Caitlin Trussell with Augustana Lutheran Church on March 26, 2017
[sermon begins after the Bible reading]
John 9:1-41 As [Jesus] walked along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. 4 We must work the works of him who sent me while it is day; night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.” 6 When he had said this, he spat on the ground and made mud with the saliva and spread the mud on the man’s eyes, 7 saying to him, “Go, wash in the pool of Siloam” (which means Sent). Then he went and washed and came back able to see. 8 The neighbors and those who had seen him before as a beggar began to ask, “Is this not the man who used to sit and beg?” 9 Some were saying, “It is he.” Others were saying, “No, but it is someone like him.” He kept saying, “I am the man.” 10 But they kept asking him, “Then how were your eyes opened?” 11 He answered, “The man called Jesus made mud, spread it on my eyes, and said to me, “Go to Siloam and wash.’ Then I went and washed and received my sight.” 12 They said to him, “Where is he?” He said, “I do not know.” 13 They brought to the Pharisees the man who had formerly been blind. 14 Now it was a sabbath day when Jesus made the mud and opened his eyes. 15 Then the Pharisees also began to ask him how he had received his sight. He said to them, “He put mud on my eyes. Then I washed, and now I see.” 16 Some of the Pharisees said, “This man is not from God, for he does not observe the sabbath.” But others said, “How can a man who is a sinner perform such signs?” And they were divided. 17 So they said again to the blind man, “What do you say about him? It was your eyes he opened.” He said, “He is a prophet.” 18 The Jews did not believe that he had been blind and had received his sight until they called the parents of the man who had received his sight 19 and asked them, “Is this your son, who you say was born blind? How then does he now see?” 20 His parents answered, “We know that this is our son, and that he was born blind; 21 but we do not know how it is that now he sees, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” 22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue. 23 Therefore his parents said, “He is of age; ask him.” 24 So for the second time they called the man who had been blind, and they said to him, “Give glory to God! We know that this man is a sinner.” 25 He answered, “I do not know whether he is a sinner. One thing I do know, that though I was blind, now I see.” 26 They said to him, “What did he do to you? How did he open your eyes?” 27 He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?” 28 Then they reviled him, saying, “You are his disciple, but we are disciples of Moses. 29 We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” 30 The man answered, “Here is an astonishing thing! You do not know where he comes from, and yet he opened my eyes. 31 We know that God does not listen to sinners, but he does listen to one who worships him and obeys his will. 32 Never since the world began has it been heard that anyone opened the eyes of a person born blind. 33 If this man were not from God, he could do nothing.” 34 They answered him, “You were born entirely in sins, and are you trying to teach us?” And they drove him out. 35 Jesus heard that they had driven him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 He answered, “And who is he, sir? Tell me, so that I may believe in him.” 37 Jesus said to him, “You have seen him, and the one speaking with you is he.” 38 He said, “Lord, I believe.” And he worshiped him. 39 Jesus said, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” 40 Some of the Pharisees near him heard this and said to him, “Surely we are not blind, are we?” 41 Jesus said to them, “If you were blind, you would not have sin. But now that you say, “We see,’ your sin remains.
We were assigned a classroom to robe before worship. I was early so became part of a defacto welcome wagon for the next first arrivals. A few of my colleagues trickled in which made it feel a bit like old home week. Catching up with people who I hadn’t seen for a while. The first Catholic priest showed up, then a Lutheran colleague or two, then a Catholic deacon, and so on. We lined the walls of the room forming a circle of sorts. Introductions were repeated, echoing off the walls and each other. The sound level rose as the room filled to hold about 35 of us who would walk together into the sanctuary for the Catholic/Lutheran Common Prayer service held last Sunday over at Bethany Lutheran Church. About a third of us were women.
In the last few minutes before the procession, a gentleman slipped into a gap between me and the next person. After working as a lawyer in Paris, Father Luc was ordained through a more recent Catholic religious order call the Beatitudes – 50 years old in comparison to, say, the Benedictines whose order is 1,500 years old. The Community of the Beatitudes understands their community as “a gift of God…for the unity of the Church.” Father Luc’s second career call into ordination through this unifying religious order resonates with my own second career call into ordination and Catholic roots. My grandparents faithfully attended daily mass at the Franciscan Monastery in Kennebunk, Maine – Grammops’ mantilla and rosary faithfully at the ready. My mother thought for a time she’d be a nun but my siblings and I are living proof that reveal the rest of that story. My First Communion was received in a Catholic parish in Virginia before my mother remarried my protestant step-father. Because of all of these experiences, lining up for procession into the service with Catholic priests, vicars, and deacons defies prior experience. It was surreal.
Surreal because over the last 500 years the Reformation divide often became an opportunity for derision, excommunication, and violence in both directions all over the world. Surreal because this is the first centennial commemoration of the Reformation that includes Catholics and Lutherans. Surreal because these moments of common ground are rare in our world today. Rare because unity across difference is hard work. Rare because the work develops relationships that shake up our certainty. And certainty puts us safely on the side of right.
I went back-and-forth about whether it’s helpful to hear all 41 verses of gospel reading for today. Would people hear it? Was there a way to condense it for easier hearing? I have no idea. Really. So now this whole gospel story is in front of us – the man born blind, disciples’ off-base questions, Jesus’ muddy spit, eyes that can see, townspeople’s confusion, Pharisee accusations, the man’s identity, parents as witnesses, and Jesus’ authority. Make no mistake, this is a trial. Each person has a role to play in the trial after Jesus makes blind eyes see.
