"Are We There Yet?"

Can you believe it? We are midway through our Lenten journey. In just a couple of weeks, Lent will give way to the celebration of Easter! The Passion and Death of Christ will give way to the Resurrection. And, thankfully, I will once again be able to enjoy the rich, bold and wonderful taste of coffee. Oh, the sacrifices we make for Lent! I hope and pray that this journey has been and will continue to be one of deepening reflection and spiritual examination as you seek to draw closer to Christ.

As part of my personal Lenten reflection, I have been praying the rosary. The word “rosary” comes from the Latin word rosarium, which means “rose garden.” Traditionally, this was a devotion used solely by Catholics. However, the rosary is becoming more and more popular among those of other Christian traditions and denominations. The rosary is a devotion that combines prayers and meditations which focus on the four mysteries of Christ’s life. Each mystery contains five events.

I have found the rosary to be a great way for me to meditate upon the “mysteries” of Christ. During Lent, I have especially been mediating and reflecting upon the Sorrowful Mysteries - those events in Christ’s life that deal with his Passion and Death.

Reflecting is an important thing. It is important to reflect - to remember. I especially love this quality found in older folks. I can remember sitting and listening to my grandparents recall memories from yesteryear. Sadly, my generation has become so busy with life that we seldom make time to recall and reflect upon past memories or events. A lot of times, we choose to forget the past. Perhaps, our past was filled with not-so-pleasant memories. Yet, even then, these memories can help us to grow stronger.

I recall a story that was told of a woman who had an operable brain tumor. The only fear of removing the brain tumor was what she might lose in the process. Depending on the surgeon’s entry into the woman’s brain she could either lose her sight or her memory. When asked to choose between the two, the woman said in tears; “How can I make a decision like that? If I lose my memory, I’ll never remember where I came from; and if I lose my sight, I’ll never see where I’m headed.” What a sad predicament to be in. Through Lent we are called to remember where we came from and we are invited to see where we’re headed. That was the invitation that the Israelites were given in the 5th chapter of Joshua. They were invited to look over their shoulders - to remember where they came from and they were invited to look ahead - to see where they were going.

Despite God’s faithfulness and constant provision, the Israelites wrestled with doubts and fears. They were oftentimes rebellious and contentious. And, as a result, they found themselves wandering in the wilderness for 40 years. But in the 5th chapter of Joshua, the Israelites are standing at the threshold of the Promised Land. This was a special place for them. It was one of those “in-between” times. As a result the place was named Gilgal. It’s kind of interesting that Gilgal is related to the Hebrew word galal which means “to roll.” How fitting. Thus, we find the people of Israel being called “to roll” away the disgrace of Egypt. They are called to leave the disgrace and shame, humiliation and bondage conjured with Egypt and their ancestors. And, as a way of symbolizing this “new life,” they were circumcised. In the same way, Lent reminds us of the importance of rolling away the disgrace and shame of sin, and to remember our spiritual circumcisions - baptism.

Next, the people gathered in their camps and celebrated the meal that marked their deliverance from slavery - the Passover Seder. We find the fulfillment of this meal in Christ who gave us the Eucharist - Holy Communion. If you’ve never had the opportunity to celebrate the Passover Seder, I pray that you will. It is a memorable experience, in which one can’t help but see how Christ fulfills every aspect of the meal. At the Table we find ourselves nourished, fed and strengthen for life’s journey. At the Table we are called to reflect, recall and remember. At the Table we are called to celebrate our deliverance.

Most of us, by now, are looking forward to spring. I’ll admit, even I am looking forward to spring and the transition that occurs in nature. As we approach spring there is a sense of newness in the air. The natural world awakens from its winter sleep - trees will bloom and flowers will blossom. And all around us, signs of life will begin to appear. The preparation of Easter enables us to remember that we too are a new creation through Christ. We awaken from a Lenten sleep, so to speak, and are called to reflect upon the beauty and liveliness of Easter. We are called to live in the light and presence of the Risen Christ.

Can we truly celebrate Easter without thinking of what came before the stone was rolled away? The 5th chapter of Joshua reminds us that we can’t! That is why Lent is so important in the church. Just as the Israelites renewed their covenant with God as they prepared to enter Canaan, so we too are called to renew our own baptismal covenant with God as we prepare to enter Easter. We, like the Israelites, are called through Lent to reaffirm our identity as the sons and daughters of God. And so, no Lenten season is complete without Gilgal.

"A Meeting at the Well"

A sermon preached on Third Sunday of Lent, February 24, 2008, at Edgemont Christian Church (Disciples of Christ) by the Rev. Christopher E. Yopp. The sermon is based on Exodus 17:1-7 and John 4:5-42.

Sylvia Chidi has written a rather amusing, yet truthful poem about the importance of water. It’s titled; The Essence of Water. It reads:

"Water is the key to survive
The treasured sea of pure life
We bath and we use water
Or risk emitting a nasty odor
Like one emerging from the gutter
When we are thirsty, we drink water
Otherwise sooner commit the do-it-yourself murder
While we cook, we introduce and include water
Whether we use temperatures that are colder or hotter
Everywhere you can see its presence
Glittering with an air of essence
When I am sad, I cry water
When it rains, it pours water
When I clean, I employ water
When I play, I apply water
When I am sick, I pee water
And I look at the sea and see water
Put together all men, women and children
In no chronological order
Water is still much stronger
In its simple form of oxygen and hydrogen."

Without a doubt, water is one of life’s most precious commodities. Without it, we die! And certainly, water was essential to the people of Israel.

