitution
consists of two parts, the first of which is our Book of Confessions. From the ancient creeds that we will look at
today, to more modern statements from the 20th century, this
document is one of the foundations of our faith. As Presbyterian Christians we know who we are
by reading the Bible and by reading the Confessions. We obviously spend a lot more time with the
Bible. That is one of the reasons I was
inspired to do this series on the confessions. Many of us are simply unfamiliar with these
texts. We are comfortable saying that we
are the church, so it is important that we know who the church is.
The first confession in our Book of
Confessions is the Nicene Creed. This is
our oldest confession and is one we hold in common with all other Protestants,
Roman Catholics, and Eastern Orthodox churches.
This confession was begun at the Council of Nicaea in 325, revised in
Constantinople in 381, and was finally accepted in its current form at
Chalcedon in 451.
The main issue this confession sought
to address was who is Jesus Christ. Is
Jesus fully human, fully divine, or both?
This conflict was a very real one and is still at play in theological
discussions today. If Jesus is only God,
then he cannot be accessible to humankind.
If Jesus is only human, then he cannot act on our behalf for our
salvation. But how can someone be human
and divine at the same time?
A main issue that folks argued about
at the time the confession was written was whether or not Jesus was made by
God. If God made Jesus, then they are
not truly the same. Only if God and
Jesus co-exist at the beginning of time can they truly be the same in every
way. The community, under pressure from
Constantine, finally settled on the understanding that Jesus was begotten like
a child. Jesus is the same substance as
God the Father, and was not made by God.
You will find that language (begotten and not made) in the creed, and
also in our hymn today.
The struggle with this issue was
driven by the Biblical narrative itself.
Sometimes in the Bible, Jesus seems totally human. Other times, of course, he seems to possess
divine foreknowledge and power. Our
gospel reading from the book of John is a wonderful example of Jesus talking
about his relationship to God the Father.
“Whoever has seen me has seen the Father. . . the Father who dwells in
me does his works . . . believe me that I am in the Father and the Father is in
me.” In the gospel of John at least,
Jesus sure seems to be trying to tell us that he and God the Father are one in
the same.
Another issue that is at play in the
Nicene Creed is the role of the Holy Spirit.
If Jesus is begotten and was not made by God, then how does the Holy
Spirit enter into the whole thing? That
argument remains unsettled and here the creed begins to split along church ranks. The Roman Catholic tradition, from which we
have inherited this creed, believes that the Holy Spirit comes from the Father
and the Son together. The Eastern
Orthodox Church holds a higher view of the Holy Spirit and they believe it
proceeds from the Father alone. While we
share this creed with the Orthodox Church, we do not share one of the lines
about the Holy Spirit. That is a
division which exists to this day.
The second confession we are going to
look at today is the Apostles’ Creed.
This is the one we say most commonly in church and I would wager that
many of you could recite it by heart, especially with a group of friends to
help pull you along. In fact many
non-church goers can still recite this creed, having learned it along with the
Lord’s Prayer at some point in their past.
The Apostles’ Creed is the most widely
used confession in the Western Church and surprisingly it is of unknown
origin. The first reference we have to
it historically is in 180CE in Rome, but it wasn’t finalized until the 9th
century under the direction of Charlemagne acting as the Holy Roman Emperor. It is called the Apostles’ Creed because it
was traditionally thought to have originated with the Apostles themselves,
though later historians have debunked that theory.
This creed is a recitation of the
essential tenants of the Christian faith.
It basically states the facts about who we believe ourselves to be as
the church, and what it is that we believe in.
This is our story. Religious
traditions have always used creeds to tell their story and I picked our reading
from Deuteronomy as an example of this.
In Deuteronomy we find one of the ancient creeds of the Hebrew people. “A wandering Aramean was my ancestor, and we
lived in Egypt as slaves. We cried out
to God for salvation, and God brought us out of Egypt with a mighty hand in a
terrifying display of power. God brought
us to this place, a land flowing with milk and honey.” Hebrews would recite this because it is their
story, this is what they believe.
When we look at the Apostle’s Creed in
this way, we can see that this is our story.
Our story is that we believe in one God.
We believe that God is almighty.
We don’t mean all powerful where we can get trapped asking questions
like “can God create a rock God can’t lift?”
We do mean that God is the sovereign ruler over all people and
nations. We believe that God is like a
Father, referencing personal relationship and not gender. God is accessible and loving. We believe that God is creator of all that we
see and know, against ideas of polytheism that would be contemporary in the
culture. We believe in Jesus and the
story we tell about his life. And we
believe in the Holy Spirit and its work among the saints of the church. This is the story we tell about our
faith. This is who the church is.
So, why do I care? That is the question you might be asking
right about now. Why do I care about all
this history stuff? Well, because these
issues are still relevant in our lives today.
Many folks wonder about the question “Who is Jesus?” during their faith
life. It is a deep theological question
that still haunts many a thinker. In
fact, in her book on the Emergent Church, Phyllis Tickle suggests that this is
the next issue of theological debate.
The church has left the issue of the authority of Scripture behind in
the dust of the debates on homosexuality and the next big question was the
first big question . . . “Is Jesus human, divine, or both?” I have seen this issue at play in several
discussions I have had with young people seeking ordination in our
denomination. Believe me; this issue is
alive and kicking in our world.
So, who do you think Jesus is? You may find that you fully agree with the
Nicene Creed, or you may find that you do not.
Personally, I find great comfort in the thought that everything God is,
Jesus is. And everything humanity is,
everything I am, Jesus is. I don’t know
the details of how that works out, but I do have the faith that it just
works.
Why do I care? Because this is our story. I believe that I am a part of the
church. That means I need to know who
the church is. Reciting the Apostles’
Creed is a reminder of who the church is.
It is a story that we have told for centuries. I need to know what story we are telling,
just as I might struggle with some aspects of the story. As I have mentioned before, these aren’t my
creeds, and they aren’t your creeds.
These are the churches’ creeds and we say them because we are a part of
the church.
My hope in this sermon series is that
this summer we will come to know who we are.
It is important for us to be reminded of our history, where we have come
from. And it is these issues that we
have wrestled with over time; such as the nature of Jesus Christ and the Sovereignty
of God that we will continue to wrestle with in the future. This summer we will journey from these
ancient creeds of the early church, through the reformation, and on into World
War 2, the American Civil Rights movement, the re-unification of the
Presbyterian Church, and the struggle with apartheid in South Africa. It should be an interesting summer. May God bless us as we come to better
understand the church in which we have found our home. Amen.
And now, as per our new tradition, let
us stand and say what we believe. Today
we will recite the Nicene Creed which you can find on page 34 in your
hymnal. Let us stand together . . . and
say it like you mean it!
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