"An Encore Presentation"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Job 38:1-10 and 34-41.

I always love it when I am at a concert of some sort, and the audience demands an encore. Usually this is prompted by a standing ovation and applauses that seems to never end. In fact, it is only quieted by the performer returning to the stage for an encore – an additional performance. Sometimes, encores are given by orators and even, from time-to-time, a preacher. Today, I am giving somewhat of an encore from last week’s sermon. Now, I know that there are no applauses or standing ovations calling me to the pulpit for this encore, only an unfinished sermon, a desire to share the truth and a paycheck. But here I am!
One advantage of having teachers within your congregation is, sometimes, your writings are carefully analyzed. And honestly, I always welcome and love constructive criticism - constructive, I want to emphasize. I mean, after all, we cannot grow without constructive criticism. And last Sunday was a good example. A literary teacher, among us, offered an interpretation to the sermon I preached. And she was very positive on the points I made, but felt that I’d left out an important and somewhat crucial point. You see, as pastors, we often take for granted that our parishioners are always on the same page as we are. And while, we have been involved in a rather in depth study of The Shack in Sunday School and have addressed the issue of “why” God welcomes our honesty – why God welcomes our questions and doubts, fears and concerns, I seemed to have left that unanswered in my sermon last week. I made the point that God does want and welcome both an open and honest relationship, but why? What purpose do our questions play in our relationship with God? I mean, who is to benefit from such an open and honest relationship. Are we or is God to benefit? You see, that’s where I left off! And I was excited and thrilled that Shelli approached me with this. I mean, after all, it’s not every Sunday that pastors get feedback from their sermons. Sure, we may get a few compliments here and there, but for our sermons to promote discussion is great!
Now, obviously, I would be lying to you if I said that I left that point out of my sermon last week on purpose, but it seems that this is something that we must not overlook! Case in point - the Old Testament Lectionary Reading for this Sunday, which is, perhaps, one of my favorites! We all know the story of Job real well. And maybe, even some of you can relate a little with Job.
I find it interesting that the poetic sections of the Book of Job contain some of the most difficult Hebrew in the bible. You see, usually when scholars want to know the meaning of a biblical word, they look to see how that word is used in other places in the bible. Yet, sometimes words only occur once in the bible, thus making it difficult to figure out what the word’s true meaning is. The Book of Job has more “one-time words” than any other biblical book, making Job extremely difficult to translate. Because of its unique vocabulary, modern translations of the Book of Job differ widely, and even early translators had a hard time. For example, in the Septuagint, which is the Greek translation of the Hebrew Scriptures, Job is 400 lines shorter than the Hebrew text, which has led some to assume that the translators became so frustrated when trying to translate Job’s unique vocabulary that they just omitted lines they couldn’t understand or properly translate.
The structure of the Book of Job consists of four main parts. Most scholars agree that the prologue and the epilogue are purely narrative and thought to have existed as a separate story before the poetry and dialogue in three cycles were written. The author of Job is unknown. Some speculate that Moses may have been the author. Another interesting point to be made about the Book of Job is the fact that it is perhaps one of the oldest, if not the oldest, book in the bible - written around 1500 B.C.E.
However, the Book of Job seeks to comprehend why suffering exists, especially for the righteous. This raises questions of theodicy or the justice of God. Ultimately, the Book of Job extols the merit of maintaining your faith and even trust in God even in difficult times.
We are told that Job was both a wealthy and righteous person. He had 7 sons, 3 daughters, 7,000 sheep, 3,000 camels, 500 pairs of oxen, 500 donkeys and many servants. Job is so righteous, we are told, that he even offered sacrifices for the sins of his children. But suddenly, Job’s world is turned upside down. He lost it all! He was found, by his friends, sitting all alone with sackcloth and ashes; mourning and weeping, lamenting and agonizing over the pain of loss he was experiencing and over his physical afflictions. He was suffering! And certainly, “why?” was the question on his mind and on the minds of his friends!
It is said that one of the best support systems you have is your friends. But we learn that this wasn’t necessarily the case when it came to Job’s friends. Sure, after first, Eliphaz, and Zophar and Bildad show up and they do what any good friends would do or should do – they are supportive, they offer their companionship and comfort and condolences. But then, after a week of showing compassion and sympathy, they start trying to solve the problem. They have a strict cause and effect theology. Certainly, Job must have done something to cause this suffering, they thought! He must have made God angry and mad somehow. And so, they started to take an inventory!
Without a doubt, Job is one of the most difficult books in the bible to understand because it provides no clear-cut moral or answer to Job’s problems. And that was the problem! Why would this happen? Surely, something or someone must have caused it. There has to be a satisfying answer. In fact, the book truly is complicated and causes us to realize that there will always be unanswered questions, inexplicable suffering, and unthinkable tragedy. The real question, therefore, is not “why” do such things happen, but “how” will we respond in the face of such suffering and tragedy? I believe all suffering and tragedy is meant to draw us closer to the only one who can bring healing and wholeness to our lives. You see, if people do right merely to be rewarded by God, then their righteousness is worthless. And if people abandon their faith because of hardships, then again, their righteousness is worth little. According to the Book of Job, genuine faith weathers even the most difficult storms. As Job affirmed, “Even if he should kill me, I still will trust him.”
After pleading his case before God, stating that he has done nothing wrong, nothing to deserve such hardships, God appears “in a whirlwind” and gives Job his long-awaited answer – only God does so by asking Job a series of questions, beginning with, “Where were you when I laid the foundations of the earth? Tell me if you have understanding,” and ending his first series of questions with, “Will the one who contends with the Almighty correct him? Let the one who accuses God answer.”
After another series of questions, Job realizes that his limited human understanding and intellect is no match for God’s infinite wisdom, and responds, “Truly I spoken about things I don’t understand, things too marvelous for me to comprehend.” And in light of such acknowledgement, God restores all that Job had lost, and then some. In fact, the final chapter of Job reports, “The Lord blessed the latter days of Job’s life more than the first.”
The Hebrew Bible scholar Kathleen O’Connor talks about this speech as a turning point in Job’s life, not because God scolded Job and put him in his place, but because this speech turns the question from “why” to “who” and in so doing, God’s word offers Job a new vision. You see, the answer to the “who” question offered to Job healing and wholeness.
God offered to Job in this response both the reminder and the promise of God’s power and work in this world. God’s vision for Job is a powerful reminder that God not only created the earth, laid its foundations, but that God also cares for all of creation. God’s grace comes to us this day to fill us with healing and wholeness. I know that we all want our “whys” answered, but we can’t handle those answers. And so, instead, God gives us something that makes a difference in our lives here and now! God is the “who,” who comes to us in the person of Jesus Christ and in the comfort of his Spirit. God is the God who brings glory out of suffering, resurrection out of death as we see in the person of Jesus Christ. God is the God of healing and wholeness, and we have to trust in that blessed hope and promise – that God works in all things, for the good of those who love and serve God!
James Crawford in his sermon, “Are You Looking for God?” recalls a woman riding a city bus who was engrossed in a little book entitled: God Is the Answer. Crawford said: “I wondered about the questions she asked.” You know, certainly, Job was looking for answers, but answers he didn’t get; rather, he got questions! And Crawford said: “Isn’t that the way it should be? God asking the questions; we living and giving the answers. The tilt of the bible leans toward God’s initiative and our response. Leaf through the pages of Genesis: ‘Adam, where are you?’ Hear God’s challenge to Moses amid his people’s oppression, ‘Will you lead my people?’ and again, Isaiah, discerning his vocation: ‘Who will go? Whom shall I send?’ and to Job: ‘Brace yourself, stand with courage and I will question you!’ You see, if we look for answers we may get questions. God is a God of questions! But inevitably, God’s questioning, like a psychiatrist, becomes the answer to our questions.
Psychology teaches that only in being open and honest with oneself can healing occur. Spirituality teaches that only in being open and honest with God can true healing begin. So God, the great Psychiatrist who knows the very depths of our hearts and souls, invites us to lay on the couch and bring our deepest questions to God, for it is in doing so, that we, like Job, will amazed at who this God is and we will return to the simplicity of our faith – a faith that has carried us throughout our childhood, a faith that taught us “He’s got the whole world in his hands… he’s got you and me, brother… sister, in his hands!” Amen.