You can go to Israel today and take a journey to Samaria to the town of Sychar. A place the passage of time seems to have forgotten. In fact, the population today of Sychar is only about 300, and they still consider themselves Samaritans. Interestingly enough, the primary structure in Sychar is a kind of cellar, which houses a well, the only source of water for miles. Archeologists estimate it dates upwards of 4,000 years. Weary travelers have quenched their thirst there since the time of Jacob. But even more fascinating than its archeological significance is the fact that this place historically validates for us the precise location where the Samaritan woman had an encounter with Christ. It's hard to believe, but the authenticity of the well is undisputed. Samaritans, Muslims, Christians, and Jews all agree that this is the place where our Gospel Lesson would have taken place.

We are told by John that it was noonday in Sychar. The disciples went on into the village to purchase food for themselves and Jesus. Someone has suggested that they were seeking out the stores that gave the clergy discounts. I don’t know if there are any such stores, but it would be nice. But when Jesus stopped at the well, a woman from the village walked up to retrieve some water. And Jesus says to her, sort of nonchalantly; "Give me a drink." Obviously, she was taken back. I mean, first of all, men did not speak to women in public; and secondly, she was a Samaritan, and Jews had no dealings with Samaritans.Jesus, by addressing this woman, had crossed both a gender and a racial line. She replied: "How is it that you, a Jew, ask a drink of water from me, a woman of Samaria?" Jesus ignores her question, ignores the racial issue, and gets to the heart of the matter. He said: "If you had known who was asking you for water you would have asked him and he would have given you living water." Jesus was, once again, speaking spiritually, as he did with Nicodemus. But I love her sarcastic response. She said; "But this well is deep and you haven't even got a bucket."

I find it interesting, that Jesus’ conversation here is his longest conversation with one person recorded in the gospels.

Now, keep in mind, the hatred that existed between the Jews and the Samaritans was fierce and long-standing. It dated back to the fall of the Northern Kingdom of Israel in 722 B.C.E. You may recall, that the Assyrians after defeating the Northern Kingdom deported twenty-thousand Israelites, mostly from the upper classes, and replaced them with settlers from Babylon, and Syria, and several other nations. These foreigners introduced pagan idols and intermarried with the existing Hebrews, creating an ethnically mixed population. Later when the Jews of Judah, who had remained a pure race, returned from Babylonian captivity, they met resistance from the Samaritans as they tried to rebuild the temple and the rest of their society. They looked down on their northern cousins because of their mixed marriages and idolatry. And soon permanent walls of hostility and bitterness had been erected by both sides. To make matters worse, the Samaritans built a rival temple on Mount Gerizim. And this was what the woman was referring to, in our Gospel Lesson, when she said to Jesus; "Our ancestors worshiped on this mountain, but you," referring to the Jews, "say that the place where people must worship is in Jerusalem." And then Jesus reminds her that God is omnipresent - that is to say, God is not limited to time nor space. We can worship and commune with God anywhere, at anytime. In fact, Paul reminds us that we are the very temple of God.

I find it interesting that as this conversation progresses, this woman’s eyes of faith are opened. She realizes that Jesus knew her better than she knew herself. Jesus knew what she was lacking; what she really needed. She begins by addressing Jesus, as "teacher," and then it is "prophet" and finally, as we come to the closing of the story, she refers to Jesus as "the Christ" - the Messiah - the Promised One of God.

Our First Reading this morning from the book of Exodus takes place in Rephidim, which was an Israelite encampment in the Wilderness of Sin, which was located at the foot of Mount Horeb. Interestingly enough, Sin in Hebrew means "refreshment," even though, as we read, there was no water there for the people to drink. However, God provided water by having Moses strike a rock. Moses then renamed the place Massah, which in Hebrew means "tested" or "tempted" and he also called the place Meribah, which means "rebellion," or "strife" or "contention," because of the Israelites grumbling, and complaining and their lack of trust and faith in God. Interestingly enough, 40 years later, we read in the 20th chapter of the book of Numbers that the Israelites repeat the same mistake.

On Thursday evenings we have been studying the Typical Principle and looking at the various typologies that are found within the Old Testament. Those of you who have been joining us, probably couldn’t help but notice how our two readings parallel one another.

Moses is a type of Christ who leads us - the New Israel - the Church, out of the slavery of sin and violence to the promised land of the new earth. But in this story the typology is more specific: when the people are dying of thirst, what do they do? They complain against Moses, saying, ‘What shall we drink?’" And Moses cried out to the Lord, he functions here as a mediator who speaks to God on behalf of the people and who on God’s behalf provides the people with water to keep them alive. As such, Moses is a type of Christ the Mediator who speaks to God on behalf of his people and who on God’s behalf provides people with living water to keep them alive spiritually.

The Apostle Paul had no trouble making this connection. He reminds us in his letter to the Corinthians that Christ is the Rock out of which comes living water - spiritual water. And that Moses’ striking the rock was a picture or a type of Christ’s crucifixion, from which comes new life.

In his book, Living Faith, former President Jimmy Carter talks about the barriers that divide people and give them a false sense of identity. Having grown up in the South during the time of racial segregation, he had many African-American friends. When his parents were away, he would stay with his black neighbors, Jack and Rachel Clark. He played with black friends, went fishing with them, plowed side by side with them, and played on the same baseball team. But when he carried water to people working the field, he thought that it was unthinkable that black workers and white workers, despite the segregation, would drink from the same dipper. He said that for him this was a picture of life in God's kingdom - where we all drink from the same dipper.

The season of Lent is a reminder that we too must confront the reality of who we are - that we must knock down the walls and barriers that exist between us and God, as well as one another. This is a season in which we are invited to the Christ - the well, to re-evaluate our spiritual lives, our relationship with God, and to be refreshed and quenched by the living water of God’s Spirit that we might go forth, just like the woman that Jesus met at the well, to bring refreshment to others - to tell and show others where they might find living water.

