"Trick-or-Treat"

A response to the negativism of Halloween generated by Christians.

Trick-or-treat - it won’t be long before we start hearing those infamous words as our doorbells start ringing from the little ghosts and goblins that come seeking treats. And treats we better have or we will be tricked!
My daughter, Miriam has really gotten the concept of trick-or-treating down to a tee. In fact, she carries her pumpkin around in the house and pretends to be trick-or-treating. This year will be a lot of fun as we take Miriam around as she applies what she has been practicing now for several weeks. Halloween is always a lot of fun, both for children and adults! However, some see this time of innocent fun as being "anti-Christian," claiming that it’s the devil’s holiday! While it is true, that Halloween has a pagan origin, it can and does offer some vital spiritual implications for our lives as Christians. Besides, let’s not be a grouch and ruin the fun for children and adults.

There’s an old Scottish prayer which asserts;

"From ghosts and goblins, to long-legged beasts;
And things that go bump in the night -
Good Lord, deliver us!"

Maybe you have prayed that prayer before, or a similar one when you were a child and you feared the monsters under your bed and the ghosts in your closet. In a sense, we as Christians pray a prayer very similar to that; "Deliver us from evil..."
Halloween is a very old holiday. It’s origins go back thousands of years to approximately 5 B.C. And, as you might expect, Halloween has had many influences along the way from different cultures and traditions. It originally derived from the Celtic festival marking the end of the summer. The holiday was called Samhain and was a festival that marked the eve of the Celtic New Year, which began on November 1. The fall harvest was complete and winter was just around the corner. The Celts believe that the sun was fading away at this time of the year. For the next several months darkness prevailed. The Celts believed that during Samhain the veil separating life from death was at its thinnest. On the evening of October 31, it was believed that evil spirits and the souls of the dead passed through the barrier and preyed upon the living. Therefore, the Celts would extinguish any fires in their homes to make them cold and undesirable. They would then dress up in costumes, parading around town and looting, trying to be as destructive as possible so that they might frighten away these evil spirits.
The Church would later try to do some frightening away of it’s own. As is the case for many pagan holidays, the Church sought to purge them, along with their customs, practices and beliefs, by replacing them with holidays for Christians. They even converted many of the pagan customs and symbols of these holidays giving them Christian significance. Thus the Church taught that we don’t need to fear ghosts and goblins, long-legged beasts and things that go bump in the night because within us is another ghost - the Holy Ghost. And the Church used this as an opportunity to remember our deceased loved ones and friends, and called it All Hallow’s Mass, which later became known as All Saints’ or Souls’ Day. Now, as you might imagine, it was hard to give up some of these annual autumn rituals and customs. Thus, we have Halloween (derived from All Hallow’s Eve) as a reminder of the origins of this holiday.
I always find All Souls and Saints’ Day to be meaningful. It is an opportunity the Church gives us to pause and consider the saints who have gone to be with the Lord. I always take full advantage of this occasion by remembering my deceased loved ones and lighting candles in their memory. The candles we light on this day are a simple reminder that, though our loved ones are gone physically, the light of their presence continues to burn in our hearts.
Many of the customs and traditions that have developed along the way during Halloween have spiritual implications. One such custom that comes to mind is the "Jack-O-Lantern." The idea of the Jack-O-Lantern came from an 18th century Irish folk tale about a man named Stingy Jack. It was said that Stingy Jack was notorious for playing tricks on the Devil. After his death, Jack was too mean be allowed entrance into heaven, but even the Devil didn’t want him because of his numerous tricks. Thus Jack was left to wander the earth endlessly, lighting his path with a little piece of coal inside a hallowed out turnip. It was from this legend that came the Irish tradition of placing jack-o-lanterns made of turnips and sometimes other vegetables in windows or by doors on Halloween. The jack-o-lanterns were meant to scare away Stingy Jack and all of the other spirits that are said to roam the earth on that night from the Samhain tradition. It wasn’t until the tradition was brought to the United States and Canada, by Irish immigrants in the late 1800's, that pumpkins (which were more abundant) were used to make jack-o-lanterns.
In thinking about this tradition, we are reminded that the life of a believer is in many ways like a pumpkin. Just as we would open the top of a pumpkin and clean it out so that we might place a light inside to illuminate it, so God has done the same with our lives. Through our profession of faith and baptism, God has cleansed and filled us with his Spirit that our lives might be illuminated with the light of his power and presence.
Therefore, I encourage you, as you celebrate Halloween this year, to see the spiritual significance this day has for believers. And, don’t forget, to have some fun too - I know I will!

