This was the title of the sermon on September 9, 2018, by Rev. Timothy Hart-Andersen, Senior Pastor, Minneapolis’ Westminster Presbyterian Church. (A photograph of the church with its new addition is below.)
Biblical Texts for the Day
“O Lord, our Sovereign,
how majestic is your name in all the earth!
You have set your glory above the heavens.
Out of the mouths of babes and infants
you have founded a bulwark because of your foes,
to silence the enemy and the avenger.
When I look at your heavens, the work of your fingers,
the moon and the stars that you have established;
what are human beings that you are mindful of them,
mortals that you care for them?
Yet you have made them a little lower than God,
and crowned them with glory and honor.
You have given them dominion over the works of your hands;
you have put all things under their feet,
all sheep and oxen,
and also the beasts of the field,
the birds of the air, and the fish of the sea,
whatever passes along the paths of the seas.”
“O Lord, our Sovereign,
how majestic is your name in all the earth!”
“Philip found Nathanael and said to him, ‘We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.’ Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip said to him, ‘Come and see.’ When Jesus saw Nathanael coming toward him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ Nathanael asked him, ‘Where did you get to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’”
“The work of the Church is fundamentally a teaching task: asking questions, seeking answers, exploring possibilities – and then translating all of that into life between Sundays. . . .”
“Christianity is never settled for any of us, no matter our age or the extent of our involvement in church. The world is always changing. If our faith is not similarly dynamic, not living, not rising to the challenges we see all around us, not attuned to the context in which we live, it will slowly wither away. . . .”
“Actually there’s something appealing to the notion that what happens in churches can be hazardous to the status quo. Powerful worship is subversive; it wants to upend the dominant ethos. A church ought to be considered a place the world enters at its own risk. After all, we follow a Savior perceived to be such a serious threat that he was crucified.”
“But the Church is not only what happens inside these walls for a few hours each week. . . . Church mostly happens the rest of the week, out there. We – you and I – are the Church when we leave here and go out into the world. . . . “
“The faith we practice has always felt compelled to move out into the streets and ask, ‘What is God up to in this place and in this time?’ because we want to join that work. Call it public theology, or our witness in the world, or the pursuit of biblical justice – our faith has never wanted to sequester Jesus in the sanctuary, as if he might – we might – be sullied by the messy reality of what’s going on in the world around us.”
“We Come Together not to be sheltered in this sacred space, but, rather, to hear the call of God to go forth and be the Church. To do that, however, means we need to understand whom we follow out into those streets. . . .”
“The decision to follow Jesus, Professor Gail O’Day says, ‘Is inseparable from the decision one makes about Jesus’ identity.’ [New Interpreter’s Bible, vol. IX (Nashville: Abingdon Press, 1995) p. 534] . . . .”
“Who we think he is will determine the kind of Christians we become.”
“In the 1930s in Germany, the young pastor Dietrich Bonhoeffer found himself growing skeptical about the Jesus being preached in the churches of that land. As political rhetoric became more overtly racist and the culture increasingly supportive of extreme Aryan nationalism, most German Christian churches rolled over and acquiesced to all of that. They gave their Jesus over to the rising ideology of the times. It was expedient for them, convenient for them, to go along with the predominant and popular spirit of the land.”
“Bonhoeffer and his colleagues – Karl Barth, Martin Niemoller, and others – resisted, and some of them eventually paid for it with their lives. They wrote an affirmation of faith rejecting the distorted theology used to underpin racism and nationalism. They started an alternative church, called the Confessing Church, as opposed to the German Christian Church, which supported the ideology of the times.. They founded an underground seminary, as over against the schools of the German Christian Church, which taught theology that supported the direction the nation was moving. They preached and worked against the tide.”
“And behind all that work, according to Bonhoeffer, was a single, driving question: Who is Jesus Christ for us today? . . . .”