"A Lesson from 'The Shack'"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Hebrews 4:12-16.

In the Sunday School Class I teach, we have been doing a study on the best-selling book, The Shack, which tells the story of Mack Philips. Four years before the story begins, Mack’s young daughter, Missy, was abducted during a family vacation. Through her body was never discovered, the police did find evidence in an abandoned shack to prove that she had been brutally murdered by a notorious serial killer who preyed on young girls. As the story begins, Mack, who has been living in the shadow of his “Great Sadness,” receives a note from God, known in this story as Papa. Papa invites Mack to return to the shack for a time together. Though uncertain of what to expect, thinking that this might be some kind of sick or cruel joke, Mack visits the scene of the crime and their experiences and weekend-long encounter with God.
In the book, Mack’s perspective of God drastically changes. His seminary training and stereotypes are cast away as he is encounters and experiences God. For him, the Trinity is manifested and appears in bodily forms as some unusual characters. For instance, God, who is referred to as Papa, not a whole lot unlike Jesus’ reference to God as Abba, which in Aramaic is translated “daddy,” appears as a large, African-American woman named Elousia. Near the end of the book, because Mack requires a father-figure or image when it comes to God, she turns into a pony-tailed, grey-haired man. Jesus appears to Mack as a young Middle-Eastern man, of Jewish descent, who is dressed like a laborer, complete with a tool belt and gloves. And the Holy Spirit is played by Sarayu, which interestingly enough is Sanskrit for “air” or “wind,” and appears as a small, delicate and eclectic woman of Asian descent.
In fact, one of my favorite dialogues that occurs between Mack and Papa in the book was in the 6th chapter, where Mack is forced to open the box that he has so conveniently placed God in. The dialogue reads: “[Mack, as you know] I am neither male nor female, even though both genders are derived from my nature. If I choose to appear to you as a man or a woman, it’s because I love you. For me to appear to you as a woman and suggest that you call me Papa is simply to mix metaphors, to help you keep from falling so easily back into your religious conditioning…” “To reveal myself to you as a very large, white grandfather figure with a flowing beard would simply reinforce your religious stereotypes…”
I can imagine Mack felt a little like the people of Palestine in the 1st century, as this young, Jewish man made his way through the country side proclaiming to be God in the flesh! What’s more, this man would not reach out to the wealthy or the most influential of society, or even the most religious. No, he went to the poor, the sick, the outcaste, the marginalized and preached good news to them; shared God’s love and compassion to them. Obviously, there whole philosophy and way of thinking of God, their whole religious system of beliefs and dogmas, their whole understanding of God would have been altered at that moment. Some accused Jesus of blasphemy; some, as you might imagine, outright rejected his claims; while others embraced him and discovered in him the love and compassion of God.
Our faith is more than a religion! It is revelation! If our faith is nothing more than a religion, then it has no real impact upon our lives. It is something we do verses something that is felt and experienced and lived out.
One of the most beautiful pictures that is captured in the book, The Shack, is a picture that for centuries authors and artists, poets and songwriters, pastors and teachers, theologians and philosophers have tried to capture in their work. And that is the picture of God, not only sympathizing with humanity, but also empathizing with us. And I think this was beautifully pictured in the book when Mack was asked Papa: “‘How can you really know how I feel?’ Papa didn’t answer, only looked down at her hands. His gaze followed hers and for the first time Mack noticed the scars on her writes, like those… Jesus also had on his.”
A poet once wrote: “No matter what God’s power may be, the first aspect of God is never that of the absolute Master, the Almighty. It is that of the God who puts himself on our human level and limits himself.”
The writer of Hebrews reminds us: “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.”
This past Tuesday, I attended a “Faith and Law Seminar” in Roanoke. And in spite the fact that it was kind of long and exhausting and boring at some points, it was very informative and insightful. It covered a long range of topics such as taxation for clergy and churches or houses of worship, to insurance claims, to public relations. But one thing that I found interesting was one lawyer who talked at great length about confidentiality. Now, most people realize that there is that confidentiality privilege between lawyers and their clients. And obviously, there are a number of other professions where this confidentiality clause takes effect. For instance, pastors, doctors, psychiatrist and counselors, to name a few. But lawyers uphold lawyer/client privileges and one such privilege is confidentiality, because without it, as he pointed out, clients would not be forthcoming, open and honest with them. If they thought that what they were sharing was not confidential, then they would probably not share it. And this is true of our relationship with God!
In our Scripture Lesson this morning, the writer gives us the powerful metaphor of a sword fight with God! You know, friends, make no mistake, God is an excellent and expert sword fighter, and we are novices. God will win every time. God’s victory, however, does not lead to our defeat but to our healing. God’s sword reaches to our hearts. God handles the sword not a warrior, but as a surgeon. God’s sword reveals our innermost thoughts and impulses. We cannot hide from God. God knows us better than we know ourselves. God knows our innermost thoughts and questions, fears and concerns, doubts and struggles. And, you know, friends, the beautiful thing is God welcomes them. God wants us to be open and honest with him. You see, God knows our capacity to fall away from faith, to give in to temptation, to cease running the race because we are spiritually and emotionally tired and exhausted. God knows the burdens we are carrying. The God who cuts us open, spiritually speaking, is also the God of love and compassion, healing and forgiveness. And what a beautiful thought!
When we come to God, God embraces us in his nail-scared hands and says, “I understand!” God not only sympathizes with us, but God through Christ can empathize with us. Someone once offered a wonderful illustration of the difference between sympathy and empathy. If there was a person drowning, the sympathetic person might throw that victim a life-preserver, but the empathetic person will risk his or her life and jump into the water to rescue that person. This is what God has done for us in Christ Jesus. God has jump into our very realm – our very dimension and saved us. But it doesn’t stop there! We too are called to be empathetic and this is beautifully portrayed in the hymn that we will be singing at the end of our service. It reads:

“Sister let me be your servant, brother, let me walk with you;
pray that I may have the grace to let you be my servant too.

