A Pastor's Thoughts

"An Encore Presentation"

2009-10-21T12:37:00.002-02:00

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

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

"A Lesson from 'The Shack'"

2009-10-21T12:32:00.002-02:00

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

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

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

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

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

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

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

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

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

"Holy Communion and H1N1"

2009-10-21T11:49:00.003-02:00

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

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

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

"The Divine Mirror"

2009-10-21T11:48:00.003-02:00

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

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

"Rachael Rayisms"

2009-10-21T11:47:00.003-02:00

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

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

"A Lesson from Joyce Kilmer"

2009-10-21T11:46:00.002-02:00

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

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

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

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

"A Lesson from Delilah and Jesus"

2009-10-21T11:45:00.001-02:00

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

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

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

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

"Let's Go Fly a Kite"

2009-10-21T11:44:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 6:24-35.

Anyone who has turned on the television or picked up the newspaper lately has not been able to avoid what has turned into a rather heated and intense debate over the health-care reform bill. The intensity over this bill has escalated to the point that it has gotten out of control. In fact, several weeks ago an unnamed congressman was told by another member of Congress to “Go fly a kite.” Now, obviously this congressman wasn’t speaking literally, but figuratively. He was saying in essence, “Get out of here!” “Get lost!”
“Go fly a kite!” You know, growing up I had the luxury of several parks that were within walking distance from my house. And I have many childhood memories of my brothers and me, along with our parents, going to the park to fly kites.
In fact, those childhood memories were rekindled several weeks ago while my family and I were on vacation. Several evenings after dinner we took the kids out on the beach to fly a kite. And, interestingly enough, I had a little trouble keeping the kite in flight. I mean I was a little out of practice. After all, I hadn’t flown a kite since I was a child. But the Barbie kite, which I want to emphasize, was Miriam’s, would not stay airborne because the wind was too strong and the kite’s wings were not strong enough.
However, the few times I was able to keep it in flight, I couldn’t help but think of the song from the musical and movie, Mary Poppins:

“Let's go fly a kite
Up to the highest heights
Let's go fly a kite, and send it soaring.
Up in the atmosphere,
Up where the air is clear,
Let's all go fly a kite.”

Our Gospel Lesson this evening is perhaps one of my favorites. Here, Jesus is trying to teach the people the difference between earthly bread and heavenly bread, between the visible and the invisible, between the temporal and the eternal, between the physical and the spiritual. It’s a distinction that Paul captured in his second letter to the church at Corinth, where he wrote: “[Let us fix our eyes] not on what is seen, but on what is unseen; for what is seen is temporary, but what is unseen is eternal” (II Corinthians 4:18).
It was really the Wright brothers who paved the way, if you will, for flying – they set the ball in motion. And while our technology has grown and greatly advanced from the days of the Wright brothers, still, the simplest and most basic form and, undoubtedly, the safest form of flying is a kite, that is, of course, if you don’t follow the example of Benjamin Franklin and you stay away from storms and power lines. But the fact is anyone can do it and it can be done virtually anywhere, as long as there is a breeze. And, what’s more, the kite is a wonderful metaphor for the Christian’s life and faith.
Kites have been around for about 3000 years. In fact, the Chinese made them from bamboo and silk. And, what’s more, kites were used for more than just entertainment, for centuries they have been used in religious ceremonies, scientific experiments, and military maneuvers.
Since the time of Babel, humanity has tried to reach God, to know God, to understand God and, in some respects, tried to put God in a box. But such attempts have proved futile. However, the gift of God’s Spirit – that gift that was poured out on Pentecost overcame the curse of Babel. The confusion that resulted at Babel, as humanity, in its selfish attempt to reach God, to know God and to understand God was overcome by God’s Spirit – that Spirit of Truth, which came to dwell with us, to reside with us, to make a home with us, to reveal God to us in a more intimate and personal way. And the one who paved this way for God was Christ.
“The bread of life… that comes down from heaven,” that was how Jesus described himself. And in doing so, he was reverting back to an experience that the Israelites had while on their wilderness journey. We read in the 16th chapter of Exodus that once again the Israelites were in the Wilderness of Sin and they began complaining and grumbling, saying: “we had it better off as slaves in Egypt then out here wandering in the wilderness. At least in Egypt we ate and had our fill.” And they said to Moses, “Have you brought us out here to kill us with hunger?” And so, the great provider – God, hears the cries of the Israelites and God rains down manna - bread from heaven for the people to eat while on their journey. God sustains them with this manna during their forty-year journey through the wilderness.
Now, you can rest assured in the fact that there were times when they desired for a more varied menu and frequently they grumbled and complained for the delicacies that they had enjoyed while in Egypt. But manna was what they needed, manna was what sustained them on that journey, and God provided it faithfully.
And certainly, we could argue with the Israelites in saying that there really isn’t anything unusual about bread, nothing out of the ordinary about it. Sure, while the aroma of freshly baked bread is wonderful and enticing, and while bread is both filling and satisfying, still, there really isn’t anything unordinary about it. Bread is bread!
I recall a minister who had just died and was standing in line at the gates of heaven. And while waiting, he struck up a conversation with the man in front of him – who was a taxi driver from Manhattan. Suddenly, there conversation was interrupted as St. Peter called out, "Next!" The cabbie stepped forward and St. Peter handed him a golden staff and a tray of assorted fruits and cheeses and wines, then motioned him through the gates and into heaven. Pleased with himself, the taxi driver proceeded through the gates. "Next!" St. Peter called again, this time the minister stepped forward and to his astonishment, St. Peter only handed him some bread. "Wait a minute!" cried the minister. "That guy drove a cab while on earth and he gets golden staff and a large tray of fruits and cheeses and wines. I spent my entire life as a minister and all I get is some lousy bread! Why?" "Well,” St. Peter said, “up here we judge on results. People slept through your sermons. In his taxi, they prayed."
Bread for the journey: that was what Jesus called himself. And in doing so, Jesus was using an image more profound than a staple of the diet. You see, he was drawing on a rich symbol of Jewish life. Bread was not only a necessity when it came to the Jewish diet, but it also played an important role in Jewish worship and history. For instance, all of the major Jewish feasts and festivals used bread as their main ingredient. It was manna - “bread from heaven” that God provided for the Israelites while they were in the wilderness. That “bread from heaven” played a vital role in Israel’s survival. And, in the same way, it is Jesus who feeds, and nourishes and sustains us. It is Jesus who satisfies the hungry heart, as the hymn writer affirms. It is Jesus who gives us strength in our weakness and hope in our times of despair. It is Jesus who meets our spiritual needs and hungers!
Who is Jesus? You know, that’s what we’ve been focusing on during this revival – who is Jesus? In our Gospel Lesson this evening, Jesus declared; “I am the bread of life.” Now, obviously, Jesus is more than physical bread: he is the bread that nourishes our relationship with God. You see, it is in Christ that we know God; it is in Christ that we experience God; it is in Christ that we encounter God. Someone once said; “Bread is to the physical body as Jesus is to spiritual body.” And certainly that’s true!
Sadly, we are so physically minded – we are so fixated and focused on the physical – what we want that, so much so that we often fail to take notice of the spiritual – what we need. Our wings of faith are weakened and vulnerable, sometimes, so much so that we are unable to connect to the Spirit of Life and Strength.
And certainly, this was where the people’s focus was, in our Gospel Lesson this evening – on the physical, on their own physical wants and cravings, and hungers. You see, keep in mind, earlier in this chapter Jesus had just finished feeding them and then the people were thinking back to when God provided manna in the wilderness for their ancestors, and they wanted that! I mean who wouldn’t want free food. With so much hunger and poverty in our world today, there is not only the want, but there is also the need for food. But, my friends, there is also a greater hunger and that is the spiritual hunger – the soul’s hunger! There are many who are spiritually hungry and impoverished. Even we, from time to time, become spiritually impoverished, as well.
Anyone who’s ever flown a kite knows that they don't typically go up in a straight line. Instead, they meander left and right – even sometimes in circular motions. There is, without a doubt, an art to kite-flying. Sometimes, catching the wind can be difficult or tricky; it is an exercise in faith. The force of a gentle breeze or a strong blast cannot be seen, but it is felt. Sure, all around us there are signs of its presence, from the swaying limbs of a tree, to the rustling of its leaves, to the wind’s touch upon our skin. However, sometimes the wind, without warning, seems to disappear completely, and the kite falls to the ground. Quick tugs on the string may reconnect it to the wind. Other times a full-scale sprint in the opposite direction is necessary. Sometimes nothing can be done to alter the course. It can be frustrating and challenging. What can be said of kite-flying can also be said of our own spiritual lives. Our spiritual journey can feel like this sometimes. As though we are being tugged in every direction! There are times when we become complacent. There are times when we feel we are flying, but then our lives become blasé. There are times when we don’t even realize the Wind or Spirit is with us. We feel no power, no presence, and no strength, we feel all alone and lost.
I love the story that is told of the man who was hired by the highway department to paint the yellow stripe down the center of the highway. This was when the task was done by hand. The first day on the job, he managed to paint the stripe down two miles of highway and his foreman was ecstatic. He complimented him on just progress. However, by the second day he only managed to paint a single mile, and by the third day only a half a mile. At end of the third day he was called into his foreman’s office where he was told he was fired. He told his foreman: “But it’s not my fault.” His foreman said, “You mean to tell me that it’s not your fault. How do you figure that?” The worker said: “Well, I kept getting farther and farther away from the paint can.”
You know, we find our efficiency and spiritual strength reduced when we keep getting farther and farther away from the source of our strength.
There is a beautiful story that I came across not too long ago that tells how during World War II Europe was flooded with countless homeless, hungry children. Many of them had gone without food for so long, and they were hungry, frightened and insecure. And so they were housed in refugee camps in Europe. They were cared for and they were adequately housed and fed, however they could not sleep. And a psychologist had an idea, after the children were put to bed they were each given a slice a bread to hold. If they wanted more to eat, more was provided. But this particular bedtime bread was not meant to be eaten, it was meant to be held. And that slice of bread caused a miracle to occur. The children went to sleep, subconsciously feeling that they would have something to eat tomorrow. And that assurance provided a calm and restful sleep.
The same is true of Christ. God has given each of us the Living Bread – Christ as a reminder of God’s presence and provision, of God’s care and love. Like the very bread that nourishes our physical bodies, so we too must feast upon Jesus – the bread of life, daily. And so, let us allow our lives to be kites in the hands of God that are guided by the Wind or Spirit of God, and ever connected to our living bread – Jesus.

"I Love This Church!"

2009-10-21T11:43:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Psalm 84.

This past week as I was headed back home from church I finished listening to an audio book that Amber had checked out for me at the library. And, as the C.D. ended, I couldn’t help but think to myself, what will I listen to now? The audio book had consumed my time in the car. In fact, I hadn’t listened to my car radio for several weeks. And interestingly enough, the radio was set on 94.9 Star Country, as I ejected the final C.D., and playing was a song by Toby Keith entitled: “I Love this Bar.” Listen to the lyrics to the first verse, they read:

“We got winners, we got losers;
chain smokers and boozers.
And we got yuppies, we got bikers;
we got thirsty hitchhikers.
And the girls next door dress up like movie stars.
We got cowboys, we got truckers;
broken-hearted fools and suckers.
And we got hustlers, we got fighters;
early birds and all-nighters.
And all the veterans talk about their battle scars.
…I love this bar.
…It’s my kind of place.
Just walkin’ through the front door,
puts a big smile on my face;
it ain’t too far, come as you are;
…I love this bar.”

Whether you like this song or not, it certainly illustrates a deep-seated longing in every heart. And that longing is for a place to belong; a place that puts a big smile on our faces when we walk through the doors; a place where everyone knows our name – and makes us feel welcomed and loved. If you aren’t familiar with that song, maybe you remember the theme song from the popular television show “Cheers,” where we hear the words: “…Sometimes you wanna go where everybody knows your name, and they’re always glad you came.” Indeed, who wouldn’t want to go to a place like that?
We all long for a place where we feel like we belong; a place where everybody knows our name and doesn’t judge us on who we are or what we look like, or what kind of job we have or don’t have. We yearn for such a place. This is a natural feeling within us, because God has created us this way. God has put within each of us a genetic dependency for “communion” and “community,” not only with God’s self, but also with God’s children! Now I’m not talking about a bar here – I’m not about the church! And the church is undoubtedly a place where communion and community can and should be lived out and experienced!
The make-up of the church – the people, the worship, the music, the preaching, the study, the fellowship and the church activities are meant to satisfy and meet this deep-seated yearning within all of us for a place to belong. Listen again to those lyrics:

"Just walkin’ through the front door,
puts a big smile on my face.
It ain’t too far, come as you are,
...I love this bar.”

“Sometimes you wanna go,
where everybody knows your name,
and they’re always glad you came.”

Wouldn’t it be great if our church was like that? What if everybody who came into this church had a big smile on their face? Wouldn’t that be great?
If you’ve ever watched “Cheers” you may remember Norm and Frasier and Sam Malone and all the others, they were regulars. And certainly this should say something to us about our involvement and our participation in the church. Even the Psalmist yearned to be a regular – a regular in God’s house, but what about you? The excuses and attitudes of people are interesting to say the least. They never cease to amaze me! Church, for some is pure drudgery, a boring necessity that must be endured. For others, church attendance is an obligation much like paying the bills. Excuses vary like “the sermon is too long and the pastor is boring, the people aren’t friendly enough.” And let’s not forget the good old excuses of “I don’t like the songs, they are trying different things.” Perhaps the reason some have little desire for God’s House on Sunday is because they have had little desire for God throughout the week.
Yet, for many worshipping God is pure joy. It is a normal part of their lives. The practice of going to church and being in God’s presence is as familiar and natural as breathing. They come to church enthused about worshiping God and being with God’s people. These kinds of people don’t come because of the pastor, or the music, or the people. Their main motivation is to meet with and worship the living God. You know, I am convinced if we get in the right attitude and motivation we will enjoy coming to church.
In our Scripture Lesson this morning, David speaks to this issue. This Psalm was apparently written when David was forced to leave Jerusalem during Absalom’s rebellion, and David, in his distress about leaving God’s house, pens these words. In fact, in verse 2 we see that David longed for God’s presence - “my soul… my heart… my flesh…” – he is saying in essence, my entire being, longs to be in God’s presence, “As a deer pants for the living water, so my soul longs for you, O God. My soul thirsts for God, for the living God; when shall I come and appear before God?”
What about you? Do you enjoy church? If not, what efforts are you engaged in, in order to experience God’s presence? What are you doing to make the worship experience meaningful? Do you participate in the worship and the singing? Our worship is geared so that you have a voice – so that you are actively involved and not just sitting there! When God’s word is read, does it go in one ear and out the other, or does it penetrate your heart? When you come to receive the gifts of bread and wine, do you come seeking to be fed and nourished by the life-giving bread and the saving cup – do you receive the Living Christ anew and afresh? When there is a part to do or a work that must be done, do you jump in and do it, or do you expect someone else to do it? Do you participate in the opportunities of worship and fellowship and study that afforded you through our church programs and activities?
Worship is not just a spiritual "warm and fuzzy" on Sunday morning. It is God’s people actively responding to God. Worship is not a spectator sport. Worship is not something done to us or for us but by us.
Time spent daily in worship with the Lord strengthens our spirits and our lives. When we worship God, our spirit is being repaired, restored and refreshed. Being in the presence of God revives, refreshes and renews our spirits. Thus, His presence enables us to encourage others; lifting them up.
The Psalmist mentions the valley of Baca, which represents weeping and difficulties. You see, the Psalmist knows that we are not immune to walking through this valley from time to time. We will experience hardships, difficulties, depression, problems, sickness, disease and obstacles of every kind. And oftentimes, we come to church carrying these burdens with us - the problems we’ve faced all week and find it hard to concentrate much less participate in worship. But God invites us to check those things which weigh us down and hold us back, at the door. We are called to empty ourselves that we might be filled with the glory of God’s presence and power.
For the psalmist the great desires of his life were fulfilled by being in the presence of God. In particular he loved being in the temple of God. In Hebrew theology the temple represented more than just the center of worship; it represented the very presence of God. Our very lives are the tabernacle – the dwelling place of God’s presence. God is with us! And as David reminds us, there is no satisfaction to compare with the satisfaction that comes from being in the presence of God. As David takes stock of his own life, he realized that it was brimming over with the joy he has discovered in the presence of God. Note that the psalmist reveled in his relationship with God. Do you revel in your relationship with God? He was humbled that the God of creation would allow him to serve in seemingly insignificant ways. Are you humbled by this very thought? The psalmist’s journey begins in the beauty of worship, and it ends in service. Sandwiched in between these two great moments is a testimony to God. A church I used to help out with in Vinton used to end their worship the same way every Sunday. The minister would say at the Benediction: “We have entered to worship” and the congregation would respond: “Now we depart to serve.”

"The Power of Hands"

2009-10-21T11:42:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Revelation 22:1-7.

Someone once said, “The greatest tool for ministry is our hands!” This week, at Vacation Bible School, we have talked a great deal about the power of hands – both God’s hands and our hands.
You see, our hands can be used to build up or tear down, lift up or knock down; they can be used to console or to hurt; we can open our hands in giving or clench them in greed; they can be instruments of healing or as weapons, they can be used to comfort or to seduce; our hands can become a means of grace or a means of disgrace. Our hands are not just tools for ministry, but they can become the very hands of God that reach out to the needs of those around us. Indeed, we cannot underestimate the power of our hands!
And this past week we focused on the power of our hands and God’s hands. And interestingly enough, this corresponded with the theme of our General Assembly. The scripture for this year’s assembly was taken from Revelation 22, where John pictures the New Jerusalem, God's holy city of the redeemed, for which God and Christ provide eternal light and life. The model for the New Jerusalem was a vision by the prophet Ezekiel during Israel's exile in Babylon.
And it seems as though the Bible has made a full circle. You may recall that in the book of Genesis, there was a beautiful place, where, there were two trees. One was the tree of life, the fruit of which offered life – eternal life! The other was the tree of knowledge of good and evil. And except for a symbolic reference in the book of Ezekiel we do not hear again about the tree of life until we come to the book of Revelation, in which the Spirit of Christ says to the congregation of Ephesus, “To everyone who conquers, I will give permission to eat from the tree of life that is in the paradise of God.” Then, finally, in the last chapter of Revelation the tree is shown as fully accessible. It has different fruits every month, and its leaves are for the healing of the nations. That tree yields whatever “fruit” is needed to meet any need bountifully, and all people, of every nation, may find healing in it. But through the General Assembly we were reminded that our hands become the very leaves of that tree here and now. And that it is through us – through our hands that God’s healing and wholeness become real in our world today and offers a foretaste of that which is to come.
And this was the reminder of Vacation Bible School this past week, as we learned that Jesus gives us the power to be thankful, to help others, to be courageous and to encourage, to have new life and to evangelize.
The first night, we learned that Jesus gives us the power to be thankful. And we focused on the story of ten lepers whom Jesus healed in Luke’s gospel. It is interesting that all ten lepers were healed, but only one of them came back to Jesus, knelt before him and expressed his gratitude for the healing he received. Now, we can assume that the other nine were grateful. Needless to say, they had been healed from a horrific, demoralizing and debilitating disease. A disease that had left them an outcast - that had cut them off physically and spiritually, emotionally and socially from society. Certainly, all of them were overjoyed and filled with gladness that their lives were spared, that their health was restored, and that they could now reenter society, return to their homes and families and live a normal life. However, only one of them returned to say “thank you,” and he expressed his thanks not only verbally but also in action - by literally prostrating himself before Jesus and worshiping him. And we were reminded that it is with our hands folded in prayer that we express to God our gratitude. For someone said: “to think is to thank!” And how true that is!
The second night we learned that Jesus gives us the power to help others. And we focused on the story of Jesus healing the blind man.
Without a doubt, Jesus was intimate. His ministry included literally reaching out to touch the outcaste of society. And certainly this healing recorded in the Gospel of John, along with many others, shows his intimacy. Jesus mingles his own saliva with the soil. It is almost as if Jesus reenacts that first trembling moment of creation when God breathed the breath of life into that which God had formed from the soil of the earth. In the Book of Genesis we are reminded of our origin – that we are a part of the earth and a part of God. And John reminds us that recreation – that new life comes from Christ.
Then Jesus instructed the blind man to go to the Pool of Siloam. Keep in mind, it was Hezekiah who had a tunnel cut through rock to transport water into the city of Jerusalem to the Pool of Siloam. But this pool becomes a wonderful typology of Christ our Spiritual Pool in whom we find Living Water.
As Christians we are called to be ministers of healing and wholeness in a fragmented world. All around us we see the need for healing. All around us is fragmentation – brokenness, there are broken relationships and churches, families and friendships. All around us we see injustice and poverty, disease and loneliness, fear and doubt. And as a people who have experienced the very touch of God are we are called to be ministers of reconciliation and healing and we do this, by reaching out and touching others.
The third night we learned that Jesus gives us both the power of courage that we might encourage, and we looked at the story of Peter’s walking on water.
You know, the story is told of a farmer who wanted to impress his hunting buddies. So he went out and bought the smartest, most expensive hunting dog he could find. He trained this dog to do things no other dog on earth could do - impossible feats that would surely amaze anyone. Then he invited his neighbors to go duck hunting with him. After a long patient wait in the boat a group of ducks flew over and the hunters were able to shoot a few of them down. Several ducks fell in the water. The farmer looked at the dog and said, "Go get ‘em!" The dog leaped out of the boat, walked on the water, and picked up a bird and returned to the boat. As soon as he dropped the duck in the boat he trotted off across the water again and grabbed another duck and brought it back to the boat. The owner kind of swelled up with pride as his dog walked across the water and retrieved each of the birds one by one. Kind of smugly, he looked at one of his buddies and asked, "Do you notice anything unusual about my dog?” One of them sat back and rubbed his chin and thought about it for a little while and finally said, “Yeah, come to think of it, I do! That stupid dog doesn’t know how to swim does he?” But, you know, many people give Peter the same reaction. Instead of recognizing that he was the only disciple who even got out of the boat, he’s criticized for his lack of faith.
I am a fan of NPR, and one of my favorite shows is the Diane Rehm Show. This past week she interviewed Melanie Gideon, the author of The Slippery Year, which tells the story of a happily married woman who offers a light-hearted but honest take on growing older, getting wiser, and what it takes to rediscover a passion for life. During the interview, the point was made by a caller that we are a society that is taking fewer and fewer risks. It seems that we are always trying to make things safer. For example, compare a playground to a one 20 years ago, the long medal slide is now plastic and short; the swings are shorter; the monkey bars are lower and the merry-go-rounds are disappearing. We might be getting safer, but we are sacrificing some fun. And the same is true of our faith. We might be safer, but we are sacrificing blessings. We are oftentimes afraid to get out of the boat. We stay within the comfort and security of the boat, instead of step out on faith knowing that the hand of God will both lead us and lift us. This is what Peter learned, and he carried this into his ministry. And certainly this is what we must learn – the power of God both gives us the courage to step out on faith and also to encourage one another. God has lifted us up so that we might lift up and encourage others.
And then, finally, we looked at the stories of Easter and Pentecost, and were reminded that Jesus gives us the power of new life and the power to evangelize!
We talked about the greatest proof of the resurrection of Christ is the personality transformation of the disciples. John Scott wrote: “It was the resurrection that transformed Peter’s fear into courage; Thomas’ doubt into belief; James’ rejection into acceptance. It was the resurrection that changed the Jewish remnant into the Christian Church. It was the resurrection that changed Saul the Pharisee into Paul the apostle, and turned his persecuting into preaching.” The power of the resurrection brings new life and transformation to our lives and this transformation gives us the power to evangelize!
Richard Hamm, former general minister and president of the Christian Church (Disciples of Christ), offers a wonderful metaphor of the Spirit of God in his book 20/20: A Vision for the Christian Church (Disciples of Christ). He compares the Spirit of God to electricity. Just as electricity is conductive, so is the Spirit. Once the current gets generated, it flows out in every direction bringing energy and power to everything it touches or encounters. By God’s grace we are filled with the Spirit and, through our relationships, it spreads to others, and from them to others until the whole community comes alive with the spark of God’s grace and love. It is contagious! Electricity cools our homes, while at the same time, heating our ovens. It’s not selective. It plays a major role in just about everything we do. The same electrical current that runs our appliances, keeps us comfortable and manages our information technology. Electricity is at the heart of so much of what we do. It’s what makes possible so many of the inventions and gadgets we’ve come to depend on. It’s so versatile.
What electricity is to our daily lives. God’s Spirit to our spiritual lives! God’s Spirit gives us the power to: Be Thankful. To Help Others. To Lift Up and Encourage. New Life and Evangelize.
Renowned preacher and author, Fred Craddock talks about how the Church has a tendency to only view Easter and Pentecost as nouns – or events which occurred in the life of Jesus and the Early Church. But we should also see Easter and Pentecost as adjectives. Easter and Pentecost are not days we commemorate or celebrate - they are things to celebrate! The great events of Easter and Pentecost didn’t stop some 2,000 years ago Jesus rising from the dead and Peter preaching and 3,000 joining the church. That was only the beginning. The Spirit of Easter and Pentecost continues to live on, and it must be live out and experienced!
I want to close with a wonderful reminder: I was hungry and you formed a humanities club and discussed my hunger. I was imprisoned and you crept off quietly to your chapel in the cellar and prayed for my release. I was naked, and in your mind you debated the morality of my appearance. I was sick, and you knelt and thanked God for your health. I was homeless, and you preached to me the spiritual shelter of the love of God. I was lonely, and you left me alone to pray for me. You seem so holy, so close to God, but I’m still so hungry, lonely and cold. Indeed, let us not underestimate the power of God’s hands and our hands. And so, may we pray, “Lord, take my hands…”

"The Weight of the World"

2009-10-21T11:41:00.006-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 11:16-19 and 25-30.