Jesus doesn’t ask the man born blind if he wants to see. He just goes for it. There may be a side-road to take about whether unrequested healing is okay but we’re not going there today. Spit and dirt combine to make mud and Jesus smears it on the man’s eyes then sends him off to the pool for a rinse. Jesus isn’t physically there when the healing happens. And the trial begins. Who saw what and when did they see it? Who knows the man and can confirm his identity? His parents worry about whether the man will be put out of the community because of Jesus’ healing. They hedge their answer about who they think Jesus is because of this fear but the man is put out of the community by the religious leaders anyway.
The last few verses of the reading are the ones that have me most curious about the story:
Jesus said, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” Some of the Pharisees near him heard this and said to him, “Surely we are not blind, are we?” 41 Jesus said to them, “If you were blind, you would not have sin. But now that you say, “We see,’ your sin remains.”
Throughout the Gospel of John, the writer uses this word “remains.” Remains is “meno” in the Greek and is commonly translated as “abide” or “stay.” This is the only time you have meno used as a negative. Rather than abiding in Jesus, the religious ones are abiding in sin. Every so often Jesus will use this kind of flip to invert standard ways of thinking. Let’s allow the end of this story to push on us, to challenge our ways of religious thinking. In Jesus’ challenge, it’s possible to hear him name the sin of certainty. You heard that correctly, the sin of certainty. The sin of certainty is being so certain that you are right at the expense of what God may be doing otherwise. It’s one of the seductions of religion or of any thought that becomes a wedge rather than a bridge. Once the mystery is organized, it is contained. Once the mystery is contained, there is something about which to be certain. And certainty menos with us, abides with us, cozies up to us and makes us feel safe. Faith is different than certainty. Faith is a trust that shakes things up. Faith is risk – risking what seems so certain and the perks that go with it.
Professor Peter Enns works with the difference between certainty and faith in his book, The Sin of Certainty. He argues that certainty is fragile, shaken by challenges of difficult Bible passages, modernity, pain and suffering, or confrontation with other religious. Certainty is also shaken by ways that we become tyrannical about it. Wielding certainty like a club. On a practical level, this can look like the argument about which Christian tradition gets the gospel of Jesus right. Faith, on the other hand, opens us up to hearing God’s voice differently.
My favorite part of last week’s Catholic/Lutheran Common Prayer was the Five Imperatives found in the document “From Conflict to Communion.” Five families of mixed Catholic and Lutheran identities lit five candles while each read an imperative. It’s the first one that caught me. A young boy read it out loud so clearly his voice rang like a bell through the sanctuary:
“Our first commitment: Catholics and Lutherans should always begin from the perspective of unity and not from the point of view of division in order to strengthen what is held in common even though the differences are more easily seen and experienced (#239).”
After reading this Imperative, his two younger sisters lit the first candle of five.
In the document, the Five Imperatives follow the Lutheran and the Catholic confessions of sins against unity. Having confessed the sin of certainty that inflicts pain in both directions, the commitment is made to shake things up, to take a risk by faith toward unity. These risks of faith move us from blindness to seeing, from coziness with our sin to abiding with each other. These risks of faith proclaim the gospel as central. What do we hear time and again by way of the gospel? Jesus, by his death and resurrection, abides in us and we in him. Jesus’ abides in us through water, wine, and word. This gospel promise is blessed assurance indeed.
Congregational singing of the hymn “Blessed Assurance” follows the sermon:
- Blessed assurance, Jesus is mine!
Oh, what a foretaste of glory divine!
Heir of salvation, purchase of God,
Born of His Spirit, washed in His blood.
This is my story, this is my song,
Praising my Savior all the day long;
This is my story, this is my song,
Praising my Savior all the day long.
- Perfect submission, perfect delight,
Visions of rapture now burst on my sight;
Angels, descending, bring from above
Echoes of mercy, whispers of love.
- Perfect submission, all is at rest,
I in my Savior am happy and blest,
Watching and waiting, looking above,
Filled with His goodness, lost in His love.
 Community of the Beatitudes website: http://beatitudes.us/the-unity-of-the-church
 John 9:39-41
 Karoline Lewis, Associate Professor of Preaching and Marbury E. Anderson Chair in Biblical Preaching, Luther Seminary. Sermon Brainwave (podcast) #531 on John 9:1-41 for the 4th Sunday in Lent. http://www.workingpreacher.org/brainwave.aspx?podcast_id=864
 Matt Skinner, Professor of New Testament, Lutheran Seminary. Sermon Brainwave (podcast) #531 on John 9:1-41 for the 4th Sunday in Lent. http://www.workingpreacher.org/brainwave.aspx?podcast_id=864
 Peter Enns, Abram S. Clemens Professor of Biblical Studies, Eastern University. The Sin of Certainty. (Harper Collins Publisher: New York, 2016), 150.
 Peter Enns, Ibid.
 From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation 2017; and Report of the Lutheran-Catholic Commission on Unity (Leipzig: Evangelische Verlagstanstalte, 2013).
 Ibid, 87.
 Ibid, 84-86.