We are pilgrims on a journey, fellow trav’lers on the road.
We are here to help each other walk the mile and bear the load.

I will weep when you are weeping; when you laugh I'll laugh with you.
I will share your joy and sorrow till we've seen this journey thro’.

When we sing to God in heaven, we shall find such harmony,
born of all we've know together of great love and agony.”

I will hold the light of Jesus for you in your time of fear;
I will hold my hand out to you, speak the peace you long to hear.

Sister let me be your servant, brother, let me walk with you;

pray that I may have the grace to let you be my servant too.” Amen.

"Holy Communion and H1N1"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on I Corinthians 11:17-29.

FOOTNOTE: The week after I preached this sermon I came down with the flu... how ironic!!!

I heard a rather interesting article a couple of weeks ago on NPR. The article was entitled, Houses of Worship Open Its Doors to the Swine Flu. The article said: “Through the eyes of the H1N1 virus [or the Swine Flu], a church or house of worship is a playground. For an example, within the Catholic Church the virus can easily be passed through the font of holy water at the entrance of the church where parishioner’s upon entering the church, dip their fingers into the water and make the sign of the cross. And then there is what is known in some liturgical churches as The Passing of Peace in which parishioners shake hands and hug one another. And, of course, who could forget about Holy Communion. Despite the method or tradition of distribution, each poses a threat of spreading germs or even the H1N1 virus. Indeed, the church is a playground for such a virus and many church officials know this. In fact, it is causing some churches to raise questions of concern, such as: “How should we deal with the distribution of Holy Communion?” and “Should we stop shaking hands and hugging and greeting each other?” and “Should we take out the holy water fonts as soon as the flu season begins?” Some dioceses and churches are encouraging their priests and clergy, along with their parishioners, to use a lot of hand sanitizer. And some religious leaders and officials have even considered closing its doors when the flu season starts to prevent an epidemic from occurring.
Rabbi Moshe Waldoks at Temple Beth Zion in Brookline, Massachusetts has even encouraged his congregation of about 900 to greet each other by simply bowing to each other as a Buddhist might or to use the Obama fist bump to greet each other.” And, of course, there is the Jewish tradition of passing the Torah around the congregation. And, as it is passed, some people kiss it, while others touch their prayer shawls to it. Rabbi Waldoks is suggesting that his congregation wave at the Torah as it passes instead of kissing it. He said, “I am sure the Torah will understand!”
But this concern isn’t just from people of the Christian and Jewish faiths. This has become a real concern for Muslims, as well, especially at Friday prayer services, where the faithful stand shoulder to shoulder. They put their faces on prayer rugs that others have used prior to them. In fact, leaders of many mosque are asking that the faithful bring their own prayer rugs and to distant themselves a little more than usual at prayer time.
In fact, I got a firsthand experience of what a serious concern this is for some churches, even within our own denomination. While on vacation back in July, Miriam, Jason and I visited a Disciples’ congregation in Myrtle Beach, South Carolina. The congregation was very welcoming, the service was nice. However, when it came time for to celebrate Holy Communion, as typical with most Disciples congregations, the pastor made his way to the Table during the singing of the Communion Hymn. He offered a wonderful meditation, followed by a beautiful Eucharistic Prayer and then proceeded with the Words of Institution, but then came something that I wasn’t quite prepared for. After the Words of Institution were recited, he reached under the Table and I began to hear the sound of plastic being ruffled and he brought his hand up with, what had to be, the biggest and most gaudiest plastic glove I’ve ever seen in my life. He then invited us to come forward to receive the bread which would be placed in our hands by him and then we were invited to receive the wine by taking a small individual plastic cup from a tray held by an elder.
Now, I must say, the mood that was captured through the pastor’s beautiful meditation and prayer was ruined by his indiscreet theatrical performance of putting on the rather large clear-plastic glove in front of us. Personally, I think he could have used a wipe or some hand sanitizer to sterilize his hands prior to distributing communion. I mean, not only would it have been just as effective, but it would have also been a little less noticeable and distracting. But, these same people who were overly cautious with their method of distributing communion, had no concern when it came to greeting each another with handshakes, and hugs and even a few kisses before and after the service. Now, I am not trying to be cynical, because I think it is important to take proper precautions in not spreading germs and to practice good hygiene – such as properly washing our hands, but we must be realistic and not overreact.
The Quran, the holy book of Islam, teaches that when two believers shake hands in greeting, their sins fall away and dissolve. Paul teaches that we are to greet one another with a holy kiss. I mean, can you imagine for just a moment, coming to church and no one shaking your hand, no one hugging or embracing or acknowledging you. You would be like, “What’s going on here? What kind of place is this? Where are the blessings?” And, as the pastor, I would have the privilege of making the announcement, “Today, the blessing is in avoiding one another.” God forbid the threat of the H1N1 gets to that point! I mean, after all, so much of church life is the fellowship that takes place. So much of God’s Table is the fellowship that occurs when we gather together and share the bread and the wine – the gifts of God for the people of God!
And certainly this is what Paul was stressing in our Scripture Lesson this morning, however, their problem was not the H1N1 virus, but a social virus that had threatened them – that has caused division within the church and it stemmed at the Table – the very Table that unites us as the body of Christ – the very Table that transcends time and space and unites us with our brothers and sisters in the faith past, present and future. It was at the Table that this social virus was spreading and destroying the unity that occurs at God’s Table.
