"Do You See What Isaiah Sees?"

Almost a week before Thanksgiving, I was headed back to Roanoke and, as I often do, was searching through the radio stations to find a song that appealed to me. To my shock I happened to stop on 93.5 FM. This station is known as Sunny FM and plays a nice mix of 60’s, 70’s and some 80’s. But what I heard playing did not fit that genre. I was listening to Christmas music. It seemed that Sunny FM had already, a week before Thanksgiving, changed their music to all Christmas music. As I stopped on the station, the lyrics that happened to be playing were, "Do you see what I see?" These lyrics got me to thinking about Christmas but, more than that, about Isaiah’s visions, namely the one found in the second chapter of Isaiah.
"In days to come the mountain of the Lord’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. Many peoples shall come and say, ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.’ For out of Zion shall go forth instruction, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come, let us walk in the light of the Lord!"
Perhaps you’ve heard the story of the woman who was terrified of flying. She claimed that her fear was based on biblical principles. When asked to explain, she quoted Matthew 28:20; "Lo [low] I am with you always." Now for those who truly believe in the omnipresence of God, then it makes no difference whether you are flying 24,000 feet up in the air on a plane or planted safely and securely on land – God is everywhere! However, most of our Judeo-Christian ancestors believed that going higher brought them closer to God. I mean, after all, most of the theophanies that occur in the Bible usually take place on the mountaintop. This was typically the setting where God chose to reveal God’s self to God’s people. So, understandably, when Jesus wanted to reveal himself to Peter, James and John, he chose a mountain. Even today, Christians will hold spiritual retreats in the mountains or describe spiritual ecstasy as being a "mountaintop experience." We even sing; "Lord, plant my feet on higher ground." There’s something about the grandeur of a mountainous setting that draws us closer to our Creator.
In the second chapter of Isaiah, the prophet speaks of the "mountain of the Lord." More than likely this is the elevated plateau in Old Jerusalem equated with the Temple. Isaiah envisioned a day when the Temple would be a desirable destination for vast multitudes of people, with the word "highest" having more to do with its promise than its elevation.
Ironically, the only remnant of the building available for viewing today is a portion of the western wall – known as the "wailing" or "weeping wall," which is located at the base of the Temple Mount. Hundreds of thousands of pilgrimages are made their yearly to pray or to see this sacred spot to the Jews. Just above this area is another sacred spot for Muslims – two Islamic mosques. There, Muslims gather daily to worship, to pray and to study. To whatever degree, there remains a vision of the "holy hill." However, it is obscured by bitter political, religious and ethical disputes.
Within Isaiah’s we discover two basic yearnings of humanity. The first yearning is humanity’s universal yearning for God. As St. Augustine prayed; "O Lord, you have made us for yourself and our hearts are restless until they find their rest in you." And the second yearning is, our universal yearning for peace. We want nothing more than peace – we seek to make peace with ourselves and with others. We long for peace – inner peace, world peace, and eternal peace.
Unfortunately, it is hard for us to envision, to picture and to "see" what Isaiah is seeing. In fact, the prophet’s words do not seem very realistic in light of today’s circumstances.
In 1992, a group of academics and historians compiled this startling information: Since 3600 B.C., the world has known only 292 years of peace! During this period there have been 14,351 wars, both large and small, in which 3.64 billion people have been killed. The value of the property destroyed is equal to a golden belt around the world 97.2 miles wide and 33 feet thick. And this study doesn’t even factor in the costs of the current war. And so, Isaiah’s vision seems to be more of a dream than a vision to us!
In our present world, with its endless conflicts, incidents of terrorism, and nuclear threats, we might do well to take a long look at Isaiah’s vision for a peaceful world. What pathway did he indicate as the way that ensures a world of peace? What can we do today to bring about such a vision?
I think Isaiah sums this up in verse 5, where he says; "O house of Jacob, come ye, and let us walk in the light of the Lord." Although Isaiah’s original hearers could not see the glorious future of Zion, they continued to place their faith and trust in God’s promises and obeyed God’s law. They knew that one day God would send a Messiah to deliver them. But you and I have seen this glorious future, because we have been given the Light - the true and eternal Light of Christ. And we can walk in the Light now, because it shines in and through us. Thus, these words must be lived out – "let us walk in the light of the Lord." Let us place our faith and trust in God’s promises. Let us walk in God’s paths and obey God’s law. Let us allow God’s light not only to illumine our hearts, but to shine through us as well. Let us truly live as children of the Light. Let us be instruments of hope, peace, joy and love. Let us be those who stand up for justice and extend compassion and grace. For it is then that we will not only discover and experience but others will too, the kingdom of God. May we ever pray; "thy kingdom come, thy will be done on earth as it is in heaven." Isaiah asks; "Do you see what I see?" Advent invites us to see what God is doing and will do in our world, and to also see how we might be a part of it all.

"What Kind of King Is Jesus?"

A sermon preached on Christ the King Sunday, November 25 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Jeremiah 23:1-6.

Leonard Sweet tells of his experience in a Homiletics class while in seminary. He said that there was a sense of anxiety as he and his fellow students gathered in class toward the end of the semester and the professor announced that there would be a final exam. Leonard Sweet said that everyone was asking; "How can you have a final exam in preaching? How can one prepare? What sort of questions might be asked?" Throughout the semester there had been many lectures on sermon preparation and styles of preaching, but mostly it had been a course of practice and critique. Finally, the professor walked into the classroom and a silence fell upon the students. Without saying a word, he distributed Bibles to each of the students and then said; "Class, you may use your Bibles for this exam. You have three hours to complete it. There is just one question and it has three parts. Here it is: You have one last sermon to preach in your ministry. It’s your last best shot. Choose your text and theme, explain why you have chosen them, and give a full, detailed outline for the development of that sermon." Leonard Sweet said that, that exam left a lasting mark upon his life and ministry as a preacher. Today brings us that one last shot in the church year. Today is the last Sunday of the Church Year. Next Sunday we begin the Season of Advent – along with a new Church Year! Today is Christ the King Sunday.
From the beginning of the church’s year, we have been hearing about the king who was coming, the anointed one of God who would save his people. Astrologers from the east came inquiring of Herod; "Where is he who has been born king of the Jews?" When called as a disciple, Nathanael answered almost prophetically, "Rabbi, you are the Son of God! You are the King of Israel." At one point in Jesus’ ministry, the people responded so enthusiastically that they were about to come and take him by force to make him king. When Jesus rides into Jerusalem, he purposefully fulfills the prophecy of Zechariah: "Lo, your king comes to you, humble and riding upon a donkey," and the people greeted him with the shout; "Blessed is the King who comes in the name of the Lord."
It was "Kingship" which was the center around which the charges against Jesus were brought to Pilate. "Are you the king of the Jews?" Pilate asks. Hours later, Pilate gives his own sarcastic affirmation in the legally required statement of charges placed on the cross: "This is the King of the Jews."
During the Easter season we celebrate the good news of the resurrection - Christ's victory over death and the powers of evil. Throughout the Pentecost season we have studied the kingdom of God and what it means to live in that kingdom.
And so, suddenly, the professor’s question is our question. To what lesson do we turn? What theme do we select to put together into one proclamation and celebration all that we have heard and seen about Christ? I think our Scripture Lessons do a great job of doing just that – of summing up the message of Christ.
What do you think of when you hear the word "king"? Perhaps, it can be difficult for us, as Americans, to form a lot of thoughts or emotions when it comes to this word because we have never lived under the rule of a king or queen. So our experience is somewhat limited. However, when it comes to hearing the word "king" some of us might think of Disney characters or fairytales. Others might think of the British royals. In our day, these kings and queens, princes and princesses serve largely as figureheads rather than as actual rulers with any real power.
However, the people of Israel had a clear idea of what they expected in a king. Early in their history, God was King of Israel. At first, the patriarchs - Abraham through Moses had led Israel. After the people became too numerous to be led by one person, judges were appointed to lead the people. But these judges were often unfaithful to God, and the people asked for a king. Even though God warned them against rejecting God’s kingship in favor of an earthly king, the people insisted. They wanted a visible political ruler who would provide military protection, and help Israel look like other nations. But just as God had predicted, the kings soon ceased to follow God and eventually other countries defeated both the Northern and Southern Kingdoms. Israel ceased to exist as a nation and, once again, the people found themselves oppressed and occupied.
By the time of Jesus, many faithful Jews were tired of the oppression and occupation of the Romans. They were anxious for a messiah who would once again be a political ruler who would re-establish Israel as a nation and free the people from the domination of others. Once again, they were clear about the kind of king they wanted. They may have recalled the words of Jeremiah 23:5; "The days are surely coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land."
The Israelites who were looking for this kind of king found themselves sorely disappointed. In the gospel reading for today, we have the story of Jesus’ trial. Instead of Jesus wearing a royal robe, we find the soldiers stripping him and casting lots for his clothing. They mocked him by saying; "If you are King of the Jews, save yourself." One of the criminals beside him joined in, saying; "Are you not the Messiah? Save yourself and us!" What kind of king was Jesus?
Obviously, Jesus did not intend to be a political leader. So what can we expect of Christ the King? I think Paul does a great job with answering that question.
Paul helps us to gain a much more comprehensive picture of kingship. Through Paul’s words we see a king who has power and dominion far beyond the earthly realm. We see Christ, co-equal and co-eternal with God, as Creator of the universe. We see Christ as redeemer of humanity and the head of his body - the Church. Yet we also see a king who lived his earthly life in humble service, one who came not to impress the rich and powerful but one who came to heal, to restore, and to redeem; one who was willing to give his very life.
It seems, then, that only one question remains: What can Christ the King expect from us?