"Experiencing Reformation Like Bartimaeus"

Sermon preached at Edgemont Christian Church (Disciples of Christ) on Reformation Sunday, October 29, 2006 by Rev. Christopher Yopp. Sermon based on Mark 10:46-52.

Someone once wrote:

"Ten thousand reformers like so many moles,
Have plowed through the Bible and cut it in holes;
And each has his church at the end of his trace,
Built up as he thinks on the subjects of grace."

Sadly, there is a lot of truth to that poem. But today, we celebrate Reformation Sunday; and unlike the point of that poem we celebrate those reformers like: Luther and Calvin, Wesley and Stone, the Campbells and others who have cut away all that has watered down and distorted the core of God’s message of love and grace, and who have focused on the reforming power of God’s presence in our lives. With that having been said, I find it interesting that the Gospel’s Lectionary Reading for today focuses on the healing of Blind Bartimaeus; and, initially, one might wonder what does this story has to do with Reformation Sunday, I know I did! In fact, I thought earlier this week either I am going to have to stretch this story in order for it to relate to Reformation Sunday, or I am going to have to bypass it all together and use another Scripture that better focuses on the meaning and message of Reformation. But, as you can see, I decided to go with this Gospel Lesson as the basis of my sermon this morning. And certainly there is a greater message within this story - one, that definitely corresponds and relates to the message of Reformation.
I want you to notice, first of all, how Mark gives us a graphic, detailed eyewitness account of this story. In fact, this story is significant for various reasons, mainly because of its spiritual implications for our lives; but I also find it interesting because it is the final healing that Mark reports in his gospel and it is positioned in such a way that it interrupts, if you will, the flow of the events of Jesus’ Passion. Mark tells us that Jesus encounters this blind begger, named Bartimaeus, when he starts calling out "Jesus, Son of David, have mercy on me." People around him told him to be quiet, but the more they scolded him, the more he cried out, "Son of David, have mercy on me." Certainly, we must appreciate Bertimaeus’ determination and persistence. But Mark tells us that Jesus finally notices Bartimaeus, and has him called over. To which Bartimaeus, we are told throws off his cloak and comes to Jesus.
Jesus asks; "What do you want me to do for you?" And Bartimaeus answers that he wants to see again. Jesus tells him, "Go, your faith has made you well." I love how, instead of going, this healed man follows Jesus down the road.
Several important aspects are found within this story. First of all, I think it is rather interesting that Mark includes Bartimaeus’ name. The Gospel writers rarely gave the name of a person who was healed by Jesus, unless that person was a disciple of Jesus. And so, this has led some scholars to think that perhaps, Bartimaeus became a well-known follower or disciple of Jesus after his healing. Of course, this is only speculation, because Bartimaeus isn’t mention elsewhere in Scripture.
Another detail that Mark mentions about Bartimaeus, which perhaps is more significant than it first appears, is the fact that when Bartimaeus jumped up to come to Jesus he left behind his mantle or cloak. Every time the gospels, and especially Mark’s gospel, portrayed someone becoming a follower or disciple of Jesus there is always the mentioning of that person leaving behind something, or dropping what their doing that they might follow Jesus.
Certainly, one could ask; what have we given up, dropped or left behind in order that we might more fully and faithfully follow Jesus? What sacrifice or sacrifices do we make in our walk with Jesus? It appears from the gospels that true followers – true disciples of Christ are those who are willing to make sacrifices in their walk of faith. But can that be said of us?
Bartimaeus left behind his mantle - his cloak and followed Jesus. Some scholars suggest that the shedding of this outer garment would represent or symbolize the shedding of his old self - shedding it away, leaving it behind - such as in our Profession of Faith and Baptism, we die to self and make a commitment to follow Christ. In fact, the word "follow" is often used metaphorically in Mark’s Gospel to indicate that someone has taken on a personal allegiance or devotion to Christ.
Perhaps, equally as significant as Bartimaeus is the city of Jericho itself. The city of Jericho was and is about fifteen miles east of Jerusalem. It is a city rich in history and vital to the Jewish people. Jericho was and still is known as the City of the Palms, because of the numerous palm trees that grow there. These trees give the city the appearance of an oasis in an otherwise arid wasteland. It was probably in Jericho where Jesus’ followers collected palm branches to be used in their festive parade as they hailed Jesus as the Messiah, which we read about in the next chapter of Mark’s gospel.
As I read this passage this week, I began to think about Jesus and what he must have felt at this point in his life and ministry. Surely, as Jesus entered Jericho that day, he must have known what was ahead. Surely, he knew that he was passing the last milestone along the road that would ultimately lead to his death. And, on this occasion, he had the opportunity to show first hand in the life of Blind Bartimaeus the power his death and resurrection would accomplish in the lives of those who would believe and trust in him as Savior. So that we, like Bartimaeus, would be able to affirm, "I was blind, but now I see!"
