The Catechism in Song: Confession and Forgiveness

Then in the lower right corner, we see David playing his harp, and we say that he is singing Psalm 51, the one with which we began our worship this day: Create in me a clean heart O God, and renew a right spirit within me.

According to tradition, this is what David sang in response to the situation.

With only a very few exceptions, we begin all our Sunday liturgies with Confession and Forgiveness.

Some say this is such a downer and they invent alternatives to confession, or ignore it completely.

On the other hand, I don't see it as a depressing thing, but as a great relief!

We don't have to pretend that everything is OK inside us and around us.

We know that it is not; what a relief to not have to try hide it from God, our companions, or ourselves.

It is a mess, Lord, and both you and I know it.

The Hymn of the Day today begins right there: Out of the depths I cry to thee Lord; Lord hear my voice.[295.1]

Luther began his hymn as a paraphrase of Psalm 130.

But it is not a cry of despair, but is made with every confidence that the Lord does hear our prayer.

Laments are one of the major categories among the Psalms, but they are not hopeless whimpers in the darkness.

They may list a catalog of reasons for sadness, and sometimes they are rather specific.

This went wrong; that I messed up; someone else has done a great evil against me.

How shall each of us respond?

--With resignation, saying that this life moves from one evil to the next without end.?

--By urging yourself to “keep a stiff upper lip”?

--By steadfastly denying that there is a problem.

Instead of any of those reactions, Luther prays Send me now the grace my spirit needs.[295.1]

This is far from a cowering voice, isn't it?

I can sing this song, and indeed any other needed one, because of my confidence that the Lord does hear, in fact he knows already, and will do what is needed to change things inside me and around me.

In the second stanza, Luther says that even our things done with the best of intentions are flawed.

All our good works are done in vain Without our Lord and Savior... [295.2]

But the Lord is not satisfied to leave things in that state.

He does not say, “You got yourself into that mess so get yourself out of it.”

He is eager to announce forgiveness to anyone who will listen to him.

As a result,

We praise the God who gives us faith And saves us from the grip of death.[295.2]

His promise keeps us strong and sure,

We trust the holy signature Inscribed upon our temples. [295.3]

Yes, that sign of the cross, the one which we first received at Holy Baptism, as well as the one we received this day with the words: Dust you are, dust redeemed by the cross of Christ.

This is why we dare to keep coming back to confession again and again, as often as necessary.

As Luther's catechism teaches about the power of Holy Baptism:

What does such baptizing with water signify?

Luther's answer:

It signifies that the old Adam in us should, by daily contrition and repentance, be drowned and die with all sins and evil lusts, and, again, a new man daily come forth and arise; who shall live before God in righteousness and purity forever.

By daily repentance.

We keep coming back to this source of grace again and again, daily, because we need to do so, with careful thought and reflection.

He sends redemption through his Word; we praise him for his mercy [295.4]

So now, what do you think of this day?

Is it a dour depressing time?

Or, is it a realistic, sober day, but in the end a joy-filled occasion because of the forgiveness that makes our confession possible?

Hear again the movement that Luther writes in the hymn:

He begins Out of the depths I cry to You; Lord hear my voice.

And he ends We praise him for his mercy.

And together, these two ideas and moods span the breadth of God's forgiveness that enlivens our confession.

Thanks be to God. Amen.

Please note: The preceding sermon is provided as a resource for the thought, prayer, and meditation of the members and friends of St. Mark's. It is the residue of a verbal event, and thus it does not have academic footnotes and other details that would be expected in a written document. The writer gladly acknowledges the prior thought and work of many Christians before him.