Jesus reminds us that we are here to be companions. The wonderful word "companion," comes the Latin words cum panis, which literally means "with bread." In this respect, companion could also be translated cum aqua - "with water". And so, it is, that we are called to share the bread of life and the living water with others. Therefore, let us prepare our hearts to come to the Table of the Lord where our hungers are fed and our thirsts are quench that we might in turn feed others.

"You Must!"

A sermon preached on The Second Sunday of Lent, February 17, 2008, at Edgemont Christian Church (Disciples of Christ) by the Rev. Christopher E. Yopp. The sermon is based on Romans 4:1-5, 13-17 and John 3:1-17.

Scholars have often called John’s gospel the "Second Genesis", and one can see why that is when reading the very opening words of these two books. Probably all of here us have memorized part, if not all of those infamous words that begin the Old Testament book of Genesis; "In the beginning, God created..." Certainly, one can’t help but notice the similarity between the book of Genesis and John’s gospel. John begins his gospel in much the same way as the book of Genesis begins, John writes; "In the beginning was the Word..." But there is a drastic difference. You see, while Genesis is about the creation of the physical realm and the beginning of physical life; John’s gospel focuses on re-creation and the beginning of spiritual life.

In Genesis we are told that in the beginning the earth was dark, void and formless, and the Spirit of God hovered and moved. Then we are told that God spoke creation into existence; "Let there be light..." and there was light, and from light God moved to the other elements that make up our world from water, to land, to sky, to vegetation; to the sun, the moon and the stars; to the birds of the air, to the creatures of the sea and land, and then ultimately to humans. It is a beautiful litany that tells of the creation of the physical order, and in the end, God saw all that God had made and declared that it was good.

But then, something happened, the lights went out, if you will. And again, there was darkness - but this time it wasn’t physical darkness but spiritual darkness. A catastrophe had occurred. The created had willingly rebelled. Free people had preferred darkness over light. But again, God, who is love, moved. Again God said, "Let there be light," and there was light, but this time the light came from a different source - the Son of God and re-creation or, better yet, redemption was made possible. And here, in the 3rd chapter of John’s Gospel we have before us the promise and hope of the light of the Son and the re-creation or the redemption he brings to our lives and to our world.

All of our lives we are told what we should or shouldn’t do! Sometimes we heed the advice, while other times we dismiss it - claiming that we know what is best for us. In one of my favorite children’s poems we find these words:

"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."

Some might argue that Christianity is a religion of dos and don’ts; musts and must nots. However, Christianity is really a religion of recreation. It is a religion in which we allow God to recreate and reshape us into the very people God is calling us to be.

And certainly we learn this in our Gospel Lesson this morning through a private conversation between Nicodemus and Jesus. We become in a sense a fly on the wall. Now, keep in mind, Nicodemus was a Pharisee and a member of the Sanhedrin. He was described by Jesus as "the teacher of Israel," implying that he was well trained in the Jewish law and traditions. We can assume that Nicodemus was a wealthy, educated and powerful man. He was well respected by the Jewish community and was a descendant of the patriarch, Abraham. Yet, Jesus said to him; "You must be born again." You can imagine how humiliating this must have been. Here he was a grown man - powerful and successful, and told that he must be humbled. The Greek adverb translated "again" can also mean "from the beginning" suggesting a new creation and it could also mean "from above" meaning from God.

But notice Nicodemus’ response, he had it all wrong. He wasn’t thinking spiritually, but rather physically. Nicodemus thought Jesus was referring to a second physical birth, which he knew to be impossible. But Jesus was talking about a new life that comes from the Spirit or Breath of God. Jesus reminded Nicodemus that physical generation was not enough, nor would his descent from the line of Abraham enable him to be saved, which was a common belief among the Jews. You see, the Jewish people believed that because they were descendants of Abraham that they were automatically given merit or credit - that Abraham’s righteousness was, somehow, imputed to them.

That’s what Paul was addressing in the 4th chapter of his letter to the Romans. Some of you may recall the phrase that was made popular sometime back which asks; "Who’s your daddy?" In small towns all over the world, a child is often asked; "Who’s your daddy?" The implication is clear; if you know the daddy, then you know the child. As a Jew and a Christian, the Apostle Paul wanted to claim Abraham as his spiritual father. However, Jewish critics were challenging him. They claimed that Abraham was the spiritual father of those who obeyed the Mosaic Law. Paul’s rationale employs a new concept and that is: "justification by faith."

The argument begins with an explanation of human sin and the need for justification before God. And so, Paul reminds us in verse 3 that this "justification" - this "right standing with God" is made possible by Christ’s life, death and resurrection. Paul reminded his readers that Abraham was justified before God not because of his goodness, but because of his faith and trust in God.

Furthermore, Abraham did not earn righteousness. It was a gift from God.John reminds us in verse 15 that, "Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life."

Those of you who have been joining us for our Bible study on Thursday nights, will remember the typologies that we have been studying. Here, Jesus used the bronzen serpent as a typology of himself and the spiritual healing he would bring to the world. You see, just as Moses lifted up the brozen serpent in the wilderness to bring physical healing to those who had been bitten by the snakes that came into their camp; so, Jesus will be lifted up, that all who look to him and believe shall have spiritual healing.

The crucial religious questions facing us have little to do with sparring over ecclesiastical legalism. These matters are but symptoms of a more crucial question, and that is; "Who or what defines our lives?" Is your true birthplace a geographical setting, or are you really a child of God, born of the kingdom of God? Where do you find yourself rooted and grounded, nourished and claimed? Who or what identifies you? Who you are in mind and soul, heart and spirit, and as a consequence, how you treat, how you serve, how you sustain – how you love others, answers the crucial question of your identity.