I read recently that one of the most extraordinary hoaxes ever perpetrated in the history of New York was originated by two men who, in 1824 began spreading rumors that all of the new building and construction that was taking place to Lower Manhattan was weighing down the tip of the island. They claimed that overdevelopment of its southern tip had put such a strain on the island that unless something was done immediately to stop it, the city would literally sink into the harbor. And so, they devised a rather absurd plan to save Manhattan which involved the efforts and work of many citizens. Obviously, in the end, it was discovered for what it was, a hoax.
But who among us hasn’t wondered if Manhattan could sink. I mean, after all, how could a fragile island support all that concrete and limestone towering a quarter-of-a-mile into the sky? I mean, Venice, after all, is sinking into the sea at the rate of nine inches a century. And while pound-for-pound, Venice may be more precious and beautiful, New York carries a lot more weight and people. You know, it’s no coincidence that beneath the enormous complex of buildings known as Rockefeller Center is a statue of Atlas.
Some of you may remember from Greek Mythology, Atlas was condemned to carry the weight of the entire world on his shoulders. That was as harsh a punishment as the ancient Greek mind could imagine - carrying the weight of the entire world upon one’s shoulders. And certainly, we could argue that sometimes it feels as though we are carrying the weight of the world upon our shoulders.
No doubt, what can be said of Manhattan and Atlas can also be applied to our own lives. Amid the ups and downs of the Stock Market, a troubled economy, war and the threat-of war, not to mention job loss, financial troubles, failing health, disease, marital problems, family struggles, along with all of the other strains and stresses of life, sometimes so overwhelming to the point that we feel a bit like we are carrying the weight of the world upon our shoulders.
Sure we hear all the time, “God never gives us more than we can handle.” But sometimes we have plenty more than we can handle. And, the old adage which states “we grow back stronger at the broken places,” isn’t always true. In fact, psychology shows that after a significant emotional injury, we might never be quite the same. And, what’s more, it sounds so hypothetical when someone says, “All you have to do is give your problems to God and it will be okay.” I don’t want to sound cynical, but no, giving our problems to God doesn’t mean they will just magically disappear. That’s not the way God operates. But more often than not, we manage, like Atlas, like Manhattan, to keep standing, to remain strong in the face of life’s difficulties. Why? Because, even though it may sound hypothetical, we have discovered that turning to God and to one another for strength and guidance, for direction and counsel, in the face of difficulties helps us to persevere. Do we understand how this works? No! But we have found the words of Paul to be adequate, who affirmed: "[God’s] grace is sufficient for you, for [God’s] power is made perfect in weakness. Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.”
But sometimes, we have a tendency to be like the old man riding down the road on his donkey while he carried a 200-pound sack of wheat on his shoulders. Someone asked him why he didn't take the weight off of his shoulders and strap it to the donkey. “Oh, no!” the old man protested. “I couldn't dare let my donkey carry all that weight.” You know, this is the way we are, sometimes, we fail to acknowledge or realize that God IS carrying the burden with us, and God IS giving us the strength to bear it.
This morning in our Gospel Lesson we hear Jesus’ wonderful invitation to, “Come unto me, all you that are weary and heavy laden, and I will give you rest. Take my yoke upon you… For my yoke is easy, and my burden is light.” And being that this the 4th of July weekend, we can’t help but notice that Jesus’ invitation sounds a bit like Emma Lazarus’ words inscribed on the Statue of Liberty, which reads; “Give me your tired, your poor...” Jesus invites us to come and find strength in him. In fact, it is Jesus who is our Sabbath/Rest. You see, whereas in the Old Testament, in Judaism, the Sabbath was a day; for Christians it is now a person and that person is Christ. And it is in him we find true rest for our souls.
Without a doubt, Jesus’ words bring us comfort and strength, peace and assurance. In fact, we often hear these words, read or shared at funeral services and other times of need.
I can remember the first time of visited the Statue of Liberty and the emotions I felt as I thought of the millions who had streamed to this country from far distant lands, escaping poverty and struggles, injustice and war; searching for a dream, searching for a new home, hoping against all hope, for a better life; and I could only imagine how they must have felt seeing that impressive statue of Lady Liberty as they made their way to Ellis Island. "Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!"
And certainly, this was Jesus’ message! You know, I can remember as a child hearing those words of Jesus’, “Come unto me, all you that are weary and heavy laden, and I will give you rest. Take my yoke upon you… For my yoke is easy, and my burden is light” and thinking of an egg yoke. I couldn’t quite understand what Jesus was talking about. But, as I’ve grown older and somewhat wiser, I have reverted back to my childhood thinking. Sometimes our lives can feel like a broken yoke of an egg, as though our lives are literally falling apart – no longer held together in the safety and security of a hard egg shell.
There is a wonderful legend concerning the quiet years of Jesus - those years prior to his ministry as recorded in the gospels to which we have no valid record of. But the legend claims that Jesus, the carpenter was one of the master yoke-makers in the town of Nazareth. People would come from miles around for a yoke, hand carved and crafted by Jesus, the son of Joseph. When customers arrived with their team of oxen Jesus would spend hours upon hours measuring the team, their height, the width, the space between them, and the size of their shoulders. And after some time, the team would be brought back and he would carefully place the newly made yoke over the shoulders, watching for rough places, smoothing out the edges and fitting them perfectly to this particular team of oxen. And, you know, that's the yoke Jesus invites us to take. We are not to be misled by the word “easy,” it is not suggesting that life is easy. Life is anything but easy! In fact, the root word in the Greek for easy here is chraomai, and this word speaks directly to a tailor-made yoke - one that is “well-fitting.”
The yoke Jesus invites us to take, the yoke that brings rest to our weary souls, is one that is made to fit our lives and hearts exactly. The yoke that Jesus invites us to take fits us well, it does not rub us nor cause us to develop sore spirits, and it is designed for two – and the one who carries this yoke with us is Christ the one who affirmed: “I will never leave you nor forsake you.” The Holy Spirit is Christ with us. You know, Jesus referred to the Holy Spirit as the great Comforter or Paraclete. And as I’ve shared with you before, it is the Greek word parakletos, which literally means “one who walks along side.” In this case, one who is yoked with us.
In our Gospel Lesson this morning, Jesus expresses his frustration that so many signs have been revealed that God’s kingdom has come and yet they are still blind. This outburst from Jesus is prompted by a question posed to him from John the Baptist, who, keep in mind, is in prison but wants to know more about what Jesus is up to. In fact, Jesus said in verse 11; “Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.” But we see that the crowds did not understand. They did not understand John. They did not understand Jesus. You see, John was ridiculed as one possessed by demons. Jesus, who loved a good meal, was believed to be by many a glutton and a drunk. But they failed to see and experience the kingdom that Jesus was talking about – the kingdom of God, which isn’t necessarily a place, but a way of life. And, as a result, they miss out on being a part of this kingdom, of experiencing the blessings of God’s kingdom, which offers the opportunity to live differently, to experience God’s presence more fully, to bask in God’s love and grace, to know forgiveness, to practice justice.
Jesus is inviting us to get on board, to open our eyes and our hearts, to be yoked to him and to his kingdom, to take our hands to the plow and share in the blessings of building God’s kingdom. And Jesus reminds us that wherever justice is being done, bonds are being loosed, love is being shared, forgiveness is being offered, peace is being lived out, mercy is being extended, the outcast are being embraced, the hungry are being fed, he is there – God’s kingdom is present! What about with your life? Is God’s kingdom seen and made known through you?
Sure, it’s easy to become tired and exhausted with life, it is easy get discouraged in building God’s kingdom, but Jesus reminds us in the face of these feelings to come to him for the rest and strength we need to carry on. None of us are exempt from the struggles and stresses of life, but the good news is we are not alone. It is Christ who gives us strength and who has promised to be with us. We don’t fully understand this presence with us, but it’s there. We don’t fully understand this transaction, but we experience it and our lives are strengthened and empowered by the One who gives us rest and peace and strength. We can’t explain it! But it happens because we have experienced it! We have felt it!
Perhaps some of you have seen the movie, Stuck on You, which tells the story of Bob and Walt Tenor, who not only share a passion for life but also a liver. They are twin brothers, conjoined at the side. Thanks to their teamwork, as well their love and dedication to one another, being conjoined twins is not a handicap to them. However, in time they slowly begin drift apart. They want to chase two different dreams. They have and develop different interests. And so, they take their chances with a rather risky surgery to be separated, but once they are separated they realize how much they miss each other. How much they miss being stuck together. They long to be reconnected both physically and emotionally. It is a beautiful comedy. Sadly, we have to learn this too sometimes in our relationship with God and God’s kingdom. You know, sometimes, we intentionally and unintentionally disconnect ourselves from God, from the church, from the fellowship of other believers. But like Bob and Walt, it is in that time of separation that we long for the communion of God and for the fellowship of the church. There’s nothing quite like it!
One of my favorite words is, is the word “abide.” I love this word because of its Greek meaning. It is the word meno, which literally means to “dwell with” or “to become stuck to or yoked with,” “to make a home with.”
And so, God through Christ is inviting us to abide with him, “to take his yoke upon us and learn from him.” The ancient Jewish rabbis often used the idiom, “take my yoke” to mean, “become my student.” Jesus is inviting us to become his students, to learn from him what it means to trust God; to allow him to teach us the lessons of life; and to experience from him the rest and peace that only he gave give us. While sometimes we may feel as Atlas might have felt, bearing the weight of the world upon our shoulders, we must not forget that we belong to the One, whose “got the whole world in his hands,” lest we forget this simple, yet profound theology from our childhood.

"Our Divine Daddy"

2009-10-21T11:41:00.004-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Luke 11:1-8.

No matter what you call it, whether it’s the “Lord’s Prayer” or the “Our Father,” one thing is certain, it is one of the most popular and beloved prayers of Christianity. In fact, it was estimated that on Easter Sunday two billion Catholic, Protestant and Eastern Orthodox Christians either read, recited or sang that prayer in hundreds of languages around the world. In fact, the Lord’s Prayer has been translated into over 1,400 different languages and dialects. And even though many theological differences and various modes and manners of worship divide us as Christians, according to Clayton Schmit, a professor at Fuller Theological Seminary, “there’s a sense of solidarity in knowing that Christians [all] around the [world] are praying together…, and these words always unite us.” What a beautiful thought! In fact, the very opening words of the prayer are a wonderful reminder of this unity. We do not pray, “MY” Father or “YOUR” Father, but “OUR Father…” According to one theologian, “Just the word ‘Father,’ through which we put ourselves [into a relationship with God], is inexhaustible; but the word ‘our’ is no less a part of it. Not in saying ‘I,’ but in saying ‘we’ [each of us includes ourselves into the family and kingdom of God].”
Now obviously over the years this prayer has been translated to adapt to various languages and cultures, as well as to changing times. In fact, Aramaic manuscripts have been uncovered over the years which provide us with original source documents that can be fairly well authenticated. Beginning with Constantine around 325, dramatic changes began to be infused into interpretations as texts were translated from Aramaic into Greek and then into Latin. In more recent years translations have been made into Old English and, more recently, into modern English.
And despite these changes from the original Aramaic, the semantics of this prayer hasn’t changed a great deal over the centuries. Certainly one could argue that the language and wording of the original Aramaic is a little more beautiful and poetic, not to mention more reflected of the Middle Eastern culture and philosophy of Jesus’ time, but the overall formula of the prayer is the same.
Now, there are two versions of this prayer in the New Testament, one is found in the 6th chapter of the Gospel of Matthew and the other is in the 11th chapter of the Gospel of Luke, which serves as our Gospel Lesson this morning. And I think it is important to note that the placement of this prayer in Matthew’s Gospel is essential in understanding the purpose and reason for this prayer. You see, it occurs in that section of Matthew’s Gospel that is known as the Sermon on the Mount, but it also comes within a teaching of Jesus’ Sermon on the Mount known as the Discourse of Ostentation, in which Jesus was addressing the manner in which to pray. In this discourse Jesus deplores people who pray simply for the purpose of being seen or heard.
But certainly we might ask ourselves, for what purpose did Jesus give us this prayer? Taking into account the prayer's overall structure, along with the flow of subject matter and emphases, it becomes, if you will, a guideline and structure on how to pray rather than something to be learned and repeated for the sake of habit. Sadly, we in the church have watered this prayer down to a prayer that we simply recite out of routine, or habit, or because we think we have to. Seldom do we truly think about the words and the implications behind this prayer. Perhaps, this is one reason why I enjoy singing The Lord’s Prayer. It changes the natural setting, if you will, from one of recitation to that of singing and it encourages me to reflect upon the words as I sing them.
Now, I am not suggesting that we should do away with the tradition of reciting or singing The Lord’s Prayer during our worship services or in our own prayer life. I mean, after all, this prayer has become a time-honored and meaningful tradition dating back to the early church. The prayer unites us with Christians of every time and in every place. But I do think it is important to keep in mind that it is not necessarily the prayer itself but the implication behind the prayer that is significant and the reason Jesus gave us this prayer.
For centuries, prayer has been criticized and scrutinized, it has been debated and deliberated. But it is one of those mystical and mysterious gifts that God has given us. We do not fully understand the transaction that takes place during prayer – it is supernatural! But it has become a channel through which we commune and communicate with the Living God. And despite our inability to define prayer, we still seek to do so. We even try to define how to pray. And it would seem that this wasn’t just our dilemma, but it was a dilemma for the disciples, as well. In fact, in our Gospel Lesson this morning, the disciples run across Jesus while he is praying. Apparently, they did not know much about prayer themselves. And I think this is rather interesting. There request, “Lord, teach us to pray…” is somewhat intriguing to me. I mean, as Jews they would have learned the traditional prayers of their people. Judaism had set prayers that were to be recited at certain times and for certain occasions. Prayer would have been a part of their daily lives. It is even believed by scholars that John the Baptist had taught his disciples a prayer to be repeated daily. And so, perhaps, not so much they wanted to be taught to pray, but they wanted to be taught a prayer. Perhaps they wanted their own prayer. Or maybe the disciples wanted to know the right words to say when praying. Maybe they wanted to know some magical formula to make God listen to them. Or perhaps they were searching for a deeper, spiritual prayer life. I mean, after all, they had witnessed Jesus, on a number of occasions praying. They saw the time he devoted to prayer, no doubt, intense, personal and long periods of communing and talking to God. And perhaps they wanted that. We can only speculate as to what they meant when they asked, “Lord, teach us to pray…” But while it would seem that Jesus did give them a set prayer to recite. I think it is important to realize that what Jesus was really giving them was a lesson in who God is and who we are. You see, if anything, this prayer humbles us. It forces us to let go and to let God. It confronts us with the importance of faith and trust in our relationship with God.
Along with theology, another great interest of mine is psychology, which I think is kind of interesting, I mean think that pretty much covers the spectrum of our lives – what people believe and what people think. But the Psychologist, Erick Fromm once described the difference between the love of a father and that of a mother. He claimed that a mother loves on principle. Her love is a free gift. It is almost a kind of blind love, if you will. There is no moral obligation bound by it. A father’s love, on the other hand, is conditioned. It is a love one can earn by trying to live according to the rules.” And certainly we could argue over the reality of that love, but I think there are some aspects of Fromm’s psychology that is correct. I do think a mother’s love is at first simply a natural feeling – I mean, after all, she has carried this child within her for 9 months – that bond becomes natural. But I also think that her love is not purely a biological giving of sympathy and love. She is also responsible for the child, and his or her being given not only biological life but also an appropriate love and thereby a way to grow in human maturity. There is no doubt, though, that a father-child relationship is different and perhaps a little more complicated.
And certainly it is these anthropomorphic characteristics that help us in understanding God and God’s love for us. It is in relating human love or parental love to God that we can better understand God’s love. In fact, it is not out of character of the bible to describe God as Father and Mother. God’s love is like that of a father and mother. And just as on Mother’s Day we looked at the motherly characteristics of God, so today we look at God’s fatherly characteristics. And what better place to do just that, then through our Gospel Lesson this morning.
The Lord’s Prayer is the only recorded prayer in the gospels that Jesus taught his disciples, and for two thousand years it has been an essential part of every worship service, as well as the life of every Christian. In the original Aramaic the opening word of this prayer that Jesus gave us is abwoon. This is, without a doubt, a powerful word. It is best translated as “the one who creates and gives life” and is neither masculine nor feminine. But Jesus, in teaching his disciples to pray, adopted a fairly common Jewish prayer known as the Kaddish. The Kaddish is a Jewish prayer or prayers that, like the Lord’s Prayer, include exalting and hallowing God’s name, as well as for God’s will be done on earth as in heaven, and for God’s kingdom to come.
In his prayer, Jesus reminds us that we are to depend upon God – that we are to trust God. In his prayer, Jesus reminds us that it is not our persistence in prayer that gets us what we want from God. Rather, it is God’s loving, father-like nature that gives us what we need. And Jesus further drives home these points by telling the disciples that if a neighbor and a father will gives others what they need, certainly God will give us what we need. God may not always give us what we want, but God will give us what we need when we pray. I suppose the greatest lesson I learned from this scripture is that prayer is much simpler than I thought. The power of prayer is not in the words that I use, but in the God who listens to me.
I’ve shared with you before that Miriam calls me by many names, oftentimes they reflect her mood or even what she is asking for, But none of these names are more affectionate and meaningful to me than when she calls me "daddy." You know, very few words in the Bible have survived the passage of time and the tender attention of translation and remain today in our language in their original form. But one such word is the word Abba.
It has its roots in the Hebrew ab, meaning father or even parent and developed into the Aramaic abba, which was an affectionate expression that is best translated in modern English as "daddy." Such an expression to God would be unheard up to the strict, Orthodox Judaism of Jesus’ time - calling the Holy of Holies, the Creator of the Cosmos - abba, "daddy" - that is appalling! But such is the way Christ taught us to address God and even Paul! In God we see the true meaning of father, as well as mother. All the wonderful qualities and characteristics that our parents and guardians possess are examples of God’s loving, compassionate, nurturing and sustaining care.
As Jesus reminds us, prayer is the opening of the heart to God. Prayer makes God’s presence real and known to us. It doesn’t bring God to us, rather, it brings us to God – aligning our hearts and minds and wills to the heart, mind and will of God. If it brought God to us then it means that God must work on our terms, but it brings us to God. It makes us aware of our true, spiritual and physical needs. It reminds us of the importance of living, and doing and being the will and kingdom of God. And so, I pray that the Lord’s Prayer – the Our Father, will become more than a prayer for us. May it become a testimony of God’s love for us and our love for God – our Divine Father or, better yet, our Divine Daddy. And so, let’s not forget to wish God A Happy Father’s Day!!! Amen.

You've Got Personality"

2009-10-21T11:40:00.006-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 16:12-15.

Alberta Einstein once said: “My religion consists of a humble admiration of the [infinite] superior spirit who [is revealed] in the slight details we are able to perceive with our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God.” It is this quote which has become the “creed,” if you will, of the religion or philosophy known as "Deism."
Deism is an unorthodox religion. In fact, it is so unorthodox that many hesitate to call it a religion. Deism is defined as a religious and philosophical belief that a supreme god created the universe, and that reason and logic, rather than revelation or tradition, should be the basis of one’s belief in God. Deists view God as being beyond understanding, beyond personality and intimacy, and therefore, there is no intimate and personal relationship with God. Deists believe in God, but claim that God is not directly involved in the world. This view and understanding of God became prominent in the 17th and 18th centuries during what has become known as the Age of Enlightenment. It is documented that the Founding Fathers - George Washing, John Adams and Thomas Jefferson – were all deists.
I recall a story of a little girl in Sunday school class who was sitting all alone over in the corner of the classroom drawing a picture. When her teacher approached her she asked, “What are you doing?” The little girl responded, “I drawing a picture!” “And what are you drawing?” asked her teacher. She said, “I am drawing a picture of God.” To which the teacher responded, “That’s nice, but honey, no one has ever seen God and no one knows what God really looks like.” To which the little girl responded, “Well, they will when I am done.”
Judeo-Christianity offers a much different picture of God. We see a God with personality - a God who is personal, intimate, and loving - a God who becomes Father, Mother, Brother, Friend, Shepherd.
For us, God has personality! Perhaps, some of you are familiar with Lloyd Price’s popular 1959 song entitled: “You’ve Got Personality.” The lyrics read:

“Over and over
I tried to prove my love to you.
Over and over
what more can I do…
…you got personality,
Walk, personality,
Talk, Personality,
Smile, Personality,
Charm, personality,
Love, personality,
and of Cause you've got
A great big heart.
So over and over
oh, I'll be a fool to you…
what more can I do.”

Within the Church, the Sunday after Pentecost is known as Trinity Sunday. I find it interesting that the Church has celebrated Trinity Sunday since the 10th century. Perhaps there is no greater mystery than the doctrine of the Trinity - God is one, yet three! It almost seems like an oxymoron, not to mention a contradiction to our monotheistic faith. God is one, yet three! Yet, it is a teaching - a doctrine of the Church! Through the Trinity, God becomes a God with personality.
Now, I think it’s important to understand that the doctrine or the idea of the Trinity does not attempt to define God. In many respects, the Deists are correct in that defining God is impossible! First of all, words cannot define that which is beyond words and mere definition. In fact, to attempt to do so, would only limit God! And secondly, God is beyond our mere intellectual understanding. Einstein was correct in saying: “My religion consists of a humble admiration of the [infinite] superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble minds.”
That is why God has created us spirit, so that we might have that Spirit-to-spirit communion and communication with God. And so, the doctrine of the Trinity only explains to us in a very elemental way, what God has chosen to reveal to humanity about God’s self. To describe the tip of the iceberg – that which is visible above the water is not to describe the entire iceberg. And so, in the same way, the Trinity is not an explanation or definition of God, but simply a way of describing what God has chosen to reveal to us.
Now, while it is true that the word "Trinity" is never found in Scripture; the implication or the idea of the Trinity is found all throughout Scripture. And the early Christians realized that they could not truly speak of God without speaking of the three ways in which God has revealed God’s self through the words of Scripture, through their experiences of God. This does not mean that there are three Gods. It means that there is one God who has shown God’s self in three ways: Father, Son, and Holy Spirit or Creator, Redeemer and Sustainer, each distinct, yet co-existent and co-equal. What a marvelous and profound thought!
In her article, The Trinity: Relevant or Not? Carol Dillon shares about an icon of the Trinity that can be found in a museum in St. Petersburg, Russia. In fact, a picture of that icon is at the front of our sanctuary this morning. The icon dates back to around 1400 C.E. Many of you know that I am interest and am even a collector of icons. But for those of you who are unfamiliar with icons, they are pictures that are used in prayer, to help the worshiper to focus his or her heart upon God, and to set the distractions of life aside. It is said that “icons are a window into the heart of God.”
But this particular icon that Dillon was referring to, portrays the three persons of the Trinity as three divine images or persons, sitting around a table together. The head of each person is inclined toward the other, so that there seems to be a circular movement around the table, connecting the three to one another. On the table is a chalice. A Dillon writes; “What this image reveals to me is, in God there is a living, loving community. From the beginning of time until the end of the age, God - the Creator, Redeemer and Sustainer of all life has existed as a holy community of love and grace. God is community.” And what a beautiful thought that is!
But even more beautiful is this idea that as God’s children we are invited into that holy community. We are invited to be co-creators, co-redeemers, co-sustainers. We are invited to join in creating, redeeming and sustaining community.
One thing I love about our denomination is we Disciples have freedom, in the sense that we don’t have to adhere to any specific creedal statement about the nature of God. We simply rely upon the Scriptures and our own experience in our understanding of God. Thus, as Disciples we can emphasize the aspect of God’s nature which most appeals or meets our greater need personally, and spiritually and intellectually.
One of the theologians of the early church, Tertullian, explained the Trinity in a metaphor. He said; "God the Father is like a deep root, the Son is the shoot that breaks forth into the world, and the Spirit is the bloom that spreads beauty and fragrance."
Jesus said in our Gospel Lesson this morning; "When the Spirit of truth comes, he will guide you into all truth." Jesus was speaking about the Holy Spirit – the parakletos – “the one who walks alongside.” Disciples author, C. William Nichols writes: "Truth, as Jesus was saying, comes to us through two doors: revelation and experience. The Bible, which is the revealed word of God - communicates divine truth to us. But then there is the door of human experience which comes through the Holy Spirit."
Can we comprehend the great God of the cosmos? Hardly! Impossible! No! But you and I can experience this God and that experience comes through the revelation of the Trinity – the Creator, Redeemer and Sustainer of all life. Amen.

"Becoming Church"

2009-10-21T11:40:00.004-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 14:16-20.