"Learning to Say 'Thank You!'"

A sermon preached on Thanksgiving Day, November 22 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Deuteronomy 26:1-11.

There are some hymns that I think we need to sing more often in the church. Among these, are the ones that reflect thanksgiving! You know, sadly, hymns such as "We Gather Together" and "Come, Ye Thankful People, Come," and "Now Thank We All Our God" are reserved solely for Thanksgiving Day, or the Sunday prior to Thanksgiving. Seldom are these hymns sung at any other time of the year. And perhaps, even sadder, is the fact that this neglecting to express thanksgiving is done so not only when it comes to the hymns we sing, but also in our attitudes.
If there is one thing we Christians need help in expressing more thoroughly and earnestly, it is the attitude of thanksgiving. It seems that God has blessed us to such a great extent and for so long that we accept God’s blessings, not as an act of divine grace, but rather as some sort of entitlement. Do we somehow feel that we are entitled to the blessings we receive that we fail to return with thanks as those nine lepers in that familiar story told in the Gospel of Luke? Do we somehow think that we are entitled to the blessings we receive that we feel we have no obligation to offer thanks to the Blesser?
Sure, Sunday after Sunday we sing; "Praise God, from whom all blessings flow…" but how often are those words an expression of a deep sense of thanksgiving for what God has given? Sadly, they have become mere words that we utter in response to our offering. Do we fail to realize that we come Sunday after Sunday to the table of eucharistia – the table of Eucharist – the table of Thanksgiving to be fed with the life-giving bread and the saving cup, or has this too become another routine of ours? Do we fail to realize that we gather weekly for worship – which is our greatest expression of thanksgiving, to lift our voices in song, to offer prayers, to be strengthened through our fellowship and hear the promises of God through Scripture, or has this become a weekly obligation for us? Indeed, for many, our neglecting to express thanksgiving is done so not only when it comes to the hymns we sing, but in our attitudes.
Joseph Swaim once wrote; "Although we are called to keep Thanksgiving in November, let us not forget that every day brings cause for giving thanks." The Bible has a lot to say about "thanksgiving." And perhaps, there’s good reason for that.
Thanksgiving is really the day when we pause to reflect and remember the abundant blessings that God has bestowed upon us as individuals and as a nation. However, sadly, many Americans - including Christians will use this special day, which has been designated as Thanksgiving Day as a day of indulgence, intemperance and ingratitude. What’s more, many will be totally oblivious of God’s goodness and blessings.
One of the Bible’s greatest history lessons is that God made certain that particular rituals were woven into the fabric of the Hebrew people. One such example is in the ritual preparation for Passover, which is told in Exodus chapter 12. There we find detailed instructions on how, when and where to eat the Passover meal. Moreover, these instructions yield theological meaning. Likewise, in our Scripture Lesson for this morning, the people of Israel are instructed concerning rituals that will continue to remind them that they are not like other people. They are a people, formed by God, to be a just society that bears in mind the less fortunate and a community that offers its thanksgiving to God. Moses reminds the people of what they are to do when they have entered the land of promise. Not only are they to possess it and settle it; they are also to offer "the first of all the fruit of the ground." Why? Because, by offering their firstfruits to God, they remind themselves that they have not possessed and settled the land by their own doing. It is a gift from God. It is a divine expression of the grace in which they dwell. Nothing they do or can do, will alter the unearned nature of God’s gift to them. The proper response of the people is clearly not self-congratulation – the appropriate response is nothing other than a human expression of thanksgiving to God – the Creator, Redeemer and Sustainer of all of life.
The Reverend David Mosser once said; "Now that I am a grandfather, I recognize that children are not born grateful – not even the best children. However, I constantly watch my daughter and son-in-law remind their three-year-old daughter to say "Thank you." "My granddaughter," Mosser says, "is to say this to anyone who has shown her some form or gesture of kindness." He went on to say, "It is through this that I learned that none of us are born grateful." And our Scripture Lesson this morning from Deuteronomy is another way that God reminds all of us, no matter our age, that gratitude is a characteristic we need to learn and cultivate. We are not born grateful or thankful – we, like children need to be reminded every now and then to say "Thank you." It’s like the story of the little boy whose grandparents gave him a toy. As he was handed the toy, received it and started back toward his room to play with the new toy. Just then, his mother interrupted and said; "Johnny, what do you say?" Johnny turned to his mother with a puzzled look on his face, thought about it for a moment or two, and then turned to his grandparents and said; "Oh yea, I’ll take it!"
We have to be reminded sometimes to say "Thank you." The Hebrews viewed worship as a means of thanksgiving. In fact, worship is our greatest expression of thanksgiving. And this is clearly expressed in the Hebrew words for "thanksgiving" – toda and yada. Both of these words denote the idea of thanksgiving being expressed through worship.
There is a powerful lesson to be learned in the lyrics of that hymn, which reads; "Now thank we all our God with hearts, and hands and voices." As this hymn reminds us there is a three-fold expression to our thanksgiving. Thanksgiving should involve our hearts, our hands and our voices. Indeed, Thanksgiving must be heartfelt. The Greek word for "heart" is kardia, which is to say the very center of all passion and trust – the source of our thoughts, feelings and emotions – that must be where our thanksgiving is derived. If it is truly heartfelt then it will be expressed in our hands and our voices, as well. If it is heartfelt it is expressed in our actions, in our works, in our songs, in our speech. And so, may we truly live out this three-fold expression of thanksgiving – "Now thank we all our God with hearts, and hands and voices."

"The Kingdom of Thanksgiving"

A sermon preached on The Twenty-Fifth Sunday after Pentecost, November 18 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Isaiah 65:17-25.