To John, the Spirit transmits life, communication, love – all taking the shape we see in the mission and ministry of Christ. To be born in the Spirit – to discover our identity from above – means life lived out the Christ-like life.

Perhaps some of your remember Dorothy Day, the founder of the Catholic Worker, a person who spent her later years in soup kitchens, picket lines, prison cells, houses of hospitality, and "the streets." She called herself a "fool for Christ." She tells us, quoting the Archbishop of Paris, "To be a witness does not consist in engaging propaganda, or even stirring people up, but in being a living mystery; it means to live in a such a way that one’s life would not make sense if God did not exist." Now, that’s being born from above.

Those of you who joined us for our Celebration of Love this past week, you will remember that I shared with you that the Duke of Windsor, recalling his childhood discipline by George V, then King of England, said that his father used to daily remind him, "Son, never forget who you are." That’s the reminder of Lent – "remember who you are"… and more importantly "remember whose you are." Lent is a season of love. It is a season in which we celebrate God’s love for us in and through the passion and death of Christ. Lent is a celebration of our love for God and one another, as we seek to become better lovers of God, of humanity and of our world. That’s what it means to be born of the Spirit. Not only do you inherit the kingdom but you become the kingdom.

"A Hymn of Love"

A sermon preached on Wednesday, February 13, 2008 for our Celebration of Love service at Edgemont Christian Church (Disciples of Christ) by the Rev. Christopher E. Yopp. The sermon is based on I Corinthians 13:1-13.

One of the most basic needs in our society today, is the need to love and be loved. There have been countless words penned and lyrics written to capture this greatest of all emotions and necessities. "For love motivates, love empowers, love encourages, love strengthens and love compels us," one poet reminds us. Love is the glue, which holds us together and unifies us within the body of Christ – the Church. Someone once wrote; "We are much like a faucet. The faucet is not the source of the water – it merely releases the water. It doesn’t manufacture water - it channels water." And so it is with us, we are a faucet, which releases and channels God’s love. "God is love," the Apostle John reminds us. A poet wrote; "Love makes the invisible God, visible in our midst." And how true that is!
One of my favorite commercials is a commercial for Sheraton Hotels and Resorts. Perhaps you have seen it. The commercial features the song "We Belong Together," and shows different cultures and groups of people greeting each other. "The greetings are all different," says the narrator, "but the need to feel welcomed and loved is the same."
The psychologist, Fromm, once posed the question "Why?" when it comes to love: "Why must we love?" You see, Fromm believed he found the reason in the appalling experience of isolation, of separation. Fromm went on to claim; "that is the reason for people’s need to conform." He says, "we cannot solve this problem of separation, no matter how hard we try, by means of work, or success, or conformity; all of these offer only temporal satisfaction. The true answer lies solely in love - love completes us, [love] fulfills us, and [love] satisfies us." Anyone who has ever known or experienced love knows this to be true.
You may recall the quote from Bede Jarrett from our PowerPoint presentation at the beginning of our service; "Human love and the delights of friendship, out of which are built the memories that endure, are also to be treasured up as hints of what shall be hereafter." You see, God created us for companionship. God created us for relationships, God created us with the need to love and be loved, as we are so beautifully reminded in the creation account of Genesis. But more importantly, God created us for God’s self, that we might find the greatest fulfillment and satisfaction in our relationship and companionship with God. And certainly this relationship is meant to be an example of the relationship that we are to have with one another.
The Apostle Paul takes time out of his first letter to the church in Corinth to explain just what is really important in the life and faith of every believer. It’s not who has the most spiritual gifts, but rather who has love. Certainly, it can be difficult and even challenging to embody this love - an unconditional love – agape, love. Some of us may feel that there are those who just are not worthy of our love. Perhaps they have done or said something that has hurt us. The love of this world says it is okay to get even – it is okay to hurt back. But the love of God says it is okay to forgive – it is okay to be kind to that person who has hurt you, to pray for them and to show them God’s love, for in doing so, you are a child of God!
In the 13th chapter of the Apostle Paul’s first letter to the church in Corinth he offers what has been called "A Hymn of Love." Paul reminds us that gifts without love are useless and meaningless. People talk of love, but they do not always live it. It’s like the story that I’ve told you before of the husband who was always telling his wife how much he loved her, but very seldom showed his love. He talked it, but never expressed it. And certainly that is true of many Christians. Until the love of God is imbedded deep in our hearts, that love will never bring transformation to our lives and be manifested in our living.
This chapter is divided into three sections: first, Paul talks about the futility of gifts without the fruit of the Spirit, love. In fact, in verses 1 through 3 we see that Paul reminds us that all the spiritual gifts in the world mean nothing if those receiving them do not love one another. In fact, Paul writes, "If I have all faith... but do not have love, I am nothing" (I Corinthians 13:2).
In the second section of this chapter Paul talks about the nature of love. In verses 4 through 7, Paul speaks of the important traits of love. Paul tells us that "love is patient" or, better yet, it puts up with people that it is easy to give up on. Love is "kind," meaning, it treats people well although they may not treat us well. Love does not "envy" nor is it "boastful" or "proud." Keep in mind, the Corinthians were known for being boastful, and proud and even arrogant, and certainly these are challenges we face today. Love "is not rude," "it isn’t selfish," or "easily angered," love doesn’t hold grudges." Rather, love "always protects, always trusts, always hopes, and always perseveres." This is God’s love, and we cannot have or embody this love until we first become the faucets, which release and channel this love. We cannot manufacture this love – it is divine, it is of God, we can merely become a vessel that embodies this love.
And in the third section, Paul mentions the fact that love is eternal. He writes, "love never fails." One day all the spiritual gifts will no longer be needed, but Paul reminds us "love will continue forever." Why, because God is eternal, and God is love, and when we have the Spirit of God in us, we embody this love - we possess this love, we become this love (incarnate).
The Russian writer, Tolstoy once wrote; "Where love is, God is!" You see, love doesn’t define God, God defines love - God is love! All our attempts to define love are only futile, because God is love! Dr. C.H. Dodd said; "There is no real religious experience which does not express itself in love." Love inspires us. Someone once said, "Inspiration is simply being touched by the Spirit of God."
The Duke of Windsor, recalling his childhood discipline by George V, then King of England, said that his father used to daily remind him, "Son, never forget who you are." As I reminded you on Ash Wednesday, that’s the reminder of Lent – "remember who you are… remember whose you are." Lent is a season of love. It is a season in which we celebrate God’s love for us in and through the passion and death of Christ. Lent is a celebration of our love for God and one another, as we seek to become better lovers of God, of humanity and of our world.
Valentine’s Day is indeed a special day. It is day when young and old alike express their affection and love to that special someone. But sadly, many do not realize that Valentine’s Day is really a religious holiday. Now, that’s hard for us to imagine, especially since the commercial and secular influence has turned it into a day of candy and flowers, cards and hearts, cupids and poems. But the holiday, or holy day, goes back to the early church and was originally known as the feast of St. Valentine. You see, according to church legend or tradition, St. Valentine was a priest living near Rome around 270 A.D. And at that time, of course, Christian persecution was notorious. In fact, the Roman emperor was imprisoning Christians for not worshiping the Roman gods. And so, Valentine who stayed true to his faith and worshiped the one true God was arrested. In fact, tradition has it that Valentine was arrested mainly for performing Christian marriages. During his trial he was demanded to pay tribute and allegiance to the Roman gods or he would be imprisoned, but Valentine refused to do so. While in prison Valentine continued to minister and witness, in fact, he began to witness and minister to the prison guards. When the emperor heard about this, he was furious, and so he had Valentine beheaded.
If the gospel tells us anything, it tells us that love overcomes the world – it over comes the evils and injustices of this world. It rises above them and connects to the divine. And such a love is the love that we are called to embody and to share with the world as we seek for God’s will to be done on earth as it is in heaven, and as we work to bring God’s kingdom into this realm and into the lives of those whom we meet. Amen.