Perhaps you’ve heard the story of the little girl who went to church for the first time. As she was leaving with her parents the pastor asked her how she liked the service. “I liked the music,” she replied, “but your commercial was entirely too long.” Little Johnny was in church one Sunday morning, getting rather restless as the pastor’s sermon dragged on and on. Not able to take it any longer, he leaned over to his father and whispered, "Hey Dad, if we give him the money now, will he shut up?” Now I promise that my commercial won’t be too long this morning.
I heard of a new pastor who said to his aging congregation, “I should start serving prune juice instead of grape juice during Holy Communion.” When asked why he would dare entertain such a thought, he said, "If the Holy Spirit won't move you, then the prune juice will!” I remember my grandmother telling me that my mother, when she was a little girl attended mass at a Catholic Church with some family. As the parishioners went forward for Holy Communion, my mother, seeing the round host or bread that the priest was giving to the Communicants, whispered to my grandmother, “Mom, can we go up and get an Alka Seltzer?”
I remember in a Worship and Liturgy Formation class that I took some time back, the professor saying that pastors and worship leaders should never assume that the congregation knows the order, structure and traditions of the church. In fact, we have to be careful that our worship services are planned and our bulletins are laid out in such a way that it is inviting and involving for the congregation or visitors.
For the past couple of years, on Christmas Eve I have attended a church in my neighborhood that offers a Christmas Eve Midnight Worship Service. And, I recall the first time I visited this church I had difficulty following their custom or tradition for distributing Holy Communion. This particular church is an ecumenical congregation in every sense. They have parishioners from many different backgrounds and their method or, perhaps I should say, methods for distributing Holy Communion can be confusing to a first-time visitor. They offer three options when it comes to receiving communion. You can receive it by intinction, which has become our practice here at Edgemont, which involves dipping the bread into the chalice. Or you can receive the bread and a small individual cup or you can receive the bread and then proceed to drink from the common cup. And, if you choose not to take communion, you are invited to come forward, kneel at the altar rail, cross your arms as such, and that lets the pastor know that you will not be receiving communion but would like to receive a blessing. The first time I went to the church I received communion three times along with a blessing. Just kidding! But it was confusing.
As one who enjoys visiting churches of all different denominations, it is interesting to see the different ways in which we worship and become church. No two churches are the same. No two churches worship the same. And this is certainly true even within our own denomination.
I recently read an interesting book entitled: Jim and Casper Go to Church. The book captures the experiences of Jim Henderson a former pastor and Matt Casper an atheist as they visit a wide range of church congregations from fundamental to charismatic, conservative to liberal, large to small. And as they visit these churches they take notes and later discuss their personal and collective experiences of each of the churches. They discuss what they like and don’t like about each of them. What they found inviting and not-so-inviting. What they found to be real and artificial, helpful and confusing, meaningful and disturbing. As you can imagine, each of their experiences were different. But it was interesting to gain their perspectives of worship and church. And certainly each of our perspectives and experiences of worship and church are different.
But in the book, Matt Casper, the atheist, makes some very interesting observations. His most interesting perhaps comes in the form of a question: “Is this really what Jesus meant the church to be and do?” But one other observation that I found interesting and helpful as a pastor is that a lot of emphasis was placed on how you don’t see the church’s social activity on a Sunday. And I think there’s a lot of truth to that. Other than looking over the announcements or taking home a newsletter, those on the outside don’t know what is happening on the inside, if you will. They don’t see what makes the church the church, what makes Edgemont, Edgemont. They don’t see what makes the congregation unique and special. The church is not defined by its worship, its creed, its minister or choir or church leaders, it’s not define by its children and youth program, it’s not defined by its Church School or Bible Study group. All of these things are a part of the church – they are vital and important qualities of the church, they are the makeup of the church, they are usually what attract us to a particular church, but they do not define the Church. What defines the Church is the Spirit of the One who gives the Church its life, its breath; the Spirit of the one who calls us to become Church, Ekklesia – “the called out ones.” And that’s ever so clear in our Gospel Lesson this morning. That’s ever so clearly defined in the celebration of this day known as Pentecost. It is the Spirit that makes up the Church – God’s Spirit in us and our spirit lived out in service or, better yet, God’s gift to us and our gifts to others.
Pentecost, gets its name from the Greek word pentekoste, which literally means “fifty.” This feast was known by the Jews as Shavuot and it was celebrated fifty days after the Feast of Passover. This was one of the three major Jewish feasts that required a pilgrimage of all Jewish adult males to the holy city of Jerusalem. It was a celebration of the firstfruits gathered as the result of the labor of those who completed the spring grain harvest. To the Jewish people, this feast also commemorated God revealing the Law to Moses on Mount Sinai.
What a fitting day for God to send the Spirit upon the early believers! On that first Christian Pentecost, which we read about in the Book of Acts, the focus was on a different harvest - a spiritual one. It was the beginning of the great harvest of souls who would come to know Christ and become a part of the kingdom of God through the Holy Spirit, which writes upon our hearts God’s law of love and grace. For it is in the giving of the Holy Spirit that we find the fulfillment of this ancient Jewish feast. And so every year, fifty days after Easter the Church celebrates the Day of Pentecost.
In our Gospel Lesson this morning, we hear Jesus’ promise of the Holy Spirit. The Holy Spirit is Christ with us. You know, Jesus refers to the Holy Spirit as the great Comforter or Paraclete. In the Greek it is the word parakletos, which literally means “one who walks along side.”
Jesus assured his disciples that even though their relationship was changing, it wasn’t ending. Even though he would no longer be with them physically; they would remain connected to him, spiritually, through the power and presence of the Holy Spirit. And it is this Spirit which not only connects us with God, but also connects with one another.
With the celebration of Pentecost comes the wonderful opportunity for us to consider what it means to be the Church, to celebrate this Spirit which connects us to God and to one another. Without the Spirit there is no Church. Without the ruach and nephesh – the wind and breath of God’s Spirit we would be like the dry, dead bones of Ezekiel’s vision. But it is God’s Spirit which gives our strength like bones and covers us with love and grace like skin and breathes into us breath, and life and vitality.
Renowned preacher and author, Fred Craddock talks about how the Church has a tendency to only view Pentecost as a noun – an event which occurred in the life of the Church. But we should also see Pentecost as an adjective. You see, Pentecost isn’t just something to be celebrated - it’s something to celebrate! The great event of Pentecost didn’t stop some 2,000 years ago with Peter preaching and 3,000 joining the church. That was only the beginning. The Spirit of Pentecost continues to live on, and it must be live out and experienced! Pentecost is a part of the makeup and anatomy of the Church. Pentecost is the origin of the Church. Just as we read in Genesis chapter 1 at creation, the Spirit of God moved bringing order, and light and beauty out of chaos, darkness and void; so the same is true with the creation of the Church. At Pentecost, the Spirit of God brought life and order, light and beauty from an unorganized, confused, afraid and uncertain group of believers. That’s what the Spirit does! And so, let’s celebrate that Spirit among us and in us, and let’s allow the Spirit to move and work through us that we might truly become Church whose lives reflect the very life and spirit of one who empowers us – Christ Jesus. And the challenge is to allow this “Spirit” to be seen in all areas of our church life and even in own individual lives.
I want to close by sharing with you the words of a hymn that I have just recently become familiar with through a colleague of mine. The hymn is entitled: “All Are Welcome” and was written by Marty Haugen. Listen to the words of this hymn and may they become our words here at Edgemont as we strive to be and to become Church as Christ calls us.

“Let us build a house where love can dwell and all can safely live,
a place where saints and children tell how hearts learn to forgive.
Built of hopes and dreams and visions, rock of faith and vault of grace;
here the love of Christ shall end divisions: all are welcome in this place.

Let us build a house where prophets speak, and words are strong and true,
where all God’s children dare to seek to dream God’s reign anew.
Here the cross shall stand as witness and as a symbol of God’s grace;
here as one we claim the faith of Jesus: all are welcome in this place.

Let us build a house where love is found in water, wine, and wheat;
a banquet hall on holy ground where peace and justice meet.
Here the love of God, through Jesus, is revealed in time and space;
as we share in Christ the feast that frees us: all are welcome in this place.

Let us build a house where hands will reach beyond the wood and stone
to heal and strengthen, serve and teach, and live the Word they’ve known.
Here the outcast and the stranger bear the image of God’s face;
let us bring an end to fear and danger: all are welcome in this place.

Let us build a house where all are named, their songs and visions heard
and love and treasured, taught and claimed as words within the Word.
Built of tears and joy and laughter, prayers of faith and songs of grace,
let this house proclaim from floor to rafter: all are welcome in this place.”

Happy Pentecost Sunday! And Happy Birthday Church! Amen.

"God's Umbilical Cord"

2009-10-21T11:39:00.003-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 15:1-8.

I read an interesting story that occurred several years ago at a Presbyterian Church in Ohio. The pastor was leading the Call to Worship and after the congregation had read the line: “God has not forgotten us,” the pastor was suppose to read, “Could a mother forget the child she has nurtured?” Instead, the pastor read, “Could a mother forget the child she has neutered?” In the front pew a woman who was nine months pregnant began to laugh so hard that she went into labor.
Perhaps some of you have seen the movie Nine Months, starring Hugh Grant and Julianne Moore. Hugh Grant who plays Samuel Faulkner has mixed emotions when his girlfriend Rebecca Taylor, played by Julianne Moore, becomes pregnant. One of my favorite scenes in the movie is when Rebecca goes into labor and they are forced to have Dr. Kosevich who is played by Robin Williams deliver the baby. Dr. Kosevich is an overly nervous Russian doctor with a weak grasp of the English language. Samuel who is rather nervous himself finds himself face-to-face with the reality of child-birth and that he is about to be a father and is scared to death. In the delivery room Samuel and Dr. Kosevich literally passed out.
Without a doubt, one of the most memorable and wonderful experiences of my life was the birth of my children. While thinking that I might pass out, I proudly say that I was able to witness both of my children’s births without the slightest bit of nausea or faintness. I did, however, have to excuse myself when the epidural was administered, but I even cut the umbilical cord without a problem.
Jimmy Mills has written a sentimental poem entitled, “A Mother’s Love.” Within the poem is a beautiful metaphor for the umbilical cord, which reads:

“No other love can compare
to a love a mother has for you. I must say:
It’s unconditional in every way.
She carried you for only nine months
but her umbilical cord remains connected to your soul,
a bond that will never be severed
for she will love you forever.”

This is, in a sense, what Jesus was saying in our Gospel Lesson this morning. Jesus was a true Rabbi, using every day images and language to teach. And certainly this is apparent in the 15th chapter of John’s gospel, where Jesus offers a beautiful metaphor of the vine and the branches.
It is often said that the difference between a Rabbi and a Teacher is, the Rabbi will show you a lesson, whereas the Teacher will tell you a lesson. When Jesus spoke about vineyards, the people of Judea knew what he was talking about. Harvesting grapes was a prominent industry that had been carefully cultivated over the centuries. They could identify with this metaphor. They had no trouble understanding and even seeing the lesson that Jesus was giving them. It was a part of their culture. But this metaphor goes much deeper than their vineyards and finely crafted wines. Its roots ran much deeper than the literal roots that were embedded in their Judean soil. Its roots were planted in their hearts. Throughout the Old Testament, Israel was likened to a vine or a vineyard. The prophet Isaiah pictured Israel as the “vineyard of God.” Through Jeremiah, God refers to Israel as “a choice vine.” Through Hosea, God admonishes Israel for becoming “a barren and empty vine.” And in the Psalms, God compares Israel to “a vine that came out of Egypt.”
Even Josephus, the Roman historian, informs us that over the Temple in Jerusalem was carved an exquisite, gold-leaf grapevine. It stood as a symbol of identity for the people of Israel. You see, in their eyes, Israel was the true vine, whose roots ran all the way back to Abraham, Isaac and Jacob. And in our Gospel Lesson this morning Jesus reminds us that we, like Israel, are a part of God’s vineyard. That we, the church, is a vine or branch connected to the true Vine – Christ in the vineyard or kingdom of God.
Amber and I recently watched a movie entitled, Bottle Shock, which told the story of the 1976 Paris Wine Tasting where new California wines beat out the top French wines in a blind tasting by some of Paris’ most respected wine experts. The event shocked the wine world and officially put California on the map as a major contributor to wines. Prior to this, it was believed that only the French could make fine wines. The movie portrays the life of several struggling winemakers and vineyards in Napa Valley. And how, they become literally famous overnight.
But this competitive spirit to produce great vineyards and fine wines has always been a part of every age and culture, country and even region. In fact, I read a bumper sticker once which stated: “Virginia makes wine! Napa makes auto parts!”
But when people settled into new regions and areas they brought their vines with them. They transplanted their vines and sought to grow new varieties by remaining connected to their roots, while at the same time, putting down new roots. In many respects, that is what Jesus was saying. We are new branches but in order to be vibrant and fruitful we must stay connected to the true Vine and rooted in the soil of God’s Vineyard.
Through this wonderful metaphor, Jesus likens himself to a vine, while the fruit bearing branches are his followers. God, the farmer is depicted as the one who cultivates the vineyard. It is God who waters and tends the soil so that the vine is properly nourished.
But this nourishment, this Christ-like life, this faithfulness, this holy living comes by being connected to the true Vine – Christ himself. It comes when we abide with him. You know, I love this word “abide.” It is the Greek word meno, which literally means to “dwell with” or to “make a home with.” It denotes what Paul teaches in his epistles that we live in Christ and Christ in us!
After reading I have discovered some interesting things about the vine. First of all, I read that the strongest point of any vine is where the vine and branch are connected. It is almost impossible to break the vine at this point. I also read that a young vine is not permitted to bear fruit for the first three years of its life. Instead, it is pruned in December and January to preserve its energy. The particular branches that do not bear fruit are cut out to further conserve the energy of the plant. If this constant cutting back was not done, the result would be a crop that was not up to its full potential.
And certainly these two facts speak of our relationship with God through Christ. It is in Christ that we are truly connected to God – it is a strong bond that cannot be broken or severed. And, it is in the pruning of our lives – which is the working of God’s Spirit, that our lives become stronger, more mature and fruitful and more reflective of the character and person of Christ.
You know, I can’t think of a better Gospel Lesson to be read on this Mother’s Day. The vine/branch relationship speaks so well of the umbilical cord that connects the mother to her child. The fetus cannot live without the umbilical cord which supplies oxygen to breathe and nutrients to grow. The umbilical cord is the source of life for the fetus while in its mother’s womb. Even when the child is born and the umbilical cord is cut, there remains an emotional umbilical cord between the mother and her child. And certainly, this is a beautiful and fitting analogy for our relationship with God – the father and mother of us all. The Spirit of God becomes our umbilical cord. It is God’s Spirit which becomes our breath or ruach. It is God’s Spirit which feeds and nurtures us. It is God’s Spirit which gives us life.
Sadly, many people dismissed the idea that the Bible portrays God as both the father and mother of all creation. Now, friends, I am not saying that God is a woman, anymore than I am saying that God is a man - God is “Spirit,” and what’s more, God is Creator - who created both male and female - father and mother and thus as Creator, it is only right that God reflects that which God has created. Now, I know, that oftentimes, the Bible, when addressing God in prayer, uses the image of God as Father and Jesus even made it more intimate and personal when he referred to God as Abba or “Daddy.” But in images used in talking about God the Bible equally attributes feminine characteristics to God.” Machrina Blasdell offers a beautiful picture of God as our Divine Mother. She writes: “Any understanding of motherhood includes cajoling, guiding, and giving – as well as discipline. Isn’t this a bit like God’s role as the Vinedresser? God tends, a mother guides. God counsels, a mother teaches. God prunes, a mother takes away, or puts in “time out,” or in some way disciplines. But in both cases, the aim is to grow good fruit.”
I think we’ve all heard the expression “returning to our roots." In this case, it has a double meaning. Jesus is reminding us, and what a fitting day as we celebrate Mother’s Day, that we need to return to the roots of our faith, that we must stay connected to God the Father and Mother of us all – whose very Spirit becomes the umbilical cord or a vine connecting our heart to the heart of God who loves us and cares for us, and who nurtures and nourishes us that we might bear much fruit. Amen.

"Are We Human or Are We Dancers?"

2009-07-14T09:31:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp on The Sixth Sunday after Pentecost at Edgemont Christian Church (Disciples of Christ). The sermon is based on II Samuel 6:1-5, 12-19.

As is often the case, on Monday morning when I came into the office one of the first things I did was sit down and take a look at the Lectionary Readings for Sunday. To my delight, the First Testament Reading was one of my favorite stories and I knew right away that this would be the inspiration for my sermon this morning. Another reason I decided on this reading from II Samuel was because last week Miriam started dance classes. This was one of her birthday gifts from Amber and me. Miriam enjoys putting on her leotard, along with her ballet shoes and dancing around the house. She is always ready and willing to give us a performance. She isn’t shy when it comes to dancing.
American journalist and author, Hunter S. Thompson once said: “America is raising a generation of dancers.” Now obviously, he wasn’t speaking literally but metaphorically and meant that America was making people feel afraid of stepping out of place and following their own beat. He was saying that people were only following the steps they were taught, and were also taught not to change them - to do so would be immoral and dangerous! Sparked by Thompson’s statement is one of my favorite songs by The Killers entitled “Human.” In the song the question is posed: “Are we human or are we dancers?” Do we fit the mold or do we live in a radically different way? Do we remain in the comfort and security of the boat or, better yet, the church or do we step out on faith?
While it is not necessarily antithetical to our human nature to dance, the fact is, most of do not feel comfortable dancing. Maybe this lack of comfort comes in our inability to dance or the fear of being made fun of or maybe it is because we do not have a sense of rhythm or could it be that we have two left feet? One of my favorite quotes is: “Dance as if no one is watching.” Personally, I’ve always enjoyed dancing and if the opportunity is afforded to me I will usually “cut a rug.” Although, it seems that the only dancing I do anymore is with my Miriam and Elijah in our living room. But dancing is fun! Dancing is healthy! And, what’s more, as we see in our Scripture Lesson this morning, dancing is expressive.
Certainly, we can’t help but ask when reading this passage from II Samuel, have we tamed the gospel? Are we as passionate about our worship as David was? Are we as excited, as David was, about what God is doing in our lives, in the church and in our world? Are our lives filled with joy, as David’s was, about being in the presence of God? Do we really know what it feels like to rejoice “with all of our might” as David did? Or are we closer to being, as Henry Brinton says, the “frozen chosen” who sit in our pews immobile and without any expression?
Typically, we think of David in the Hebrew Scriptures as a hero and a mighty king, we think of him as a tremendous source of hope for the people of Israel. And, on the flipside, when we think of his humanness we tend to concentrate on his weakness, especially his inability to resist Bathsheba and the tragic events that occurred as a result. But in our Scripture Lesson this morning, we see a different side of David. One that is often overlooked! One that often goes unnoticed! Here we see a very human David, a very joy-filled, dancing David. This image of David reminds me of what Irenaeus' once wrote: “The glory of God is the human person fully alive.” And, without a doubt, David was fully alive in our Scripture Lesson this morning.
David, who tradition says was the composure of many of the psalms that are found in the Psalter or the Book of Psalms, is pictured in the opening chapter of II Samuel full of grief over the deaths of Jonathan and Saul. But here, almost midway through II Samuel, we have the other side of his passion - his profound gratitude and praise for God’s work in the life of Israel, bringing the people together, uniting the kingdom, strengthening them in a common cause against the Philistines, establishing the people and their land and fulfilling the promises of God right before their eyes, in their own lifetime.
Keep in mind, the Philistines had returned the Ark of the Covenant after they had captured it because the awesome power of the Ark frightened them. And when it was returned, it was kept for a while in the house of Abinadab. But once David established Jerusalem as the capital city and as his seat of power, he wanted to restore the Ark to the center of the people's shared life. You see, the Ark was for the people of Israel “a visible symbol and reminder of God's awesome presence.”
Henry Brinton has compared our "frozen chosen" worship to a modern dance solo by Paul Taylor, the dancer and choreographer who "simply stood motionless on stage for four minutes. The dancing we do in church tends to be quite similar to Paul Taylor's solo, Brinton says. What we do is nothing – we just stand still, hardly moving a muscle. There are many Christians who want nothing more than to play the role of a spectator when it comes to worship. Why else do you think in many Protestant churches the offering plate is passed and the communion is brought to the people in their pews one more attempt to sit motionless. But we often forget that our worship of God involves our whole selves - our minds, our hearts, our voices, and our bodies.
Sadly, many Christians, when it comes to worship, look a bit like fossils instead of being fully alive. They appear to be like the dead bones of Ezekiel’s vision instead of being filled with the life and breath of God’s Spirit.
Perhaps some of you recall that scene in the movie Jurassic Park, when world-class paleontologist Allen Grant, who had devoted his life to the study of dinosaurs, suddenly comes face-to-face with a real, life prehistoric creature. He falls to the ground, dumbstruck and in awe. The reason is obvious. It is one thing to piece together an informed but nonetheless imperfect image of a dinosaur by picking through fossils and bones. But to encounter an actual dinosaur—well, there can be no comparison. For many people, this is true of faith. They pick through the fossils and the artifacts of faith that have survive from long ago and far away without ever really experiencing the real presence of God. God is real! God is with us! Sadly, we spend so much of our time picking through the artifacts and fossils of our faith, rather than experiencing the real, divine presence of God with us and as a result we often become fossilized ourselves.
I love the different reactions from the different characters in the bible to the presence of God. But, by far, this is my most favorite reaction - dancing, a celebration! Being in the presence of God sparks different emotions and reactions. Humility, confession, joy, singing, dancing and all of these are embodied in our worship.
Some think that the only way to capture this spirit is to go to a charismatic church where they literally dance down the aisles, but this isn’t necessarily true! This story is not advocating a more inclusive worship that involves shouting and dancing. This story is reminding us that the spirit of joy, the spirit of worship comes when we open ourselves to the presence of God and that worship is manifested in a variety of ways.
There’s a popular show entitled, Dancing with the Stars. The show pairs up celebrities with professional ballroom dancers. There are all types of dances, not all of them are fast and jubilant, some of them are slow and expressive, some are intense and reflective. And so it is, Jesus, who is often referred to as the Bright and Morning Star has invited us to dance with him. To join his Spirit in dancing.
And so, like David, let’s not be afraid to take a hold of God’s hand as God leads us onto the dance floor. Christians are called to be dancers, not in the way that Hunter Thompson meant, we are not to conform to a particular group, or class, or label; we called to dance with God - the Great Liberator. We are called to become joined with God - the Creator of the Dance, to move in God’s rhythm, to step in God’s timing, to dance in a radically different way, to dance the dance of love and compassion, justice and grace. This dance isn’t confined to Sunday morning at 11:00, this is the dance of David, that moves beyond the walls of this church and follows the presence of God, which knows no boundaries or limitations. And so, God is calling us this morning put on our dancing shoes and join in the Creator’s Dance. As Janet Morley wrote, in her beautiful benediction:

“May the God who dances in creation,
who embraces us with human love,
who shakes our lives like thunder,
bless us and drive us out [onto the dance floor of life]
that we may fill the world with [God’s love and joy].”

"Show and Tell"

2009-05-04T11:42:00.003-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Deuteronomy 18:15-20 and Mark 1:21-28.

Anyone who has ever been around small children for any length of time knows that whatever they see or hear will inevitably get repeated. Those of you who are parents know exactly what I’m talking about. I can think of several occasions in which Miriam repeated things that we didn’t necessarily want repeated.
Perhaps you can relate to the father who was driving his five year son to a friend’s house when another car cuts them off and nearly causes them to wreck. The father yells, “You idiot!” A moment later he realizes what he said and quickly pulls the car over. He turns to face his son and says, “Now son, your father just said a not-so-nice word and I know that I shouldn’t have, but I was angry at that driver. Still, there’s no excuse for what I said. It was wrong. But just because I said it, doesn’t make it right, and I don’t want to hear you saying it. Do you understand?” His son looks at him and says, “Whatever you say, you idiot!”
Maybe, that’s one of the reasons why “show and tell” is such a sacred time among kindergarten and first grade classes, because every teacher knows that there’s no way to prevent their students from telling everything they know. And so, teachers try to structure it in such a way that it becomes a learning experience.
For starters, “show and tell” gives children experience in public speaking. It is also a great method in teaching children the connection between seeing and hearing, and verbally relating what they see to others. I can recall, as a child, being excited about “show and tell,” because I was eager to share something that was important to me with my friends and classmates.
Miriam always enjoys “show and tell” day at her preschool. She takes great pride in picking out what she is going to show and rehearses what she will tell about it.
I heard of a kindergarten teacher who always made a bargain with the parents of her students at the beginning of every school year. She would say, “If you don’t believe everything you hear about what happens in class, then I won’t believe everything I hear about what happens at home.”
As many of you know, Shel Silverstein is my favorite children’s poets. I remember reading such books of his as, Where the Sidewalk Ends and Falling Up as child. To this day, Amber and I will occasionally read his poetry as a way of getting in touch with our inner child. He has written a poem entitled, "Show and Smell" which reads:

“I found a flounder and I thought, ‘Swell,
I’ll take it to school for show and tell.’
But I forgot, for quite a spell,
To take it to school for show and tell,
And now it’s two weeks later… Well…
I’ll take it to school for show and smell.”

In our Gospel Lesson this morning, and really the entire first chapter of Mark’s gospel, is full of “show and tell.” Jesus was beginning his ministry at a synagogue in Capernaum. And I think it is important to note that Capernaum was really the “headquarters” of Christ ministry. In fact, it is mentioned twenty-two times in the Gospels. And the ruins of a synagogue at Capernaum can still be seen to this day, dating back to the second to fourth century C.E.
This chapter depicts Jesus speaking four times. First, he said; “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.” His next words were to Simon and Andrew: “Follow me,” says Jesus, “and I will make you fishers of people.” Third, he taught those gathered for worship, and the people were amazed because he taught with authority. And finally, he rebuked the unclean spirit that was tormenting a man in the synagogue, by saying, “Be silent, and come out of him!” And not only did Jesus’ words tell who he was, but his actions showed it.
But this “show and tell” isn’t limited to Jesus in the first chapter of Mark’s gospel. In fact, we see that other characters are quick to “show and tell” the reader who Jesus is. In fact, the gospel writer begins his book in chapter 1 by proclaiming, “the gospel of Jesus Christ, the Son of God.” And then John the Baptist describes Jesus as one who is “mightier than I, the thong of whose sandals I am not worthy to stoop down and untie,” who will “baptize with the Holy Spirit.” And then the Spirit is shown descending like a dove at Jesus’ baptism, and a voice from heaven announces, “You are my beloved Son; in whom I am well pleased.” And then the unclean spirit confesses that Jesus is “the Holy One of God,” and finally the crowd at the synagogue is astonished by Jesus’ power and the authority in which he speaks.
Those of you who are interested in astrology, know that tomorrow is a significant day, it is what is considered a cross-quarter day. February the 2nd is the mid-point between a solstice and an equinox. It means that we are nearly halfway through winter. And you thought that tomorrow was just Groundhog Day. But the cross-quarter day means, in effect, the gradual return of light and warmth; and in ancient times, this was worth celebrating. Many of you can remember when we use to have a winter. When the ground would literally freeze, and be snow covered all winter long. When snow would be measured not in inches but in feet. Some of you can remember having to venture out in this winter weather to draw water, feed animals, and do many of the other daily chores. Many of you can remember not having the luxury of turning on the heat, you had to cut wood, build fires, and do whatever possible to stay warm. Pagan and Celtic cultures marked this cross-quarter day with a festival and with great bonfires as a way to welcome back the sun from its winter sabbatical. People could once again start thinking about spring planting and summer growth.
The Church, as it began to spread throughout the world and encountered these pagan cultures and rituals, often played off their traditions and gave them religious and spiritual meaning. And so, the Church, without missing a beat, appropriated the concept and designated the winter cross-quarter day as the day to celebrate the gradual return of the sun’s light by blessing and lighting candles. It became known as the Feast of Candlemas, and was and is a reminder that Christ is the light who brings salvation and who brings the warmth of God’s love.
And, while few of us give little thought to this cross-quarter day, other than looking to a groundhog to predict the forecast for the remainder of winter, still, the gradual shift from winter to spring provides an wonderful metaphor for our own spiritual journey, and certainly it is a beautiful reminder of what was going on in our First Reading from the Book of Deuteronomy. Here, we also see a journey and transformation. The Book of Deuteronomy addresses the distance between the exile in Egypt and life in the Promised Land. And so, in chapter 18 they are passing through Moab on virtually the last leg of their long and strenuous journey - they were almost there. And like the people of old, who were desperately waiting for spring, so the people of Israel had become tired and were ready to settle down. And so they said as one, “If I hear the voice of the Lord my God any more, or ever again see this great fire, I will die.”
That “great fire,” of course, was not the fire of our pagan ancestors, in which they lit to ward off the evil spirits, but it was the fire of God’s Presence, that dwelt with them in the wilderness. Like a beacon in the night, that fire was a sign and a reassurance to the people that God was with them through their wilderness wandering. But now that time of journey and exile was coming to an end. Change was at hand. As the people were about to enter the land given to them, God promised a prophet who would speak the word of the Lord with authority and authenticity after Moses was gone. ‘I will put my words in the mouth of the prophet who shall speak … everything that I command,’ said the Lord.” And, of course, God would raise up many who would fulfill this prophecy throughout Israel’s history, beginning with Joshua who would succeed Moses. But it was Christ who was the ultimate fulfillment of that prophecy. Christ is for us the prophet who now speaks “with authority.” He brings light and life to our cold world. As the Israelites in the wilderness longed to settle in the Promised Land, so we long for the full manifestation of God’s kingdom.
For Christians, transformation must become a way of life. Christ has changed everything. He has brought reconciliation and hope to a world darkened by the consequences of sin and death.
For it is in the cross of Christ that this new life is possible. And certainly this gives a whole new meaning and understanding to the term “cross-quarter day.” Like all living things, we turn to the Light – to Christ for life. The tradition in the Church of blessing and lighting candles may not be as popular today as it was centuries ago, yet it was and is a reminder that we are those candles and we are go forth to show and tell the world about the Light of Christ.
Our Gospel Lesson shows and tells us that no one who encountered Jesus was unaffected. There was always a reaction. Lives were changed and people showed it both by their reaction and by telling others.
An old gospel song expresses well a Christian’s aspiration to show and tell others who Jesus is:

“Let the beauty of Jesus be seen in me.
All his wonderful passion and purity.
O, Thou Spirit divine, all my nature refine
Till the beauty of Jesus be seen in me.
Let the fruit of the Spirit be seen in me;
Grant me grace all sufficient that I may be
True and faithful every day, every step of the way,
Pointing souls to the Savior on Calvary.”