Most of you probably know the story of Anne Frank, the young Jewish girl living in Amsterdam when the Nazis came to power. Perhaps, even some of you have read her diary. Not only does it capture her deepest thoughts and emotions of being in hiding - being totally disconnected from the society around her, but it also tells of the hope of freedom and liberation. In fact, she and her family were forced to hide from the Nazis in her neighbor’s apartment. Anne and her family lived under the constant threat of being discovered. One day she wrote in her diary these words; "I just heard the church bells ring. And I believe they are saying; ‘there are better days ahead.’"
That was the message Isaiah shared with the people of Israel. Isaiah writes this passage to a people in exile. For years they lived in Babylon. They remembered their city - Jerusalem in smoke, lying in ruins. They remembered how Nebuchadnezzar tore down the gates to the city, setting it on fire, putting young and old to death. Those who survived were forced to march to Babylon while foreigners lived in their homes, enjoyed the fruit of their vineyards. And it was in this light, that the prophet Isaiah brought a word of hope to a people who had experienced how hard and unfair life can be. Such a word is needed today. Perhaps you need such a word spoken to you.
In fact, I think we can all understand, to a certain degree, how the people of Israel must have felt. Life is not always fair. Life hasn’t always worked out the way we had planned or hoped, but Isaiah brings a word of hope today; "For, behold, I create new heavens and a new earth."
Isaiah also reminds us that we can let go of the past. Too many of us live in the past. Sure, as Isaiah reminds us, we can learn from the past but we do not have to be imprisoned by it. "The former [things] shall not be remembered, nor come into mind," Isaiah writes.
Isaiah reminds his people that it is God who gives us a new day. The good news of Isaiah to the people of Israel will be the good news of Jesus to the world. Death and defeat are not the final words in our lives. Instead, God has the final word and it is grace. It is out of our darkest nights and most difficult days that God gives us opportunities for a new life.
We can be assured that God is creating a new creation. God is not waiting around to do it. God is in the process of doing it now - present tense. And, what's more, God invites us to join in. To take part and to celebrate in that new creation!
Sadly, one of the major problems of Christianity today is we view God in one of two lights. Either we see God as being a God of the past - a God of yesterday or, we see God as a God of the future, a God of tomorrow. Seldom do we view God as a God of today! Yes, while it is true that God is the God of yesterday and tomorrow - alpha and omega - first and last, beginning and end, but God is also the God of today! And I think Isaiah stresses that.
The New Revised Standard Version translates verse 17 of our Scripture Lesson this morning in this way; "I am about to create new heavens and a new earth." An alternate translation of the Hebrew verb tense is: "See, I AM creating a new heaven and a new earth." And, in verse 18, we can read; "Be glad and rejoice forever in what I AM creating." Notice the present tense. The difference is crucial for our faith, for it challenges us to see God in the present and such a vision gives us hope for today.
One continuous message found in the Book of the Prophet Isaiah is that God is heartsick at the bitter fortunes and wrong choices of God’s people. "Therefore," says the Lord, "I am turning my head away from your former ways and the tragic past. I am making something new. I am shaping a new Jerusalem which is much better; it gives me such delight that I want you to delight in it with me!"
Isaiah proclaims good news to be seen and experienced in the now. Before, there was war in which enemies trampled farms and occupied houses. Now, God is creating a new Jerusalem in which people live securely in their homes and enjoy the fruits of their labors. Before, mothers feared to give birth to their children in a dangerous world. Now, God is creating a world where parents anticipate the blessing of children and are confident of their futures. Before, the people wondered if God even heard their cries. Now, God is creating a relationship in which God will hear before they even speak. Before, conflict tore communities apart. Now, God is creating a peaceful reign where longtime enemies, even the wolf and the lamb will dwell together side by side. "Behold! See what God is creating!"
Do you see it here and now? Now, friends, don’t be confused, Isaiah is not pushing a "grin and bear it" attitude, nor is he stressing a "just get through it and move on" philosophy. Neither is Isaiah espousing a theology that says; "Never mind about all you have to suffer today. Just wait until you get to heaven, and then you can forget all your troubles and pains." Instead, Isaiah invites us to glimpse the new Jerusalem, to envision the new heaven and the new earth, to look for evidence of God’s presence among us. To look for ways in which God is involved in our world - bringing about healing, wholeness, peace and love. Sure, it takes a leap of faith to live in this present sense, especially in light of current global, national and personal circumstances. But when we live this way, when we live with the realization of God’s kingdom among us we begin to see what God is doing.
Author, Professor and Preacher, Tony Campolo said that he often asked his students at Eastern University, where he taught for a number of years; "Why did Jesus come into the world? Why did he leave the glories of heaven and break into history? What was he out to do? If he were to write out his mission statement, how would it read?" That’s a pretty good question, isn't it? I wonder how you would answer that. What would Jesus’ mission statement be? Campolo said that he would often get a lot of good answers. Some would say that Jesus came to bring a revelation of God. Others would say that he came to die for our sins and to give us joy. But he said that seldom would they come up with what Jesus really would have said. In fact, Campolo says; "I know what Jesus would have said and what he did say. The first thing that the gospels record out of Jesus’ mouth when he started is ministry was; "I have come to declare that the kingdom of God is at hand." Jesus came declaring the kingdom of God. In fact, all of his parables are about the kingdom of God. The kingdom of God is like a man who does this or a woman who does that. When he told his disciples how to pray he said, "Pray for the kingdom. Pray: ‘thy kingdom come, thy will be done on Earth as it is in heaven.’" Too often we mistake this kingdom as being something solely for the future. But Jesus was talking about a kingdom in this world. He came to change this world into the kind of world that it ought to be. That’s why Jesus came, to create transformed people who bring about transformation.
I want to close with the story that Philip Gulley and James Mulholland tells in the book they co-authored; If God Is Love. They write; "Several years ago, I read an article about Henri Nouwen, a Catholic monk and renowned writer. Toward the end of his life, Nouwen had become overwhelmed by a busy speaking and writing career. Trying to maintain his spiritual center, he served in a Canadian monastery that cared for severely handicapped people. A reporter went to interview Nouwen, he asked the receptionist at the monastery where he might find the famous man. He was directed down a hallway to the third door on the left. He expected the find Nouwen in an office piled high with books or gently ministering to the needs of some poor, afflicted soul. When he arrived at the third door on the left, he pushed it open to find himself in a public bathroom. Certain he’d misunderstood his directions, he asked the janitor, a little man who was whistling while he scrubbed toilets, if he could direct him to Henri Nouwen. The man looked up and said; ‘You’ve found him.’
Gulley and Moholland ask; "Do you want to make a difference in this world? Do you want the work of your hands to bring gladness, to have meaning and purpose? Do you want your gifts and efforts to meet the world’s deep hunger, for your work to be the cause of joy." Do you want to live in thanksgiving! I agree with Gulley and Molholland, I wish this was the altar call of the Church. I wish, rather than teaching people how to invite others to church or save them in four easy steps, we were encouraging men and women in every walk of life to see themselves as partners in God’s grand and gracious work in the world. Isaiah is reminding us that it is time that we become the salt and light of the world - to accept our responsibility to transform our world.
Jesus said in the 17th chapter of Luke’s gospel; "The Kingdom of God is within you..." and, my friends, God’s kingdom must be lived out in our lives. We must reflect the kingdom in all that we do and say. We must bring the kingdom to this earth. We must bring the kingdom to the people we meet day in and day out. We must be kingdom people - living and reflecting the kingdom until the kingdom is fully manifested on earth. That is what it means to truly live a life of thanksgiving.

"Is There An Afterlife?"

A sermon preached on The Twenty-Fourth Sunday after Pentecost, November 11 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Luke 20:27-38.

Perhaps you’ve heard the story that is told of the two guys who wanted to know if there was baseball in heaven. The men made a pack that the first one to die would try to come back and communicate to the other whether or not there was baseball in heaven. Well, sure enough, when one of the them dies, one night the remaining friend hears a familiar voice as he is laying in bed; "Jim! Jim! It’s Fred! I've come back to tell you whether or not there is baseball in heaven. I have some good news and I’ve got some bad news for you. The good news is, there is baseball in heaven. But the bad news is, you are on the starting lineup for tomorrow night."
Have you ever considered what happens to us when we die? Do we live on as disembodied souls, as the ancient Greeks thought? Do we go through countless cycles of reincarnation, as the Hindus believe? Or, does both body and soul cease to exist as the Sadducees taught?
Keep in mind, belief in the resurrection did not receive much attention in Jewish thought until a relatively late date. Before that, the Jews believed, with most people in ancient times, that after death both the wicked and the righteous would have a miserable, shadowy existence in the underworld. The Hebrews called it, Sheol, in Greek is it Hades. Later Jewish thought incorporated the Greek idea of immortality. In the 2nd century B.C.E. the Book of Wisdom fully developed the belief that the righteous would live forever in God’s presence.
In Jesus’ time the Qumran community - that community of people who retreated to the mountains outside of Jerusalem and who inscribed the Dead Sea Scrolls, adhered to this belief in the immortality of the righteous. The Pharisees adopted a more subtle concept of resurrection and life after death. But the Sadducees rejected, altogether, the belief in life beyond death and held to the traditional view of a shadowy existence in Sheol. And so, it was among this rather confusing and complicated background that served as the basis or foundation of our Gospel Lesson this morning, where the Sadducees pose a question to Jesus about the afterlife. Now, the Sadducees based their question to Jesus on the law of Levirate marriage, which stated that if your husband died, the man’s closest next of kin took on the responsibility of the widow. The custom sought to maintain the continuation of the Jewish family and the legal succession of property. This had become very important at different periods of Israel’s history.
However, aware of the trickery the Sadducees had posed in their question, Jesus replied that in a life where death is irrelevant, such a law is meaningless. In fact, Jesus quoted Exodus 3:6, and argued that quite apart from the Sadducees’ naive view of resurrection, the Torah did indeed imply a belief in eternal life beyond death. He said, in effect, that all life consists of a gracious companionship with God, a relationship which Abraham, Isaac and Jacob still enjoy because it is a relationship which death cannot end. In other words, Jesus used one scripture to veto another. He reminds us, as the Apostle Paul wrote, that "nothing can separate us from God’s love" - not even death!
When it comes to talking about heaven, I like the Apostle Paul’s philosophy. He writes; "No eye has seen, nor ear heard, nor mind conceived, what God has prepared for those who love him." Some Greek philosophers believed that we are, by nature, immortal spirits. That the human body and life on earth are but crude prisons that we endure like caged eagles. This is what became known as Gnosticism - a belief that was carried over into Christianity and even influenced some writings and churches in their belief and understanding of Jesus as God Incarnate. For them, immortality is our right which is restored at death as we escape to our true element.
In the 14th chapter of John’s gospel, in those familiar words spoken by Jesus in his final discourse in the Upper Room, Jesus gives us a better understanding of his words here in the 20th chapter of Luke’s gospel. Keep in mind, in biblical times when one would marry, one did not build a new home or rent an apartment as one might do today. Rather, what the couple would do was build onto the husband’s father’s house. And this was known as an insula. And so, when it came to a family, there would be the original room or house and as the sons were married they would build on to the house, adding more rooms and eventually it would become an insula - a family complex.
When it was time for a son to marry, and in those days girls got married around 14 or 15 years old and men were married in their mid-twenties. And what would happen was the two families would get together and negociate a bride price and once the bride price was settled on the two families would exchange a glass a wine that would seal the bargain. At that point the man would say to his bride, I am going back to my father’s house to prepare a place for you and when I have prepared a place for you I will come back and take you to be with me as my wife. In other words, I’ve got to go home to dad’s insula. At that point, the bride doesn’t know how long it will be. It might be 6 months, or 9 months or maybe a year, or perhaps even longer - she just had to be ready for his arrival. She was called; "one who had been bought with a price." The Apostle Paul used those same words to describe the Church - you and me. For we too, have been bought with a price. We are the bride-to-be and we have to be faithful to our bridegroom - Christ, because he is going to come back for us. Where is Jesus today, he is preparing a place for you and me? Jesus’ words in the 14th chapter of John's gospel come right out of the context of the marriage example where the son would say, "I am going to my father’s house to prepare a place for you." Now, obviously, a groom was anxious to come back to get his bride - he wanted to be married. So he probably would go to his dad and say; "Well how about today? Can I go and get my bride?" And the father would probably say; "No, son, not today. The house is not ready just yet. Finish the job." You may remember from the gospels that one day someone asked Jesus, "When is your second coming, when will come back for your bride - the Church," and Jesus says; "No one knows the day nor the hour, not the angels in heaven, nor the son, only the Father."
And so, eventually the house - the room was finished and then the time came for the groom to go and get his bride. The shofar was blown and all the brides would hustle and get ready to see whose bridegroom was coming. And when the bridegroom arrived and took his bride, they would consummate the marriage and then their would be the reception, which typically lasted a week. It was a time of dancing and music, food and drink - it was festive and celebrative.
We are reminded that Jesus came to engage himself to us - he says; "I love and I will pay the bride price," and he does so with his life. And he says; "In my Father’s house are many rooms" - a big insula, "and I go to prepare a place for you." It gives the idea of unity, not division or exclusion, but that we will all be a part of the same house - same insula.
One day, that shofar will sound and Christ - our bridegroom will receive us unto himself, consummating the marriage and then comes the reception - heaven!
I love how the Bible often compares heaven to a wedding reception - with all of our friends, loved ones and, more importantly, with our bridegroom. Jesus says; "There’s no giving or taking in marriage in heaven," because there will be only one true marriage - that of Christ to his Church!
Now, friends, I can’t tell you what heaven will be like or what it will look like. We all speculate as to what heaven will be like.
I want to close with a story that Henry Durbanville tells in his book The Best Is Yet to Come. I think Durbanville sums it up best. He tells the story of a man who was dying and was afraid to die. He was scared of the unknown. One night his doctor visited him at home, and the doctor was a Christian, and the doctor felt helpless to comfort this man. He did not know what to tell him to ease his mind. All of the sudden the doctor heard a scratching and a whining at the door. He opened the door and in bounded the doctor’s dog, who had accompanied him on that house-call. And then the doctor thought, "I now know what to say to this man." He went to the bedside and said, "My dog is here. I let him in. My dog has never been in your house before. He did not know what it was like in here. He just knew that I was here. And so he wanted to come. I can tell you that I am looking forward to heaven. Not because I know a lot about it. But because God is there and that is all that I need to know." That is all that you and I really need to know.