“Who is Jesus Christ for us today? That question will inform our worship at Westminster this fall, even as it informs our life as we move from this place out into the world . . . “
“Eighty years ago in Germany was not the only time when Christians have resisted the prevailing winds. Forty years ago in South Africa, the Dutch Reformed Mission Church wrote and adopted what became known as the Confession of Belhar. The Dutch Reformed Mission Church was the segregated denomination created for “mixed race” persons in the 19th century by the white Dutch Reformed Church, the denomination that eventually – by the mid-20th century – would develop a theological justification for apartheid, a theological basis for apartheid.”
“The Confession of Belhar is a theological denunciation of the racist political system of South Africa of that time. It rejects the notion that God would accept the dividing of the human family on the basis of race or color. The Confession answers Bonhoeffer’s question, ‘Who is Jesus Christ for us today,’ by portraying Jesus as the one standing with those on the receiving end of the cruelties of history, those excluded from places of privilege and power by virtue of who they are or where they live or what language they speak or whom they love or the circumstances of their lives.” (Emphasis added.)
“Who Jesus is for us determines what it means for us to pursue his way – to be Christian in our time.”
.“Like the Germans of the Confessing Church, and like many in our land today, the ‘mixed race’ South Africans stood their ground . . .against those who would corrupt Christianity to make it supportive of the politics of exclusion and racial superiority. They declared that one could not be a follower of Jesus and, at the same time, a supporter of apartheid. Think of that in our time: it is not possible to a follower of Jesus and supporter of racism at the same time.” (Emphasis added.)
“Our denomination adopted the Confession of Belhar two years ago. . . . We chose to adopt it to speak to our own historic and current racism in America, a system that has been in place for so many centuries.”
“Westminster has embarked on a pilgrimage to join the great effort in our nation finally, finally now wanting to come to terms with the original sin of this land, the enslavement – the buying and selling of human beings, the thinking of people as less than human – the enslavement of Africans to build up our nation. The legacy of that terrible time yet endures today. That journey for us, as followers of Jesus, starts with the question: Who is Jesus Christ for us today?” (Emphasis added.)
“Following Jesus is costly. The South Africans found that out. The Confessing Church in Germany discovered that. We will learn that, as well. The challenge to love in the way of Jesus should not be undertaken lightly. It will change each one of us and, hopefully, the world in which we live.”
“That’s why it matters what we do here in worship week after week. That’s why it matters that our children and youth are engaged in nurturing their faith. That’s why it matters who we are as a congregation in this city.”
The Confession of Belhar
After the sermon, the congregation read in unison the following extracts from the Confession of Belhar:
- “We believe: that God has entrusted the church with the message of reconciliation in and through Jesus Christ; that the church is called to be the salt of the earth and the light of the world; that the church is called blessed because it is a peacemaker; that the church is witness both by word and by deed to the new heaven and the new earth in which righteousness dwells;
- That the credibility of this message is seriously affected and its beneficial work obstructed when it is proclaimed in a land which professes to be Christian, but in which the enforced separation of people on a racial basis promotes and perpetuates alienation hatred and enmity;
- Therefore, we reject any doctrine which, in such a situation, sanctions in the name of the gospel or the will of God the forced separation of people on the grounds of race and color and thereby in advance obstructs and weakens the ministry and experience of reconciliation in Christ.” (Emphasis added.)
This sermon provided at least a partial answer to the question, ‘Who is Jesus for us today?’ It d did so by referencing the creation of the Confessing Church in Germany and the Confession of Belhar in stating, “Jesus stood “with those on the receiving end of the cruelties of history, those excluded from places of privilege and power by virtue of who they are or where they live or what language they speak or whom they love or the circumstances of their lives.” (Emphasis added.) ==================================
 See The Confession of Belhar Is Adopted by the Presbyterian Church (U.S.A.), dwkcommentaries.com (July 21, 2016).
 The sermon went on to say that further answers to this question will be provided in future sermons and other discussions at Westminster.