Not only was Holy Communion the central aspect of worship within the early Church, but it continues to be to this day, especially within the Disciples church. As Disciples, Holy Communion is the central aspect of our worship service – we observe weekly.
Within the early Church this meal had became a token of their love and unity for Christ and one another. They gathered around the table for fellowship. Keep in mind, in the early church, Holy Communion was commonly preceded by a fellowship meal, what later became known as an agape or love feast. But eventually, so many problems resulted from these feasts that in the fourth century, at the Council of Carthage, they were forbidden and discontinued. And apparently, we see the start of such problems here within the church in Corinth. The meal, which was designed to bring them together as believers and unify them, was doing just the opposite. It was causing division. They were no longer eating together. And not only that, but for some, so much emphasis was set on the feast, on the food itself that they lost focus of the greatest meal – Holy Communion. And, you know, I sometimes wonder if this isn’t true of many Christians today! They come to church to eat and greet. Their focus is not on worship or on Christ. In fact, I had someone call me this past week to ask if we were having a dinner after church this Sunday. Now, traditionally, the first Sunday in October is “Homecoming” or “Heritage Sunday” here at Edgemont. And following the service we typically have a meal of some sort. However, this year being that the District II Assembly falls on this Sunday, and we are unable to have such a meal, especially since our choir was asked to sing at the Assembly. But I couldn’t help but laugh to myself as this person said that if we were not going to have a meal after church, she wasn’t coming! I couldn’t believe what I was hearing!
Keep in mind, the early church was an authentic melting pot of humanity. There were Jews and Greeks, slaves and free, male and female, the highly educated and the unlearned, the rich and the poor. It was probably the only place where such a diverse group of people could gather and be considered equals. What a beautiful opportunity it must have been for people who were ordinarily segregated from each other because of cultural or economic differences to be able to come together as brothers and sisters in one family.
And the sharing of food was a token of that fellowship. Without a doubt there would be some at the agape feast who looked forward all week to the variety of food that was offered because their limited resources would prohibit them from eating such food at home. And certainly there were those for whom a lavished meal was a daily occurrence. What a delightful experience that both kinds of people could come together and receive what each needed most: food for the hungry, and an experience of sharing for the affluent.
But, as we see in our Scripture Lesson this morning, a social virus had contaminated this beautiful custom and tradition – this wonderful opportunity afforded them. They had allowed their cultural and economic advantages and disadvantages to separate them and divide them. Food was not properly shared – it has become a distraction for some and a division for others! And when, in the midst of this feast, Holy Communion was celebrated, the compassionate Christ was dishonored instead of honored, he was ignored instead of celebrated, he was overlooked instead of embraced.
And, it was in this context, that Paul would warn them about partaking Holy Communion in an unworthy way. Sadly, this verse has been so misinterpreted and misunderstood by many. It is often taken out of context. But, when we read it in the context of which it occurs, we realize what Paul is saying. I mean, did Paul mean that those who are less than perfect are not invited to the Table? Did he mean that if we can think in any way of how we do not quite measure up to the standards of God then we should not partake of this holy meal? The answer of course is “NO!” If it were yes, then none of us would be permitted at this Table. If this Table was not a Table for the spiritually hungry and needy, then there would be no need for such a Table. Paul was not discussing the character of the believer, but rather of the conduct of the believer. You see, Holy Communion is a continuing reminder that none of us are worthy of such love, but God is a God of love and forgiveness. God is a God of inclusion and welcome. We, on the other hand, not God, but we build walls and create division and offer stipulations and list restrictions. Not God! Not in God’s kingdom and certainly not at God’s Table – all are welcome, all are invited – even the dogs find food at God’s Table, as Jesus reminds us! God invites us to come as we are and receive that which we need – God’s presence, God’s love, God’s grace! Why? So that we might be fed and nourished in our understanding of who God is, in our relationship with the Holy One, and be able to communicate that with the world.
The virus we must be cautious of when it comes to God’s Table, is not the H1N1 virus, but the virus of division, and separation and being insensitive to the presence of Christ. And so, as we gather on this World Communion Sunday, we become aware that this Table is open to all! All are invited to come by the very Host of this Table – God and receive from God the life-giving bread and the saving cup. Today, we are reminded that we do not sit at our individual tables, in our individual churches, but at one large table, with our brothers and sisters around the world and that it is here that Christ meets us and fills us and united us with God and with one another.
I want to close with one of my favorite stories, which, is found in a passage from the book Eminent Victorians. It reads: “The Sunday before General Gordon started for the Sudan, he drove around London to a number of churches to receive Holy Communion as many times as possible, ‘In order,’ he said, ‘to start out brim full of God.” Each week, we have an opportunity to gather at God’s Table, to start the week off right, “brim full of God.” Because as we all know, when something is “brim full,” it is bound to spill out. May this be true of our lives!