Now, certainly, we must keep in mind, that the site of Jericho by the time of Jesus had been removed from the ancient tell of the Jericho in the Old Testament by about a mile. In fact, Mark notes that after crossing the Jordan River to the east, this healing occurs as Jesus went out of Jericho. While the gospel writer, Luke, on the other hand, says that the healing occurred "as Jesus and his disciples were coming near Jericho." Obviously, some might find this confusing or even a bit contradicting, but keep in mind, there were several different Jerichos in the vicinity at that time. There was, of course, the old Jericho, the site of many Old Testament events, and then there was a new Jericho built by Herod the Great as a winter home in the mild climate of the Jordan Valley.
In order to more fully understand this idea, think of our town, Christiansburg. There is what some refer to as the old Christiansburg and new Christiansburg. "Old" Christiansburg would be considered the downtown area and points north and east. "New" Christiansburg would entail points south and west of downtown – the mall area, if you will. And so, in a sense this would be true of Jericho, and most scholars agree that Jesus was probably leaving the site of one and approaching the other when this encounter with Bartimaeus occurred. Thus putting these two gospel accounts into perspective.
However, in considering Jericho we are forced to examine our own lives, and ask ourselves; is my life, like Jericho, really an arid wasteland with the appearance of an oasis? I mean, that was, after all, what Bartimaeus’ life was like. But soon, he experienced the refreshing, renewing presence and power of God that brought about reformation in his life.
Often times, our lives are like Jericho, in the sense that we masquerade them with the palm trees of religion, when in actually our spirit and soul are as a dry and barren wasteland. And certainly, this Gospel Lesson forces us to examine our lives and to experience the renewing power of God that brings about reformation.
Someone once wrote; "The blind sometimes have uncanny sight, and the deaf sometimes hear what others miss. Spiritual insight and alertness arise from the heart rather than from status or position. In our Gospel Lesson this morning, Mark seems to delight in the irony of Bartimaeus, who is blind, yet perceives what the sighted cannot see." It was Helen Kellor who wrote; "There is none so blind as those who refuse to see." And certainly this is true.
In fact, psychiatrists will tell you that oftentimes their patients are in denial, and that they refuse to point the finger at themselves – they are blind, in a sense, when it comes to their own faults and actions. And it is through much hard work and dedication that the psychiatrist will finally encourage the person to take a serious look at their own life, in an honest light. And once this occurs usually healing begins.
In many ways, Reformers, like psychiatrists, are often people who see the truth that others fail to see or refuse to see and, what’s more, do anything about; and such a reformer was Martin Luther.
Martin Luther was only freed to start a Reformation, unintended as it was, when he realized that his feeble and desperate attempt to follow every letter of the law was useless and futile. Like many saints, he began to realize the harder he tried, the more impossible it was for him to reach that level of perfection that would ensure God’s love. And how often many Christians attempt to do this even today! Martin Luther realized the truth, God already loved him and salvation was a gift already offered. While the church taught legalism, Luther learned the truth about freedom and grace. Luther taught that freedom in Christ, freedom from the burden of sin does not mean freedom from burdens and commitments. If anything, once our eyes are open to the truth of God’s presence and activity, we are bound by our calling in our Profession of Faith and Baptism to be witnesses in the world. We are compelled to share the good news of the gospel. We are drawn to serve people in need. We are called to speak out about injustices and sin. Reformation, as Luther and Bartimaeus taught, should spark within us sacrifice and a willingness to serve Christ and others. Are you willing to make such a sacrifice? Are you willing to drop whatever it is that might be restricting you from truly "following" Christ and becoming his disciple? If not, then you cannot or will not experience reformation!
I want to close with an illustration I came across this past week from the movie, Monty Python’s Life of Brian. Brian and his mother are walking through town when they encounter a beggar. "Alms for an ex-leper. Alms for an ex-leper, please;" said the beggar to Brian and his mother. Brian said; "What do you mean by ex-leper?" The ex-leper said; "Well, Jesus cured me; but now I have a hard time making a living, all I’ve ever known how to do is beg." Brain said; "Well, why don’t you just go back and ask Jesus to make you a leper again?" The ex-leper said; "Now, why would I want to do that; but maybe I can ask him to just make me a leper during working hours." How often we forget that reformation, as we see in the life of Bartimaeus, brings about change! A change that this ex-leper was not willing to make, and a change that many Christians are not willing to make either.
My friends, let us celebrate Reformation Sunday the right way, by allowing God to truly reform us to be a people he is calling us to be! Amen!