"You Can't Unscramble an Egg!"

A sermon preached on The First Sunday of Lent, February 10, 2008, at Edgemont Christian Church (Disciples of Christ) by the Rev. Christopher E. Yopp. The sermon is based on Genesis 2:15-17; 3:1-7 and Matthew 4:1-11.

Probably one of the first nursery rhymes you remember learning as a child was Humpty Dumpty. In fact, say that nursery rhyme with me:

"Humpty Dumpty sat on a wall,
Humpty Dumpty had a great fall.
All the king’s horses and all the king’s men
Couldn’t put Humpty together again."

I think it is interesting that Humpty Dumpty actually began, not as a nursery rhyme but as a riddle, asking the question: "What, when broken, can never be repaired not even by strong or wise persons?" Regardless of how hard we try, a broken egg can never be put together again; a scrambled egg can never be unscrambled. And so the same is true for our lives. We are, by nature, sinners and no matter how hard we try, no matter how desperately we strive we cannot keep from sinning. We are broken, however, unlike Humpty Dumpty, you and I can be repaired and made whole.
Someone once wrote;

"Of all sad words of tongue or pen,
The saddest are these: ‘It might have been!’"

These words take an added significance when we consider life as God originally intended it. And for a picture of this life all we have to do is look to Genesis chapter 2, which provides the basis for understanding who we were meant to be in relation to God, and to nature and to each other. This narrative is different from the one found in the first chapter in both content and style. It quickly moves from the world at large to the narrow stage of "a garden in the east." The literary style also changes significantly with its more colorful and detailed descriptions. The creation story of Genesis chapter 2 was actually written first and was meant to, as I said, to show humanity’s relationship to God and creation.
In the old New England catechism we are taught; "In Adam's sin, we have all sinned." And that is the thrust of this brief excerpt from the story of the Garden of Eden, albeit greatly elaborated by the Gospel Lesson this morning. Bret Philips Waters once wrote: "Wherever we step we hear the crunch of fragile [egg] shells beneath our feet." All around us is the reality of this broken relationship between God and humanity – the reality of sin in our lives and in our world. But unlike Humpty Dumpty, we believe in healing and restoration. In fact, John gives us a vision of such a world in Revelation 21, and certainly, this is the world in which we all seek after and, as Christians, it is such a world that we must strive to build and Lent reminds us that it begins with our own lives.
In our First Reading from Genesis, this garden is no simple paradise, but a place created by God in which humans live, and eat and work. It thus functions as a symbol of the unbroken relationships between God and humanity, and between humanity and nature. This story describes how these relationships were broken by the deliberate disobedience of the humans to whom God had given exclusive but limited oversight of the garden.
And certainly, through the season of Lent we have the opportunity to acknowledge our failures, to turn back to God, to receive God’s forgiveness and to begin to walk anew God’s way.
In our Gospel Lesson this morning, we see that it is sort of Jesus’ first day on the job, if you will, and immediately he is confronted with three major temptations. This is, without a doubt, a passage that a lot of Christians find both challenging and difficult to understand. First of all, we are told that it was "the Spirit" which drove Jesus into the wilderness. Prior to this, we have Jesus’ baptism and confirmation, where we are told that the Spirit descended upon him in the form of a dove along with God’s confirmation; "This is my beloved Son, in whom I am well pleased." But then, we are told that the Spirit led Jesus into the wilderness - that barren, desolate and lonely place, where he is tempted - the Spirit led him there!
Now some claim that perhaps the gospel writers were speaking of another spirit, and not referring to the Spirit of God. But we must remember that the Greek word for "tempted" here is peirazo, which literally means; " to try" or "to make proof of." Usually, when we come across the word "tempted" in the scripures, it is used in a negative sense and means "to entice" or "to solicit" or even "to provoke to sin." Thus, Satan is referred to as "the Tempter." But the Spirit, we are told in the gospels, leads Jesus into the wilderness to try and prove his faith, if you will. To further, affirm that he is the Son of God – God’s Messiah.