And so, may this song be true of our lives as we revert back to our childhood and “show and tell” others of Christ.

"Can Anything Good Come Out From Edgemont?"

2009-05-04T11:40:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 1:43-51.

I like the story of the young woman who wanted to go to college, but her heart sank when she came to the question on the college application which asked; “Are you a leader?” Being both honest and conscientious, she wrote, “No,” and returned the application, expecting the worst. To her surprise, she received this letter from the college; “Dear Applicant: A study of the application forms reveal that this year our college will have 1,452 new leaders. We are accepting you because we feel it is imperative that they have at least one follower.”
In our Gospel Lesson this morning, Phillip comes to Nathanael and proclaims that he has found the one whom Moses wrote about. He is Jesus of Nazareth. While we do not know what expression Nathanael had on his face, I think that it is safe to say that his expression must have revealed the cynical tone of his response; “Can anything good come from Nazareth?” And Phillip answered; “Come and see.”
For some reason, January is the month for every “Ten Best” and “Ten Worst” list imaginable. January editions of magazines, television, and news media find it necessary to include a feature on some “Ten Worst” or “Ten Best” list. The ten best movies, the ten worst videos, the ten best books, the ten worst dressed, the ten best trends, the ten worst investments, the ten best colleges, the ten worst places to live, and the list goes on and on.
And this morning we see that even this “worst list” has made its way into our Gospel Lesson. Nathanael, upon hearing that Jesus’ hometown is that of Nazareth, asked, “Can anything good come out of Nazareth?” I think it is interesting that historically, Nazareth was not perceived in such a way. Yet, Nathanael’s statement has forever tarnished this small, dusty, insignificant village of stone homes struggling to stay solvent. While Nazareth was, indeed, unremarkable, undistinguished, and unconsidered, it didn’t have such the negative image that Nathanael paints. Just like many of those “Ten Best” and “Ten Worst” lists, it was a matter of perception.
But in many ways, we are a lot like Nathanael. In many respects we take on this cynical attitude when it comes to the church. It is easy for us to sit back in our pews and ask, “Can anything good come from Edgemont? But, this is a good question for us to ask ourselves as we embark on a new year of ministry? Minus the cynicism, “Can anything good come from Edgemont?” Sure we can look at our average weekly attendance and our offering, we can look at the amount of participation at worship services and in church programs, we even look around at the spirit and enthusiasm of the people to help us answer that question, but we must not fail to look at ourselves before we can truly answer that question. “Can anything good come from Edgemont?” each of us determines the answer to that question.
Oftentimes, to measure the psychology of a church it’s leaders will compare its quality to its quantity. That is to say, they will take the qualitative features of the church such as worship, fellowship, missions, education, and activities for children, youth and adults and measure them against the church’s quantitative response such as stewardship, participation, attitude and overall level of support. Certainly, this is a good exercise for any church. But I can’t help but think how do we measure up in terms of quality verses quantity? “Can anything good come from Edgemont?”
Keep in mind, John and Andrew were originally disciples of John the Baptist. He had introduced them to Jesus, and, in time, they would become two of Jesus’ closest disciples. From that moment that John had declared that Jesus was the Lamb of God and baptized him in the River Jordan, John and Andrew followed Jesus. I love how the gospel writer records that Jesus turned, saw them following and asked; “What are you looking for?” I mean, it must have startled them, but I love their response, they responded to Jesus’ question with a question; “Where are you staying?” And Jesus answered them; “Come and see.”
Jesus said; “Come and see!” And they went with him and spent all day with him. At the end of the day, they returned convinced that Jesus was the Christ - the Messiah. And then we see evangelism at work, we are told that Andrew found his brother Peter and said to him; “We have found the Messiah!”
And then our Gospel Lesson picks up with the next day, when Jesus is in Galilee and calls Phillip to come and follow him and he does. And then once again, we see evangelism at work as Phillip goes to Nathanael and says; “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” And Nathanael said to him; “Can anything good come out of Nazareth?” And Philip said to him, “Come and see!” I love those words; “Come and see!”
Lakeside Wesleyan Church once did a survey in which they asked, “How does the church grow?” And this is what they discovered; 6% just walk in and join on their own, 10% join because the church has a good program for children, youth, and adults, 6% join because the church has a good pastor, 3% join because of some special or unique need, 2% join because of the general visitation by the pastor or a member of the church, 7% join because of a good church school, 1% join because of a revival, and 65% join because they are invited by friends, relatives, or a church member! “Come and see!” When was the last time you said that?
Nathan Williams told of two men who had been business partners for over twenty years. They met one Sunday morning as they were leaving a restaurant. One of them asked, “Where are you going this morning?” He said; “Well, I’m going to go play golf. What about you?” The first man responded rather apologetically, “Well, I’m going to church.” The other man said, “Why don't you give up that church stuff? What’s the point of it all?” The man asked, “What do you mean?” “Well, we have been partners for over twenty years. We have worked together, attended board meetings together, and had lunch together, and in all of these twenty years you have never asked me once about going to church. You have never invited me to go with you. Obviously, it doesn't mean that much to you.”
Rich Mullins who was a renown Christian artist and, in some ways, a great theologian said, “I asked my dad once how he knew he was ready to get married.” And he said; “Oh, I didn’t, in fact, the only reason I got married was because I wasn’t ready. If I had known what I was in for I would have run screaming from the church.” So Rich, rather confused said; “Are you sorry that you did it?” And his father said, “No, I am not sorry at all.” He said, “I didn’t understand at the time what I meant when I said, ‘I do,’ but I am so glad I did. I had no idea that my wife was going to live this long or what a glorious life she would give me.” Certainly, John and Andrew, Phillip and Nathanael didn’t realize what it fully meant when they said, “Yes,” that day to Jesus’ call. But, I can imagine that they were glad they did. And the same is true for us.
Bill Gates once said, “In terms of allocation of time and resources, religion is not very efficient.” He went on to say, “There’s a lot more I could be doing on Sunday morning then sitting in church waiting on God.” And, certainly, he’s right. There is a lot more you and I could be doing with our time then sitting here on Sunday morning. Why do we come to church? For what purpose? You see, that business partner was right, Bill Gates was right, if all we do is come to church each Sunday morning and walk out the doors unchanged, untouched, and unresponsive, we are wasting our time, there are a lot of other more useful things we could be doing. But, if in coming to church, we experience the life-giving power and presence of God; if we find ourselves uplifted and strengthened for daily living; if we are compelled to go forth as evangelist, like John, Andrew, and Phillip then we haven’t wasted our time and something good is indeed coming from Edgemont, and that something good is you and me living out our faith. Can anything good come from Edgemont? My response is, “Yes, I am looking at it!” Amen.

"We Rejoice in God, Maker of Heaven and Earth"

2009-05-04T11:36:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Genesis 1:1-4 and Mark 1:4-11.

Perhaps you heard about the argument that the doctor, the architect, and the lawyer had over which one had the oldest profession. The doctor said, “Well the first operation was performed on Adam, so the medical profession is, without a doubt, the oldest.” “I’m afraid you are mistaken,” said the architect, “Architectural planning and design was needed to create the earth and the universe out of chaos, so I represent the oldest profession.” “Both of you are wronged” said the lawyer, “Where do you think the chaos came from?”
In the first chapter of book of Genesis we are given the beautiful litany of creation. And, without a doubt, these words have caused a great deal of controversy in light of modern science. However, we should recognize the fact that the author was not concerned with science as we understand it. He knew nothing of our scientific approach or method, nor was not concerned with it. He certainly was not attempting to produce a detailed account which centuries later might be said to be correct or incorrect, judged by the scientific method. His concern was not merely the scientific, but the religious emphasis. He was interested in God’s part in the creation of the universe. In the first chapter of Genesis the expression “and God” is found some thirty times. In fact, almost every sentence in the chapter is a statement of what God did or said. The writer does not specify the method or even the process used in the creation of the world. To him the important fact is that the eternal God is the sole creator. Matter is not eternal, God alone is eternal. God is not confined to the universe; God is over all and in all.
As Disciples, we do not adhere to any set creed. In fact, we affirm; “No Creed but Christ.” While we feel that creeds are somewhat restricting and limiting when it comes to matters of faith, we do understand the value and the significance creeds can play on faith. In fact, the late Colbert Cartwright wrote in his book; People of the Chalice: Disciples of Christ in Faith and Practice, that “in recent years we, as the Christian Church (Disciples of Christ) have recognized the significance of creedal statements… the continuing value of creeds lies not in their containing the essence of faith, for that lies in a living relationship to Christ. Rather, they remind us that the gospel does have a basic shape which is lost at our peril. They have stood at different points in history to guide, guard and keep us faithful to the biblical story. For it is important that we be reminded by historic creeds that God is the Creator, the Redeemer and the Sustainer of all life.”
Since the fourth century the church has professed through the Nicene Creed:

“We believe in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is seen and unseen.
We believe in one Lord, Jesus Christ...
Through him all things were made.
We believe in the Holy Spirit, the Lord, the Giver of life.”

As Disciples we affirm through our Preamble of Design, “We rejoice in God, maker of heaven and earth.” The story is told that Sir Isaac Newton, who had a model of the solar system in his office, had a friend and colleague, who was an atheist, stop by his office one day. The fellow scientist upon seeing this model said; “My! What an exquisite thing this is! Who made it?” Sir Isaac Newton replied, “Nobody.” The scientist looked amazed as he said skeptically, “You must think I’m a fool. Of course someone made it, and whoever that person is, is a genius.” Sir Isaac Newton got up, walked around his desk, put his hand on the shoulder of his friend and said earnestly, “This thing is but a puny imitation of a much grander system whose laws you and I know. I am not able to convince you that this mere toy is without a designer and maker; yet you profess to believe that the great original from which the design is taken has come into being without a designer or maker. Now tell me, by what sort of reasoning do you reach such an absurd conclusion?”
Within the opening verses of Genesis we are told that God calls the universe into existence, and all of creation responds to God’s call. Creation has order and structure. It is transfigured and reveals God’s presence, but it is natural, not divine. It is dependent upon God.
We can’t help but notice the beautiful parallelism and connection between our First Reading from Genesis and our Gospel Lesson this morning. Both stories incorporate water, the ruah, which is to say the wind or Spirit of God, and creation. The image of the Spirit of God moving over the waters at creation, remind us of Jesus’ baptism. The only difference is one speaks of Creation and the other speaks of Re-creation. Theologically speaking, baptism as new creation can be seen against the backdrop of the original creation, in that, just as the original act of God inaugurated the first creation, so the baptism of Jesus inaugurated re-creation. In Genesis it is creation that is being born, in Mark it’s creation that is being re-born in Jesus.
Some of you may remember an episode from the old Andy Griffith television show in which the Women’s Historical Society discovered that a living descendant of a Revolutionary War hero was living right in Mayberry. The news generated excitement and curiosity throughout the town as people made plans for recognizing the hero’s relative. Barney Fife, of course, twisted his own family tree to the point that he put himself in line for the honor. The rest of the townspeople felt special just because someone among them was related to a hero.
However, everyone was shocked when the person was finally revealed. A careful analysis of the records determined that the hero’s descendent was none other than, Otis Campbell, the town drunk. Despite suggestions to find a “substitute Otis” for the presentation, the real Otis showed up for the ceremony true to form. When the ladies finally give him the plaque, Otis holds it in his hands for a moment, and then decides instead to give the plaque to the town. He tells them, “Just because you’re the descendent of a hero doesn’t make you one too. So I would like to present this plaque to the town of Mayberry, to which I am just proud to belong.”
The same God who called creation into existence, who descended on Jesus in the waters of the Jordan River and affirmed “This is my beloved son, in whom I am well-pleased,” is the same God who meets us in the waters of baptism and affirms that we are God’s beloved children, that we belong to God’s family - to God’s kingdom.
The creation story is not over - it’s not finished. God is still creating and has declared us as co-creators. In the words of that hymn we sang this morning by Jane Parker Huber:

“Creator God, creating still, by will and word and deed,
Create a new humanity to meet the present need.
Redeemer God, redeeming still, with overflowing grace,
Pour out your love on us, through us, make this a holy place.
Sustaining God, sustaining still, with strength for every day,
Empower us now to do your will. Correct us when we stray.
Great Trinity, for this new day we need your presence still.
Create, redeem and sustain us now to do your work and will.”

The description found in Genesis of the earth as it existed in the beginning was similar to our own lives - formless, with no shape or matter, void of meaning, joy or satisfaction, empty and dark. But through water and word, God created us into a new creation. As Paul writes in II Corinthians chapter 5; “Therefore, if anyone is in Christ, they are a new creation; the old has gone, the new has come!”
And so, as we begin a new year and look at the mostly empty calendar in front of us, our Scripture Lessons this morning invite us to allow the Spirit of God to invade our lives; that God may fill our emptiness with purpose and meaning. God will bring order out of the chaos and God will illuminate the darkness with light!
And so, may we affirm:

“We rejoice in God,
maker of heaven and earth,
and in God’s covenant of love
which binds us to God and to one another.
Through baptism into Christ
we enter into newness of life
and are made one with the whole people of God.
In the communion of the Holy Spirit
we are joined together in discipleship
and in obedience to Christ.
At the Table of the Lord
we celebrate with thanksgiving
the saving acts and presence of Christ.
Within the universal church
we receive the gift of ministry
and the light of scripture.
In the bonds of Christian faith
we yield ourselves to God
that we may serve the One
whose kingdom has no end.
Blessing, glory, and honor
be to God forever. Amen.”

"Becoming a Seeker"

2009-05-04T11:35:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 2:1-12.

I just finished reading William Young’s book entitled: The Shack. The book tells the story of an Oregon man whose young daughter is kidnapped. Her bloody dress is discovered in a shack in the forest, but not her body. Obviously, the girl’s father, Mack, is filled with anger, doubt and questions. God invites Mack to go to the shack where he spends several days with God who shows up in various forms. Mack has many questions for God and, by the end of the book, he has grown at ease with speaking his mind.
I found the book to be both interesting, as well as reassuring in matters of faith. I mean, after all, who among us has not struggled with doubts and questions? And this book invites us to bring those questions to God and, it reassures us, that God welcomes our questions, our doubts, our fears, our uncertainties; for it is in such circumstances that our faith can become stronger and more resilient, as it does for Mack.
But there’s one part of the book that I found very interesting. The opening lines are from Jesus who says: “'Christian? Who said anything about being a Christian? I am not a Christian.’ The idea struck Mack as odd and unexpected, and he couldn’t keep from grinning. ‘No,’ he said, ‘I suppose you aren’t.’ They arrived at the door of the workshop. Again, Jesus stopped. ‘Those who love me,’ he said to Mack, ‘come from every system that exists. They were Buddhists or Mormons, Baptists or Muslims, Democrats, Republicans and many of whom don’t even vote or are not a part of any Sunday morning or religious institutions. I have followers who were murderers and many who were self-righteous. Some are bankers and bookies, Americans and Iraqis, Jews and Palestinians. I have no desire to make them Christian, but I do want to join them in their transformation into sons and daughters of my Papa, into my brothers and sisters…’ ‘Does that mean,’ asked Mack, ‘that all roads lead to you?’ ‘Not at all,’ smiled Jesus as he reached for the door handle to the shop… ‘What it means is that I will travel any road to find you.’” What a powerful reminder for us on this Epiphany Sunday. “I will travel any road to find you.” Those words become real in the story of the Magi.
Now, while it is true that Epiphany isn’t really celebrated until January the 6th, which happens to be on Tuesday this year, many churches will observe it on the Sunday prior, as we are today. Epiphany commemorates the arrival of the Magi to the Christ-child and is the celebration of God’s love reaching out to all people - both Jews and Gentiles.
You know, anyone who has ever done a cross-reference of Matthew and Luke’s birth narratives knows that there is very little in common with these two interpretations. In fact, trying to put the two stories together can be a bit confusing and complicating. While many would claim that they contradict one another, I think it is important to understand that they do offer two different interpretations and perspectives on the birth of Christ. Each gospel writer presents Jesus in a different light, to a different audience.
But no doubt, the shift between Luke and Matthew’s accounts are dramatic: exit shepherds, enter wise men; exit stable, enter palace; exit poverty, enter wealth; exit angels, enter dreams; exit Mary’s lullaby, enter Rachel’s crying. But one of the few things that the two gospel writers do have in common is an emphasis on traveling. The story is about people making trips: from Nazareth to Bethlehem; from the fields to the manger; from Judea to Egypt. And, of course, the best known and longest of these trips, is the journey from Persia to Palestine, a trip for which even MapQuest wouldn’t give directions for.
The Magi were astrologers, likely from the area of modern-day Iraq or Iran. They spent most of their time star-gazing. They were professional scholars, schooled in the science of astrology, not to mention very educated in religion and philosophy. They were rich, respected and wise men. They were on speaking terms with the king.
I think it is interesting to point out that the word “magi” is the root word from which we get our word “magician” from. I love John Welwood’s definition for “magic”. He defines it as: “[the] sudden opening of the mind to the wonder of existence. It is a sense that there is much more to life than we usually recognize… that life contains many dimensions, depths, textures and meanings extending far beyond our familiar beliefs and concepts.” And certainly we see this at play here in the story of the Magi - through the star God opens their eyes, their minds to the wonder of God’s existence in the person of a child.
Certainly, Matthew wants us to see something beyond the familiar. He wants us to open our hearts and our minds to the wonder of God’s love and presence in the person of Jesus Christ. Every one of us has a longing for God deep within us. We don’t always recognize this desire for what it is, but we feel it. Our spirits hunger for meaning, our souls long for hope, and our hearts yearn for love. That’s what compels us to come to church. Sure, we come here with mixed emotions and motives, but at least part of our reason for being here is the faint hope that we will feel God’s presence. We are here in response to a longing. We have been called forth like the magi, led by the light of a star. We have felt the pull of God’s love. The Magi represent that noble spirit of curiosity that is within all of us, that searches for truth and goes the distance to find it - and having found it embraces it.
With the new year, comes reflection. Oftentimes, we find ourselves looking back upon the road they have traveled and looking ahead on where we going. Interestingly enough, the month of January is named for Janus, one of the few Roman gods without a Greek counterpart. Janus was depicted as having a double face. One face looked to the past for wisdom and the other looked ahead to the future.
The Christian faith isn’t a set of beliefs, but a willingness to travel - a willingness to pursue God’s gentle light and presence. Christianity is not a place to stand, but a direction in which we move. God invites us to follow the star, to seek him, to draw near him. And so, let’s seek to find avenues to travel that we draw us closer to God.
As I read Young’s book, The Shack, I couldn’t help but think of Jeremiah, who God called not to a shack but to a potter’s house. It was there that that God reassured Jeremiah that he and all of Israel were in the hands of God - the Master Potter.
And so, on this first Sunday of the New Year, on this Epiphany Sunday and throughout this season, let us seek to truly experience the epiphany, the revelation and manifestation of God’s love and light; let us allow God to shape and mold our lives, our church, and, more importantly, let us also seek to be an epiphany of God’s love to one others.

"Do You See What I See?"

2009-05-04T11:34:00.005-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Luke 2:22-33.

One of my favorite aspects of Christmas is the Christmas carols. In fact, long before the Advent and Christmas season begins, I will start listening to Christmas carols; in the car, in the office and even at home. Carols such as “O Holy Night,” “Silent Night,” “Away in a Manger” are all favorites of mine. But perhaps, one that we don’t tend to think of much or give too much attention to is the carol; “Do You See What I See?” Probably one of the reasons we don’t think about this carol too much is because it is a fairly new carol. Considering that many of the carols we sing were written in the early 1800’s and some come to us from as early as the 13th century. But the carol; “Do You See What I See?” was written in 1962, only forty-six years ago.
The story of the carol begins with the night wind, and the night wind sees what Christmas is all about. And so the night wind tells the little lamb, and then the little lamb sees what Christmas is all about. And so the little lamb tells the shepherd body and the shepherd boy sees what Christmas is all about, and he goes to the mighty king and he says to the mighty king; “Do you know what I know?” And so, after listening to the shepherd boy, the mighty king says to everyone, everywhere; “Listen to what I say?” and the king announces to his kingdom: “The child, the child, sleeping in the night. He will bring you goodness and light.”
The carol forces us to ask; “Do you see what I see?” It forces us to ask ourselves what does Christmas mean to me. What do I see?
And it is with this mood that we approach the story of Simeon in our Gospel Lesson this morning. Oftentimes, in the church, we have a tendency to jump right over this story. We move from the nativity, right to Jesus’ baptism, without ever pausing to consider, what scholars refer to as the lost years of Jesus’ life. Keep in mind, Simeon had been promised by God that he would see the Messiah, the promised one of God, before he died.
According to Hebrew tradition, eight days after Jesus was born, he was circumcised, and then about 33 days after Jesus’ circumcision, or 40 days after His birth, His parents took Him to Jerusalem to be dedicated to the Lord. According to Leviticus chapter 12, every male child was to be brought to the temple in Jerusalem for dedication to the Lord at the completion of a mother’s purification. Not only would they have brought Jesus with them, but also a sacrifice and in this case it was either a lamb or, in the case of Mary and Joseph who were poor, they could offer two turtle doves or two pigeons. The offering was an atonement for Mary’s purification. This sacrifice also was symbolic of their devotion and the covenant that they were making with God in dedicating themselves and their child to God.
This would have been a very sacred moment for the family, filled with awe and reverence. As it is for any parent who brings their baby to the church to dedicate him or her to God.
The temple was a magnificent structure, one hundred and fifty feet high. It had been built by Herod the Great and it was fairly new, only about thirty years old and it was certainly the most elaborate and magnificent structure in all of Israel. And so Mary and Joseph came to this temple to dedicate their first-born son to God.
And, Simeon, upon seeing this baby, affirms; “Lord, now let your servant can depart in peace. Now let your servant die, for my eyes have seen. I have seen your salvation that you have prepared for all people, for those who are Jews and for those who are not Jews. Lord God, I can depart in peace for my eyes have finally seen.” Do you see what I see, said the night wind to the little lamb?”
When Simeon look at this baby Jesus, he didn’t just see a dark haired, brown eyes and brown skin little baby. He didn’t see just a man and a woman with a baby child. He saw! He saw that this child was going to be the Messiah, the Christ, the Savior and Redeemer of the world.
Certainly, Simeon forces us to ask ourselves; “What do we see?” “Do we see what Simeon saw?”
There are two words in the Greek language for the word “to see”. The first word is the word, blepo. Which is the word for that which is literally seen by the eye. But there is a second word in the Greek language for the word, “to see,” and it is the word, horao, which means “to see deeply,” It is more than sight, it is insight.
Perhaps some of you have seen the comedy: Talladega Nights: The Legend of Ricky Bobby. If you saw the movie, one of the most unforgettable scenes is when Ricky Bobby, his family, and his best friend are all gathered around the table about to eat. Ricky Bobby offers to say grace and he begins his prayer with the words; “Dear tiny infant Jesus…”, before he can continue his prayer, he is interrupted by his wife who says; “Um, honey, you do know that Jesus grew up, right? You don’t have to call him ‘baby’. To which, Ricky Bobby replies; “Well, I’m more comfortable with the Christmas Jesus, and I'm saying grace. When you say grace, you can say it to grown up Jesus, or teenage Jesus, or bearded Jesus, or whatever you want.” And so, Ricky Bobby starts his prayer again and says; “Dear tiny, 8 pound, 6 ounce baby Jesus…”
We have traveled to Bethlehem’s manger to welcome, once again, the birth of Christ into our world, but more importantly, into our hearts and lives. But when we look into the manger what do we see? Do we see only a baby? Or do we see more than a baby? Do we see what Simeon saw? Do we see the Word made flesh who dwells among us? Do we see Emmanuel - God with us? Do we see the Savior and Redeemer of our lives? What do you see?
Perhaps you’ve heard the story of the proud parents who brought their firstborn home from the hospital and placed him in a beautiful wooden cradle. Over the months and years as he grew, the cradle that had once swallowed him could no longer contain him. He began to look like a giant in a baby’s bed. His parents, though, kept the cradle as a symbol of their son’s birth; but the boy could not stay in the cradle forever. He outgrew it!
And the same is true of Christmas. Certainly, we cannot have Christmas without the cradle; but the fact remains, Jesus did not stay in the manger - he outgrew the cradle and eventually became a man who would become the Savior of the world! Do you see what Simeon saw?