"The Divine Mirror"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Mark 7:5-8 and James 1:19-27.

One of my favorite stories from Greek Mythology is that of Narcissus. One day, after an unhappy love affair, Narcissus wandered into the forest and stopped by a crystal clear pool for a drink of water. As he knelt down to drink, he discovered his own reflection. He was mesmerized by the beautiful face looking back at him. So enraptured by the appearance of his own face, he forgot about his thirst and leaned ever closer. He was so moved and fascinated by the face in the water that he desperately wanted to kiss it, but each time he tried to touch the beautiful face, it would disappear in the ripple effect that was caused by his hand touching the surface of the water. From then on, he never loved anyone else again! For no one could match up to the beauty of the face he saw in the water.
I think we all know people like that – so absorbed and consumed with their own self. In fact, we all have a little bit of Narcissus in us. Amber frequently accuses me of being a little narcissistic, as she often reminds me: “Chris, it’s not all about you, you know!”
In our Scripture Lesson this morning, James speaks of a mirror. Now, it may surprise some of you to learn that there were actually mirrors in biblical times. But they did have mirrors, mostly polished metals that bore the reflection of the one who gazed into it, as mirrors do today.
The Letter of James is one of the anomalies of the New Testament, because it makes very few references to Jesus and the identity of its author is the basis of much speculation. In fact, it was one of the very last writings to be included in the New Testament scriptures. I also think it is interesting to note that while there has been much speculation as to who wrote this letter, in more recent studies by several scholars and the discovery of an ossuary bearing the name "James, son of Joseph, brother of Jesus" has reopened a vigorous debate. It may well be a collection of the sayings, or perhaps the writings of James, Jesus’ brother as once thought. It is estimated to have been written in the early 60’s C.E.
But despite its controversy, especially with the theologian and reformer, Martin Luther who referred to it as “the epistle of straw,” it is still, perhaps, one of my favorite letters in the New Testament. It has been appropriately labeled, A Self-Help Book for Christianity, because it offers practical, useful and helpful advice when it comes to living the Christian life and faith.
The letter of James invokes a “faith-in-action” philosophy and this is where Luther had difficulty. He taught such doctrines as sole fide or “only faith” and sole gratia or “only grace” – that it is only by faith and God’s grace that we are saved and not by works or actions. But we must keep in mind, James is not teaching against that. James does not teach that salvation comes through actions or works. That is where Luther was mistaken! You see, James knew that one cannot work for one’s salvation, but only by God’s grace are we saved. But James does teach that works and actions are the result or product of one’s faith. Faith and works are not enemies. True faith and righteous works go hand in hand. They are two parts of God’s work in us. Faith brings a person to salvation and works bring that person to faithfulness. Faith is the cause and works are the effect.
In his sermon, When Religion Becomes Real, Brooks Ramsey shares a story of the queen of Sheba who came to visit Solomon, and one day she put him to the test. She brought artificial flowers so perfectly formed that no human eye could detect them from real flowers. She put them in a vase on Solomon’s table, in his throne room next to his flowers. As he came in, the queen of Sheba is reported to have said, "Solomon, you are the wisest man in the world. Tell me without touching these flowers, which are real and which are artificial." It is said that Solomon studied the flowers for a long time and spoke nothing, until finally he said, "Open the windows and let the bees come in for they will know which ones are real and which ones are artificial." James writes a little later on in his epistle: “But someone will say, ‘you have faith; and I have deeds.’ Show me your faith without deeds, and I will show you my faith by what I do” (James 2:18).
Let me ask you, when was the last time you looked at yourself in the mirror? Now, I am not talking about a quick glance to make sure your hair was in place or that you didn’t have anything in your teeth. I’m talking about a good, long look at yourself! You see, mirrors don’t lie! Sure, they may not reveal what we want them to, but they don’t lie. And, perhaps, like James said in our Scripture Lesson this morning, some of us may choose to forget what we see when we look into a mirror, because we don’t like what we see. But when was the last time you looked into a mirror and studied the reflection that you saw?
I’ve shared with you before a quote from Bill Gates, the founder of Microsoft, who once said: “In terms of allocation of time resources, religion is not very efficient.” He went on to say; “There’s a lot more I could be doing on Sunday morning then sitting in church waiting on God.” And perhaps many people feel this way. I mean, after all, there is a lot more we could be doing with our time then sitting here in church this morning. Certainly, there are a lot more productive things we could be doing with our time.
So why do we come to church - for what purpose – for what reason? Someone once said, “We come to church to be awakened.” You see, through worship we are invited to gaze into God’s mirror to be awakened to the reality of who we are and whose we are. We come to church to wake up. Now, I am not talking about literally, I am talking about being spiritually awakened. Sure, it is true, that some use this time to catch up on some sleep. Maybe you’ve heard about the pastor who was happy with his sermon because he ended by saying: “Many have yawned but few are dozin’.” A Sunday school teacher once asked the children just before she dismissed them to go to church, "And why is it necessary to be quiet in church?" One little girl replied, "Because people are sleeping." But, the reality is, we worship to come alive and to take notice of the presence and power of God both in our lives and in our world.
The Latin root word for “religion” means “to bind,” and it’s not used in a negative sense, as one might think of when they think of being bound or to bind. It also means “to link together” or “to link with.” Interestingly enough, the same root word for “religion” is also the same root word for the words “ligament” and “league.” And certainly, our faith binds us and links us and groups us and connects us to each other and to God.
But I also found it interesting, when doing a study on the word “religion” that some scholars have traced the root word for religion to also mean “to pay attention to.” Sometimes our lives become mundane – our every day routines are acted out without even thinking about them. We lose consciousness to the wonders that surround us. And certainly, this can happen in our faith, as well. It was G. K. Chesterton, one of the most important writers of the last century, who wrote: “The world shall perish not for lack of wonders but for lack of wonder.”
Our faith should awaken us to the reality of who we are and whose we are! When we gaze into God’s mirror we are confronted with the reality of who we are, but we are also awakened to the reality of whose we are.
Our faith is unlike any mirror because it has the ability and the power to change us. Paul wrote: “And we… are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (II Corinthians 3:18).
To gaze into God’s mirror means that we are willing to allow God to change us – to change our hearts, to change our minds, to change our wills, to change our image so that it conforms more closely to the image and likeness of Christ. You see, that’s what our faith should do!
The great Christian theologian and philosopher, Paul Tillich, who spent the last part of his teaching career in the Orient, compared the religions of the Orient with the philosophies of the Orient. His great burning question was, "What do all major religions have in common?" He thought about Buddhism and the teachings of Zen; he thought about the philosophies of the East and compared them to Christianity. And he came up with the conclusion that there are three things common to all religions. First of all, there is a sense of reverence, and awe and wonder; a sense that you’re living in a world where something bigger, something greater than yourself is in control. Secondly, there’s a prophetic challenge in all major religions. That is, we have to try to change the world and make it better place. And thirdly, is an ethical understanding of life, a reverence and a prophetic challenge, unguarded by ethical teachings.
And certainly, Jesus’ words in our Gospel Lesson this morning, are really an expression of all of these things. First of all, Jesus recognized that his adversaries were not standing under the authority of God. Their reverence for God was not the controlling part of their life. They were controlling God to maintain their religion. They, like so many today, were trying to fit God in a box of their own thinking and manipulation. Prophetic challenge was also very evident in Jesus’ teaching. If you worship tradition, if you do what the Pharisees were trying to get Jesus to do, God’s movement will be locked in the past. God becomes the God of only the past, and not the present and the future. Jesus reminded us that traditions are important, but they are not to be worshipped. And finally, Jesus recognized an ethical understanding which is governed by love – love for God and love for one another.
Jesus said, “Isaiah was right when he prophesied about you hypocrites; as it is written: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men.’ You have let go of the commands of God and are holding on to the traditions of men” (Mark 7:6-8).
James puts it this way: “Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you. Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the word of freedom and love, and continues to do this, not forgetting what he had heard, but doing it – he will be blessed in what he does” (James 1:21-25).
As both James and Jesus remind us God’s Mirror reflects the heart – it shows what is on the inside. But such a reflection will become visible in our actions… When was the last time you took a long look into God’s mirror? What does that mirror reflect about your life, your heart? May our faith open us to the reality of who we are, and whose we are – that our lives may reflect the one into who’s mirror we gaze!

"Rachael Rayisms"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on James 5:13-16.