All of the gospels, with the exception of John’s, tell the story of Jesus’ temptation. Mark’s is the shortest account - consisting of only 2 verses. Matthew and Luke begin with the same temptation, turning stones into bread, but they have a different order for the last two temptations. One writer suggests that Luke’s order has a more natural and geographical sequence, while Matthew’s order is more of a logical sequence, moving from the lowest level of temptation to the highest level of temptation. John does not mention this account because his perspective of Jesus’ life focuses more on divine nature, and not as much on his human nature and struggle. But nonetheless, we find that Jesus was tempted with wealth, and fame and power, trying to deviate him from his true mission and responsibility as the Christ - the Messiah, God’s Son who would bring reconciliation to the world.
There’s an interesting comparison between our two readings this morning. And I think it was vital for the gospel writers to make that connection. Certainly, Paul wanted to. In fact, in Romans chapter 5, we read these words; "Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned – sin was indeed in the world before the law, but sin is not reckoned when there is no law. Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come… For if the many died through the one’s man trespass, much more surely have the grave of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many…. Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all" (Romans 5:12-15, and 18).
What Adam could not do, Jesus, the Second Adam, did. In the 2nd chapter, verse 16 of John’s first epistle he points out the three temptations that both Adam and Jesus faced: the first was the temptation of the flesh, Adam gave in to the fact that the tree was good for food, whereas Christ remained strong in Satan’s temptation to turn the stones into bread; the second was the temptation of the eyes, Adam failed receive the pleasing and enticing fruit, whereas Jesus overcame Satan’s lure to gain the kingdoms of the world without the cross; and the third was the temptation of pride, where Adam fell to the temptation that the tree would make him wise and like God, Jesus stood strong in the face of Satan’s temptation to throw himself down from the high pinnacle and allow the angels to rescue him.
The commentator, John Shearman wrote: "The mountain to which Satan took him symbolized Mount Sinai, where Moses received the Decalogue - the Ten Commandments. The vista provided Jesus with an option to use his authority, to be the typical warrior-messiah of Jewish tradition – you see, that was after all, the kind of messiah the people were looking for.
I find it interesting that there is a site on the edge of the Judean wilderness overlooking the Dead Sea near Jericho where Greek Orthodox monks still practice an isolated life of religious devotion. If this site is the site of the third temptation as tradition contends, the bare rock and burning sun do nothing to commend it as a desirable kingdom. But, it make an interesting point, Satan was offering Jesus a glory that he could not produce.
I want to close with something that I read sometime back. In Death Valley there is a place known as "Dante’s View." There, you can look down to the lowest spot in the United States, a depression in the earth 200 feet below sea level called "Bad Water." But from that same spot, you can also look up to the highest peak in the United States, "Mount Whitney," rising to a height of 14,500 feet. How ironic! One way leads to the lowest valley and the other way to the highest mountain. From that point, called Dante’s View, any movement must be in one or the other direction. And, you know, there are many times in life when we stand where the ways part and where choices must be made. Our Lord faced the same choices. He chose first to go downhill, to descend into the Hebron valley toward Jerusalem where he would inevitably face betrayal, persecution and death. And he decided to walk uphill which led to a cross where he would die for the sins of the world. And, my friends, thankfully the one who died upon that cross lives and walks with us through all of life - especially in the wilderness of temptation.
At the heart of these stories is that life is about making choices – good or bad. And certainly, we are reminded that like Adam and Eve, like Jesus we too are confronted with choices, with our own moral and spiritual decisions. And we must ask ourselves, how are we going to choose. What would Jesus do? May we, through this season of Lent, think about the choices we make every day and the results of those choices, and may we look to God for guidance and direction in making choices that we will be both a blessing to us, to those around us and to our world! Although, "all the kings horses and all the kings men couldn’t put Humpty together again," God can and does put us together and can and does put us back together again. Amen.

Sin's Disfigurement"

A sermon preached on Ash Wednesday, February 6, 2008, at Edgemont Christian Church (Disciples of Christ) by the Rev. Christopher E. Yopp. The sermon is based on II Kings 5:1-14.