“Said the king to the people everywhere,
‘Listen to what I say!
Pray for peace, people, everywhere,
Listen to what I say!
The Child, the Child sleeping in the night
He will bring us goodness and light,
And he will bring us goodness and light.’”

"Making Christmas Last!"

2009-05-04T11:34:00.004-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Titus 2:11-14.

Rev. Barrington Bates recalls walking down Eleventh Street in New York’s Greenwich Village on Christmas morning couple of years ago. She was headed to church, to prepare for the 11:00 a.m. service. To her disappointment, she said that there, at the curb, was someone’s Christmas tree laid out for the trash truck to carry off. She said; “It was 9:30 on Christmas morning and one of the neighbors, had already taken down the decorations and the lights; and carried one of the central symbols of Christmas to the curb for the Department of Sanitation.
A cartoon in the New Yorker magazine says it all. In the middle of the floor is a dried up, withered, Christmas tree. The calendar on the wall reads December the 26th. Dad is sitting in his chair with an ice pack on his head. Mom is in a bathrobe and her hair in rollers. The floor is a virtual mountain of torn wrappings, boxes, and bows. Junior is reaching in his stocking to be sure that there is no more candy. In the background we see a table with a thoroughly picked turkey still sitting there. The caption on the cartoon reads simply: “The morning after.”
Well, perhaps we feel a little that way. Perhaps we fell somewhat let down. If you feel that way it is quite understandable. Over the past weeks our emotions have been wound tighter than a toy doll. Our festivities have led up to near fever pitch. And then, suddenly, it is all over. Is it any wonder that it is somewhat of a let down. .
A number of years ago, when Lou Holtz was at the University of Arkansas, he was taking his team to play a bowl game in Tempe, Arizona. The game was to be played on Christmas day. He was asked how he felt about playing a game on Christmas, rather than being with his family. The coach answered candidly: "I would rather be in Tempe. After all, once you have been to church, had Christmas dinner, and opened the presents, Christmas is the most boring day of the year."
Is it possible to lose the spirit of Christmas that quickly? Let us be candid that as we take down the decorations for another year, there is a sinking emptiness and an emotional let down. Amber and I, several years ago gave up purchasing a live Christian tree everywhere. I mean, we tried all of the tricks to keep the tree green and alive. We put aspirins in the water, then we would try sugar, and other solutions, but regardless of our efforts, the tree would always wither and dry out. Why? because it had been cut off from its roots.
And maybe that is our problem this morning. Maybe we have trouble making Christmas last because we have become cut off from our roots. Or, to put it another way, maybe our celebration of Christmas is not deeply rooted enough.
Howard Thurman wrote:

"When the song of the angels is stilled,
when the star in the sky is gone,
when the kings and princes are home,
when the shepherds are back with the flocks,
then the work of Christmas begins:
to find the lost,
to heal those broken in spirit,
to feed the hungry,
to release the oppressed,
to rebuild the nations,
to bring peace among all peoples,
to make a little music with the heart…
And to radiate the Light of Christ,
every day, in every way, in all that we do and in all that we say.
Then the work of Christmas begins."

In the church, the season of Advent ends on Christmas Eve, and then we begin the season of Christmas or Christmastide. We celebrate the season of Christmas for 12 days, until January the 6th, which is Epiphany Day. During those twelve days the church invites us contemplate the mystery of God’s love taking on flesh and living among us. Someone has written: “The church has given us…

"Twelve days, to see behind the sense of obligation the underlying love that each gift given represents.
Twelve days, to realize how much we are loved by God.
Twelve days, to appreciate how little we deserve that love.
Twelve days, to comprehend that we have done nothing to earn that love.
Twelve days, to believe that God loves us unconditionally.
Twelve days, to revel in this good news of great joy.
Twelve days, to understand what it is to worship, Emmanuel - God with us.
Twelve days, to feast on the joy of our redemption.
Twelve days, to spread the word, as tidings of comfort and joy.
Twelve days, to sing, with one accord, our praises to our heavenly Lord.
Twelve days, to let the flames of love lead us to the joys of heaven.
Twelve days, to comprehend how much we, each of us, are capable of giving and receiving the one gift that endures: love."

Merry Christmas to each of you!

"You Can Stay At My House"

2009-05-04T11:33:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Luke 2:1-7.

Marian Edelman tells of her friend and mentor the late Rev. William Coffin, Jr., and the best sermon he “never” preached at the Riverside Church in New York City where he was the pastor. It was Christmas Eve night and the pews of the church were packed. The Christmas pageant was underway and had come to the pivotal point at which the innkeeper was to turn away Mary and Joseph with the resounding line, “There’s no room at the inn!” Although the character of the innkeeper never appears in scripture, we’ve all imagined him delivering the message of “no room at the inn” to Mary and Joseph. This part was played by Tim, a warm and affectionate teenager of the congregation who had Down Syndrome. Only one line to remember: “There’s no room at the inn!” He had practiced it again and again with his parents and with the pageant director. He seemed to have mastered it. So there he stood at the altar of the sanctuary, in costume, as Mary and Joseph made their way down the center aisle. They approached him, said their lines as rehearsed and waited for his reply. Tim’s parents, the pageant director, and the whole congregation almost leaned forward as if willing him to remember his line. “There’s no room at the inn!” Tim recited, just as rehearsed. But then, as Mary and Joseph turned on cue to travel further, Tim suddenly yelled; “Wait!” They turned back, startled, along with the entire congregation, and looked at him in surprise. “You can stay at my house!” he said. Tim had effectively preached the sermon at Riverside Church that Christmas Eve and so, as Rev. Coffin walked to the pulpit, he looked out at the congregation, all of whom had tears in their eyes and said, “Amen,” and then he sat down. It was the best sermon he never preached.
Probably the most familiar and recognizable words of the Christmas story are those that read; “And she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn” (Luke 2:7). These resounding words have echoed throughout the course of time and they challenge us to ask ourselves is there any room for the Christ of Christmas in our celebration, in our lives? Sadly, many have answered, “NO!” Perhaps, not deliberately; but unintentionally. Perhaps, they have allowed all of the commotion and confusion, all of the hype and excitement, all of the hustle and bustle of this season to crowd Christ out. Perhaps these words are so familiar to us because they ring true not only in our society today, but also in our own lives. “And she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn” (Luke 2:7).
We have spent the last four weeks remodeling our hearts to make room for this child, and preparing our homes for the celebrations that honor his birth. We knew he was coming all along. In the weeks leading up to Christmas we rehearsed the hope of the prophets; we prayed for a lasting peace; we contemplated the joy of our salvation; and we reveled in the gift of God’s brilliant love to us in the person of Jesus Christ. Just as Mary knew she would bear the child after nine months of pregnancy, so we knew that we would gather on this night to celebrate his birth. The joy of Christmas is inevitable, for a Savior was born to us long ago. But the question is, where does that Savior live now? Does he live in your heart? Is he a part of your life?
We are told that after making that required trip of about 90 miles from Nazareth to Bethlehem, Mary and Joseph find no lodging. Now, one would assume, given Joseph’s ancestral connections to Bethlehem, he would have been able to obtain lodging. Yet, Luke tells us that “there was no place for them in the inn.” The Greek word kataluma, translated “inn” can also mean the guest room of a house. Thus, this was probably a reference to a guest room in a private home, perhaps the home of one of Joseph or Mary’s relatives. And so, there only shelter was in a room on the bottom floor of the home, or connected to the house that was used to house and fed the family’s livestock.
Now, friends, I think it is important to realize that that scene in Bethlehem some 2,000 years ago would have looked much different then that familiar scene we have become so accustomed too. For starters, it would not have been constructed of wood. You see, keep in mind, in biblical times, stables or stalls were usually connected to the house, rather than being a separate building, and mangers in biblical times were made of clay mixed with straw or from stones cemented with mud. Mangers were, a lot of times, just carved or hewed into natural rock. And so the holy family’s only shelter was the room where animals were kept, and Christ’s bed was a manger, or better yet, a feeding trough. But isn’t this a foreshadowing of that life this one would live. Later in Jesus’ ministry he told his disciples; “Foxes have holes and birds have nests, but the Son of Man has no place to lay his head.” He was born in humility, as one who came to serve and not be served.
Jesus’ birth emulated his life. We are also told that when Jesus was born Mary wrapped him in swaddling clothes, which is significant, and mirrors his death. The swaddling clothes Mary would have used, were the same cloths used in wrapping the bodies of the dead. The fact that Jesus was born to die is apparent, even in his birth and especially evident in the gift of Myrrh that the Magi would later present to the Christ-child.
Now friends, it is true that Jesus wasn’t actually born on December the 25th. In fact, most of the evidence gathered points to a time other than that date. In fact, we are told in the Lukan account of the Christmas story that the shepherds were “out in the fields” when they received the angel’s message. And so, this would have placed Jesus’ birth sometime between March and September, since sheep graze only during the spring and summer months in that part of the country. Some scholars determine that Jesus’ birth probably took place in the latter part of September, and probably occurred around 4 B.C. But, of course, we observe December the 25th as the birthday of Christ because of what has been passed down to us by the traditions of the 3rd century church, to at least the time of Constantine. Originally, December the 25th was the date of the pagan festival Saturnalia, which honored the sun – it was, in a sense, the birthday of the sun. But the Church, seeking to put an end to such pagan festivals replaced it with honoring a different “son” – not s-u-n, but s-o-n - the son of God!
Joseph Pennel, Jr., wrote: "The Church could not have found a more fitting day to celebrate the birth of Christ, …at the very moment when the days are the shortest and darkness seems to have conquered light, the sun passes its nadir. Days grow longer, and although the cold will increase [it will only be short lived], the ultimate conquest of winter is sure. This astronomical process is [symbolic of the light and warmth God’s coming in the person of Jesus has brought to our lives and to our world].” And we are invited to bask in the light of God’s presence and bath in the warmth of God’s love.
Perhaps some of you have seen the commercial for Kohler, a brand of kitchen and bathroom facets and fixtures. The commercial features a couple who meet with architect. The architect graciously shows this couple his work and in the end, when he asks the couple what he can do for them, the wife takes out a Kohler facet, sits on his desk and says; “Can you design a house around this!” Christmas is the invitation for us to design our lives around Christ.
And so, as we celebrate the birth of Christ, may we respond with Tim and say; “You can stay at my house.” May the Christ of Christmas be, not only be born anew and afresh in each of us this night, but may he also live in us and may his light and presence shine through us all year around. Amen.

"Dancing With the Lord!"

2009-05-04T11:32:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 1:1-14.

We gather on this Fourth Sunday of Advent - the Sunday prior to Christmas. Many churches will call this “Christmas Sunday,” for obvious reasons. While many churches, including Edgemont, offer Christmas Eve and Christmas Day services, many Christians will not attend those services. And so, for many of you, today is Christmas Sunday, in the sense that this will be the last time you will gather for worship in church prior to Christmas. For the rest of us, it is the Fourth Sunday of Advent - the final Sunday in this season of preparation. We are moving toward the climax, when we will once again celebrate the coming of God into our world in the person of Jesus Christ. Throughout this season, we have prepared our hearts, as we prepare our homes for guests and family, making room for Christ to be born anew and afresh in us.
Edward Hays writes; “Advent, like its cousin Lent, is a season for prayer and reformation of our hearts. Since it comes at winter time, fire is a fitting sign to help us celebrate Advent… If Christ is to come more fully into our lives this Christmas, if God is to become really incarnate for us, then fire will have to be present our lives. Our worship and devotion will have to stoke the kind of fire in our souls that can truly change our hearts. Ours is a great responsibility not to waste this Advent time,” but to allow the fire of God’s Spirit to birth in us God’s hope and peace, joy and love.
As Pope John Paul II said in his 2002 Christmas address; “The [season] of Advent [and Christmas]… helps us to understand [more] fully the value and meaning of the mystery of Christmas. It is not just about commemorating the historical event, which occurred some 2,000 years ago in a little Judean village. Instead, it is necessary to understand that the whole of our life must be an ‘advent,’ a vigilant awaiting of the final coming of Christ. Therefore, Advent is, so to speak, an intense training that directs us decisively toward him who already came, who will come, and who comes continuously.”
On this Fourth Sunday of Advent we’ve heard a reading from the very opening chapter of John’s gospel - a familiar reading, one, perhaps, some of you may have memorized. But what exactly does it mean; “In the beginning was the Word and the Word was with God and the Word was God… The Word became flesh, dwelling among us.” In the original Greek manuscripts the term used for “word” was logos. This is typically translated as “word,” but it didn’t simply mean that which was spoken or written to the Greeks. Instead, it means “reason.”
Scholars have suggested that John chose this multifaceted term because he wanted to communicate with a diverse audience. Jews, he knew, would interpret it as a reference to God. While the Greeks would understand it in a more abstract sense: in the beginning was the logos - the very principle or reasoning that governs the universe. In this way, John was telling both Jews and Gentiles that in Jesus, God becomes flesh, God becomes tangible, and visible and real to us, and now we can more fully know God because in Christ, God is Emmanuel - God with us, dwelling with us.
No doubt, these words written in the Gospel of John would have awaken the senses and sparked the interests of both Jew and Greek. To those raised in the Jewish tradition, when hearing those words would have quickly called to mind their ancient scriptures which declared that by the Word of the Lord an unformed and chaotic universe was transformed into an ordered, structured and beautiful reflection of the Creator. And, of course, they would have recalled the words of the psalmist who affirmed that by the Word of the Lord the heavens were made and all the host of them by the breath of his mouth. You see, the prophets and psalmists, the teachers and philosophers of Israel’s tradition had declared this Word to be the powerful instrument of divine activity in the life of creation, and in the life of their people.
The word “Incarnation” is the theological term used to describe this idea that John gives us in our Gospel Lesson this morning of, the “Word becoming flesh.” The Incarnation is the essence of the Christmas story. “The Word becoming flesh and dwelling among us.” You may remember from my sermon on the First Sunday of Advent that I said that the best way to send an idea into the world is to wrap it up in a person. This is why companies will pay large amounts of money for famous actors to endorse their products. And so, in a sense, this is what God has done. God had a Logos - an “idea,“ a “Word,” in which God wanted to convey to humanity and that “idea,” that “Word” was God’s divine love and grace. And it is a Word of hope and peace, joy and love. In God’s infinite wisdom, God took this “idea,” in which God was so eager to communicate to humanity, wrapped it up in the person of Jesus Christ, and laid it in a feeding trough. The babe of Bethlehem is the Word of God Incarnate. He is the message of God to humanity.
There is a rather cute and somewhat powerful story told about a little girl who, one night as she was being put to bed by her parents, became a little frightened. It was one of those nights when the shadows in the bedroom assumed strange shapes, and she was scared. Just as soon as they had put her to bed, she got out of bed and came into her parents’ bedroom seeking to be comforted. They told her to go back to bed and to remember that God was with her. And so, she returned to her darkened bedroom, only to find the shadows even more frightening and terrifying. So, she once again sought her parents and said; “I know that God is with me, but could you come too, because I need someone with skin on.” And, you know, that’s the message of Christmas, isn’t it?
Peggy Lee wrote and sang a song entitled; “Is That All There Is?” Oftentimes, this the question that children will think or ask as they look up from their mound of opened gifts and shreds of wrapping paper strung out all over the living room. “Is that all there is? Is this it?” This is the question that adults will ask when Christmas Day draws to an end; “Is that all there is? Is this it?” So much time and effort, so much preparation and work, and it’s all over with! There is such a thing as Post-Christmas Depression. And, I must admit, I too have found myself slipping into such a depression after the holidays, with all of the time and energy, the preparation and work that went into the Advent and Christmas season, and to have it come, to what appears to be, an abrupt ending. But there’s a line in Peggy Lee’s song that I really like. After asking “Is that all there is?” She says; “… let’s keep dancing.”
To ask the question “Is that all there is? Is that it?” means you are celebrating Christmas wrongly. It means you are celebrating Christmas as the world - your celebration is centered around the gifts and commercialism of Christmas, which goes as fast as it comes. During the season of Advent, we’ve been doing a study in the Sunday School Class I teach, from a book written by James Harnish, entitled; Rejoicing in Hope. In it, Harnish tells of a rather unique Christmas card he received on Christmas from a clergy friend. He said that it was just a plain, white card with the words: “Blessed are those who celebrate Christmas as a way of life” printed on it. Certainly, if we celebrate Christmas correctly, we realize that it isn’t just a once-a-year event. Instead, it launches us into a new way of living that lasts our whole life long. It challenges us to practice living in what God has done and is doing in the person of Christ. When we celebrate Christmas the way it should be, it forces us to “keep dancing.”
One of my favorite hymns is the hymn our choir sang this morning, Lord of the Dance, not to be mistaken for the popular Celtic dancers. The hymn’s words were written by Sydney Carter in 1963 and he adapted it to the popular American Shaker tune. It definitely has an old Celtic flair to it. But the hymn also has a powerful message that corresponds well with our Gospel Lesson this morning. The hymn reminds us that:

"The one who danced in the morning
when the world was begun
And danced in the moon and the stars and the sun,
Is the one who came down from heaven
And danced on the earth,
At Bethlehem he had his birth."

And so, may we join the dance of the Lord who dances in all of creation. Won’t you embrace this one who has made himself known to us in the person of Jesus Christ. That you might become a dancer in the Lord of the Dance that we might in turn reveal the God of hope and peace, joy and love to the world. What an awesome privilege to join in the dance of the Lord of the Dance. Won’t you get out of your pew, and dance. “Dance, then, wherever you may be, I am the Lord of the Dance, said he, and I’ll lead you all, wherever you may be, and I’ll lead you all in the Dance, said he.”

"Mary, Mary, Not Contrary"

2009-05-04T11:30:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Luke 1:47-55.

No anthology of nursery rhymes is complete, without:

“Mary, Mary, quite contrary
How does your garden grow?
With silver bells and cockle shells
And pretty maids all in a row.”

I am always amazed at the origin behind such nursery rhymes, many of which are disturbing and grueling. We learn them as children, never fully understanding their meaning. Their rhythmic words make them easy for us to grasp and learn. But while Mary, Mary was quite contrary, in our Gospel Lesson this morning we learn of another Mary who wasn’t so contrary.
To this Mary the ancient church offers its own nursery rhyme, or perhaps I should say prayer:

“Hail Mary, full of grace, the Lord is with you.
Blessed are you among women, and blessed is the fruit of your womb Jesus.
Holy Mary, mother of God, pray for us sinners
Now and at the hour of our death. Amen.”

On this Third Sunday of Advent, also known as "The Sunday of Joy" or from its Latin word Gaudete, the church encourages us to focus on Mary’s song or, as it is better known, the Magnificat, which is a Latin word coming from Mary’s words in verse 46; “My soul magnifies the Lord!” Certainly, through these words one can feel the joy and the excitement, the wonder and the anticipation, along with the fear and uncertainty that Mary must have felt when she received this news.
I am always amazed at how Mary is perceived. Many of these perceptions overlook Mary’s dilemma. Mary has so much to teach us about real faith and hope. When we see her so beautifully portrayed in Christmas pageants, or on Christmas cards or in Nativity scenes, she looks so serene and so lovely, as if the whole matter appears to be so simple and easy for her to bear. But think realistically about her lot for a moment. Consider, for just a moment, what Mary must went through. It must have been incredibly difficult; the gossip, the pointing fingers, the accusations, the raised eyebrows, the questions and criticism. Not to mention the family pressures, the crude jokes, the cruel laughter, the poverty, the heavy taxes and, don’t forget, thar long hard journey mandated at a time when an expectant mother should have been bedridden. And then, there was the birth in that cavern or stable in Bethlehem, with no doctor or no midwife, no medicine or no anesthetic - only a profound faith and hope in a God who promised through her would come the Messiah! Mary was just a teenager, probably no older than 13 or 14 years old. But what a strong woman indeed! What a courageous and faithful woman! Indeed, she is called “blessed“. No wonder our Catholic brothers and sisters pray: “Hail Mary, full of grace, the Lord is with you; blessed are you among women and blessed is the fruit of your womb, Jesus.”
Presbyterian author, Kathleen Norris makes the cynical observation that Protestants have a limited attention span for Mary, the mother of Jesus. She says; “We unpack her from the box at Christmastime, and then tuck her away with all of the other decorations once the holidays are over.”
One reason we Protestants hold Mary at arm's length is because we associate her with our own vague discomfort about the role of saints in Christian spirituality. As Protestants we remember that Luther and Calvin criticized the Roman church of the 16th century for compromising, in their understandings of Mary, on the basic Christian conviction that Jesus Christ is the one Mediator between God and humanity. Not wanting to make the same mistake, however, we inadvertently make another: we move Mary to the sidelines.
Now, while I am sure among some groups Mary maybe worshiped, just as in some sects angels are worshiped. But Roman Catholicism doesn’t teach or demand the worship of Mary as part of their faith practice. Rather, according to the Catechism, Mary is a model for the Christian believer, and a symbol of the church in its relationship to God.
Consistent with this belief, Christmas sermons often lift Mary up as one of the “great cloud of witnesses” who respond faithfully to what God calls them to do. But these messages are incomplete. Certainly Mary is one among many people of faith the Scripture bears witness to and we celebrate. But she is also the only one who is identified as the Theotokos, which is a Greek word ascribed to Mary by the Church, which literally means “God-bearer.” And it is in this distinctive vocation that she serves as a model for the church in relationship to God. She reveals what it means for us to, in turn, bear God to the world.
We most not forget Mary’s example of faith. P. T. Forsythe, decades ago in his book on creative theology said that; "faith is not something that we process. [Rather] faith possesses us." And in many ways that is true. That’s why we remember Mary. Her song declares the grace of God that came to her, that embraced and possessed her. Now, true, she had to respond to that grace and embody it, which she does as expressed in her song. But Mary encourages us to say "yes" to God, to respond to God, to embody God.
Peter Gomes writes; "Mary’s song declares that God’s work gets done when ordinary people hear God’s voice and obey. She sang; 'God has regarded the low estate of God's handmaiden. For behold, from henceforth, all generations will call me blessed for God has done mighty things for me.' Let us not dare pack up Mary once the celebration of Advent and Christmas is over.
I think it is interesting that in the preceding story of Zechariah and Elizabeth, Luke tells of that couple’s religious virtue, but we have none of that here. Nothing is said of Mary’s faith or character. Nor do we find an explanation as to why God might have chosen her. And that is, of course, the point; God chooses because God chooses. Mary is not chosen because she deserves favor, just as none of us deserve God’s favor or blessing but rather, Mary is favored because she was chosen. Raymond Brown says that Mary’s response qualifies her as Jesus’ first disciples. I like that!
A lady who had a small house on the seashore of Ireland at the turn of the century was quite wealthy but also quite frugal. The people were surprised, then, when she decided to be among the first to have electricity in her home. Several weeks after the installation, a meter reader appeared at her door. He asked if her electricity was working well, and she assured him it was. “I’m wondering if you can explain something to me,” he said. “Your meter shows scarcely any usage. Are you using your power?” “Certainly,” she answered. “Each evening when the sun sets, I turn on my lights just long enough to light my candles; then I turn them off.” She tapped into power but did not us it.
True faith is not about words or laws or even liturgies, it's about revelation. God revealing God's self to us and it's about us responding to God. And so, God’s Spirit has come to us and proclaimed that we too are favored, blessed of God; for we are God’s chosen people, we are God’s saints. For you and I possess and embody the very Spirit of God. Therefore, may we proclaim, along with Mary when the angel announced to her that in her womb was the very Son of God; "Here am I, the servant of the Lord; let it be with me according to your word." That is the kind of response God is looking for and that is the kind of response that we should have when we realize that we embody the very Spirit of Christ and we must become the incarnations of Christ. May we become textbooks’ - God-bearers, revealing to the world God’s hope, peace, joy and love found in this one we embody.

"From Traveler to Tourist"

2009-05-04T11:29:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Isaiah 35:1-10.