"God's Saints"

A sermon preached on All Saints and Souls Sunday, November 4 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Ephesians 1:11-23.

Perhaps you’ve heard the story that is told of two brothers who lived in a particular town where they were involved in corruption and deceit. They were dishonest and squandered many of the townspeople out of lots of money. And, as one might imagine, there was little grief in the town when the older brother suddenly died. But his younger brother, wanting to honor his older brother, went all out in planning the funeral. However, the only problem was he couldn’t find a minister who was willing to do the service. Knowing that one of the local churches was in the midst of a capital campaign for some much needed repairs, the younger brother called upon the minister of that church. "Pastor," he said, "I know my brother and I never attended your church, as a matter of fact we never attended any church. I also know that you've probably heard a lot of bad things about us, but I’d like for you to do my brother’s funeral. And if you’ll say he was a saint, I’ll write you a check for $50,000." After some thought, the pastor agreed to have the service. The pastor, however, had one condition. The $50,000 had to be paid in advance. And so it was, and on the day of the funeral, the church was crowded. Curiosity brought dozens of people in, who were certainly not there to honor this man, but to see what the minister would actually say about him. The service began as usual, with scripture readings, hymns and prayers and then came time for the sermon. The minister began slowly, but then step by step launched into a long litany of the horrible things this rich man had done, how he had been selfish and greedy, corrupt and dishonest. In fact, he went on and on for quite some time. The younger brother was furious and upset. Finally, after about ten minutes of outlining the man’s flaws, the minister concluded his sermon by saying; "And yes, my friends, this man was a no-good, dirty, rotten scoundrel! But, compared to his brother, he was a saint!"
Not many of us here would refer to ourselves as saints. Our imagine of a saint is someone who has lived a holy life - a life that has had a tremendous impact upon others. When we think of saints we think of people like the apostles and many of the church’s early fathers and mothers who were martyrs; or, we think of people like Mother Teresa of Calcutta and others who have lived a life of poverty and selflessness - those who have put the church and others before themselves. Never do we think of ourselves as being saints!
However, on this All Saints and Souls Sunday we come not only to remember the lives of our loved ones and friends; perhaps, those who have been saints to us like our parents or grandparents or some other relative or friend, but we also come to be reminded that we are all called to be God’s saints.
Perhaps, our difficulty with seeing ourselves as saints comes from not fully understanding what the word "saint" literally means. The word "saint" is derived from the Latin word sanctus, which is translated as holy. And perhaps, that’s the problem, we don’t see ourselves as being holy. However, our Scripture Lesson this morning applies that those who believe and follow Christ are indeed holy. More than anything, a saint is literally one who has been "set apart," for a specific purpose or function. And, as Christians, we are mindful of how we have been set apart by God for a specific reason and purpose. Our lives are made holy and righteous, not from our own doing, but from Christ who dwell in us. We are all saints. We are all called to be saints that we might witness to other God’s love and grace in and through Christ.
Personally, I enjoy reading and studying Paul’s letter to the Ephesians, because it communicates the Christian vision more powerfully and effectively than any of Paul’s other letters. You see, keep in mind, most of Paul’s letters are directed to a particular problem in a given church. For instance, Paul wrote to the Galatians about the threat of legalism. He addressed a variety of problems in the church at Corinth. But his letter to the Ephesians is blissfully free from such turmoil or problems.
Many scholars believe that the letter was not actually written solely for the church at Ephesus; but instead, was probably a circulation letter sent to the Christian communities of Asia Minor and other provinces, especially in areas where Paul was not personally known. Unlike most of Paul’s letters this letter lacks a personal greeting; there are no individuals mentioned here or greeted by name. In fact, some early manuscripts even lack the words "in Ephesus" that are found in verse 1 of chapter 1. Instead are found the words: "To the saints who are also faithful in Christ Jesus." But at an early date the letter became associated with the Ephesian church, probably because they were responsible for consolidating these letters into a single volume or collection. And so, many later manuscripts have "to the saints in Ephesus, the faithful in Christ Jesus," and then ultimately this letter became known as the letter to Ephesians.
But whoever the original readers were or were meant to be, ultimately, this letter is written to you and me - the Church of Jesus Christ of every time and place - to God’s saints. Because this letter enables us to see the full sweep of God’s program or God’s plan from before the creation of the cosmos to the ultimate union of everyone and everything in Christ Jesus. In fact, it puts our entire lives in the context of eternity.
I think it is a fitting letter to be read on this All Saints and Souls Sunday. For this passage proclaims the eternal hope that faith in Christ brings to all believers. It sets before us the good news of what will happen by the power of God’s gracious love so fully revealed in the life, death and resurrection of Christ. In fact, Paul reminds us, through this letter, that all who believe in Christ may live victoriously here and now, and even more so in God’s presence in the life that is to come. It is indeed a letter of hope!
The theologian and scholar, John C. Kirby has proposed that the form of the opening chapters of Paul’s letter to the Ephesians is very similar to the traditional Jewish blessing known as a berakah. Such Jewish prayers offered praise to Adonai - God for the mighty acts by which Israel had been brought to the Promised Land and guaranteed protection. And so it is, that this hymn, which Paul has written, praises God for what God has done in Christ by raising him from the dead, and redeeming those who are faithful and destining them to eternal life.
But notice how, in our Scripture Lesson this morning, Paul switches from those who, like him, were Jewish by birth. And he stresses this by saying, "we," in contrast to the "you" he uses in addressing his Gentile readers. Paul also places the emphasis on the work of the Holy Spirit, reminding us that it is God’s Spirit which seals every believer, thus making them God’s special possession. Paul reminds us that it is through God’s Spirit that we are adopted into the family of God.
In fact, in verse 11 we read; "In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will..."
Paul is saying, "we" Jews "have obtained an inheritance" in Christ, far better than the inheritance promised to us under the old covenant. And Paul also reminds us here and in other lessons that the new covenant was not some afterthought - it wasn’t something new, but was destined. And for that reason, many scholars refer to the "Old Covenant" as the "First Covenant" and the "New Covenant" as the "Second Covenant" as a way of stressing that. God had planned the Second Covenant the covenant that Christ instituted and instated, as Paul reminds us, "according to the purpose" of God from the beginning.
I find it interesting that three important words, all of which are somewhat related, appear in verse 11. The first word is the word, thelema. Paul had already used this word twice before in this same chapter, in verses 1 and 9. The word thelema conveys the idea of desire; more appropriately, a passionate or a heart’s desire. Thus, God’s will is not so much God’s intention, as it is God’s passionate or heart’s desire. Then there is the word prothesis, which denotes an intention or a plan. It literally means "a laying out beforehand," denoting the idea of a blueprint. God’s plan for salvation was created in God’s counsel, which is a translation of the third important word found in this verse, boule, reminds us that behind the plan and the counsel of God’s New or Second Covenant was not just a mastermind but a heart of love and grace, compassion and mercy and, more importantly, that it wasn’t some afterthought, but that this thelema was a prothesis, a part of God’s eternal plan.
How wonderful! God has chosen us in Christ to be God’s saints! But the question is, are we willing to live as God’s faithful saints?
There is a story that is told about a little girl who was visiting a beautiful cathedral with her Aunt. It was afternoon and the sun’s rays were streaming through the beautiful stained glass windows of the church. The stained glass windows all featured several Saints. The little girl pointed to one of the figures standing out in the strong light and asked, "Who is that?" "Oh, that’s Saint Peter," the aunt replied. Then pointing to another, the girl asked, "And who that was." "That’s Saint John" the aunt said. When she pointed to still another she was told that it was Saint James. Then, with a sigh of satisfaction, the little girl said to her aunt, "Well, now I know what a Saint is. A saint is somebody the light shines through." Does the light of Christ shine through you?
We see that within these verses Paul offers really three affirmations when it comes to God’s purpose and our place in that purpose or plan. First of all, Paul affirms that "we are chosen by God." Secondly, he affirms that "we are redeemed by Christ." And thirdly, "we are sealed by the Holy Spirit." You see, Paul reminds us that it is God’s Spirit which gives us power and guidance to "work out our salvation." And that it is God’s Spirit which gives us a foretaste, right now, of the inheritance that is awaiting us.
Sure, we may not think of ourselves as saints, but God does! Why? Because, as Paul reminds us, it is God who makes us holy and blameless; it is God who has chosen, and redeemed and sealed us; and it is God who has set us apart to be saints!
One of my favorites stories, that I want to close with, and which also emphases this real well, is the story that I heard several years back of when the government began to run low on silver coins during the 17th century in England. Oliver Cromwell sent his troops to investigate a local cathedral to see if they could find any of the precious metal there. They made their investigation, returned to the great man and reported; "The only silver we can find is in the statues of the saints standing in the corners." To which Cromwell replied; "Great! We will melt down the saints and put them in circulation." And, you know, friends, that should be true of our lives. And so, may we pray:

"Spirit of the living God, fall afresh on me.
Spirit of the Living God, fall afresh on me.
Melt me, mold me, fill me and use me..."
Make me a saint in circulation.

May that be our prayer on this All Saints and Souls Sunday.

"Tôdâ - True Thanks Giving!"

In 1815 President James Madison declared that Thanksgiving be celebrated twice. He did this as an attempt to boost American’s happiness and sense of giving thanks. I believe that James Madison had the right idea. However, some might argue that this is easier said than done. And I will admit, it is hard sometimes to give thanks.
I came across an article in the USA Today sometime back that discussed all the anxieties in our country: a weak economy, unemployment, disease, threat of terrorism, war, and high gas prices, to name a few. Adding to the stress level is the every day concerns of raising children and keeping them safe, schools, marriages and personal finances. With all of these anxieties and struggles it is difficult to give thanks sometimes. To the Hebrews though, "thanksgiving" meant a lot more than just being thankful. And certainly, it involved more than just eating. 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; Tôdâ, which is a Hebrew word derived from the verb yādâ. Now, I know what you’re thinking; "Yada, yada, yada, Chris, not another Hebrew lesson!" But there is a profound lesson to be learned from this Hebrew word. In its simplest form, yādâ means "to throw" or "to cast" and common forms of this verb mean to "acknowledge," "confess" or "praise." Thus, tôdâ is an "acknowledgment" or "confession" of one’s own shortcomings – not ignoring them. Tôdâ is also an "acknowledgment" or "confession" of God’s goodness, as in the case of Psalm 100. Another meaning of tôdâ is "thanksgiving offering," which was a sacrifice made to express thanks to God. Psalm 100 would have been a typical psalm used when presenting such an offering, when praising God’s righteousness in contrasts to one’s sin, and when 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 God’s 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 God who made us...; we are God’s people, and the sheep of God’s pasture." These words reflect the great confession of faith known as the Shema, which affirmed the Hebrew’s faith in One God - monotheism!
And finally, the Psalmist sums us this Psalm of Thanksgiving - Tôdâ, with the words that Johnny Appleseed captured in his song; "Oh, the Lord’s Been Good to Me." The Psalmist writes; "For the Lord is good; God’s mercy endures forever, and God’s truth to all generations." Indeed the Lord is good to you and me! And notice how the Psalmist’s affirmation of the goodness of God in this final verse is supported by an appeal for 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 God’s 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; nor, all of the stresses and struggles we face to deter us from truly offering tôdâ -thanksgiving to God. And, what’s more, let us allow tôdâ, thanksgiving to open our hearts to God that we might experience God’s mercy and truth. Let us live a life of thanksgiving by applying this Psalm to our lives.

"Dare to be a Sinner"

A sermon preached on Reformation Sunday after Pentecost, Octber 28 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Luke 18:9-14.

The famous actor, Gregory Peck was once standing in line with a friend waiting for a table in a crowded Los Angeles restaurant. They had been waiting for quite some time, the diners seemed to be taking their time eating and new tables were not opening up very fast. They weren’t even that close to the front of the line. Peck’s friend became impatient and he said to Gregory Peck; "Why don’t you tell the maitre d’ who you are?" Gregory Peck responded with great wisdom; "No," he said, "if you have to tell them who you are, then you aren’t."

That’s the lesson that the Pharisee in our Gospel Lesson needed to learn. His prayer, if it can be called that, was largely an advertisement for himself. He was selling himself to God. In the original Greek manuscripts it actually says; that "he stood and prayed to himself." That’s a very apt description, isn’t it? "He stood and prayed to himself." Now, the tax collector, on the other hand, didn’t have to tell God who he was. He knew who he was and he knew that God knew who he was. In fact, his prayer was not an exercise in self-promotion, but a confession and a plea for mercy. He was not selling himself, but rather opening himself. And Jesus said that it was this man who went home justified, which is to say to be declared not guilty. It literally means to be declared right!
But it has been said that in this parable it is often difficult to tell "the good guy" from "the bad guy." Some might argue that the Pharisee was "the good guy." I mean, after all, he would have been devoted to keeping the Law of Moses. He would have been very religious. And the tax collector, on the other hand, could be seen as "the bad guy." I mean, after all, tax collectors were considered crooks - collecting money for the Romans and keeping what they could for themselves. Oftentimes, making their profit on over taxing the poor Jewish citizens. And yet, in this parable, as Jesus so often does, he turns cultural presumptions around. He puts a twist in the plot. And by the time the credits roll, the Pharisee is labeled as "the bad guy," and the tax collector is "the good guy" – the one who is justified in the sight of God!
Or is it as simple as that? This short parable confronts us with our own attitudes in worship and prayer, and dares us to be sinners, if you will. Confession is a necessary activity in honest worship and prayer. Confession is a necessary activity in the life of any Christian. Because, after all, we are all sinners, as Paul reminds us and as we all know first hand.
In that ancient paradigm for worship found in the book of Isaiah, we see the prophet Isaiah and his proper response to a vision of God’s holy grandeur. You remember what Isaiah said; "Woe is me! I am undone! I am a man of unclean lips and I live in the midst of an unclean people." You see, friends, worship includes not only praise, but also confession and, more importantly, repentance. Encountering God face-to-face, coming into the very real presence of the Holy, approaching God’s throne in and through worship and prayer, makes it difficult not to come face-to-face with our own selves. You see, in focusing on God we must also focus on ourselves. You remember what I said two weeks ago; "Worship gives us an understanding of who God is and who we are." Evelyn Underhill once said; "as we gaze upon our sinfulness, we see God." And that’s the truth of repentance and humility. That is the blessing of repentance and humility. That we can stand before the mirror of the Eternal and know the Truth – the truth that sets us free. To come before the holiness of God is to be reminded of our unholiness! Now, I know what you might be thinking, "Chris, this sounds an awful lot like a message for Lent!" But the fact is, oftentimes, we leave all of our confessing and self-reflection or self-examination to the somber and dismal season of Lent. During Lent we live as the tax collector in the parable from our Gospel Lesson this morning. But for the rest of the year we live in self-righteousness - we live as the Pharisee.
I believe Reformation isn’t just a reminder of a past event, but rather of our need to experience reform today, as the people of God. To experience reformation today, both individually and collectively. One of the great themes of Reformation Sunday is: "Reformed! Yet, always reforming."
In the familiar children’s story Snow White, we are told that each day the queen would stand before her magical reflecting glass and pose the question; "Mirror, mirror, on the wall, who’s the fairest of them all?" And each day without hesitation the mirror would reply; "You are the fairest in the land." Then the queen would happily go about her business. But there came a day when the queen, once again, stood before her mirror and asked; "Mirror, mirror, on the wall, who’s the fairest of them all?" And the magical mirror, which could only reflect the truth, answered; "Snow White is the fairest of them all." The queen flew into a rage, unable to bear this truth and… well, you know the rest of the story.
What do you see when you look into the mirror? Do you see the image you expect to see or want to see? Do you perhaps see a younger self, free of cares and wrinkles and puffy eyes? Would you honestly want to have a magical mirror, which would always tell you the truth about yourself? Now, I am not talking about a mirror that tells you when you've put on a few extra pounds, or a tells you when you have a new grey hair or a new wrinkle. Probably most of us would want such a mirror. I am talking about a mirror that tells the truth about your spiritual self. Would you dare to look into such a mirror?
To gaze into the mirror of the Eternal requires courage, but most of all it requires the grace of repentance and humility. How much of the truth are we willing to hear? How much of God’s truth are we willing to see? Our answer is directly proportional to our willing to gaze at our own sinfulness. To gaze into the mirror of the Eternal means looking into God’s eyes and seeing the truth of who we really are. It means that we are willing to ask God for forgiveness, to be prepared to let God change our image so that it conforms more closely to the image God intended is
But there’s something about confession that makes us uncomfortable. Perhaps, it is because we don’t want to admit our sins or our failures. We tend to be perfectly willing to talk about the pain inflicted upon us, but we are less than enthusiastic when it comes to talking about the pain we have inflicted. The great fault of the Pharisee’s prayer is not just his self-righteousness but the separation his prayer espouses not only with others, but also with God. C. S. Lewis once wrote; "A proud man is always looking down on things and people; and of course, as long as you are looking down you can’t see above you."
Amber sent me a rather amusing story several weeks back about a woman named Mildred. Mildred was the church gossiper – she was self-righteous, always ready to point out the faults and sins of others without ever pointing the finger at herself. She had driven many members away and no one ever had the courage to stand up to her, until one day. She made a mistake by accusing George, a new member of being an alcoholic after seeing his pickup truck parked in front of the town’s only bar one evening. George, a man of few words just smiled at her for a few moments and then walked away. He didn’t explain, defend, or deny – he said nothing. Later that evening, George, knowing that everyone in the church would look to see where his pickup was parked, quietly drove his pickup in front of Mildred’s house and left it there all night. Needless to say, Mildred stopped her gossiping.
Will Willimon says that in confession we are forced into honesty about our sin. Many of us come dressed in our Sunday best, all washed and scrubbed, smiling and friendly, but we are not as pure as we like to think we are. We are to admit it here, right now, at the very beginning, our hymns, our praying, our preaching, are not some escape from reality. Confession keeps us tied to the truthful reality about our life together. You’re not going to believe this, but some people say that the Church is full of hypocrites. Well, confession allows us to admit that we are a gathering of sinners in hopes of avoiding hypocrisy. Confession allows us to admit that we are sinners in need of reformation – in need of reform. And we can’t experience reformation – we can’t experience this reform without first confession.
The Prayer of Confession is a willingness to know, to lay oneself open before God, to come "Just as I am, without one plea," as the old hymn affirms. So we pray each week; "Forgive us our trespasses."
The tax collector’s prayer is a plea for mercy: "God, be merciful to me, a sinner." He comes as someone inferior to someone who is superior. There is humility to his words as he comes before a Holy God with his plea for mercy and forgiveness. And to make a "plea" means that there is no obligation on the part of the one being asked to grant mercy. He is saying; "Lord, I know that I don’t deserve it. I know that I am not worthy of it. But, please, I need your mercy. I need your forgiveness."
But, keep in mind, confession isn’t for the purpose of beating us into a sense of guilt. We confess our sins in the security that we are loved and that God will not let us go. Confession of sin is never an end in itself. We confess our sin in order to confront our guilt and be met by a loving and compassionate, merciful and forgiving God. In the words of Robert Benson; "Confession is not only about the stupid stuff we did yesterday, it is also about the magnificent stuff that God did while we were yet sinners."
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 confession brings about change – hence the word "repentance," which literally means "to turn." Confession brings about reformation! A change that this ex-leper was not willing to make, and a change that many Christians are not willing to make either. Sadly, there are many Christians today like the Pharisee, but we need to "dare to be sinners," dare to be like the tax collector. 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! And what better place to begin this reformation, then at the Table of the Lord!