As many of you know I am a huge fan of the Food Network Channel. And I always find it interesting that when you meet someone who is a fan of the Food Network they are quick to tell you which shows and chiefs are their favorites and which aren’t. And, of course, it never fails, when someone learns that I am a fan of the Food Network they will inevitably ask me the question, “Do you like Rachael Ray?”
And certainly it is a good question. I mean, after all, where would the Food Network be without Rachael Ray? It seems that she has become the “poster child” for the Food Network Channel. She has a huge fan-base, a faithful and loyal following. Not only has she made a successful career on the Food Network, but also on ABC with her popular Day-Time Talk Show – The Rachael Ray Show. In fact, she has received several Daytime Emmy Awards.
But undoubtedly, she is best known for her "Rayisms," which are abbreviated phrases or sayings that she has come up with and uses ALL THE TIME!!! These "Rayisms" are loved by some and detested by others. I have to admit they tend to be a little corny sometimes, and they have a tendency to get on my nerves. But such phrases include: “Delish” for delicious, or “sammies” for sandwiches, or “YUM-O” for yummy, or, “mmmm” for mmmm, I had to throw that one in there, and, of course, my personal favorite: “E.V.O.O.” which stands for Extra Virgin Olive Oil. Now, moving on from Rachael Ray, I must say I am a fan of olive oil, as well. In fact, I use it in all of my cooking. Not only does it add a wonderful flavor and is “delish,” but it is also healthy and beneficial to you. Olive oil has been around for nearly 6,000 years. In fact, the olive tree originated in Asia Minor and spread from there as far as southern Africa, Australia, Japan and China. Olive oil is used throughout the world. In biblical times, Palestine was a major producer of olive oil. In fact, there are many references in the bible to olive trees and olive oil and olive presses.
And certainly, olive oil is used for a host of things, such as: cooking and cosmetics, pharmaceuticals and soaps; it was used as fuel for traditional oil lamps and, as modern science has discovered, the olive tree and olive oil actually slow down the effects of aging. And, of course, who could forget, oil is used in Greco-Roman wrestling.
I remember when I was young, every summer we would join a pool in our neighborhood and we would spend a lot of time in the summer swimming. And every year, on the Fourth of July, they had what was known as a greased watermelon contest, in which oil was rubbed all over a watermelon, and it was then thrown into the middle of the pool. And there were two teams on opposite sides of the pool and we had to swim to the middle and try to carry the watermelon back to our side. It was difficult to do, but it was fun.
Several months ago, my friend Shannon, who is here this morning, brought his children, Reese and Dylan over to play with Miriam and Elijah. Shannon brought with him a slip-and-slide. And, I had the bright idea to cover the slide with oil to enhance the slipping and sliding. I had so much oil on it that you couldn’t stand up on it without falling.
But in our Scripture Lesson this morning, we see that olive oil is also used in the work and ministry of the church! Without a doubt, the bible is full of symbolism and, sometimes, we miss those symbolisms and, as a result, miss out on an important truth. For instance, the olive plant is often seen as a symbol of salvation and of God’s covenant relationship. The olive plant is, without a doubt, a strong and durable plant. In fact, you may recall that just before Noah came out of the ark he set a dove free to see if there was any dry land, and the dove returned with an olive branch. Today, the olive branch symbolizes peace. But in the bible not only did it symbolize peace; but it also symbolized God’s salvation and God’s covenantal relationship. I think it is interesting to note too, that the olive branch can grow in places where no other plant can grow. It is a very durable plant. So true is God’s covenant and promises.
Throughout the Old Testament we see oil being used for holy purposes. For instance, when a prophet or priest, king or leader was called and installed, he was anointed with oil to consecrate and sanctify him unto God. And in the same way, the oil of God’s Spirit consecrates and sanctifies us – sets us apart as the chosen people of God!
Oil was used to keep the lamps burning in the Holy Place, and it was vital that they should never run dry. And in the same way, without the oil of God’s Presence and Spirit in our lives and in our churches we become spiritually dark and dry!
In biblical times, oil was used for medicinal purposes. It was believed that oil healed and cured diseases. Sadly, some Christian communities and believers use this passage to deter the use of modern medicine and treatments, but that is clearly not what James is advocating. If anything, he is encouraging the use of medicine – for oil was used for medicinal purposes in biblical times, and he would have known this. You see, friends, we must not fail to see that God works through modern medicine, doctors and science to bring about healing in our lives and in our world. We must not fail to see these methods and practices also as God’s miracle of healing.
One of the greatest ministries of the church is holy unction – or, anointing with oil. We use oil for baby dedications; for installing leaders in the church such as Elders, Deacons and Pastors. We use oil to anoint the sick and dying. We visibly and outwardly anoint with oil as a sign or symbol of the inward anointing that comes from God’s Spirit.
Now friends, keep in mind, James is not saying that we must have oil in order to experience the presence and power of God. Rather, oil is a visible and outward symbol of God’s presence. It is a reminder that God’s Spirit is with us and that just as oil enlightens and lubricates, so God’s Spirit illuminates and eliminates the friction in our lives. The oil is a reminder, that our lives – every aspect of our lives, from our prayer life, to reconciliation or confession, to healing both spiritual and physical, to our daily routines should be anointed by the Spirit of God.
As we have been talking in my church school class from our study on the book The Shack, we live in a hurting, broken and fragmented world: from broken homes, to shattered relationships, to damaged emotions. And as the people of God we long to help, we long to offer a healing touch. And, as the Church, we have that touch! James reminds us that we have that touch – it is God’s touch, and that God touches the world, that God touches the wounded and the hurting, the broken and the fragmented through us! Healing and wholeness comes only from God’s Spirit at work in us and through us. Healing and wholeness comes when we are released from those things that bind us and hold us captive by asking and experiencing and extending forgiveness. Healing and wholeness comes through prayer – by praying for the needs of others, by praying for the needs of our world, by praying for ourselves. Healing and wholeness comes through the ministry of reconciliation. And we are called to be ministers of this healing and wholeness. Indeed, oil or, better yet, God’s Spirit is a condiment for every believer’s life and work, and we have this condiment – we have this gift! And so, I pray that we will seek to share this spiritual condiment with the world – that through us, healing and wholeness may be experienced! And the people of God said, “Amen!”

"A Lesson from Joyce Kilmer"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Psalm 1.

Perhaps some of you remember Dr. Richard Rittenhouse. Richard, and his wife Betsy were members here at Edgemont. In fact, they came to Edgemont not long after I became pastor here and they quickly became faithful members and close friends of mine. I cherish the times I was able to spend with them, especially Richard prior to his death. Richard was a professor of Biology at Radford University – a very intelligent man, to say the least. Yet he was also a quiet and humble man. As you might imagine, he had a love for nature. In fact, I have heard the term “tree hugger” but I just assumed it was used rhetorically. Richard, on the other hand, was a literal “tree hugger.” Betsy, his wife, told me that if he came across a beautiful tree while they were out driving, he would stop the car, get out and literally embrace the tree. He had a love for nature. He told me on many occasions that nature was God’s sanctuary, which frightened me to some degree. You see, if nature was God’s sanctuary, then I had committed a mortal sin. I had desecrated “God’s sanctuary.”
The house Amber and I used to live in, in Christiansburg, had several enormous birch trees in the yard. These trees had grown to the point that they were covering everything. So, my father had volunteered to help me do a little pruning on them. However, our pruning turned into butchering. Needless to say, there wasn’t much left of the birch trees when we were finished. And one Sunday morning I was talking to Richard after church and asked him about birch trees and, whether or not, if someone had, let’s say, butchered one would it grow back out. He never answered my question, rather, he began to rant and rave about how he couldn’t understand why people did that to trees. He said, “Trees are meant to be left alone! Once you cut them they lose their natural beauty and shape.” I stood there shaking my head in agreement and said, “I agree, I just can’t understand why my neighbors did that to their birch trees, but do you think they’re going to grow back out?”
One of Richard’s favorite poems, which portrays his love for trees was written by Joyce Kilmer and is simply entitled, “Trees.” I read that poem at Richard’s Memorial Service and following the service his family planted the oak tree that is in the cemetery at the back of the church in his memory. I also read that poem a couple of months ago at our Tree Dedication Ceremony for Lois and Devota Spicer. That following Sunday, Jim Williams told me that I had brought back a lot of memories for him by reading that poem. Most of us are familiar with Kilmer’s poem, it reads:

“I think that I shall never see
a poem lovely as a tree.
A tree whose hungry mouth is prest
against the earth's sweet flowing breast;
a tree that looks at God all day,
and lifts her leafy arms to pray;
a tree that may in Summer wear
a nest of robins in her hair;
upon whose bosom snow has lain;
who intimately lives with rain.
Poems are made by fools like me,
but only God can make a tree.”