"Todah"

Those of you who have had the opportunity to have dinner with Amber, Miriam and me know that we have a tradition of singing the Doxology prior to our meal. There’s something about singing our prayers that enhances the experience and draws us closer as a family - no wonder this was a common practice, and still is, among the Jews. Even Miriam chimes in. Now while she doesn’t necessarily know the words to this hymn, she does know the tune and she hums right along with Amber and me. Lately, Amber has included another song to our pastiche of songs we sing to Miriam. This one, like the Doxology focuses on God’s benevolence. It is Johnny Appleseed’s song;

"O the Lord’s been good to me,
And so I thank the Lord
For giving me the things I need,
The sun and the rain and the apple seed,
The Lord’s been good to me, Amen."

Indeed, this is an appropriate song to sing, and it is an especially fitting song as we consider Thanksgiving. Now, typically, when one thinks of Thanksgiving it seems that automatically turkey, dressing, cranberry sauce, pumpkin pie and a host of other delicacies come to mind. Sadly, we have become a nation and people infatuated with food. What’s more, food is not only the focal point of our stomachs, but also our hearts when it comes to our celebrations.
Now, I love to eat as much, if not more, as the next person. In fact, I think food helps to heighten any celebration; but, with that said, we must not allow food, or anything else for that matter to deter our focus when it comes to celebrations and giving thanks.
Recently, I read an Off Broadway review of Martha & Me. The play portrays the obsession of a woman and the way she deals with (or rather, doesn’t deal with) her problems, which start to haunt her as the stresses of Thanksgiving begin. Her host of problems include marital troubles, refusal to communicate with her older son Jack, and failure to realize that her invited guest are weakening the bond of her family. Perhaps you feel a little like this woman around the holidays. Someone once said; "Holidays are a time to be enjoyed with family, but not to enjoy the family." Sadly, this is true of many families. We allow all of our problems and differences to prevent us from truly enjoying one another, which causes us to loose focus of the true meaning of Thanksgiving.
To the Hebrews, "thanksgiving" meant a lot more than just being thankful. And certainly, it involve more than just eating and ignoring one’s problems or family issues. To the Hebrews, thanksgiving was a way of life, and I think we could learn a lesson or two from their understanding of "thanksgiving."
One of my favorite psalms is Psalm 100, it is a Psalm of Thanksgiving. In fact, it is titled; Todah, which is a Hebrew word derived from the verb yadah. Now, I know what you’re thinking; "Yadah, yadah, yadah Chris!" But there is a profound lesson to be learned from this Hebrew word. In it’s simplest form, yadah means "to throw" or "to cast" and common forms of this verb mean to "acknowledge," "confess" or "praise." Thus, todah is an "acknowledgment" or "confession" of one’s own shortcomings, not ignoring them as the woman in Martha & Me. Todah is also an "acknowledgment" or "confession" of God’s goodness, as in the case of Psalm 100. Another meaning of todah is "thanksgiving offering," which was an optional sacrifice made to express thanks to God. Psalm 100 is a typical psalm for use when presenting such an offering, praising God’s righteousness in contrasts to one’s sin, and confessing God’s greatness through singing. Certainly, this Psalm should be a part of our daily living.
The Psalmist begins by proclaiming; "Make a joyful noise to the Lord, all the earth. Worship the Lord with gladness; come into his presence with singing." The Hebrew verb for "make a joyful noise" is a command for public praise. Thus, reminding us that thanksgiving isn’t just felt, but also expressed and lived out. Notice too, that this command isn’t just addressed to Israel but to all the earth. The Israelites were to be a people who would attract the nations to worship God. And so, through our thanksgiving we must attract others to God.
I love how the Psalmist in verse 3 affirms his faith in God, by saying; "Know that the Lord is God. It is he that made us, and we are his; we are his people, and the sheep of his pasture." These words reflect the great confession of faith in Deuteronomy 6:4-9, also known as the Shema, which affirmed the Hebrew’s faith in One God - monotheistic!
And finally, the Psalmist sums us his Psalm of Thanksgiving - Todah, with the words that Johnny Appleseed captured in his song; "For the Lord is good; his mercy endures forever, and his truth to all generations." Indeed the Lord is good! And notice how the Psalmist’s affirmation of the goodness of God in this final verse is supported by an appeal to God’s mercy and truth. The Hebrew word for "truth" comes from the root word meaning "to be established" or "to be confirmed." From this same root also comes the word amen, meaning "surely" or "truly." God’s goodness is based on his love and faithfulness. Amen!
As we enter these months of thanksgiving - first, beginning with Thanksgiving itself, and then Advent and Christmas, let’s be mindful of the reasons for our thanksgiving. Let us not allow all of the hype and commercialism of these seasons to deter us from truly offering thanksgiving to God as the Hebrews would. And, what’s more, let us allow todah, thanksgiving to open our hearts to God that we might experience his mercy and truth. Let us live a life of thanksgiving by applying this Psalm to our lives.