It was Carol’s turn to pray, as the family all gathered around the table for dinner. And so she invited her family to bow their heads and these were the words she offered; "O God, help us know when we have eaten enough and stop." As you might imagine, she stunned everyone at the table by her words. Someone once wrote; "We are careful to avoid praying about those things which we have no desire to change." And perhaps, the prayer; "O God, help us to know when we have eaten enough and stop," was such a prayer.
Most of the time we’re afraid to pray about what we could be and do. Sadly, we’ve learned to pray; "O God, make me a better person, but not so much better that I have to change the way I live." And certainly, the prayer that David offered in Psalm 51 is a difficult prayer to pray. This is one of the seven penitential psalms.
There’s a story that is told of a man who desperately wanted a tattoo; however, he knew that his girlfriend would not permit him to have one. Finally, one day he demised a plan that would hopefully convince his girlfriend to allow him to have a tattoo. He said to her; "Honey, I really want a tattoo…" before he could say another word she said; "No!" He said; "But honey, at least hear me out before you make your decision." He said; "I want to get a tattoo that professes my love for you. I am planning to get tattooed on me, ‘I love Samantha!’" All of a sudden, his girlfriend’s eye brightened, and she thought to herself, "You know, if he gets this tattoo, that will mean that, like the tattoo, our love will be permanent." And so, she agreed. That evening he went to the tattoo parlor to get his tattoo and several hours later he returned. As he walked into the house, his girlfriend noticed that he was obviously upset about something and so she asked; "What’s wrong, honey? Did you get the tattoo? Did it not turn out the way you wanted it too? Let me see it?" Finally, he lifted his shirt and there written in big red lettering were the words; "I LOVE SAM"! You see, he had run out of money and couldn’t afford the rest of the lettering.
Ash Wednesday – the season of Lent is a reminder that we bear tattoos. Yet, of another kind – the tattoo of sin. Te word "tattoo" literally means, "to stain." And so, this season reminds us that we bear the tattoo and stain of sin, we are disfigured by sin.
In our Scripture Lesson this evening we read of the mighty and powerful military leader, Naaman, who contracted leprosy. Now, keep in mind, this diagnoses would have been devastating for Naaman. His life, as he knew would be over. Lepers were sent to live in isolation and separation. They were not allowed to have contact with society – they were cut off from society and their lives were over! It was, in many ways a social death. And so, we can only imagine the devastation Naaman must have felt and experienced as a result of his leprosy.
However, in our Scripture Lesson, we are told that Naaman is sent to see the prophet Elisha. We must give Naaman the benefit of the doubt, he was after all unfamiliar with the faith and traditions of the Covenant people, he was unaware of the significance of being asked to wash seven times in the Jordan. In fact, for a powerful man as himself, it would have been humiliating. I mean, it was bad enough having leprosy, but washing in the dirty, murky waters of the Jordan river – and not just one time, but seven, would have been humiliating. However, Naaman was unaware that the number seven was the number of completion and perfection. And that the Jordan was the site of many miracles in Bible history. You see, Naaman was being asked to align himself symbolically with the people of faith, but because of his ignorance, he resisted Elisha’s instructions, at first.
But then, after some persuasion, he finally did as the prophet had instructed him. He went down in the waters not once, not twice, not three times, but seven times and came up healed. And certainly, this experience of Naaman is symbolic of baptism. This story of physical healing is symbolic of the spiritual healing we experience through Christ.
There is a tradition among the Hasidic Jews that teaches that everyone should have two pockets in their coats with two slips of paper. In one pocket, and on one slip of paper it should read; "I am sinner and worthless." In the other pocket, and on the other slip of paper should read the words; "I am a child of God." That’s the reminder of Lent. This could really be a considered a bi-polar season. On one hand, we are reminded that we are sinners, worthless, frail creatures of the dust; but on the other hand, the greater hand, the upper hand, we are reminded that we are a child of God.
You may recall that scene in the movie Lion King when Simba is told; "Remember who you are…" Lent is an opportunity, an invitation to remember who you are, but more than that, to remember whose you are!
I love the story of the man who had in his front yard the slab of marble. And for weeks, and months and years people would holler at him, "What is that in your front yard?" And he would say, "It is a beautiful statue." To which they would respond; "No it’s not, it’s just a piece of marble." But as the weeks, and months, and years went by, the man chiseled and shaped it into a wonderful and beautiful statue.
Lent is a reminder that God is shaping, and molding and chiseling our lives into the image and likeness of Christ – that we might become a reflection of God in such a world.

"Experiencing A Transfiguration!"

A sermon preached on Transfiguration Sunday, February 3, 2008, at Edgemont Christian Church (Disciples of Christ) by the Rev. Christopher E. Yopp. The sermon is based on Exodus 24:12-18 and Matthew 17:1-9.