I came across an interesting book not too long ago entitled; The Image: A Guide to Pseudo-Events in America. The book was written in 1961 by Daniel Boorstein and is a critique of American life. The third chapter is really what caught my attention, it is titled; “From Traveler to Tourist: The Lost Art of Travel.” Boorstein suggests that taking a journey has changed in the last hundred years. And certainly that is true! Even in some of your own lifetime, you have seen the change that has occurred in travel.
I had never realized that our word “travel” comes from the same root word as “travail”. “Travail,” of course, indicates or “intense labor” or “hardship,” or “work.” When we think of “traveling,” in today’s standards, more than likely those words do not come to mind. Rather, we think of convenience or ease, or even comfort. That is, of course, if we are not traveling with small children or waiting in lines at the airport. But more than likely, travel in 21st century doesn’t cause us to think of travail. But, keep in mind, before the middle of the nineteenth century, travel was not a pleasant experience. It was a kind of a torture, if you will. It was difficult, to say the least, and full of troubles. Ocean voyages took several weeks. There were no Hiltons or Holiday Inns. Comforts were left behind. There were many risks involved and dangers to confront. But the traveler who risked the pain was rewarded with a great adventure and perhaps even a new discovery. The traveler experienced the people and ways of a difficult culture, unlike his or her own. The traveler’s horizon’s were expanded.
But all of that has changed over the years, as travel has become easier and more convenient. Air flight gets us where we want to go quickly and efficiently. Once there, we can reside in nice hotels with all of the conveniences of home. Most of the risks involved in traveling have been removed. But as Boorstein reminds us, with the advent of such ease in travel, one thing is lacking: the true “experience” of travel. It has become more of what Boorstein calls: “pseudo adventure.”
Amber has said to me, on more than one occasion when we travel, I wish I could simply snap my fingers and we would be at our destination. And I would tell her that so much of the vacation, so much of the trip itself is the adventure and experience of the travel - the between time, from beginning to the destination. Now, maybe she says this because she doesn’t necessarily enjoy traveling with me or, maybe, because she doesn’t like my driving. I am not sure, but without a doubt, much of the adventure, much of the experience of the travel is what takes place between the time we start out and we arrive at our destination. And certainly that is true when it comes to life and especially our faith - our faith is a great adventure.
And sadly, too many of us treat is as a “pseudo adventure.” Something that is pseudo gives a false appearance of being real or genuine. To say that our faith is a pseudo adventure, is to say that, a lot of times we miss out on the great adventure of our faith - the travel, the experiences, the growing, the pains, the struggles, the trails, and the joys. All of which, makes our faith adventurous and complete. Sadly, many Christians treat their faith as they do life. They hurry through it. They don’t take time to savor or experience it fully. We barely commit to an our on Sunday morning. And certainly we do this during the season of Advent. We are so fixated on our destination - Christmas, that we lose sight of the preparation and joy of the Advent season itself. And yes, it’s easy to do. As I mentioned in my newsletter message this month, I have a tendency to do it as well with all of my pastoral preparations and sermonizing and planning.
The other evening, while I was driving back home from Christiansburg I was listening to a rather interesting interview with Joe Tennis NPR. Tennis is the author of a book entitled; Beach to Bluegrass: Places to Break on Virginia‘s Longest Road. That road, if you didn’t know, is Route 58.
Joe Tennis, who is a Radford University graduate, published his first book, Southwest Virginia Crossroads, in 2004, which showcases major attractions in the region. However, he said, “Just a few months after Crossroads was published, I was ready to start something new. As I went along, I noticed that I had this big interest in things on the coast where I'd grown up and things back in Southwest Virginia that I had just written about.”
And so, while he was visiting his parents in Virginia Beach in 2005, he got the idea to connect these two places with a road. He decided to drive Route 58 the whole way back to Bristol to gain inspiration for his book. His book offers a collection of historical stories that have all taken place along Route 58 from the beach to the bluegrass and points in-between. Now, I haven’t read the book, but it does sounds interesting.
And as I listened to that interview I couldn’t help but think of our Scripture Lesson this morning, where Isaiah speaks of an even greater road or highway than that of Route 58. The highway Isaiah was speaking about has been prepared by God. Isaiah paints a beautiful picture of hope for the people of Israel - a people whose lives had become as dry and as barren as a desert. Here, Isaiah promises one who is living water, who will come and quench the land and the thirsty souls of the people. “The wilderness and the dry land,” Isaiah says, “shall be glad, the desert shall rejoice and blossom.” The people of Israel had waited 800 years for such a promise to be fulfilled. And Isaiah reminds them that it is not only a time of peace and prosperity, but a time of healing, as well. “Strengthen the weak hands,” announces Isaiah, “and make firm the feeble knees. Say to those who are of a fearful heart, ‘Be strong, do not fear! Here is your God… He will come and save you.’ Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer and the tongues of the speechless shall sing for joy. For waters shall break forth in the wilderness and streams in the desert…” What beautiful poetic words!
In Christ, we find these words being fulfilled. You remember when Jesus returned to his hometown of Nazareth and, while in the synagogue reading that scroll of the prophet Isaiah which affirmed; “The Spirit of the Lord is upon me, because he has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the years of the Lord’s favor.” And Jesus, when he finished reading those words, roll the scroll back up, and gave it to the attendant, and sitting down he said to the people; “Today, this scripture has been fulfilled in your hearing.” Jesus was announcing, that day in the synagogue, the reign of the Messiah - that his kingdom was at hand.
And you remember in the 11th chapter Matthew, John was imprisoned, his death impending, was beginning to feel hopeless and he needed reassuring, and so he sent word to Jesus and said; “Are you the one who is to come, or are we to wait for another?” And Jesus said; “Go and tell John what you have heard and seen: the blind have received their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me.” I love the New Living Bible’s paraphrasing of verse 6: “Happy are those who do not doubt me, but join me!”
This “highway” that Isaiah is speaking of is Christ. For it is Christ who links our hearts to the heart of God. And we who were once crippled and lame, have been healed; we, who were once dry and barren as a desert now have the spring of living water flowing from our very lives. That is what God’s coming in the person and presence of Christ has done to our lives. And Jesus says to us; “Happy are those who do not doubt me, but join me” in making the highway of God assessable for the world - inviting others to travel on it.
The season of Advent is a reminder that the Savior has come and that we must welcome him anew and afresh in our hearts and lives; that we must walk on that highway of God and invite others to join us and to travel with us unto that place God has prepared for us, for it is then that we move from being travelers to tourist!

"Panis Angelicus"

2009-05-04T11:28:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Exodus 16:4-16 and John 6:35-51.

I have shared with you before that one of my favorite words is the word “companion.” When we think of a companion we may think of a caregiver, or a friend or someone who accompanies us on life’s journey. But the reason I like this word so much is because of its Latin origin and meaning. The word “companion” comes from two Latin words cum and panis, which literally means; “with bread.” It is a reminder that the one who is our companion, is the one who shares his or her bread with us.
In Jesus we find our spiritual companion - our spiritual cum panis - the one who provides us with the bread of life. And certainly this idea, this image is portrayed in the beautiful hymn entitled; Panis Angelicus. The hymn is translated:

“Bread of Angels,
made the bread of men;
The Bread of heaven
puts an end to all symbols:
A thing wonderful!
The Lord becomes our food:
poor, a servant, and humble.
We beseech Thee,
Godhead One in Three
That Thou wilt visit us,
as we worship Thee,
lead us through Thy ways,
We who wish to reach the light
in which Thou dwellest. Amen.”

The hymn, written by St. Thomas Aquinas before the year 1274, contemplates the great mystery of becoming one with God through Christ. And it is in Christ - the Bread of Heaven, that God feeds, nourishes and sustains us.
There's nothing more enticing than the smell of fresh baked bread. In fact, bread has become an essential ingredient in just about every culture - no meal is complete without it! And so it was no wonder Jesus choose to refer to himself as the “Bread of Life.” But in doing so, Jesus was using an image more profound than a staple of the diet. You see, he was drawing on a rich symbol of Jewish life. Bread was not only a necessity when it came to the Jewish diet, but it also played an important role in Jewish worship and history. For instance, the feasts of Pentecost and Passover all used bread as the main ingredient. Also, as we heard in our First Reading, it was manna - “bread from heaven” that God provided for the Israelites while they were in the wilderness. That “bread from heaven” played a vital role in Israel’s survival.
During the season of Advent and Christmas, we can’t help but turn our attention to the tiny village of Bethlehem, for it was there that Christ was born. It was there that the Word became flesh and dwelt among us. And interestingly enough, Bethlehem in Hebrew means “house of bread.” Now, the name refers to the fact that the village was situated in a fruitful and fertile place, where with work its soil would yield food and harvest to the faithful. Grain and fruit could be grown there and there was an abundance of fresh water in the wells. Bethlehem was not a flourishing place in the sense of a economy or commerce, but it was a special place where favorable circumstances stimulated by effort could produce refreshment for its people. Bethlehem was not the Holy City, it was not Jerusalem, the great capital, the center of worship, and ritual and influence. Rather, Bethlehem was a modest village favored not so much in riches as in opportunity, and it was dear to the hearts of the Jews.
In Bethlehem was to be found the monument of Rachael, for it was there that she, the wife of the patriarch Jacob died and was buried. Bethlehem was also the city of Ruth, who lived there with her husband, Boaz, and who was the great-grandmother of Bethlehem’s most distinguished son, David; and it was there that David himself was born, and thus it was considered the “City of David.” But it was also the birth place of Jesus. For in the “house of bread” was born the “Bread of Life” - the one who would satisfy every spiritual hunger and craving.
Who is Jesus? That the question I want us to focus on during this Advent season, especially as we gather on Thursday nights. In our Gospel Lesson this evening, Jesus declared; “I am the bread of life.” Bread is a basic staple of life - without bread we die! Now, obviously, Jesus is more than physical bread: he is the bread that nourishes our relationship with God. Someone once said; “Bread is the to the physical body as Jesus is to spiritual body.” And certainly that’s true!
In this world many voices compete for our ear. Our faith reminds us to listen to the voice of God. John begins his gospel in a rather unique way, unlike the other gospel writers, John takes us back to the origins of Christ - not in Bethlehem, but as one co-existing with God. His magnificent prologue begins with: “In the beginning was the Word, and the Word was with God, and the Word was God.” Jesus is the ultimate expression of God, the incarnation of God.
As I reminded you on Sunday, the best way to send an idea into the world is to wrap it up in a person. This is why companies will pay large amounts of money for famous actors to endorse their product. And so, in a sense, this is what God has done. God had an “idea” - God had a “Word,” in which God wanted to convey to humanity and that message was God’s divine love and grace. And it is a Word of hope and peace, joy and love. In God’s infinite wisdom, God took this “idea,” in which God was so eager to communicate to humanity, wrapped it up in the person of Jesus Christ, and laid it in a feeding trough. The babe of Bethlehem is the Word of God Incarnate. He is the message of God to humanity.
In the sixteenth century the emperor of Germany received a very expensive piece of pie. He owed an international banker a million dollars, but one Christmas the banker put a canceled debt note in a Christmas pie. When the emperor ate the pie, a million-dollar liability was canceled. The birth of Christ is God’s Christmas pie to us. In Christ, God says to us that we are forgiven, loved and free.
In our Gospel Lesson, Jesus had just finished feeding the multitudes and then he turn the image of bread to himself and said; “if you eat of my flesh you will have life.” And without a doubt, Jesus words would have seemed ludicrous. Eating flesh and drinking blood was unheard of in the Levitical Law, it was considered unclean, not to mention a direct violation of the Law itself. In fact, if you came into contact with blood, much less drink it, you were considered unclean and impure. But, of course, Jesus wasn’t speaking literally but spiritually!
Partaking Holy Communion is not cannibalism, but rather it is symbolism. The image of eating Christ’s body and drinking his blood grows out of a world in which animals were sacrificed to false gods but not all of the animal was consumed on the altar. Part of it was kept by the priest and part was returned to the worshiper, who then ate it, believing that he had literally eaten of his god - that he was god-filled, in a sense. Though we do not practice this type of ritual, against the backdrop, we are invited, symbolically to eat of Christ’s body and to drink of his blood that we might be God-filled and that union between us and God strengthened.
In these most ordinary, in these most tangible gifts of bread and wine, we become at one with God, who for us became one of us. Someone once said that every time we celebrate Holy Communion we experience once again the Incarnation. And how true that is! God becomes flesh in us as we receive God. What is the miracle of Christmas? Is it the star? Is it the singing angels? Is it the wondering shepherds? Is it the Mary or Joseph? Or is it the exotic magi? No! Rather, the miracle of Christmas is that God cared enough to send the very best, and that he continues to do so in the gifts now given to us in one another. No wonder God choose the simple, modest and humble town of Bethlehem for the Incarnation of himself. Therefore, let us be fed by the one who is the Bread of Life, and who was born in the Bethlehem - the House of Bread!

"The Perfect Pre-Christmas Sale"

2009-05-04T11:27:00.003-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Jeremiah 33:14-19.

A woman and her daughter were out doing some Christmas shopping the day after Thanksgiving. As was expected, the crowds were simply awful. They had to skip lunch because they were on such a tight schedule. Toward the end of the day, Mom was hungry, tired and her feet were killing her. And she was getting more and more irritable as the day went on. As they left the last store, she turned to her daughter and asked, “Did you see that nasty look the salesman gave me?” Her daughter answered, “Oh, mom, he didn't give it to you. You had it when you walked into the store.”
Well, the countdown has begun. The malls and the stores are filled with shoppers. Many stores, during the holidays will extend their shopping hours to accommodate all of the Christmas shoppers. Needless to say, we can expect the crowds all the way through to Christmas Eve. But hopefully, you all survived Black Friday if you were brave enough to venture out and take advantage of the sales.
Without a doubt, to some, Christmas is about the shopping frenzy. It’s about hustle and bustle of the crowds, picking the perfect gift and finding the best bargains. Sadly, Christmas to them is something that is bought or purchased, wrapped in paper or stuffed in a stocking. Now, I am not saying that we should do away with this long-standing tradition of gift-giving at Christmas. I mean, after all, I like to receive gifts as much as anyone, but we must not allow this tradition to crowd out our understanding of the true “Reason for the Season.”
I always found it interesting that my great-grandfather, Silas, did not like to receive gifts. I guess I found this interesting because I have never met anyone who didn’t like to receive a gift. He would literally get angry if you bought him a gift and it didn’t matter if it was for Christmas or some other day you typically exchanged or received a gift.
I remember in a Sociology class that I took in college we had to a report to do and I chose to do mine on the affects of gift-exchanging in different societies. One of my resources was an essay that Marcel Mauss, a French sociologist, wrote entitled, The Gift. Mauss’ essay focused on the form and reason of exchange in archaic societies.
Without a doubt, gift-exchanging is an essential part to our Christmas celebration. Advent is a time of personal preparation. It is a reminder that just as we prepare our homes, so we must spiritually prepare our hearts for the birth of God’s gift to us - Christ.
Soon, our Christmas trees will be loaded with gifts underneath - gifts for family and friends. You know, I can remember as a child shaking those gifts with my name on them, trying to figure out what was being concealed by the wrapping paper. Very seldom would my guess or assumption be correct. We spend a great deal of time and energy and money shopping for the perfect gift to give to the special people in our lives. But what would that gift be, if the recipient didn’t open it or utilize it? The gift would serve no purpose, it would be useless and meaningless. And the same is true with the gifts and the Gift that God gives us.
Philosopher and historian Hannah Arendt was a German Jew who lived through the rise and fall of the Nazi party and the horrors of the holocaust. She advocated that the philosophies or even theologies we live by should be based as much on formative powers of natality as on the finalizing powers of mortality. You see, she argued that our stories of birth should define us even more than our stories of death. Arendt realized that if you begin with the power of birth instead of mortality you take philosophy in a whole different direction! And that’s what the Church does. The liturgical calendar begins with Advent - today begins a new year for Christians. Advent focuses on natality - on birth whereas Lent focuses on mortality.
Typically, during this season of Advent, the church turns its attention to the prophecies concerning the coming Messiah and his kingdom. And we have heard several readings this morning from the prophets in relation to Christ and his kingdom. Our Scripture Lesson for this morning is taken from the prophet Jeremiah. Jeremiah lived seven centuries before Christ was born. His ministry spanned four decades from about 627 to 586 BC. Jeremiah’s message focused repentance and a sincere commitment to God.
In our Scripture Lesson this morning, we see that Jeremiah offers words of hope and promise as he speaks of hope and peace and salvation all wrapped in the one who is coming from the David’s line - who, like a branch will sprout up and whose fruit will bring justice and righteousness, hope and salvation to our lives and to our world.
Someone once said; “The best way to send an idea into the world is to wrap it up in a person.” In a sense, infinitely more sublime of course, that is what God has done. God had an “idea” - had a “Word” - Logos, in which God wanted to convey to humanity and that message was God’s divine love and grace. And it is a Word of hope and peace, joy and love. In God’s infinite wisdom God took this “idea,” which God was so eager to communicate to humanity, wrapped it up in the person of Jesus Christ, and laid it in a feeding trough. The babe of Bethlehem is the Word of God Incarnate. He is the message of God to humanity.
This one has come and is coming, and we are invited to once again allow him to be born in us - to receive his gifts of hope and peace, joy and love. We are invited to envision his kingdom and to become a partner in “executing righteousness and justice,” that his kingdom and realm may be birthed in and among us.
The church’s season of Advent is, without a doubt, the greatest Pre-Christmas Sale. It is an opportunity for us to envision God’s kingdom and to become a partner in establishing it.
When Amber and I were expecting Miriam, Marita gave me a book entitled; What to Expect When You’re Expecting. The book is a popular book among expectant parents. But you know, we too are expecting and Advent is Church’s What to Expect When You’re Expecting. Jeremiah offered the people of Israel a message of hope. The Hebrew word “hope” is yachal and it literally means “to wait with expectation.” That pretty well sums up what we do during Advent, doesn’t it?
One of the things that Marcel Mauss determined from his research and study was that gift-giving builds relationships. He argued that giving an object creates an inherent obligation on the one who receives to in turn give a gift. And so, may we receive God’s Gift of Christ, anew and afresh this Advent season and in return give our lives to God and to God’s kingdom.

"A True Remedy for Thanksgiving"

2009-05-04T11:25:00.004-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on I Chronicles 16:1-6.

In 1815 President James Madison declared that Thanksgiving be celebrated twice. He did this as an attempt to boost America’s happiness and sense of giving thanks. You know, while I believe that Madison had a good point, still it is hard to ignore reality. Adding another day of celebration to the calendar is hardly a remedy for “thanksgiving.” And perhaps it will be a little more difficult this year for you give thanks. Perhaps this year there’s a little less cause for giving thanks. I mean, after all, it is difficult to ignore the problems facing our country: a weak economy, an unstable market, poverty, foreclosures, loss of jobs, disease, famine, terror, war and the list could go on and on. Not to mention the concerns we face every day of raising children and keeping them safe, schools, marriages, health, death, and personal finances. With all of these problems, with all of these concerns it is difficult sometimes to give thanks.
M. Scott Peck in The Road Less Traveled reminds us that life is difficult. In fact, he writes; “This is a great truth, one of the greatest truths. It is a great truth because once we truly see this truth, we transcend it… Most do not fully see this truth that life is difficult. Instead, they moan more or less continuously, noisily or subtly, about the enormity of their problems, their burdens, and their difficulties, as if life should be easy…”
In our Scripture Lesson this evening we permitted to take part in the liturgy or worship service that David had planned to commemorate the Ark of the Covenant’s return to Jerusalem. We are told that David had the Levites, that priestly tribe of Israel, form a choir and we are told that he divided them into three sections or groups, one “to record,” another “to thank,” and a third “to praise.” And certainly, this three-fold formula should be applied to our lives if we truly want to live a life of thanksgiving.
David had instructed the first group of Levites “to record.” The Hebrew word there is zakar, which is better translated “to remember.” One of my favorite stories is told by Dr. David McLennon of his first job in a small town general store. This was in the days before malls and supermarkets. At age of 13 he was hired as a handy boy. He would sweep the flour, bag items for customers and put up stock. On one particular Saturday, he recalled, he overheard the owner say to one of the clerks “Well, it’s about that time of the year for us to take inventory.” Dr. McLennon wrote, “Unaware of what an inventory was I asked the owner, who was an older man; ‘Sir, what is an inventory?’ Patiently the owner explained that it was a time when you made a list of everything that you had in the store.’” Dr. McLennon went on to say; “Still somewhat puzzled, I then asked; ‘Why?’ ‘Well,’ said the owner, ‘it’s easy to forget exactly how much you have each year. And so, every now and then you have to take an inventory just to see what all you have.’” Dr. McLennon said; “That story pretty well sums up what thanksgiving is all about. It’s a time when each of us needs to ask ourselves the question; Have I taken inventory of my life lately? Have I made an effort to count all the things that I do have in life instead of complaining about the things that I don’t have.” What a good exercise for all of us! Have you taken inventory lately? Thanksgiving from a biblical perspective offers a very similar picture. In fact, the Bible’s definition of thanksgiving usually begins with an inventory.
David had instructed the second group of Levites “to thank”. I read of a church in London that has a sign above the entry into its sanctuary which bears three words: “THINK AND THANK.” The meaning is obvious. If we truly stop to think more, surely we would stop to thank more.
Perhaps some of you are familiar with Kenny Rogers’ song; The Gambler. The song offers a metaphor: life is a card game and certainly it is a reminder that none of us can determine the hand life will deal us, all we can do is play our hands to the best of our abilities.
And certainly the question we should ask ourselves is, “How does our faith in God help us in playing our hands?” You see, some people view God as the Divine Dealer, who doles out the good cards to some and the bad cards to others. But you know, I think this view of God is absolutely wrong. This makes God seem arbitrary and unfair. Rather, I see God has the Divine Guide, who gently guides us in playing our hands.
Hopefully, you won’t chastise me for using the metaphor of playing cards with life. But it offers a wonderful metaphor. When we’re in the middle of the game, it’s difficult to fully know which cards are good and which are bad. The cards that bring suffering and adversity often strengthen us and build character and compassion. At the time, suffering seems harmful and unfair. But, at the end of the game we can see that we were really playing a winning hand.
We must remember that “in all things, God works for the good of those who love God.” And this alone should fill our hearts with “thanksgiving.”
And finally, the third group of Levites had the responsibility of praising God. One of the Hebrew words for “thanksgiving” is the word huyyedot - his not only implies praising God with voice but also with our lives. It is more than just thanksgiving, it’s thanks living. This three-fold liturgy that David used really applies the lyrics to the traditional Thanksgiving Hymn; “Now thank we all our God with heart or mind, voices and hands. As our Scripture Lesson this evening, along with the hymn; “Now Thank We All Our God” reminds us, there is a three-fold expression to our thanksgiving. Thanksgiving should involve our hearts, our hands and our voices - it should imply remembering, thanking and praising. For this is truly live a life of thanksgiving!

"Much Obliged"

2009-05-04T11:25:00.003-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Luke 17:1-21.

I read recently that when Ernest Hemingway was at the prime of his career as a writer, that a certain magazine editor offered him the generous rate of a dollar a word if he would simply submit a short story for publication in their magazine. A group of struggling young writers, less impressed with this sign of success than they should have been, sent Hemmingway a dollar with this request: “Please send us one of your very best words.” Immediately Hemmingway replied with a one-word message. It read; “Thanks!”
Indeed, the word “thanks” is one of our very best words. It is priceless to both the person who speaks it and the person to whom it is spoken. But why then, do we not speak it or hear it more often?
Our Scripture Lesson this morning tells the familiar story of ten lepers whom Jesus healed. I find it interesting that all ten lepers were healed, but only one of them came back to Jesus, knelt before him and expressed his gratitude for the healing he received. Now, I am sure that the other nine were grateful. I mean, needless to say, they had been healed from a horrific, demoralizing and debilitating disease. A disease that had left them an outcast - that had cut them off physically and spiritually, emotionally and socially from society. I am sure all of them were overjoyed that their lives were spared, that their health was restored, and that they could now reenter society, return to their homes and families and live a normal life. I am sure they were all glad. But still, only one of them returned to say “thank you,” and he expressed his thanks not only verbally but also in action - by literally prostrating himself before Jesus and worshiping him.
I love the word “to prostrate”. In our Scripture Lesson, this gesture is denoted by the Greek word pipto, and it not only denotes the idea of bowing before someone or something but, like the word “to prostrate” it can also be used figuratively and mean “to humble yourself.” And certainly, I think that’s the idea being related here by the gospel writer, that this man humbled himself before his blesser - that the outward action of bowing before Christ was an inward expression of his heart being humbled from the healing he received.
And that’s the difference between this leper and the other nine - humility! That’s the difference between those who are truly grateful and those who feel somehow that their blessings are owed or earned, perhaps from their hard word and dedication or their devotion or their goodness.
Sometimes it is difficult to distinguish between gratitude and simple gladness. All of us are glad for the blessings we’ve received, and we might even take a few moments, on this Thanksgiving morning, to enumerate some of them. But is it really gratitude or is it simply gladness? You see, the difference is whether you feel any obligation as a result of your blessing, if you blessings cause you to humble yourself before the One from whom all blessings flow. The difference is found in the attitude of your gratitude.
The word “thanks” like the word “love” is so overused. Years ago people often expressed their gratitude with the words; “much obliged!” Those words contain much more than a vain acknowledgement of gladness. They said, in essence; “I am in great debt to you!” You know, if those words are sincerely meant, they reflect the humility and thankfulness of the recipient.
Gratitude sweetens the gift it acknowledges, and it primes the pump for more acts of generosity and more expressions of thanks. A more realistic view helps us to see that everything we have is - or results from - a gift from the Creator God. And to the author of those blessings we should forever be “much obliged.”
And so, on this Thanksgiving Day, and especially throughout this up-coming holiday season, let’s not get so caught up in the hustle and bustle of life that we fail to be like that one leper who returned to humble himself before his blesser and by doing so took part in an even greater blessing - a spiritual one.

"Thanksgiving Leftovers"

2009-05-04T11:24:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) 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 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 - present tense. God invites us to join, to take part and to celebrate.
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. 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 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.’
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.” 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.

"A Handful of Peanuts"

2009-05-04T11:23:00.003-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on II Corinthians 9:8-15.