Certainly, I think the Psalmist would agree with Kilmer’s poem. You know, I like trees! Maybe I am not as infatuated with them as Richard was, but to me they are beautiful and they are a symbol of strength.
It has been said that in the Book of Psalms we become aware of God as a person, not just as an abstract idea; but as a real, intimate and personal God! And certainly, as the Psalmist reminds us our relationship is strengthened through this awareness. The Book of Psalms consist of 150 individual psalms which make up what is called the Psalter and these psalms are divided into five separate books, each ending with a similar benediction. A lot of people do not realize that the Book of Psalms actually covers a period of about 900 years. For an example, Psalm 90 is labeled, "A Prayer of Moses - The Man of God" thus, dating that psalm to at least the 15th century B.C. As you may know, most of the psalms were written by David.
If we read the Old Testament in the original Hebrew, we would discover that about 50 percent of it is written in poetic form. However, keep in mind, poetry in Hebrew is not the same as poetry in English. We usually think of poetry as rhyme involving sounds. And while, oftentimes, Hebrew poetry does include rhyme, it is more often a play on words which, sadly, is oftentimes not distinguishable in the English translation. It is a rhyming of ideas called parallelism. The Hebrew poets matched ideas rather than sounds. They would write a line, then shadow it with another line. It would be like looking across a calm lake at a row of houses and observing the reflection of those houses in the water upside down.
And our Scripture Lesson this morning is a wonderful example of these parallelisms. In fact, within this chapter we have an example of four of the five styles of parallelism common to the Book of Psalms and other Hebrew poetry. The first type of parallelism we find in Psalm 1 is called “synthetic parallelism,” this is where the poet takes an idea or thought and with each verse expands on it. An example of this is in the very first verse, which reads: "Blessed is the man who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful..." We see that with each line the poet - the psalmist expands his idea of the blessed man. The second type of parallelism is called “synonymous parallelism” which makes two elements similar. For an example the Psalmist wrote in verse 2, "But his delight is in the law of the Lord, and on his law he meditates day and night." The third type is called “emblematic parallelism,” in which the first line contains a figure of speech, and the following lines explain and expand that figure. An example of this is found in verse 3 where the Psalmist writes, "He shall be like a tree planted by the rivers of water, that bring forth its fruit in its season, whose leaves shall also not whiter; and whatever he does shall prosper." And the fourth type of parallelism found in Psalm 1 is called “antithetical parallelism,” in which there is a contrast. An example of this is found in verse 6, "For the Lord knows the way of the righteous, but the way of the ungodly shall perish." In this magnificent Psalm we have examples of four of the five parallelisms found in Hebrew poetry. What a powerful psalm this is, not only because of its literary style, but also because of its message.
Here the Psalmist presents us with a vivid contrast between the way of the righteous and the way of the wicked. He begins by telling us what classifies a person as being "blessed." A better translation in the Hebrew would be, "O the happiness of a person who walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful. But his delight is in the law of the Lord, and on his law he meditates day and night."
Our delight in the "law of the LORD" is not found in the 632 laws of Leviticus or in the Mosaic law, so to speak. Our delight is not found in the law or laws in that sense. Rather, as the Psalmist reminds us, our delight is in the way God leads us in Word and Spirit, "day and night," the Psalmist says, "in the way of the righteous" – in our journey of faith.
But then, in verse 4, we have that “antithetical parallelism,” the contrast in which the Psalmist literally says, in Hebrew, "not so, are the wicked, for they are like chaff that the wind drives away." They have no roots - they have no grounding, no connection to the source of life and strength - thus, the wind - life blows them away!
The Psalmist paints for us the righteous man and the wicked man. And, you might be thinking, but how can I be considered righteous? The Hebrew word here for "righteous" is tsaddiyq, which literally means "to be just," or "lawful" or "blameless." And certainly, none of these could describe our lives. In comparison to God’s law we could never be considered tsaddiyq - righteous. We are far from it! But thankfully, we do not have to obtain this righteousness on our own. Instead, the righteousness of God comes to us through faith and trust. It comes when we find ourselves, as we are told here in Psalm 1, planted and rooted deep in the soil of God. It is then, that we derive, we draw from God’s righteousness, just as a tree’s root system would draw and drink from the water in the ground - so we drink from Living Water of God. This is probably best illustrated by Paul in his use of a powerful Greek word to describe the "righteousness of God" as a legal transaction in which God brings people into his perfect righteousness and into right standing with him through faith and trust in Christ Jesus. We obtain this righteousness of God when we root ourselves, like a tree, into the soil of God!
But then, like a tree, we must become a symbol! To the Hebrews, this use of the word "tree" would have given the image of a desert date palm that has been firmly planted in a well-watered oasis. Everything about the tree is valuable and productive. And likewise, the righteous are valuable and productive to God - people in whom he finds pleasure and who pleasure him through bearing fruit and living in faithfulness and obedience.
I read once that when a tree is uprooted or severed it doesn’t always die immediately. In fact, it may live for some time depending on its roots and how much water the trunk has absorbed - the bark doesn’t turn brown immediately and the leaves remain green for some time. It would appear that the tree is fine, but in actuality it has been severed from its roots - the very source of its life.
There are many who are like that today! They are walking around, they are in the church; yet, their spiritual roots have been torn away and severed from God. Oh, sure, they may appear to be fine. They may appear to be healthy and vital, but deep down their roots have been disconnected from the source of strength and life - God! And, in time, their spirits will dry up. How deep do your roots run? How deep do the roots of this church run? Have our roots, have the roots of Edgemont been severed? Or, are we still connected to the source of life and strength - Christ?
"Returning to our roots" has a double meaning in this context. We need to return to the roots of our faith, to the ancient words of Scripture that remind us again and again to trust in the Living God, to stay "rooted" and connected to the Divine. Like Joyce Kilmer and Richard Rittenhouse, I think the Psalmist would agree, “I think that I shall never see a poem as lovely as a tree.” But what about your life, is that true of your life? Does your life reflect a life that is rooted and grounded in the Word and Spirit of God? May we continue to dig into God’s Word and be watered by God’s Spirit that our lives may be lovely. Amen.

"A Lesson from Delilah and Jesus"

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Luke 10:38-42.