"God's Means of Communication - The Bible"

A sermon preached on The Twenty-First Sunday after Pentecost, Octber 21 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on II Timothy 3:14-4:5.

I heard the story this past week of a lady whose pastor had made arrangements with her to visit her home one afternoon. In preparation for his visit, the lady wanted to impress her new pastor so she made sure to have a Bible visible when he came to visit. She placed a Bible on the coffee table right in front of where he would be seated. On the day he came, as the pastor walked in she seated him right in front of where the Bible lay. She commented to her minister; "Yeah, I love God’s Word - in fact, I love to read it." Her young son, who was also in the room, interrupted the conversation by saying; "Well, mom you better hurry up and read it because you only have two weeks before you have to turn it back in at the library." We may laugh at that story but this is the way many people treat the Bible.
Rev. Roger Walterhouse tells of one night as his family was preparing for bedtime, he said; "My four-year-old daughter Claire began singing ‘The Bible.’ As she came to the end, she combined another song. Here is what she sang; ‘I stand alone on the word of God and that’s what it’s all about.’" By mixing up "The Bible" and "The Hokey Pokey," Claire nailed the way that each of us should view God’s word. "I stand alone on the word of God and that’s what it’s all about!"
We Disciples have always been a people who have encouraged the reading and studying of Scripture. We are challenged to allow the Spirit of God to speak to their hearts through the pages of God’s word that they might find direction and guidance, purpose and meaning to life. The Bible is a human testimony of God’s revelation. And we, as Disciples - students of Christ, are encouraged to interpret or read the scriptures in the light of all sciences and in the strength of Christian tradition and through in the inspiration and illumination of the Holy Spirit. But this isn’t just true of Disciples, this is also to be true of all Christians. As the compass is to the wandering Boy Scout, and the evening star to the pilot at sea, so the Bible is an infallible guide to the wandering Christian. Therefore, we must "read, mark, learn, and inwardly digest it," as that ancient prayer challenges us.
The word "Bible" comes the Greek words, biblos meaning "little books." The Bible is a collection of 66 little books in all. Yet, I find it amazing that the books fit together perfectly like a jig-saw puzzle and without one the puzzle is incomplete. In fact, these 66 books were written by 40 different authors – over the span of some 1500 years. And what’s more, the writers include fishermen and farmers, political leaders and kings, philosophers and even one writer - the Apostle Luke, a medical doctor. The original language of the Old Testament was Hebrew, and the New Testament was originally written in Greek and Aramaic. It’s origin shows that there is indeed something "special" about this book. However, most people recognize the Bible as something more than just a collection of "little books" or even "religious writings." In fact, some see the Bible as a record of man’s search for God. While others see it as a record of man’s experience of God and still others see it as God’s revelation to man. And certainly I think all three apply.
Within this set of 66 books there are two sections known as the Old and New Testaments. The word "testament" comes from the Latin word testamentum meaning "an agreement" or "a covenant. The first 4 books of the New Testament are called the "gospels," which comes from the Anglo-Saxon word godspel, which means "good news." And certainly the gospels contain the "good news" of Jesus Christ. Another pertinent word of the Bible is the word apocalypse, which we find throughout the Bible, but especially in the Book of Revelation. The word apocalypse means "to reveal" or "to bring a mystery to light." And certainly that is what the entire Word of God does, isn’t it? The Bible is an apocalypse - it is a revelation or revealing of God’s love for us in and through the mystery of Jesus Christ!
But the 66 books that make up our Bible are considered the canon of Scripture. The word "canon" in the Greek means, "measuring stick" or "measuring rod." So to speak of the "canon of Scripture" indicates that there are certain writings uniquely recognized as the measuring stick by which belief and practice are measured. Are there other biblical writings? Are there other biblical books apart from those that are found in the Bible? Yes! But these 66 books that we have in our Bible were considered, by the church fathers, as being the "canon of Scripture" – the inspired word of God.
Sadly, many, throughout the centuries, have tried to discredit and even uphold the Bible as a tool for history, science and other agencies. And while, the Bible does have, in many respects, historical accuracy, it is important to understand that the Bible stands alone. The Bible is not intended to be a substitute for science or history, politics or even religion, for that matter. The Bible can neither be made nor destroyed by these agencies, for it is at the same time both less and more than all of these.
Across the past three hundred years the Bible has been the most comprehensively analyzed book in all of literature. Thorough scrutiny will continue, and always will bring enlightenment rather than weakness to the truth of the message because the discernment of truth is lodged in the Bible’s underlying spirit rather than its literal events. It is not faith in the book that Christians hold, but faith in God as revealed through the pages of the Bible.
So, what is the Bible? What is its purpose? The writer of Hebrews refers to God’s word in this way; "...the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart" (Hebrews 4:12). What a powerful description. Through these words the writer of Hebrews is telling us that God’s word is incisive, like a surgeon’s scalpel it does not mangle, but opens the heart of man to reveal its contents.
James tells us in the first chapter of his epistle; "In the fulfillment of his own purpose he gave us birth by the word of truth, so that we would be a kind of first fruits of his creation" (James 1:18). James is reminding us that God through his word - both the written word and the Living Word (Jesus) has given us instructions so that we might become first fruits for God - that is to say the very best! But notice that this isn’t obtained on our own, but only by the word of truth!
God’s word is truth, as James reminds us! But not only is the written word truth, but so is the Living Word - Jesus. Jesus said; "I am the way, the truth and the life." God’s word does not merely "contain truth," it is absolute truth. Jesus said; "Ye shall know the truth and the truth shall set you free." Paul tells us in Romans 3:2 that the word of God is considered "the oracles of God." You see, pagans referred to divine messages as "oracles." Therefore Paul, writing to the church in Rome many of whom came out of paganism, uses language familiar to them and said that the word of God was an oracle or a divine message from the one true God. Paul further describes God’s word as a window to God, revealing the very heart and will of God. What powerful analogies for the word of God!
The Psalmist writes in Psalm 19; "The law of the Lord is perfect, reviving the soul; the decrees of the Lord are sure, making wise the simple; the precepts of the Lord are right, rejoicing the heart; the commandments of the Lord are clear, enlightening the eyes." The Psalmist is saying that God’s word is absolute authority, from which we must measure and base our lives.
Look again at our Scripture Lesson for this morning; "All Scripture is inspired by God and is useful for teaching, for reproof, for correction and for training in righteousness." Now, friends, keep in mind, when Paul wrote these words to Timothy there was no New Testament. Timothy would have had the Old Testament scriptures, he would have been taught them growing up. He may have had some of the epistles that Paul had written earlier, but all of the New Testament hadn’t been written nor compiled. In fact, throughout most of the first century, the life and ministry of Christ was transmitted orally. As those who knew Jesus grew old or were martyred, it became important to preserve their knowledge and experience in written form. Scattered samplings of the recorded thoughts of several apostles who nurtured the early church through its formative days were gradually collected, and in the second century consolidated into a single volume, which later became canonized as "sacred writings" and known as the New Testament.
But here, in our Scripture Lesson this morning, Paul reminds young Timothy that the word of God is inspired. The Greek word for "inspired" here is theopneustos, which literally means "God-breathed." God’s word is pure, when people try to add, or change, or delete, or twist or dilute it, they destroy its purity. That is why we must affirm; "Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent." Though the Bible was written by the hand of man, it was given by the inspiration of the Holy Spirit.
So, how are the Scriptures to be understood? Well first and foremost, through the illumination of the Holy Spirit. You see, God’s Spirit is the source of all wisdom and understanding. Therefore, we must allow God’s Spirit to grant us wisdom and understanding while reading God’s word. Secondly, by examination, which is to say; we must read, study and examine the Scriptures. If you only open your Bible or hear it read on Sunday mornings then you’re not going to grow in your understanding. The Psalmist reminds us that we must "meditation upon God’s word day and night!" Thirdly, by reasoning. God says test me, put my words to the test and they will prove to be trustworthy. Fourthly, by human help. By looking to preachers, teachers and elders. We gain insight from others – we learn from others. And then finally, through resources. We live in an age graced with so many different resources that make the Bible come alive. We have videos, commentaries, dictionaries, concordances and atlases that all bring the Bible to life. All of these are great tools and resources for studying God’s word.
Paul encourages us, in Colossians 3:16, to let the word dwell in us richly. In other words, we must let the word be alive and effective in our lives like yeast thrown in water. We must embrace it, live it, be it, and share it. We must, like Christ, become the living word. I want to close with a story that is told of a pastor who, when assuming his duties as the Pastor of a church in Indiana, was delighted to see brand new Bibles placed in pews. When he opened one to see what version it was, he was dumbfounded by what he saw and read. In large, red letters these words were stamped inside the front cover; "NOT TO BE TAKEN FROM THE CHURCH!" Here was the word of God, "not to be taken from the church." And so, may the Word dwell in us richly - may we embody the Word that we become the living word - so that our lives become testimonies of the Word. You see, friends, God communicates with us through God’s word, so that we might in turn communicate with others the Word of God!