A heard a rather amusing story the other day of a tour bus driver who was driving a bus load of senior citizens down the highway when he was tapped on his shoulder by an elderly lady. She offered him a handful of peanuts, which he gratefully munched up. After about 15 minutes later, she tapped him on his shoulder again and she handed him another handful of peanuts. She repeated this gesture about five more times. Finally, when she was about to hand him another batch, he asked her; “Why don’t you eat the peanuts yourself?" "Because,” she said, “we don’t have any teeth and we can't chew them.” The puzzled bus driver asked, "Well, why do you buy them then?" The elderly lady replied, "Because we just love the chocolate around them." You can rest assured that the peanuts you received did not have chocolate on them
I am sure most of you have been wondering why you received a handful of peanuts prior to the service. Jason asked me how long I was planning to preach if I needed to provide a snack during worship. As much as I am sure you’re tempted to do so, these peanuts are not meant to be snack during worship.
Someone once said that the difference between a teacher in the Western World and a Rabbi in the Eastern World is, the teacher in the West will tell you a story whereas the Rabbi will show you a story. And so, these peanuts are meant to be a reminder of a story that I am going to share with you in just a few minutes.
As we look to our Scripture Lesson this morning, I think it is important to keep in mind, that on Paul’s third missionary journey he had raised an offering to relieve the poverty of the Christians living in Jerusalem and to demonstrate the unity that existed between the Jewish and Gentile churches. In the previous chapter - chapter 8 of Paul’s second letter to the Corinthians, Paul encourages the Corinthians to participate in this offering and he explains how it will be administered.
Keep in mind, the primary reason that Paul addressed this topic here was because some in the church were questioning Paul’s motives. Evidently, they were suggesting that Paul was lining his pockets, so to speak, with contributions earmarked for the poor believers in Jerusalem. Consequently the Christians in Corinth, despite their announced willingness to help, had not donated to the cause.
And so, taking a pen in hand, Paul defended his integrity and using the churches in Macedonia as his example, Paul gave the Corinthians a wonderful summary of why and how believers ought to give.
Twice in chapter 9, Paul speaks of the generosity of the one who gives and he uses the Greek word; haplotes, which is derived from the Greek word haplous, meaning “single” or “simple.” Thus haplotes expresses “simplicity” and generosity”. Combining these two notions together, the word denotes “glad and gracious giving.” Paul is the only New Testament writer who uses this word. Normally he uses it to describe the way certain believers give themselves wholeheartedly and completely to others. It denotes the idea of giving oneself and one’s gifts wholeheartedly to God and to others - not withholding anything. If only we could learn to give in such away.
I love the words of verse 7; “…for God loves a cheerful giver.” The word “cheerful” here is the Greek word hilaros, which is where we get our English word “hilarious.” God loves a hilarious giver.” For such giving, Paul tells us, produces thanksgiving.
Perhaps some of you have heard of Amedeo Obici the Italian immigrant who came to the United States in March of 1889 at the age of 12. Obici was born in the northern region of Italy, what is known as the Treviso province. Amedeo’s father died when was seven years old. And in 1889, his mother's brother, Vittorio Sartori, who had emigrated to the United States earlier, invited Amedeo to come to the United States and live with him and his family in Scranton, Pennsylvania. Seeing the wonderful opportunity this was for her son, Amedeo’s mother, boarded him on a boat bound for the United States. Amedeo was unable to speak English and so, his mother had written his destination on a piece of paper and fastened it to his coat. Before seeing him off, she gave him a handful of peanuts for the journey, which carefully he tucked them away in his pocket.
Upon arriving in New York at Brooklyn’s Bush Terminal, he boarded a train to Scranton. However, en route, he was misdirected and got off in Wilkes-Barre, Pennsylvania. The people in the train station took him to a local fruit store owned by Enrico Musante and his daughter, Louise whom Amedeo would later marry in 1916. While the Musante’s worked to contact Amedeo's uncle in Scranton, Amedeo stayed with them. He finally made it to Scranton, but later returned to Wilkes-Barre where he attended classes in the evening to learn English and worked in the Musante’s fruit store. Influenced by this experience, he soon built his own roaster from spare parts and operated a pushcart business selling roasted peanuts - peanuts that he had harvested from those his mother had given him.
Who could have guessed that this little boy, coming to American with only the clothes on his back and a handful of peanuts would grow up to be the founder of Planters Peanuts. Obici founded the company in 1906. In 1913, he built a new processing plant in the heart of peanut farming territory in Suffolk, Virginia. In 1924, Amedeo and Louise Obici moved to Virginia from Scranton and purchased a 253 acre farm in Suffolk where they lived out the rest of their life. The generosity of the Obici’s to their adopted community and his workers left an lasting imprint in Suffolk and the surrounding community. To this day, when visiting Suffolk, along route 460 you will see the Louise Obici Memorial Hospital.
Like those peanuts in the hands of Amedeo, so God has placed within our hands, gifts. But it is up to us as to how we are going to use those gifts. You see, we can do one of three things with the gifts God has given us. Just as Amedeo could have done one of three things with the peanuts his mother had given him. He could have consumed those peanuts and enjoyed them; and then they would be gone and soon he would be hungry again. In the same way, we can use our gifts only for ourselves - we can use them selfishly. Or, Amedeo could have taken those peanuts and saved them. They could have been a reminder of his home in Italy and his mother. But pretty soon those peanuts would have rotted and wasted away. And in the same way, we can allow our gifts to go unused. Never apply them - never use them for the good of God’s kingdom and the good of others. Instead, Amedeo chose to plant those peanuts and was able to reap a harvest. He was able to take that handful of peanuts and in turn feed others. What are you doing with the peanuts - the gifts God has placed in your hands? Or, better yet, what will you do with the time and talents God has given you?

"Have You Any Time and Talents?"

2009-05-04T11:21:00.005-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Zephaniah 1:7, 12-18, I Thessalonians 5:1-10 and Matthew 25:14-15, 19-29.

Few of us would argue that life passages too quickly. And the older we get the quicker it seems to pass. A year seems like a month, a month seems like a week, a week seems like a day, and a day seems like a few hours. As Pete Philly writes; “Haven’t you notice how time flies; sometimes I feel so old; I can’t believe how much I’ve grown.” A lot of times, we don't even sense it happening. Usually, we’re too busy living life to even take notice. But we notice how our bodies and minds change as time passes. And some of us accept these changes and adapt to them. While others fight to keep these changes from occurring. And still others simply go into denial, as if denying it will cause it to go away.
Perhaps some of you have read Bill Cosby’s book, Time Flies. Cosby brings his unique warmth, and wisdom and wit to a subject common to all of us, aging. In his book he offers a hilarious perspective of the trials and tribulations of growing and being older. He addresses the fact that life passes too quickly. You know, I think we can all relate to that book as well as to Christopher Robin’s poem; Time Flies, which reads:

“A passing year as a child
This seems like forever
A passing year when middle aged
Is an endeavor.
Time flies with age
A year’s soon as fast as a day
Age makes time fly
Is the thought years will relay.
A day is one day
Yet is seems a year when young
In years a day’s over
As quick and as fast as its sprung
A year’s gone like a day
To minds knowing of age
Years make time pass
Without any seeming gauge.”

Certainly, “time” is a prominent theme in our Scripture Readings this morning, or perhaps I should say the “lack of time.” In our First Reading, the prophet Zephaniah says that “the day of the Lord is at hand.” And centuries later, this was Paul’s message to the church in Thessalonica. The “day of the Lord” - that day when time will cease and we will enter another realm, which we cannot comprehend; when judgment will be rendered and justice restored. These two times are spoken of from different perspectives and with different views in mind for Zephaniah and for Paul.
For Zephaniah his reference to the “day of the Lord” is a warning to those who think that God is indifferent to them, those who substitute their monotheistic faith with idolatry and pagan practices. For them, “the day of the Lord” will be full of darkness and not light and that time will have no mercy on their plans:

“Though they build houses,
they shall not inhabit them;
though they plant vineyards,
they shall not drink wine from them.”

There is no promise here, only a warning. For this prophet, “the day of the Lord” is at hand and the retribution of those who move away from the loving care of God “is near and hastening fast.”
While Paul has a similar conviction, that the “day of the Lord” is at hand; however, for him, this is a day filled with promise and hope. As Paul reminds us; “For God has not destined us for wrath but for obtaining salvation through our Lord Jesus Christ who died for us, so that whether we are awake,” which is to say, living, “or asleep,” which is to say dead, “we may live with him.”
This was a much needed message for this young group of Christians. Early in Paul’s ministry, he was convinced that the return of the glorified Christ was very near - that it was immanent, that it would happen within his lifetime. The people of the church in Thessalonica, believing that “the day of the Lord” was approaching, were falling into doubt and despair because some from that small community were dying before the promised return of the Lord had occurred. So Paul, who has brought them the gospel of hope, was trying here to encourage them by reminding them that they are “children of light,” and for those who live in the light, even death is not to be feared. It is as if time does not matter, whether dead or alive, we are in God’s hands, Paul reminds us.
The word “day” that Zephaniah uses here in reference to “the day of the Lord” is the Hebrew word yom and Paul uses the Greek word hemera. These words can be taken both literally and figuratively. They can mean day in the literal sense but, for Zephaniah and Paul, they were used figuratively as to mean an “age” or a “realm”.
In verse 1, Paul uses the Greek words chronos and kairos, which are words for “time”. These words not only imply a specific time or occasion but more importantly they imply “an opportunity,” an opportunity to work and serve.
The church came into existence with the conviction that in Jesus Christ what had been prophetically promised was now a reality. The kingdom of God is not merely an idea in the head of believers; but it is a reality that must be lived out by the believer. It is a part of us and we are called not only to embody it but live and be the kingdom. Through us the kingdom of God, the realm of God’s love and grace, justice and peace are lived out in the world; until that day when God’s realm and kingdom fully come.
I read an rather interesting article the other day entitled; “Scientists prove time flies when you’re busy.” Dr. Anthony Chaston and his research colleague, Dr. Alan Kingstone, from the University of Alberta Department of Psychology have proven that time really does fly when you’re having fun or, at least, it flies when your attention is engaged. They proved this theory by having subjects complete different tasks and when completing them they were to estimate how much time they believed had passed. Dr. Cheston observed; “The harder and harder the tasks, the smaller and smaller the estimates became.” Without a doubt, time does fly. But perhaps the question that is put forth to us in our Gospel Lesson is “What are we doing with our time?” You know, the greatest “talent” God has given us is “time.” What are we doing with it? That’s the question that our Gospel Lesson asks of us. As Abraham Lincoln reminds us; “It’s not the years in your life, it’s the life in your years that count.” Its how you use the talents and time God has give you that makes the biggest difference. As the words to the last verse of the old hymn affirms:

“Let us labor for the Master
from the dawn till setting sun,
Let us talk of all God’s wondrous love and care,
Then, when all of life is over,
and our work on earth is done,
And the roll is called up yonder I'll be there."

And so, let us labor faithfully, using our time and talents for God and for God’s kingdom. Amen.

"More Than An Election"

2009-05-04T11:21:00.004-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Amos 5:18-24.

I am sure most of us are thankful that the long and grueling campaign is over. The multi-million dollar campaign strategies, the constant ads filled with accusations and sneers, the long and anticipated election has finally come and gone. Without a doubt, this year’s election was an historic one. In the end, the first African-American president was elected to the highest office in the land. Which speaks of how far we have come as a nation with a history of racism and inequality.
But now, we are faced with the challenging and difficult task of finding ways to overcome our differences as Democrats and Republicans, as Independents and Libertarians, as Conservatives and Liberals, and work together as Americans for the common good.
On Wednesday I had the opportunity to attend worship at Green Memorial United Methodist Church in Downtown Roanoke. Occasionally, I try to attend this weekly service and luncheon which is held on Wednesdays at noon. Each week they have a pastor from the Roanoke area preach at the service. And, interestingly enough, this past Wednesday the guest preacher was Rev. Nelson Harris, pastor of Virginia Heights Baptist Church and the former Mayer of Roanoke City. And it was interesting to hear the sermon of a pastor and a politician a day after the election. In addition to his powerful sermon, Rev. Harris offered a fitting prayer which read;

“Gracious God, for millions of Americans the election represented the culmination of a lifetime of hopes and dreams. For others, the day was filled with disappointment and pain. We pray, O God, that you would help all of us join together to work for a brighter, more healthy and more hopeful tomorrow, a tomorrow where justice rolls down like waters and righteousness like an ever flowing stream. Amen.”

Certainly the words of that prayer mirror the words of our Scripture Lesson this morning. The prophet Amos came from the barren and desolate region of Tekoa. Sociology is the scientific study of society affects human behavior. And undoubtedly, Amos’ setting prepared him for his ministry. Amos was anything but your run-of-the-mill prophet. He heard the voice of God in the fierce crooning of the desert wind. God often prepares prophets like this. Think of John the Baptist in the same wilderness and Paul in the desert of Arabia. Many of Amos’ sermons are laced with figures of speech unique only to the desert. Because Amos was not a polished scholar like Isaiah and was lacking in cultural refinements, he was offensive to the court life in Bethel.
Amos was a careful student of human nature and his messages stirred the people. Although it is not easy to find one brief passage in his book to summarize Amos’ message, perhaps these verses in our text come as close as any. The lesson is simple and straightforward - religious practices, divorced from life and devoid of righteous living, are an abomination to God. Amos cuts to the heart of the problem religion has faced in every generation - profession devoid of practice. Like many modern Americans the people of Israel had misunderstood what God wanted from them.
Amos begs for their displeasure by speaking the truth, God's own words: “I hate the noise of your worship, your songs. Instead, let justice roll down like waters, righteousness like an ever-flowing stream.” Evidently God is not that impressed by mere talk, by melodious hymns, by eloquent prayers. What God wants to hear is the constant flow of justice and righteousness. What do we mean by justice? You know, in America we think that justice is when the good are rewarded, and the bad are punished. But in the Old Testament, the Hebrew word for justice, mishpat, means that the neediest in society are cared for. A just society takes care of those who are needy. An unjust society does not want to take care of those who are in need. Let justice roll down like an ever-flowing stream!
God wants worship that is vital and relevant. In Amos’ day the noble ideas of sacrificial worship, which reflected the inner attitude and commitment of the offered, had degenerated into a selfish attempt to manipulate God. And we see this today! We use God when it is convenient - to promote our own agendas, or force our own beliefs and convictions, for propaganda.
In verses 21 through 23 the essential elements of Israel’s worship are pointed out one-by-one: festivals, sacrifice, and praise. Unmistakably clear is the total rejection of Israel’s worship. God delighted in the character of the Israelites, not the aroma of their sacrifices. God not only rejected their offerings, but God also would not lend God’s ear to their music.
God had enough of their heartless and meaningless rituals; God wanted to see the basic virtues of a godly life. God wanted justice that ensured the protection and rights of all people. God wanted righteousness that had both a vertical and horizontal relationship. That is, our relationship with God and our relationship with others. These two virtues were to be practiced in all legal, business, and personal relationships. The call was not to do away with ceremonial worship, but to vitalize it with righteous and holy living.
Our prosperous nation, which boasts of a church on almost every street corner, is very similar to Israel in the time of Amos. Any society that cares more for gain than honor, more about their standard of living than God’s standard is sick. Any church that accepts lavish support as a substitute for righteous behavior is a sham. Any church that thinks God will accept a correct creed and perennial activity as substitutes for plain obedience to God’s divine will is wrong.
If we are not careful we can also let our worship become superficial and shallow. Emotion and enthusiasm can take the place of righteousness lived out in the community. Ritual can become a substitute for reality. We might profess loudly what we believe, but unless we practice what we profess, God will reject it. Just as in the time of Amos - what God really wants still rings true today: “But let judgment run down as waters, and righteousness as a mighty stream.” I love The New Living Bible’s paraphrase of this verse, it reads: “I want to see a mighty flood of justice, an endless river of righteous living.”
In the words of Teresa of Avila, from the l6th century: “Christ has no body now on earth but yours, no hands but yours, no feet but yours. Yours are the eyes through which the compassion of Christ looks out on a hurting world. Yours are the feet with which he is to go about doing good. Yours are the hands with which he is to bless now.”
And so, may we pray, along with Rev. Harris and the rest of America; "O God, we pray that you would help all of us join together to work for a brighter, more healthy and more hopeful tomorrow, a tomorrow where justice rolls down like waters and righteousness like an ever flowing stream. Amen.”

"The Reality fo Death"

2009-05-04T11:19:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Psalm 39.

There is a somber prayer found in the Book of Common Prayer that is offered as part of the Burial Office for the deceased, the prayer begins with the words; “In the midst of life we are in death.” And certainly, that is a rather grim reminder for us, isn’t it? “In the midst of life we are in death.” But not only is this is a grim reminder for us, it is also a difficult one. You know, sometimes it’s difficult to talk about death. Despite all of our modern technology, despite our advances in medicine and science, the fact of the matter is “in the midst of life we are in death.” And while some of us are promised more time than others, we all know that one day death will come for each of us - for death does not discriminate, nor is death always fair or compassionate or gracious.
Peter Gomes recalls a service held at The Memorial Church of Harvard University on an All Saints’ Sunday several years ago. He said that the choir performed Hugo Distler’s Dance of Death, where a white-faced Death danced down the aisles of the church, confronting all estates and classes of people, inviting them to dance with him. Death did not discriminate, he took the hand of the white collar and blue collar, the rich and middle class, the educated and average, the elderly and the young - all were called and all found it hard to believe that they had somehow been summoned. “In the midst of life we are in death.” While it may seem grim, it is reality. Death is inevitable.
On this All Saints’ and Souls’ Sunday we are confronted with that reality. Someone once said that the quality of our living is determined in large measure by the attitude we take toward our dying. And I think there is a lot of truth in that - our attitude toward death and dying, says a whole lot about the way we live our lives.
I heard the story of a Bible study group who was discussing death. And the leader of the group said; “You know, we will all die some day and none of us really knows when but if we did, we would all probably do a better job of preparing ourselves for that inevitable event.” Everybody in the group nodded their heads in agreement. And then the leader asked the group; “What would you do if you knew you only had 4 weeks left?” “Well,” said on gentleman, “for those 4 weeks, I would go out into the community and share the gospel.” Another lady said enthusiastically; “For those 4 weeks, I would dedicate all of my remaining time to serving my family and my church with a greater conviction.” One man in the back finally spoke up and said loudly. “If I only had 4 weeks remaining, I would travel the country with my in-laws in Volkswagen Beetle, and stay in the cheapest motels possible.” Everyone was puzzled by his answer and said; “Why in the world would you do that?” “Because,” the man said sarcastically, “it would be the longest 4 weeks of my life!”
In our Scripture Lesson this morning, we see that the psalmist doesn’t try to avoid the subject of death; rather, he confronts it. In fact, he pleads with God, saying; “Show me, O Lord, my life's end and the number of my days; let me know how fleeting is my life.” And perhaps we can’t help but think to ourselves; “Why would anyone want to know such a grim thing?”
Someone has said that death is nature’s way of telling us to slow down, and perhaps there’s some truth in that. But the question of our text is one of confrontation rather than of avoidance. “How long do I have, Lord; let me know so that I can set my affairs in order.” If we were to paraphrase the psalmist’s words, we might make it read: “Lord, remind me of my weakness, remind me of my frailty, remind me that this life and its possessions are all temporary, and in the time I have left, let me serve you faithfully.”
I like that philosophy. Such is the philosophy we should all take when it comes to life. And certainly, this is the reminder of All Saints’ and Souls’ Sunday. That philosophy reminds me of the words of Martin Luther who said; “If I knew I were going to die tomorrow, I would still plant a tree today.”
I think it is important for us to remember that All Saints’ and Souls’ Sunday is really a combination of two days. November the 1st is All Saints’ Day in the church and it is the day that the church encourages us to celebrate the saints - both deceased and living, the saints in all times and places. It is also a reminder to us that we are called to be God’s Saints, that we have been made holy, that we have been “set apart” by God through Christ to live in a radically different way and that way is the way of Christ - the way of the Gospel.
And then, on November the 2nd, is All Souls’ Day in the life of the church and this is the day that we remember all of those who have gone on before us. And so, this is an important day for two reasons. The first, is for us to remember and secondly, for us to celebrate who we are - the saints of God.
A chemist once analyzed the composition of the human body and concluded that the average person has enough fat to make seven bars of soap, enough iron to make a medium-sized nail, enough lime to whitewash a small building, enough phosphorus to make 2,200 match tips, enough magnesium for a single dose of Milk of Magnesia, enough potassium to explode a toy cap gun, and there’s a little sulphur thrown in to boot. The chemist concluded that our net worth is less than $5.00. What a humbling thought! And even more humbling is the reminder of that prayer; “In the midst of life we are in death.” You see, when we are confronted with the reality of our mortality, we realize just how precious and fragile life is. But, while this life is temporary; while outwardly we are wasting away, Paul reminds us that inwardly we are being renewed day by day. We are precious and priceless to God. In fact, we are God’s saints.
Our Scripture Lesson this morning is about limitations and opportunities, and we must be reminded of our limitations. The psalmist writes; “Man is a mere phantom as he goes to and fro: he bustles about, but only in vain; he heaps up wealth, not knowing who will get it.”
You know, the Egyptians buried their pharaohs with their servants and riches and tools and all the things that they had acquired in this life. You see, they believe by doing this they could carry on without interruption in the next life. And sadly, many people live their lives as though this were true.
I often share a quote by the Greek aristocrat, Aristeides, who wrote to one of his friends around the year 125 A.D. Aristeides was trying to explain the extraordinary success of Christianity, which was still a fairly young movement at the time. And in one of his letters he wrote to a friend, he said; “If a righteous person among the Christians passes away, they rejoice and offer thanks to God, and they accompany the body with songs and thanksgiving as if that person had simply moved from one place to another.” What a beautiful thought! I’ve shared with you before a beautiful tradition of the early church. When one of their members died, written by their name in the membership book, were the words; “Transferred to the church above.”
Peter Gomes writes; “…for in Christ we see that death is not the end, that death itself is conquered, and that we can share in that promise of newness of life. Therefore, rather than avoid death, the Christian confronts it, accepts it, and realizes that death is a comma rather than a period. That is the revolutionary attitude toward death, and it is the essential ingredient of the Christian message. Christ, through his resurrection from the dead has overcome that ultimate enemy.” Death does not hold us, or steals us, or claims us; death is not an end but a beginning.
As Paul reminds us in the 8th chapter of his letter to the Romans; “We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.”
And so, we live and labor and love with Christ who sets us free from the fear and corruption of death, and through that cosmic encounter of Christ with death we are brought together with all of God’s saints into newness of life. May we affirm with the Apostle Peter; “Blessed be the God and Father of our Lord, Jesus Christ. By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are guarded through faith for salvation ready to be revealed in the last time.” And so, on this All Saints’ and Souls’ Sunday, let us rejoice with those who have run their course and we pray now for the strength to run our own. Amen.

"Accepting God's Challenge"

2009-05-04T11:18:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Joshua 3:7-17.

This past week I was thinking a great deal about my grandfather. My grandfather died when I was 13 years old. I took his death very hard because we were extremely close. I attribute my coffee consumption to my grandfather - it was with him that I develop a love for coffee. I can remember spending the night with my grandparents and always looking forward to eating breakfast with my grandfather the next morning. As we sat at the kitchen table, we would eat and talk and sip coffee. My coffee cup was filled predominately with milk with a little bit of coffee but that didn’t matter. I find myself, many mornings, while sitting and having a cup of coffee thinking about my grandfather. But this week, I couldn’t help but think of a song that was sung at his funeral. It is one of those old hymns, “I Won‘t Have to Cross Jordan Alone.” And this hymn stuck with me throughout the week and led me to the 3rd chapter of Joshua. Those of you who were a part of our Vacation Bible School this year remember this chapter real well.
Wes Seeliger in his book, Western Theology, confronts Christianity’s weaknesses. The Church, he says, has fallen out of favor many today. Seeliger suggests that we have the wrong mental images attached to faith. He gives two contrasting images to clarify the issue: the settler spirit and the pioneer spirit. The settler’s spirit is satisfied with the surrounding conditions. Someone with this spirit likes where they are and would fight to protect their territory. On the other hand, the pioneer’s spirit is never settled. Someone possessing this spirit has “Adventure” as their middle name. For them, life is forever a new and exciting pilgrimage.
It is not hard to see where the thrust of the Biblical witness is and certainly, the Book of Joshua makes it clear. God’s people are a people on the move. God has been called “the great deity of the road.” Look at it broadly. God called Moses to chosen people out of Egypt. They came to a mountain - Sinai - and were reminded of the covenant. The harsh wilderness disciplined and prepared them for their destination. It seems to be that way with God’s people. We begin in liberation and proceed to covenant formation. Then there is our wilderness training - the wilderness is a part of life’s journey. We can’t get around it, we can’t pass over it, we can’t skip by it - it is a part of life!
We read that the people of God’s deepest desire was to enter the Promised Land. It began as a glimmer of hope in Egypt. But after forty-years of wandering, their desire reached fever pitch. They stood on Jordan’s stormy banks and cast a wishful eye into Canaan’s fair and happy land. But standing between them and their desire was this river - one more time. They had fought the good fight but had not yet finished the course. There was this river and it was the spring of the year, the snow caps of Mount Hermon had melted and caused the river to swell to its highest. There were no bridges to cross, no ferries to ride, no shallow shoals to wade - only the deep and fear-laden waters of the Jordan. Perhaps they feared that this was the end of the line, that they were not going to make it to their home. And you know, we too have been to that river; in fact, we’ve been there many times in our lives.
God has instructed the people; “When you see the ark of the covenant of the Lord your God, and the priests, the Levites, bearing it, then you shall set out from our place and go after it. Yet there shall be a space between you of about two thousand cubits. Do not come near it, that you may know the way by which you must go, for you have not passed this way before” (Joshua 3:3-4).
The Ark of the Covenant was only a simple wooden box, forty-five inches by twenty-seven inches. It got its significance for what it represented. Inside were the relics from Israel’s holy history: Aaron’s rod, some manna, and the tablets of the Ten Commandments. The ark represented the presence of God. It was built with rings along its sides into which poles were inserted for carrying. There was no static legalism here - the God of the Covenant was on the move.
Lee McGlone offers an interesting point pertaining to the ark. He writes; “It’s a funny thing about the Ark of the Covenant. With so much significance put on it, you never hear about it after the Temple is built. Somehow the symbol of the times changed. Maybe that’s why they were told to walk behind it two thousand cubits - almost a thousand yards. It was a way of saying; ‘Don’t get too attached to this thing.’ It’s only going to be here for a little while. When you enter the new land, a new faith will be required. The God you have known in the wilderness has something new and vital in store for you. Be ready for it.”

"Embodying Love"

2009-05-04T11:17:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 22:34-46.

Just for fun, this past week I did a Google search for the word “love.” And I found that there were at least 54,700,000 websites attributed to love. Then my entertainment turn into curiosity and I decided to do a search for the word “hate.” I was pleased at first to see that there are more websites for the word “love” than “hate” on the Internet. But I was also disappointed to see that there were still 6,400,000 sites attributed to “hate.”
No doubt, love is a popular theme. Perhaps some of you remember the words to that children’s poem from Shel Silverstein’s book; Where the Sidewalk Ends, that features a little girl, all alone, holding up the letter “V”. The poem reads:

“Ricky was “L” but he’s home with the flu,
Lizzie, our “O,” had some homework to do,
Mitchell, “E” prob’ly got lost on the way,
So I’m all of love that could make it today.”