I guess I am going to have to stop listening to the radio so much. I mean this is the second sermon in less then a month in which I have drawn some inspiration from something I’ve heard on the radio. But perhaps, some of you are familiar with the syndicated radio personality, Delilah. Her show comes on weeknights on Q99. But, you know, I’ve learned that no matter what city or town you are in, no matter how far you are from home, if you turn on the radio at night, and scan through enough stations, you are bound to eventually hear that soothing voice of Delilah pouring from the radio’s speakers. Now, I want to be upfront with you right away, I am not a fan of Delilah’s show for several reasons. For starters, it has the tendency to be a little too sappy for me. And secondly, I refuse to take her relational and martial advice too seriously, because she is neither qualified nor is she in any position to give such advice.
But having set the record straight, I will say that I find her slogan, “Slow down and love someone” to be some good advice. In fact, that appears to be what Jesus is saying in our Gospel Lesson this morning, and, of course, that someone is himself.
While Labor Day is not a religious holiday but a national one, there are aspects of this holiday that could be classified as religious. It is a day in which we are mindful of our labors and we are called to take some time to rest from them. I think we all realize the significance of rest! Not only is it vital to our physical health and well-bring, but it is also important when it comes to our emotional and spiritual health and well-being. We all need rest! It’s like the man who said; "Labor Day! It certainly works for me!" Labor Day gives us the opportunity to reflect on work and rest, action and contemplation.
My favorite Labor Day quote is from our very own Jim Williams, which I’ve shared with you before, he once told me that "Labor Day is a day to labor and not to rest, hence its name." He then went on to say that "rest is reserved for the other 364 days of the year." And, you know, I like his philosophy. But I think we all realize the importance of rest. Work can be so demanding, so stressful, so exhausting and we all need time to be refreshed and renewed, recharged and rejuvenated.
There is within music symbols designated in the music to signal a rest. Those of you who are musicians, or musically inclined know what I’m talking about. The rest in music is a momentary pause, but it is part of the music, it is as important to music as the notes themselves. Without rest the music simply runs together and has no beauty or rhythm. John Ruskin writes; “There is no music in a ‘rest,’ but there is the making of music in it.” And certainly, this is true of the song of our lives.
I came across the Worker’s 23rd Psalm the other day as I was working on my sermon. Perhaps some of you can relate to this, it reads:

"The clock is my dictator, I shall not rest.
It makes me lie down only when exhausted.
It leads me into deep depression.
It hounds my soul.
It leads me in circles of frenzy, for activities sake.
Even though I run frantically from task to task,
I will never get it all done,
For my ideal is with me.
Deadlines and my need for approval, they drive me.
They demand performance from me, beyond the limits of my schedule.
They anoint my head with migraines,
My in-basket overflows.
Surely fatigue and time pressures shall follow me
All the days of my life.
And I will dwell in the bonds of frustration Forever!"

I think we can all relate to that Psalm. The Christian tradition has always valued both work and rest. In fact, both Judaism and Christianity have always placed a great emphasis on rest - on Sabbath. In the experience of Sabbath, we are refreshed and renewed; we "catch our breath," so to speak. Sabbath reminds us that the world does not revolve around us. Sabbath is a sign of our faith and trust in God’s providence. Sabbath is also a reminder of our limitations: we cannot do it all, we must rely upon the support and help of God and one another.
The theologian Karl Barth offered this commentary about work and rest, he writes: "If [humanity] has created neither heaven nor earth nor [themselves]; if they do not owe [their] existence to [themselves], but to the will and act of God who bestowed it on [them] without [their] slightest cooperation; if [their] ability to work is not [their] attainment, and therefore [their] own property, but a free gift; if [their] obligation to work is not [their] invitation but God’s commission, then [they] cannot and should not imagine that what is going to become of [them], [their] future and that of [their] fellow [brother or sister], lies solely in [their] power." Such is the reminder of Sabbath!
Our Gospel Lesson this morning is perhaps one of my favorite stories within the New Testament. It offers a wonderful example of the importance of work and rest. Mary and Martha were not twins, and yet we automatically think of them together - we have tendency to always associate them together. Much like Laurel and Hardy or Abbott and Costello. And perhaps, that’s the point of this story. You can’t have one without the other - one cannot exist without the other. Work cannot exist without rest and rest cannot exist without work! There must be a balance! And yet, we are so quick to take sides.
While we have tendency to take the side of Mary, we must never forget that Jesus does not deny the importance or the value of what Martha was doing. In fact, if it weren’t for Martha there would have been nothing to eat that day when Jesus visited the two sisters in Bethany.
I have always regretted all the controversy over Mary and Martha. Oftentimes, preachers and teachers will take sides on which one is more admirable - the spiritual type or the practical type. But can’t we all relate to Martha? She was so overwhelmed by the fact that Jesus was in her presence and she wanted everything to be immaculate - everything to be perfect and just right. But these two women both have wonderful qualities, and I thank God for the Marthas and Marys of this world - and especially in the church.
But to me, it seems that this story really deals with our priorities in life. What has our attention most of the time? Martha is so focused and fixated on doing her own goal. She is so busy being a gracious and polite hostess that she has little time to be with Christ. She is after all serving him! And certainly, we make take on this attitude. We may say that all that we have, all that we own - our time, our talents, our money, our resources, our lives, is God’s, but the question is, does God have our attention? We may be too busy sometimes, that we lose sight of the one it is we are working for.
Rabbi Mendal once wrote: "Whoever does not see God in every place does not see God in any place." And how true that is! And in Martha’s situation, her social priorities and customs kept her from focusing her attention on Jesus and his agenda for her life. You and I can lose sight of who we are and whose we are very easily. Sometimes those things in life, such as family, or career, or community, or service can choke out God’s life in us. As we make God and God’s presence in our lives our primary focus what we will find is, God is the key to everything. That is why I say, Labor Day isn’t just a national holiday, but a religious one as well. In this time we are encouraged and challenged with Mary and Martha, to take time to rest at the feet of Jesus, to listen to him, to focus on him and to get things in perspective and then we are called to go about our work in God’s household - never losing sight of our Blessed Savior. But isn’t this what we are reminded of each Sunday we gather for worship. Worship, much like Labor Day, gives us rest - spiritually rejuvenating us. Worship centers us. Worship help us to prioritize our lives. In worship we “seek first the kingdom of God and God’s righteousness” and everything else falls into its proper place.
In her book, Keeping the Sabbath Wholly, and may I remind you, "wholly" is spelled w-h-o-l-l-y, Marva J. Dawn makes the case as to why ceasing, resting, embracing and feasting are all essential and necessities. She states that it is in truly keeping the Sabbath - setting aside times of rest and renewal that we become not only "holy," h-o-l-y, but also "wholly," w-h-o-l-l-y. And certainly, Mary knew that and because of that she was made whole. Being in the presence of Christ - with her heart and mind fixed and focused on Jesus - resting at the feet of Jesus she was made (w)holy!
One of my favorite Psalms, is Psalm 46 and the words: "Be still and know that I am God." The Hebrew word here for "be still" is raphah, literally means "to cease" or "to let go". It is reminding us that we need "to slow down." And how difficult this can be, but how crucial it is. Both Luke and Psalmist would affirm: “Slow down and love… Christ.” For it is then that a true balance of Mary and Martha can be found in us. Amen.