"Jeremiah's Prayer Is Our Prayer"

A sermon preached on The Twentieth Sunday after Pentecost, Octber 14 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on Jeremiah 29:4-7.

The story is told that the late Dr. Reinhold Niebuhr, the former professor of Christian ethics at Union Theological Seminary in New York City, was asked to offer a prayer one Sunday during worship. Dr. Niebuhr jotted down a few lines that serve as the basis of his prayer. After the service, someone approached him and asked to see a copy of the prayer he offered, which Niebuhr had folded up and put in his pocket. On that piece of paper, was scribbled one of the most familiar and beloved of all modern American prayers; "God, grant me the serenity to accept what cannot be changed, the courage to change what can be changed, and the wisdom to know the difference." What a powerful prayer!
Our Scripture Lesson this morning from the Book of the Prophet Jeremiah is indeed a passage of scripture that deals directly with living in the midst of difficult circumstances. What’s more, these circumstances are not going to change, at least, not for some time. Keep in mind, Jeremiah was addressing a people in exile, and God had sent a word through the prophet that they would not be leaving Babylon for quiet some time - in fact, some seventy years to be exact. And so, Jeremiah wrote them a letter about having serenity to accept what cannot be changed.
The first thing that Jeremiah says to them is to acknowledge and accept the fact that things are not going to be changing any time soon. Those words are hard to hear sometimes. And he warns them to stay away from those preachers who say that if you will only pray harder and have more faith or start living right, this difficulty will pass. This reminds me of some of our modern day "preachers," who very easily could be equated to Job’s friends, because they profess if you just have enough faith or, if you just pray hard enough, you will be healed of your disease, or your trying circumstances will magically disappear.
The prophet tells the people not to put their lives on hold, he says; "Go ahead and build your houses - you’ll be here for the full thirty-year mortgage. Go ahead and plant your gardens - you will be here when it is time to harvest. Go ahead and let your sons and daughters marry and have children - if you don’t do it now they will be too old when they leave, and you’ll never have grandchildren."
In essence, Jeremiah is saying that if we do not learn to make peace with our captivity, our exile, our conditions of difficulty, then we will never have peace at all. Accept your circumstances. They cannot be changed. But you can live faithfully within them.
We all, I suspect, have something we would like to change if given the opportunity. And certainly, we can let that something paralyze us and control us and eat at us, or we can accept it and get on with life as best we can and enjoy what we can enjoy. We don’t always choose our lots in life, but we can, as Jeremiah reminds us, choose how we will respond to those lots. Jeremiah reminded the people of Israel and he reminds us that we have hope even in the face of such circumstances and that hope is that God is with us through all of life.

Frederick Buechner said that in God’s word, the worst thing that happens to us is never the last thing that happens to us. The truth is that nothing can or will separate us from God’s love and God is working in all of life for the good of those who love and trust God. "God, grant me the serenity to accept what cannot be changed..."
But, there’s more to that prayer. As hard as it is to accept that which we cannot change, it is even harder, sometimes, to change those things which we can change. Change is hard for us sometimes. Change can be difficult and frightening. But change is necessary to live life in this ever-changing world in which we live. I mean consider life - it is ever changing. God has created and ordained it that way - from the very process or stages of development that exist in one’s life: childhood to adolescence to adulthood; from the very changes in the seasons of the year: fall to winter to spring to summer. Life is ever changing and we must be willing to accept change. Over the next few years if the Church is going to survive, it too must change its way of doing things. Now, friends, I am not saying we are to change the message or change the gospel, that’s not the point. But we must change the way we go about doing things, reaching and ministering, evangelizing and attracting people to the Church. And certainly we must pray that God will grant us the wisdom and the courage to do what needs to be done - to change those things that need to be changed and that can be changed.
There are also changes in our personal lives that can and need to be changed. In most cases we have the ability to choose our response to the situations of our lives. In most cases the circumstances we face in life are a direct result from the choices we make. Now, I am not talking about the kind of positive thinking that ignores the hard reality of life and its situations. I am not a proponent of unrestrained optimism, nor am I a proponent of close-minded pessimism. We have to be realist! In extreme cases the conditions of life can be so burdensome, the pain and grief can be so devastating that the realities of life can send us into the depths of depression. Those times calls for a Higher Power, as well as professional and clinical help, along with a strong, supportive community of faith. Feeling weak and stressed out and needing help from others is not a sign of a weak faith; rather, it is a sign of our humanity and a realization that we all, at some point, need help and support from each other.
Change is also an integral part of the gospel. In fact, Jesus’ first words of proclamation in the Gospel of Matthew are; "Repent," which is to say, turn around, change, "for the kingdom of heaven has come near." And repentance isn’t something we do just once. On the contrary, we spend our lives being continually reformed and transformed into the person we are called to be, into the image of Christ.
Let us never forget that our hope for change is in Jesus Christ. Let us remember that this talk of serenity in accepting the things that cannot be changed and the courage to change the things that can be changed has been wisely placed in the form of a prayer. Our hope for a new and better self is found in a life of prayer - a life of deep, abiding companionship with God.
"God, grant me the serenity to accept what cannot be changed, the courage to change what can be changed and the wisdom to know the difference." What the things I need to learn to accept? How we wish to know the answer to that question. How we need to wisdom to discern. It is only with the help of God and the wisdom of friends that we can discern which things can be changed and which things we must accept. May God grant us the serenity of acceptance and the courage to change and the wisdom to know the difference.

"Renewing Our Vision"

A sermon preached on World Communion Sunday/Heritage Sunday - The Nineteenth Sunday after Pentecost, Octber 7 at Edgemont Chrsitian Church (Disciples of Christ), by the Rev. Christopher E. Yopp. The sermon is based on II Timothy 1:1-11.

I heard the story this past week of a little league coach who was reminiscing about his childhood years playing baseball. He remembered back to his first year on a baseball team. His coach had called together the entire team for a picnic, and he asked the team; "Who here wants to eventually play major league baseball?" "Without hesitation," he said, "every single hand went up." That boy grew up to become a little league coach himself and the week before their first game, he did the very same thing his little league coach had done. He had a team picnic, and asked the team; "Who here wants to grow up and play in the major leagues?" To his astonishment, not a single hand went up on the team of twelve kids. He said he could see in their eyes that none of them believed they had what it took to become a major league baseball player. What a contrast between people who have vision and people who lack vision.