"Burnout"

Just the other day I had a friend ask me to rate my job on a scale from 1 to 10. Without any hesitation, I rated it an 8! However, after I gave it some additional thought I would have to say that sometimes my job is a 1 and other times it’s a 10 and then, there are those days when it’s just a mediocre 5. But, then again, aren’t all jobs like that - good days and bad days? And isn’t life a lot like that too? Well, at least, it’s like that for me as a pastor. Now, don’t get me wrong, I can’t think of anything more rewarding than being a pastor. I get to share in the joys and blessings of my parishioners. And, yes, I have to even share in their sorrows and pains . Yet, in the end, I find my life's work and ministry rewarding.

However, I am aware that one of the dangers facing pastors and really all of us, is "burnout." Herbert J. Freudenberger, a psychoanalyst, invented the term "burnout" to describe his own experiences. He defines "burnout" as "being in a state of fatigue or frustration brought about by devotion to a cause, way of life, or relationship that failed to produce the expected reward." With this definition in mind, I think we have all experienced a "burnout" at one time or another.
Bruce Larson, in his book: There’s A Lot More to Health Than Not Being Sick, writes; "I believe that Jesus was demonstrating throughout his life and ministry that if we can find what wholeness or salvation is all about, healing and physical well-being will be a by-product."

I think it is interesting that the Hebrew word for "peace" - shalom, literally means "wholeness" or "well-being." In fact, the Biblical word is "salvation." Indeed, spiritual healing, happiness and peace comes from the Prince of Peace - the one who brings shalom - wholeness, well-being and peace through salvation.

Now, I do not share the philosophy of Tom Cruise. I believe that psychology and psychiartry are useful and vital tools in promoting good mental and, even, spiritual health and well-being. In fact, I got into an argument with a parishioner one time because she declared that depression's cure was being more religious. Religion isn't a cure to depression, nor any other ailment. Some might argue that spirituality is, and certainly one's spirituality affects their attitudes and actions - or, at least, it should and in a positive way.

Neill Hamilton wrote, perceptively about his own pastoral experience and the difficulties he encountered:

"Most ministers respond to a call to ministry with particular, beloved and effective pastors in mind. As we observe their ministry we see God challenging human life with the transforming power of the gospel. Since we long for such challenge and transformation, we suppose that people in those congregations do also... prospective ministers are able to sustain their dream of ministry until their first call or appointment to a parish. Then the reality of the profession tumbles in on them. The reality is that the vast majority of persons in a typical congregation do not want themselves or their world to be transformed by the gospel."

It is difficult not to experience some degree of burnout with all of disappointments in life. Yet, we must focus on the shalom that Christ offers us. It is difficult to seek the things that are above when we become disillusioned about life and our calling as the people of God. But, as Paul encourages us, we must "focus on the above." There has to be an above. If there is no above, if the dead are not raised, and Paul writes; "let us then eat and drink, for tomorrow we die" (I Corinthians 15:32).