Today, the church celebrates the Transfiguration of Christ. Sadly, there are many in the Western Church who neglect this significant event in the life of Christ's ministry. The more one examines the Transfiguration of Christ, the more its mystery is revealed and one begins to see how this event points to who Jesus was and is.
One of my favorite parables is the one that is told of the six blind men and the elephant. Each blind man happened to grab a different part of the elephant’s body, so each had a different idea or perspective of what the elephant was like. The man who grabbed the leg described the elephant as a tree. Another, discovered the trunk and explained that the elephant was more like a big snake. The third blind man grabbed the tail and insisted that the elephant was like a thin and flexible rope, and so on and so on. The point of this parable is that all the men were right; yet, because they were blind, none of them grasped the full picture of the elephant. Certainly, one could apply this parable to our Gospel Lesson this morning, which tells of the mystery of the transfiguration of Christ. In a sense, we find ourselves, like the blind men, trying to comprehend the mystery of Christ’s Transfiguration. But it is not until we open our eyes of faith that we begin to see the significance of this event in the life of Christ.
We are told through the gospels that a week after Peter’s confession of faith, where Peter proclaimed; "Thou art the Christ, the Son of the Living God," Jesus took Peter, James and John up the mountain to witness his transfiguration. The gospels do not tell us what mountain in Galilee was the site of this event in Christ’s life. However, tradition holds that it took place on Mount Tabor, but many scholars will agree that it was probably Mount Hermon, which is by far the highest peak in all of Palestine, almost 10,000 feet high. And this would make sense, since Caesarea Philippi, which was the place where Peter made his confession of faith, was near the southern slope of Mount Hermon.
I think it is interesting how Matthew relates this story to Moses’ experience on Mount Sinai. Keep in mind, Matthew was writing mainly to a Jewish audience and wanted to show how Jesus was the fulfillment of the Old Testament prophecies pertaining to God’s Messiah. Matthew presents Jesus as a type or a new Moses, if you will. You see, just as Moses had led the people of Israel out of Egypt - out of bondage, to the Promised Land; so Jesus, the new and greater Moses would, by his passion lead the new Israel - the Church to the kingdom of God.
We can only imagine what an experience this must have been for those three disciples, as Jesus was literally transfigured on that mountain right in front of them, and appearing with him were Moses and Elijah. Now certainly, Peter, James and John would have known the significance of these two Old Testament figures. They would have known how important they were, as well as the significance of their being there with Jesus. In fact, one can’t help but mention the fact that both of these men - Moses and Elijah had mountaintop experiences of their own. In fact, we read of one of Moses’ theophany’s in Exodus chapter 24. But what was the significance of their being there with Jesus on the mountaintop that day? Keep in mind, these men confirmed who Jesus was and what he had come to do. They verified that Jesus had come to fulfill the law and the prophets. Moses and Elijah were not only two of the greatest figures, patriarches of the Old Testament, whom God revealed God’s self too, but they also represent the Old Testament - Moses, the law; and Elijah, the prophets. And it was vital for Matthew to make this connection for his readers; for Christ - God’s Messiah, came to fulfill both the law and the prophets. That was the goal and purpose, as Matthew stresses, of Jesus’ ministry.
But these two men, interestingly enough, also represent, in some respects, the living and the dead. You may recall that Moses died and his burial place is known. While Elijah, we are told, was taken up to heaven. In the Book of Revelation, is it Jesus who is pictured as the Lord of the living and the dead. And, these two figures, constitute that wonderful truth.
I think we have all had, at some point in time, trouble hearing. Perhaps you were in a crowded room and with all of the noise and commotion going on around you, you found it difficult to hear what someone was saying; or perhaps distance played a factor; or maybe the person you were communicating with was soft spoken. You may remember that was the dilemma Jerry faced in one episode of Seinfield. He had unknowingly agreed to wear a shirt that a soft spoken woman who had become an acquittance of his through one of his friends, had made. She was attempting to market these shirts and so she asked him to wear it in an interview he was to have with Jay Leno. As a result he had to wear this ridiculous looking shirt or, perhaps I should say, blouse on national T.V., all because he had agreed to a request from a woman who he couldn't hear.
There are some who might argue, well, there are hearing devices one can use to help with this problem. One of my favorite stories is told of the minister who had a 99 year old parishioner in his church who suffered with hearing problems. After informing her that she should get some hearing aids, she responded; "At 99 years of age, I heard enough."
I don’t think there’s anything more upsetting or discouraging than not being able to hear. But then again, sometimes, we suffer from what is called "selective hearing" - we only hear what we want too. I know a few people who suffer from this. Bobby Cromer was teaching one day and this little boy in her classroom was being disruptive, and wasn’t listening to anything Bobby was telling him to do. And so finally, in frustration she said; "Are you having trouble hearing?" The little boy responded by saying; "No, but I am having trouble listening!" Sometimes we have trouble listening, especially when it comes to listening to God. As with all our senses, the greatest danger for Christians is losing those spiritual senses when it comes to our relationship with God.
I believe that people would hear God’s voice more often and clearly if they spent more time listening. After all, we are reminded of this in our Old Testament reading of Moses’ encounter with God on Mount Sinai. God instructs Moses; "Come up to me on the mountain and wait there." And waiting is what Moses did - six days to be exact. Waiting and listening are probably two characteristics that we have the most difficulty with.
But Moses waited! And in Moses’ waiting, God speaks to Moses and what a revelation Moses received! What an experience Moses had! What a theophany - as Moses encountered and experienced the living God. And, as a result, this experience transfigured Moses, to the point that his face shone with an afterglow. In fact, we are told that when he returned to the people to dispel their fear, he had to hide or shield his face from them, by putting a veil over his face to hide the glory that resulted from this communion - this theophany.
But Paul reminds us, in II Corinthians chapter 3, that as believers we have an even closer relationship and communion with the Holy - with God, than Moses did. For we are the very dwelling place or tabernacle of God’s living presence - God’s Spirit. Thus Paul challenges us to remove the veil from our faces, so that others may see the glory of God shining through us. We are not to hide it, as Moses did, but we are called to reveal it.
Certainly, the Christian life and faith can be described as a "transfiguration" or, better yet, a "metamorphosis," which is to say, a change from the inside out. Through God’s Spirit, the veil upon our hearts and lives is removed and the mystery of God - God’s love through Christ, is revealed to us and made known. We are not only like the blind men in the parable, only able to touch a piece of the mystery of God’s love and grace, but as we have been reminded through Epiphany, we can now experience the mystery of God’s love and grace fully, through Christ. And, as a result, a transformation takes place in our lives.
I can’t think of any more fitting day to celebrate the sacrament of baptism then on this Transfiguration Sunday. You see, you and I are transfigured into the image and likeness of Christ through baptism, so that, as Paul reminds us, we might become the windows of God’s love to the world. Such transfiguration is not the result of a sudden change of heart or spirit. It is not something we gain. Rather, it is something that we are given.
My friends, we stand at the threshold of the season of Lent. On Ash Wednesday, we will begin our 40-day journey through the wilderness of Lent. We will journey with Christ to the Cross, in preparation for the celebration of Easter. Through Lent, we are asked to embrace the cross, to die to self and rise anew with Christ. We have the opportunity, through this season, to climb the mountain with Christ and experience a transfiguration or, more appropriately, a transformation. Let us climb the mountain with Moses; with Peter, James and John and experience and encounter the living God. What mountaintops you ask? The mountaintops of prayer and Bible study; the mountaintops of worship and communion. But in going up to the mountaintop, I think it is important to note, that we are not meant to bask in the glory of God. Sure, we are to experience it, but then, we are called to come down from the mountain and reflect and reveal God’s glory and presence to others. And so, may this be true of our lives. Amen.