Vision is that elusive thing that dares to dream big dreams about the future. Vision has been called hope with a blueprint. Vision is what an inventor has when he or she thinks outside the box to create something new. Vision is what a parent has as they look at their newborn baby and imagine all that child could grow up to become. Vision has a way of ignoring its critics and chasing its dream regardless of how many people say it can’t be done.

Consider these famous predictions that underestimated the incredible power of vision. Ken Olson, president and founder of Digital Equipment Corporation said in 1977; "There is no reason why anyone would want a computer in their home." Consider this Western Union memo from 1876; "The Telephone has too many shortcomings to be seriously considered as a means of true communication." Or what about the words of Decca a recording company who turned down the opportunity to sign the Beatles in 1962, by saying; "We don’t like their sound. Besides that style of music is on the way out." And Charles Duell, commissioner of the U.S. Office of Patents said in 1899; "Everything that can be invented has already been invented."

Vision has a way of ignoring those who say it can’t be done, by doing it anyway. Vision is essential and certainly it is no different when it comes to our Christian life and faith. When it comes to the Church, we need vision - we need visionaries! Yet we go through times when our vision fades or begins to dim. There are times when our passion and charisma begins to dissipate. We become like the Christians of Laodicea, we are neither hot - in that we being no healing; nor are we cold - in that we bring no refreshment - we become just lukewarm. And, certainly, that’s what was happening to young Timothy, the Apostle Paul’s young protégé.

Keep in mind, Paul had sent Timothy to try to salvage a mess in the church in Ephesus. Yet when Timothy got there, he found himself in way over his head. The entire leadership team in the Ephesian church was older than he was, and didn’t respect his leadership. To make matters worse, Timothy was shy and timid, so he had a tendency to avoid confrontation. The stress of his ministry assignment was effecting his health, as he found himself sick with constant stomach ailments. In the meantime, his beloved mentor, Paul had been arrested and imprisoned by the Roman government. In fact, Paul wrote this letter shortly before his death while he was imprisoned in Rome. Timothy’s vision had dissipated. The excitement and enthusiasm he had once felt was dying. And certainly, I think we all felt that way at some point in time. Timothy, like all of us, needed his vision renewed. That was a major reason behind the writing of this second epistle or letter to Timothy - to encourage him in his faith.
As I think back over the course of my ministry, there have been times when I have been discouraged, when I have felt as though I was laboring in vain and, just then, I would receive a letter from a parishioner or friend whose words encouraged and strengthened my resolve to continue in my ministry. I can imagine the encouragement and strengthening these words gave to Timothy.
I find it interesting that the Epistle Reading for this Sunday in the Church Year is this one. I don’t think we could have found any better words to read on this Heritage Sunday. These words touch on five vital areas of church life. And, it is only fitting that on this Heritage Sunday we should seek to renew these areas.

First of all, we see in verses 1 through 3, that the Apostle Paul focuses on the importance of renewing our vision for worship. We find an emphasis on worship in the word "serve" in verse 3. Now, keep in mind, this is not the usual Greek word that is used in the New Testament for "serve," instead, it is the word latreuo. This word is used some 20 other times in the New Testament, and it always refers to service offered to God as an act of worship. This kind of service is never directed toward others, but it’s always directed toward God. In fact, this Greek word latreuo is where we get our English word "liturgy" from, which refers to the order or structure of a Christian worship service. That’s why we call our corporate worship a "worship service" because of this word.

"The Christian Church (Disciples of Christ) affirms that worship contains two primary elements: the Word and the Sacraments, or God speaking and humans responding. However, some modern Disciples offer a more detailed or complete description of the Disciples’ style of worship, which includes: (1) the adoration of God through song, (2) a reverent expression of thanksgiving through prayer and offering, (3) proclaiming God through scripture and sermon, (4) receiving renewal through the sacraments, and (5) participation through fellowship with the whole people of God. We as Disciples are communities of worship. We believe that worship touches the core of our very being where all issues are joined together. We believe that worship is a search for deeper meaning of who God is and who we are. We believe that worship sets our purpose in perspective. We believe that worship expands our souls." And certainly, we here at Edgemont know and understand the importance of worship. I think we realize that worship can and does involve all of the senses. Worship can be creative, inclusive and expressive. And so, may we realize the importance of renewing our worship as a church and as individuals. May our lives be filled with service offered up to God as an act of worship.
Secondly, in verses 4 and 5, we see that Paul focuses on the importance of renewing our vision for prayer. Look at what Paul says in verse 3, he reported how he prayed day and night for Timothy. And then, in verses 4 and 5 we find the content of Paul’s prayer, that as he prayed he remembered Timothy’s tears and his longing to be reunited with his apprentice. As he prayed for Timothy he was reminded of how Timothy came to faith in Christ. It all started with Timothy’s grandmother Lois, and then his mother Eunice. Timothy was a third generation Christian. For Paul, renewing his vision for prayer simply came from pouring out his heart to God. Someone once said; "to pray is the ‘pursue God’s heart.’" That’s really the heart of prayer, daily intimacy with God where we share our heart with God and God shares God's heart with us. Prayer isn’t just an act - it is a way of life. It is abiding, communing, being connected to the very real presence of the holy - God. "To pray without ceasing" is to realize the presence of the holy in all of life - to sense and know that God is present. Imagine the transformation that would occur in our lives if we truly lived with the realization of God’s presence always with us. If we truly renew our vision for prayer.
But notice too, that the act of prayer itself - that is to say, praying, involves compassion. In fact, Paul says; "I constantly remember you in my prayers. Recalling your tears, I long to see you, so that I may be filled with joy." "Compassion" literally means "to suffer with." It means to "suffer alongside of," denoting the idea of entering fully into the situation of another - sharing whatever comes; their joys, their pains, their sorrows and their struggles. In a sense, prayer should spark service. What good is praying; "thy will be done on earth as it is in heaven..." "forgive us our trespasses as we forgive those who trespass against us," if we’re not willing to do those things? What good is praying for another person if we’re not willing to offer ourselves to that person? What good is praying for peace and justice if we’re not willing to engage in works to bring about these things? And so, this leads us to our third point.

Thirdly, Paul encourages us in verses 6 and 7 to renew our vision for service. We do this by being good stewards of what God has entrusted to us. The past couple of weeks, the Lectionary Readings have focused a great deal on being faithful stewards. Paul reminds Timothy that God had given him all the equipment he needs to be effective as God’s steward. But the fire of God’s gift in Timothy’s life was going out. It had become like a fire in the fireplace when no new wood has been added for a while. Paul encourages Timothy to "fan the flame" of his gift, so it would once again burn with intensity and brightness. The way we fan the flame of our spiritual gifts is by using them. The flame loses its blaze through lack of use, and gradually our gifts become glowing embers. We fuel the fire when we use our gifts. When we, as Paul reminds us fourthly in verse 8, renew our outreach.

I am proud of the outreach projects that we have taken on here at Edgemont. In fact, in the back of the church you will see a table that displays some of the outreach ministries that we have undertaken here at Edgemont. But we are reminded of the importance of renewing our vision of outreach. We are to do this individually and collectively. We are to reach out with God’s love and grace, compassion and mercy, justice and reconciliation. We are to share these gifts with others. A church member once asked her pastor; "I have some friends and neighbors that I would love to share my faith with, what literature can I offer them?" The pastor looked at the woman sincerely and answered; "How about the gospel according to you. Let them read your life." An elderly man was offering a prayer in church day, in which he prayed; "O Lord, touch our world with thy finger." To which someone in the back said; "And God, help us to remember that we are your fingers and that we are to do the touching."

And finally, Paul tells us in the second half of verse 8 through 10 that we need to renew our vision for nurture. Are we a nurturing church? With the gospel also comes a call to live a holy life, that is to say, a life has been set apart, a life of spiritual depth and growth. That is what is meant by nurture, being nurtured in the life God calls us to. Although we do not contribute anything to our salvation, God does calls us to a life of transformation - a life where we grow and mature. God calls us to put down deep spiritual roots that are nourished by the truth of God. God calls us to nurture a holy life - we do this by embodying the holy - embodying God’s presence.

On this Heritage Sunday, let us seek to be a church with a renewed vision for worship, prayer, service, outreach, and nurture. In order for a vision to become a reality it must be lived out. Our vision for worship is renewed by actually worshiping; our vision for prayer is renewed by actually praying; our vision for service is renewed by actually using our gifts to serve; our vision for outreach is renewed by actually reaching out to others with God’s love and grace; and our vision for nurture is renewed by actually responding to God’s call to a holy life - a life that is set apart.
These visions can only be renewed by making God our vision. That’s what is meant in the beautiful hymn, "Be Thou My Vision." To make God our vision means to deposit in God and God’s kingdom our very lives. That’s what Paul meant when he prayed in verse 12; "That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that God is able to guard what I have entrusted to him for that day." The Greek word for "entrusted" there is paratheke, it was a business word that meant "deposit." It described the transaction when a person surrendered his or her money to a bank in the faith that the bank would keep it safe and return it with gain. That’s how our vision becomes real, but depositing our lives into God our vision.