Perhaps, this is easier said then done. Yes, it is tough to seek the things that are above, but one thing is even tougher is to go through life as though there were no above - to go through life with no hope in heaven. If there is no above, then it doesn’t all add up in this life. Sure, life is sometimes a 10, but other times it’s a 1. Life is filled with war and famine, death and disease, displacement and disappointment, downsizing and dysfunction, darkness and despair. Our feet are planted firmly in this earth, and we are stuck in, stuck to the things of the world. The only thing that truly releases us from this life is death!

But certainly, there is more to life than this life and that is our hope and belief as Christians. Therefore, we need to seek the things that are above. C. S. Lewis had a marvelous comment. He said; "Aim at Heaven, and you’ll get earth thrown in. Aim at earth, and you’ll get neither."
When we are tempted to get bogged down by the things of this world, let us turn to the one who brings shalom to our lives.

My wife, Amber, who is part Native American, finds the religion and traditions of her ancestors fascinating. Recently, we have been reading up on some of their practices and traditions. I came across a tradition of the Navajo Indians. They begin each day by facing east to greet the sun, during which time thanks is given for a new day and the opportunity for a new beginning.
May I offer a suggestion, let us start each day with this Navajo tradition in mind, but instead of facing the sun, let’s face the Son and give thanks that God is the God of new beginnings, new life and above all, the God of shalom.

With such a hope and certainty I have no reason to allow my feelings of "burnout" dictate me - God never fails!

"Door"

The other day, as I was contemplating on what I should write for my monthly article for Edgemont’s newsletter, I began thinking about the new front doors of the church. It has been a long and tedious process of installation. However, they look great after receiving a final coat of paint. I am thankful for the couple who donated the money for the doors in memory of their parents, both of whom were longtime and faithful members of Edgemont Christian Church.

I think these doors symbolize their religious convictions. Both of these individuals were caring, welcoming and inviting people, who are greatly missed within our fellowship. However, their years of service are woven deep within this church. And our new doors will serve as a reminder of their belief to be a church that is welcoming, as well as open to sharing the gospel.

Doors are essentially important to every home and structure. They secure. They are the passageway in and out. They prevent the elements of nature; such as heat, cold, rain and snow from entering. Doors serve a variety of needs that are essential to any home or structure they’re on.

There is also a lot of symbolism when it comes to doors. Life is often referred to as the opening and closing of a door. Sometimes, we speak of opportunities as being "doors of opportunities." But, perhaps the greatest symbolism of all is that Jesus is our "Door." In John’s gospel, Jesus says; "I am the door of the sheep" (John 10:7). This statement had powerful implications for our Lord’s original hearers. In biblical times, after allowing the sheep to graze, shepherds would guide their flocks into stone enclosures each night to insure their safety. These structures had no doors or gates. Therefore, the shepherd would sit or lie down in the opening to prevent any predators from attacking. Thus here, in the 10th chapter of John’s gospel, Jesus was describing himself, along with his constant care, provision and devotion as being that "door" for the believer.

The symbolism of the door even goes beyond our Lord’s reference in John 10:7, to refer to what he accomplished on the cross. When Jesus extended his arms on the cross he became the "door" through which the wall of separation between God and man was opened. The door explains Christ’s role as Mediator - High Priest to the believer.

The Eastern Orthodox Church has a beautiful way of symbolizing this in their churches. Among all of the elaborate and beautiful decor of Eastern Orthodox Church there is an iconostasis, which means in essence, an "icon-stand." The iconostasis separates the sanctuary from the nave. Its origin traces back to an ancient custom of placing icons on a low wall before the altar.
The iconostasis is usually very elaborate and may even conceal most of the sanctuary. They contain three entrances which are used throughout the service. The two doors are either side of the iconostasis are referred to as the "Deacon Doors." The center door, which is the door enshrouded with rich symbolism and meaning, is referred to as the "Royal Door" or the "Holy Door." This door contains an icon of Christ. Various other icons are found on the iconostasis including John the Baptist, Theotokos (the Virgin Mary or Mother of our Lord), the apostles, and the patron saint of the church. In addition to these, other icons may be added depending on the custom and space. The "Royal Door" or "Holy Door" conceals the altar on which the Eucharist or Holy Communion is celebrated - the meal which recalls the sacrifice of Christ of which the Holy of Holies (God’s presence) was made available and accessible to us. Whenever the Lord’s Supper is being celebrated the doors are open to symbolize Christ, whose ultimate sacrifice became the "door" to God for the believer.

In the Chalice Worship, there is a beautiful prayer that I have used a number of times when blessing new home for an individual or couple, which reads;

"O God, make the door of this house
Wide enough to receive all who need human love and fellowship;
Narrow enough to shut out all envy, pride and strife.
Make its threshold smooth enough to be no stumbling block to children or to straying feet,
But rugged and strong enough to turn back the temper’s power.
God, make the door of this house the gateway to thy eternal kingdom."

In a sense, we are called to live as doors. Therefore, may this prayer ring true of our own lives, which serve as the doors of God’s kingdom.

In the letter to the Church in Philadelphia found in Revelation chapter 3, our Lord is described as the one who has the "key of David." You may recall that it was King David who God made a covenant with for an everlasting kingdom, and it was through the Davidic line that Christ was born. Therefore, it is Christ who is the True and Eternal King whose kingdom has no end, and the one who possesses the keys that open the door to this promise, this covenant God made with David. The Lord also reminds the church in Philadelphia that he has set before them an "open door that no one can shut" (Revelation 3:8). This "open door" can symbolize two things. First, admission into God’s kingdom - God’s invitation is indeed always open. And secondly, it could speak of the "open doors" of opportunity that were entrusted to the church of Philadelphia and ultimately to us. I like to think that both of these interpretations are true.

Let’s seek to be a people who are inviting and welcoming of all God’s people, and let us take full advantage of the opportunities God entrusts to us. Let us be faithful with the "doors of opportunity" God opens for us; and more importantly, let’s open the "doors" of our hearts wide.

"Those People"

One thing that continues to shock and disappoint me is the fact that even after so many generations we continue to look down on and exclude people. We still refer to people who do not fit our social status, color, gender or mold as "them" or "those people," and we sometimes refuse to associate or even include them. Such an attitude is a direct opposition to the teaching of the Gospel.

Jesus faced this same dilemma centuries ago. Jesus associated with so called "sinners," the "outcaste" the "second class citizens," "Gentiles (anyone who was not part of the Jewish race)," and yes, even with "those people." And, upon reading the Gospels we see that Jesus received a lot of heat from this. The Religious Leaders in Jesus’ day labeled him a "sinner" for associating with people, who in their eyes, were considered "unclean."

But Jesus rebukes them time and time again. He reminds them that true spirituality is not determined by your social status, color, gender, political affiliation, ethnicity, handicap and so forth, but rather, it’s determined by your heart!

The Bible teaches us that God is no respecter of persons! God sees the world and people through entirely differently lenses then the lenses you and I are looking through. God sees our potential. He sees his children. God doesn’t see color, gender or any of the other things that differentiate us from one another; instead, God sees the creation he has made in his own image. The creation he loves. And what's more, God wants his creation to love and serve him and one another. When we exclude or do not associate with others simply because they are different from us, then we are excluding and not associating with God. Sure, there are times when we must sever ourselves from individuals, for various reasons that can be justifiable. But we must see each other through the eyes of God. Consider Jesus’ words in Matthew 25; "‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you? And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these my brethren, you did it to me’" (Matthew 25:37-40). Furthermore, God calls us all to ministry! God calls us all to be ministers - to be those who share Christ's love with one another!

One of my favorite hymns in the Chalice Hymnal is; "O For a World." Typically, when we sing on Sunday mornings we get so caught up in the music that we miss the message of the lyrics. Therefore, I encourage you to read these words and consider its powerful message:

"O for a world where everyone respects each other’s ways,
Where love is lived and all is done with justice and with praise.
O for a world where goods are shared and misery relieved,
Where truth is spoken, children spared, equality achieved.
We welcome one world family and struggle with each choice
That opens us to unity and gives our vision voice.
The poor are rich, the weak are strong, the foolish ones are wise.
Tell all who mourn; outcasts belong, who perishes will rise.
O for a world preparing for God’s glorious reign of peace,
Where time and tears will be no more, and all but love will cease."

This is the world I pray for, yet, I know that such a world will not be until we begin to love one another and see each other through the eyes of God. Love has the power to exchange evil for good, sinfulness for righteousness, judgment for forgiveness, hate for grace and walls for bridges. And friends, we know that such a world will not be fully manifested until Christ returns, but until then let’s work for such a world, let’s continue praying; "Thy kingdom come, thy will be done on earth as it is in heaven..." But more than pray that prayer, let’s do our part in having that petition be answered. As the old farmer/preacher used to say; "Don’t just say, ‘Amen!’ Say ‘Amen’ with a hoe in your hand."