And certainly, Jesus’ reminds us that “love” involves all of ourselves directed toward God and one another. You know, “all” is such a little word, only three letters, but it’s a powerful word - inclusive, invited and challenging. “All” - not some, not a portion, not a little bit, not most of, but all. It encompasses everything, everyone, no exceptions, no limits. “All” means with every ounce of our being: our hearts, our minds, our souls - our whole selves.
I can’t think of a more fitting Gospel Lesson for us to hear on this Reformation Sunday, then this one. Sure, it may not be the typical reading for Reformation Day, but it is the Gospel’s Lectionary Reading for this Sunday prior to Reformation Day, which is of course on October the 31st - Halloween.
Martin Luther, the father of the Reformation Movement, said that when he discovered God’s love and grace in a new light of understanding that it was as though “all at once he had reentered into the waters of baptism.” He went on to say; “Immediately, I saw the gospel in a new light of understanding and realized that I am a child of God saved by God’s love and grace.”
Gregory Pope offers us a similar experience, he writes; “We must hear God say to us in the waters of baptism, ‘You are my beloved child in whom I am well pleased.’ We must hear our story of Creation, born into original blessing, created in God’s own image. We have to hear and know and experience this truth about ourselves before we can truly love ourselves. And we are called to love ourselves, to take care of God’s gift of life to us. And because God’s great love for us, because God’s gift of life to us, we return those gifts of life and love by offering everything we are and all that we have to God and to one another.”
In our Gospel Lesson this morning we see that Jesus is questioned yet again by some scribes who asked him which of the commandments is the greatest. Now, as I mentioned last week, the three disputes or attempts to entrap Jesus recorded in the 22nd chapter of Matthew’s gospel culminate to Jesus’ answer as to which commandment is the greatest! They were asking Jesus to choose from a list of some 613 commandments of Judaism, the greatest! Once again, Jesus found himself between a rock and hard place. But Jesus comes out on top. Jesus, in answering their question, recalls what is known to the Jews as the Shema. “You shall love the Lord your God with all your heart, with all your soul, and with all of your mind.” But he even goes a step further by saying; “And the second is like it: you shall love your neighbor as yourself.” Indeed, as Jesus reminds us “on these two commandments hang all of the law and the prophets.”
John Wesley, the founder of the Methodist movement, once translated Jesus’ words found here in the Gospel of Matthew in this way, he said: “We must love and serve the Lord our God with our head, our heart and our hands.” And, you know, I think that’s a pretty good translation of Jesus’ words here in our Gospel Lesson this morning.
Loving God with all our head points to the cognitive aspect of the Christian life. You know, we have heads to think, ideas to develop and thoughts to express. Now, you might recall that the word “mind” doesn’t appear in the Shema as recorded in Deuteronomy chapter 6. Instead, we find the words; “You shall love the Lord your God with all of your heart, with all of your soul and with all of your might.” The gospels imply that Jesus added the word “mind.” But we must keep in mind that the gospels were written for a world that spoke Greek; in a culture with a deep respect for the human intellect and its capacity to think. You see, the Greeks were philosophers - philosophy involves the mind - it involves thinking. And if we are called to love God with all of our selves, then we must also love God with our minds - the Greek word is [dee an oy ah] dianoia - which is the say, our very “understanding.”
Now, some might argue that faith should be based solely on emotion; others say it should be based on intellect. But I think that true faith is a balance of both - emotion and intellect, feeling and understanding.
I remember reading of an Episcopalian church that ran some newspaper ads trying to attract new members. One of them depicted the face of Christ with the slogan; “He died to take away your sins, not your mind.” You see, our heads - our minds are a vital part to the equation of our faith as Christians and, what’s more, we are called to love and serve God with our minds.
Next, both Jesus and Wesley remind us that we are to love God with our “heart”. It is the heart that it he very center of all passion and trust - the source of our deepest feelings and emotions. It is the heart which cultivates personal relationships. And it is with our heart that we cultivate a personal relationship with God through Christ, which ultimately brings reformation and transformation to our lives. We also seek to love and serve God with all our heart, to cultivate a personal relationship with Christ that will reform and transform our lives.
This is done through prayer, worship and Bible study in ways which shape us spiritually; it involves an openness to and a desire for the Spirit’s work in our lives. Wesley called this “holiness of heart.”
And finally, Wesley sums Jesus’ words up with a reminder that we are love God with our hands. Works are not the basis of our salvation, rather faith is. And certainly Martin Luther knew this well. It was, after all, the motive behind the Great Reformation. We are saved by faith and grace. This is what Luther meant when he said: sola gratia or “only grace” and sola fide or “only faith” and solus Christus or “only Christ”. But the flip side of this is, as James reminds us; “Faith without works is dead.” James wasn’t saying that salvations comes from works; rather, true faith is evident by our works, by our actions, by our deeds. And this is what Jesus meant when he said; “You shall love your neighbor as yourself.” Loving God with our hands, as Wesley reminds us, always translates into loving our neighbors. It is about putting our faith into acts of ministry and compassion. It’s about using our time and gifts in service to God and neighbor. Wesley called this “social holiness.”
Being a Christian isn’t just a matter of the heart. It is also a matter of the mind and soul and strength and hands.
Healing comes or, better yet, reformation comes to the deepest part of our lives when our entire being - our head, our heart, and our hands are engulfed in love for God. And then, having received God’s healing love, God’s transforming love, God’s reforming love, we are called to become ministers of that love in the world. And by doing so, we bring reform to our world. May this be true of our ministry here at Edgemont. And so, unlike Shel Silverstein’s poem, let us seek to all embody love for it is the greatest of all commandments.

"Quan"

2009-05-04T11:15:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on I Thessalonians 1:1-11 and Matthew 22:15-22.

Perhaps some of you remember the movie Jerry McGuire. Jerry McGuire, played by the actor Tom Cruise, was a sports agent working for SMI or Sports Management International. After suffering a nervous breakdown as a result of stress and a guilty conscience, he writes a Mission Statement about perceived dishonesty in the sports management business and how he believes that it should be operated. His colleagues are touched by his honesty and greet him with an applause. However, their support is only short-termed when the company’s management fires him for his actions. After leaving, Jerry is able to keep only one of his clients, Rod Tidwell - a football player whose pride and arrogance have gotten in the way of reaching his full potential. In the end, Jerry McGuire helps his client sign a really big deal and also finds true love with his faithful accountant.
One of the reasons Jerry Maguire remains such a popular movie is because of several of its memorable quotes such as: “Show me the money,” and “You complete me,” and “Help me help you,” and “You had me at hello”. But perhaps the greatest, and less familiar quote was spoken by Rod Tidwell to Jerry in which he said; “Other football players may have the coin, but they won’t have the ‘Quan.’” Jerry asked Rod what “quan” meant and he said; “it means ‘love, respect, community, and money’”.
Certainly, we could apply this to our Gospel Lesson this morning; “Render to Caesar the coin, but render to God the quan.”
Once again, the trap has been set and, this time, the Herodians and Pharisees are anxiously awaiting. No doubt, Jesus found himself between a rock and a hard place. You see, their question, “Is paying taxes to Caesar lawful,” was a trap. If Jesus would have said “no,” then the Roman authorities would have arrested him, but if he would have said “yes,” then the common people would rejected him. It was a clever and clearly thought-out question on the part of the Herodians and Pharisees who, although despised one another, equally they despised Jesus and wanted to put an end to his movement.
Now, keep in mind, the Pharisees were devout Jews. They knew and observed every letter of God’s law. However, the Pharisees in their legalism had lost touch with true spirituality. Their obsession with the law and their interpretation of the law caused them to become out of touch with the people’s greatest spiritual needs, as well as their own.
The Herodians, on the other hand, were Jews who supported the local puppet ruler, Herod Antipas. Little is really known about the Herodians as a group, except that Herod and his family were unpopular with the people, and so one can only assume that the Herodians were also unpopular as well. Certainly, they were unpopular among the Pharisees. They were seen as Roman collaborators. And while these two groups differed on quite a few issues, such as whether or not Jews should pay taxes to the occupying power, they were apparently threatened by this radical rabbi from Nazareth.
The three disputes of Jesus’ recorded in the 22nd chapter of Matthew’s gospel culminates to the greatest commandment, which is loving God with one’s whole self and loving our neighbors as ourselves. You see, humans, not coins, bear God’s true image, and no decree or law of Caesar’s can absolve Jesus’ followers from his mandate to love God and see God in one another.
No doubt, we are faced with balancing the demands of Caesar with the commands of God. Daily we are faced with balancing our allegiance to our nation and it government and our world, with our allegiance to God and God’s kingdom. Taken out of context, this passage has been used to justify a “two-kingdom” theology, which divides life into two separate realms, the secular and the religious, or, worse, to justify unswerving obedience to secular authority.
However, we are not to disconnect ourselves from the world - from the secular. Instead, the gospel encourages us to we envision the impact we can have on the world by living and being the gospel in these areas.
And certainly, this is what Paul was referring to in our First Reading from his letter to the church in Thessalonica. Paul summoned this community of faith to persevere and to grow in “quan” to grow “in the work of faith, the labor of love and endurance in hope.” What better way is there to repay to God what is truly God’s? This world belongs to God, we all are children of God, so we are not to turn our backs on it. That is not what Jesus is teaching here. Instead, we are live a prioritized life - offering our coins to whom our coins belong, and offering quan to whom quan belongs - namely to God, to one another and to our world.
Each and every person is made in the image of God. Each one of us belongs to God - is a child of God. And God - if we allow it - belongs to us. Not as a fixed possession that we can box up and use as we see fit and when we see fit but rather, as a partner - a friend - a lover - a companion - who fits us perfectly - one who challenges us to change our ways when we are going astray and who loves us and seeks us out when we have wandered away - one who encourages us when we are down and lifts us up when we fall, - one who works with us - not against us - one who forgives us - and who expects and hopes and prays that we will offer to God and to our world “quan”.
God is here in our church. Christ is in our midst. In our hearts - if we allow him and in the persons next to us - if we will see him. May we see God where God is to be found and give to God what is due to God - not merely coins, but quan - our love and respect, our self and our gifts. That’s what God wants and that’s what God’s kingdom needs.

"Maintaining a Climate of Peace"

2009-05-04T11:13:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 18:15-20.

Pastor and author, King Duncan tells a rather amusing story of a pastor and a minister of music who were not getting along. As time went on, their feelings toward each other began to spill over into the worship service. The first week the pastor preached on commitment and how we should all dedicate ourselves to the service of God. Following the sermon, the minister of music led the hymn, “I Shall Not Be Moved.” The second week the pastor preached on tithing and how we should all gladly give to the Lord. Following the sermon, the minister of music led the hymn, “Jesus Paid it All.” The third week the pastor preached on gossiping and how we should all watch our tongues. The minister of music, after the sermon, got up and led the hymn, “I Love to Tell the Story.” Finally, the pastor became very disgusted over the situation and the following Sunday inform the congregation that he was considering resigning. The minister of music led the hymn, “Oh Why Not Tonight?” As it came to pass, the pastor did indeed resign. The next week he informed the church that it was Jesus who led him there and it was Jesus who was taking him away. The minister of music led the hymn, “What a Friend We Have in Jesus.”
The Anglican priest and poet, John Donne reminded us that “no man is an island, entire unto himself.” And how true that is! Society calls people who live secluded lives “hermits,” which is a social disorder. Psychiatrists will tell you that even in densely populated cities loneliness is a chronic, debilitating and common condition. People who suffer from such a disorder can be in a crowded room and still feel isolated and all alone. But such feelings are contrary to human nature because we are social creatures. For all of human history, life has been lived in the context of community. But community has its pros and cons. And I think as Christians we understand both the positive and negative sides to community life. And certainly Jesus understood this, as we see in our Gospel Lesson this morning. Jesus reminded us in verse 20 of one of the positives aspect to our faith community, and that is his presence among us. He says; “Where two or three are gathered in my name, I am there among them.”
The Episcopal priest, Ken Kesselus reminds us that “if [we, the church] will gather, and work and act with the Holy Spirit guiding us, with God’s Spirit intentionally a part of what we do, we [will] become much more than simply the collective number of people we are… The sum of our individual ideas and resources and abilities become much more because of the synergy that God’s presence provides.” And how true that is! Ours is a faith community. And I think when we fully realize that, it is then that we begin to see the importance for peace and unity among us. As a faith community we are to become a model for peace and unity throughout the world. Now, obviously, this doesn’t mean that we do not have disagreements or quarrels or fights. Even Jesus understood this aspect of community life and he addressed this in our Gospel Lesson this morning.
You may recall last Sunday, in our Scripture Lesson from the Apostle Paul’s letter to the church in Rome, he gave us the recipe, if you will, for real Christianity - loving God and others sincerely, blessing others, and creating a climate of peace. But it seems that Jesus picks up right where Paul left off. I mean, all of this is well and good but what happens when there’s a broken window. It is kind of hard to heat or cool a house when you have a broken window, and so the same is true for the church and for our relationships. It’s kind of hard for a climate of peace to exist when there is a broken window. But Jesus offers us a solution for repairing such broken windows and restoring a climate of peace.
The poet, William Blake wrote in his poem “A Poison Tree,” these words:

“I was angry with my friend,
I told my wrath, my wrath did end.
I was angry with my foe,
I told it not, my wrath did grow.”

Blake’s words certainly mirror those of Christ in our Gospel Lesson this morning. Jesus begins by saying; “When your brother sins against you,” YOU, not him, but YOU “go and show him his fault.” Our initial response is, “Yeah right!” I mean, is there anything harder than confronting someone who has hurt us? Especially when it’s someone you know well? It’s so much more tempting for us to take our hurts to someone else or perhaps it is easier for us to just simply hold a grudge with such a person. But that isn’t what Jesus challenges us to do here.
These words are straightforward - to the point! It reminds me of what Mark Twain once said; “Most people are bothered by those passages of Scripture they do not understand, but the passages that bother me are those I do understand.” And this is an example of one such passage. There are no secrets here. We don't have to look too far beyond the images Jesus uses in order to understand what he’s saying. But that doesn’t make these words any easier to digest. No doubt, these are challenging words - difficult instructions!
Jesus shows us the measure we should take to reconcile and restore a broken relationship. First, Jesus instructs us to go to the one who has wronged us. And if that doesn't work, he instructs us to go to the community. With each step, Jesus shows us the level or degree we should take in order to restore peace and unity.
And, in the end, after exhausting all efforts to reconcile, and to restore peace and unity - if all else fails - Jesus tells us that we are to treat such a person as we would a Gentile or a tax collector. His disciples would have understand that image immediately. Needless to say, we are to treat them as an outsider. But I think there’s more to these words than simply justifying excommunication. You see, keep in mind, these same disciples had seen how Jesus treated the Gentiles and tax collectors. One commentator writes; “Maybe Jesus’ words, ‘let such a one be to you as a Gentile and a tax collector’ might be read as saying, ‘with some folks you have to start over.’ They are expelled from the community, but perhaps for the purpose of reentering it.” What a refreshing thought! A thought right inline with the gospel - with the teaching of God’s grace.
A couple weeks ago, we heard the story of Jesus and the Canaanite woman. Remember how Jesus was forced to go beyond the cultural boundary and extend his care and healing to that Canaanite - that despised Gentile? You may also recall that Jesus called a tax collector - Matthew, to be one of his disciples. As Jesus reminds us over and over again in the gospels, we can’t put limits on our forgiveness. We can't say, “Okay, fine, that didn't work. I don't have to do anything more.” It is so easy to respond this way. This is the way the world responds. But reconciliation means the door to forgiveness has to stay open. And that’s a tough thing to do, but isn’t that the level and degree of God’s forgiveness and reconciliation with us?
The root here is love! This teaching of Jesus falls between two powerful passages that serve to provide a helpful context, in reading this whole chapter that we might gain a better understanding of what Christ is asking of us here in these verses. You see, in the verses prior to our Gospel Lesson this morning, in verses 12 through 14, Jesus paints the beautiful picture of the compassionate shepherd, ever seeking those sheep that wander from the fold, rejoicing when they are recovered. And the verses following our lesson for today, verses 22 through 35 highlight the great debt that God has forgiven and our responsibility to likewise be compassionate to others even as God has been compassionate to us.
Bob Tasler tells the powerful and moving story of two brothers who lived on adjoining farms fell into conflict. It was the first serious rift in their 40 years of working together. It began with a small misunderstanding, and grew into a major difference, and finally exploded into an exchange of bitter words followed by weeks of silence. One morning, there was a knock on John's door. He opened it to find a man with a carpenter's toolbox. "I'm looking for a few days' work," he said. "Perhaps you would have a few small jobs here and there that I could help with? Yes," said the older brother. "I do have a job for you. Look across the creek at that farm. That's my younger brother! Last week, there was a meadow between us, but he took his bulldozer and dug a small river between us. Well I'm going to do him one better. See that pile of old lumber? I want you to build an 8 foot high fence between us. Then I won't need to see his place or his face anymore." The carpenter said, "Show me the nails and the tools, and I'll do a good job for you." The older brother had to go to town, so he left for the day. At sunset, when he returned, this eyes opened wide, and his jaw dropped. There was no fence there at all. The carpenter had built a bridge that stretched from one side of the river to the other, with handrails and all! And his younger brother, was coming toward them, his hand outstretched. "You're quite the guy," he said, "after all I've said and done." The two brothers met in the middle, and shook each other's hand. They turned to see the carpenter leaving. "No, wait! Stay a few days. I've a lot of other projects for you," said the older brother. "I'd love to," the carpenter said, "but I have many more bridges to build."
Peace is possible through Christ. It is Christ, the one who through God reconciled the world unto God’s self, who brings reconciliation and builds bridges instead of walls between us. And it is this Christ who has promised that where we gather - where true community is, he is there. Amen.

"Lessons From Vacation Bible School"

2008-08-13T01:07:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ), based on Joshua 1:1-9.

Our lessons for Vacation Bible School this past week were taken from the Book of Joshua, and there we focused on the people of Israel as they made their journey into the Promised Land – that land that God had promised to Abraham many years before, and that land that their fathers and mothers had been traveling toward for 40 years while in the wilderness. They make their journey into this land under their new leader – Joshua, whom Moses appointed. Through these stories we learned 3 important or vital truths and they are: God is real, God is with us and God is our strength.
For those of you who have read the Book of Deuteronomy, which is also the last book of the Torah – those first five books of the Old Testament, then you realize that it ends rather abruptly – it is really a cliff-hanging or, as I like to say, it has a soap-opera ending. At the end of the Deuteronomy, there is still much left unresolved. Most notably, the Israelites have not yet enter their Promised Land. Although, Moses has brought them a long way; from bondage in Egypt as slaves to free people with a law code of their own, the people are encamped on the plains of Moab, immediately east of the border of Canaan, in a place called Shittem. The Jordan River is the only thing standing between them and their Promised Land. And as Moses’ final act on behalf of Israel, he transfers power to his trusted and faithful friend, Joshua who has accompanied him along the way. And then, at the ripe old age of 120, Moses climbs Mount Nebo, where he is able to look out across the plain and see the Promised Land, and with the assurance that the Israelites will soon enter their Promised Land, Moses dies. Christine Saunders said the other night, that perhaps the cause of his death was climbing Mount Nebo at the age 120. But you may recall that God had declared that Moses’ generation would pass before they entered the Promised Land, due to their lack of faith and trust in God’s provision and guidance and promises. Deuteronomy ends with a fitting tribute to Moses, the greatest prophet of the Hebrew Scriptures.
And from there we pick up the story in the Book of Joshua. And encamped in Shittem, the first thing Joshua did was send two spies ahead into Jericho. Upon entering the city these two spies go to the home of a prostitute named Rahab. Now, it may seem rather odd that these spies go to such a place, but we must realize that Rahab’s home was easily assessable in and out of the city. Also, her house would be a prominent place to receive any information being that a lot of people would have gathered there. And so, the spies go there to hear and gauge how the people of Jericho feel about the Israelites who are camped just across the Jordan River. Rahab proved to be a wealth of valuable information. She shared how the people of Jericho were terrified because they had heard of the incredible things God had done for the Israelites. Rahab even reveals her own faith in God. In fact, she says; “For the LORD your God is God in heaven above and on earth below” (Joshua 2:11). Rahab believed that God was real! Now, I think it is important to understand that while Rahab was a prostitute, she wasn’t a cultic prostitute. The people of Jericho were polytheistic – they worshiped many gods, and one of those gods was the god of fertility – Baal, and as part of the religious structure there would be prostitutes – and their sexual acts were acts of worship to Baal. Instead, Rahab was a common prostitute, perhaps she resulted to this lifestyle as a means of income because she was a widow, since there is no mention of her husband. But the special thing about Rahab was, despite her lifestyle, she believed in God. In fact, when she affirms her faith in God she does so using the Hebrew word for God, Yahweh and because of her faith God uses and blesses her.
Not only had Rahab proved to be a source of useful information for the two spies, but she also protects them, by hiding them on her rooftop, when soldiers came to her house. And at nightfall, she helps them escape out of the city and back to Shittem.
Later, we are told, that when the Israelites capture the city of Jericho, they spare the house with the scarlet cord in the window – for this was the sign that Rahab used to alert the Israelites. She and her family were later brought into the nation of Israel. The cord’s color is undoubtedly significant; it represents the color of blood, which signifies atonement. Rahab is a beautiful type of you and me. Through Christ, we have been saved and welcomed into the family of God.
The New Testament letter to the Hebrews lists Rahab as one of the heroes of faith (Hebrews 11:31), while James mentions Rahab in his plea for believers not to forget that works are an important outgrowth of their faith (James 2:25). And she is also mentioned in the genealogy of Jesus recorded in the gospel of Matthew. What a beautiful story! You see, this story reveals God’s willingness to use the less than perfect, the outcast, what we might see as the unsuitable to accomplish God’s holy purposes. My friends, God doesn’t wait for us to become perfect in our faith in order to use us. Rather, God takes us and uses us as we are to be both a blessing to ourselves and to others, and in the process helps us to grow in our faith.
We are told that when the spies return to Shittem, where the Israelites are encamped, with the positive report, they make preparations to enter the Promised Land. The entire nation prepared to cross this river which, keep in mind, was swollen from the spring rains. At this point, the river was moving rather rapidly and was probably somewhere between 10 to 15, maybe even 20 feet deep. However, this proves to be insignificant because its waters miraculously roll back when the Levite priests enter the river, carrying the Ark of the Covenant – that symbol of God’s presence and the entire nation crossed on dry ground into the Promised Land.
Next, the Israelites did something that was common whenever something significant or miraculous had occurred. God commanded that a representative from each of the 12 tribes collect a stone from the dried riverbed and erect them as a lasting memorial to what God has accomplished there. And in the same way, Peter, in his epistle, reminds us that we are called to be “living stones” – we are called to represent God’s goodness and love and grace in the world.
Israel’s miraculous crossing of the Jordan River not only further affirms the leadership of Joshua, but it also affirms that God was with them, especially as they prepare to go into battle. This miracle mirrors Israel’s crossing of the Red Sea 40 years earlier. It almost seems as if God is renewing the faith of his people! It, in many respects, symbolizes a re-baptism. For the crossing of the Red Sea was the Israelite’s baptism – leaving the slavery and bondage of Egypt to a land of freedom and plenty. But in the process of going to this land, the people show a lack of faith and trust in God’s providence and benevolence. But 40 years later they cross the waters of the Jordan as a sign of renewing their baptism as they enter the Promised Land.
And, as the people enter the area known as Gilgal, from the Hebrew word meaning “to roll,” just outside of Jericho, they celebrate Passover, as a way of renewing their relationship in God who has gilgal or “rolled” the sin and shame of their ancestors off of them.
Once again, Joshua is reassured of God’s presence through the Angel of the Lord. You see, just as God has with Moses at the burning bush, so now, God instructs Joshua to take off his sandals which further emphasizes God’s blessing upon his leadership.
Jericho is one of the oldest inhabited cities in the world. Archeologists have unearthed the remains of over 20 successive settlements there, dating back 11,000 years ago to 9,000 B.C.E. Jericho lies about 8 miles northwest of the site where the Jordan River flows into the Dead Sea and some 5 miles west of the Jordan where the Israelites were encamped at Gilgal . It was a wonderful oasis, and was and still is known as “the city of palms”.
And the Israelites are now ready to go into Jericho, and get the conquest underway, but they find themselves up against another obstacle – the heavily fortified walls of Jericho which separate the Israelite army from their first victory. The walls of Jericho were renowned in the ancient world. Apparently, as one of the oldest cities of human civilization, Jericho had learned over the millennia that the best defense is strong, tall walls. But the irony of this story is that as Joshua looks at the tightly shut walls of Jericho, God says, “See, I’ve delivered Jericho into your hands” (Joshua 6:1-2).
I love the unorthodox battle plans that God gives Joshua. God says; “Have the soldiers and seven priests with seven trumpets parade with the Ark of the Covenant once around the city every day for six days. Then, on the seventh day, the group should march around the city seven times, and then sound all the [shofars or] trumpets and everyone should shout at the top of their lungs.” I am sure the Israelites said; You’ve got to be kidding me!” And I am sure the inhabitants of Jericho laughed at them.” The reference to the number seven shows that it was a divine plan. And sure enough, this divine plan paid off – the walls came tumbling down, totally exposing the unprepared people of Jericho. I find it interesting that archeology has discovered that the walls of Jericho did, in fact, fall as a result of an earthquake or siege in the late 16th century B.C.E. .
Through these stories we have learned that God is real, God is with us and God is our strength, and we are invited, like the people of Israel did at Gilgal, to renew our faith and trust in God’s goodness and strength.
Interestingly enough, the Gospel’s Lectionary Reading for today is the story of Jesus walking to his disciples on the water. And within that story we are reminded of those same important truths. God is real! When the disciples see Jesus they saw; “Who is it?” And Jesus says; “It is I…,” and we are also reminded that God is with us, for Jesus continues by saying; “Be not afraid…” And finally, we are reminded that God is our strength, for when Peter, who steps out of the boat and endeavors to walk to Christ begins to sink, it is Jesus to stretches out his hand to rescue him.
I think one commentator said it best; “Faith is never constant; it comes and goes with the varying circumstances of our lives.” How true that is! And certainly, the people of Israel and Peter becomes the all too human representatives of us - daring, then doubting, and finally dependent on the Lord for what we need most, our salvation. And so, may these stories endeavor us to test the wellness and wetness of our baptism by stepping into the water, but more importantly, by reaching for a hand that’s just beyond the safety of the boat and seeking to accomplish great things for God and God’s kingdom. All the while, never forgetting, that God is real, and God is with us and God is our strength. Amen.

"What Are We Lacking?"

2008-08-13T01:05:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 14:13-21.

I read a rather amusing story the other day of three guys named Joe, Steve and Ray who decided to go camping. Joe packed all the food for the camping trip. And the three were dropped off around lunchtime by their wives at the campsite. Naturally, when they arrived they were exhausted. They had traveled many hours and they were in the middle of nowhere - nothing around for miles. And so, Joe started to unpack the food and as everyone sat around ready to eat, it dawned on Steve that Joe forgot the mustard. Steve could not have a picnic without mustard - he used mustard on everything. And so, Steve and Ray both begged Joe to walk to the closest convenient store to purchase some mustard. Joe flat out refused to do so, for two reasons: first of all, the closest store was miles away and secondly, because he knew that they would eat everything by the time he got back. After about two hours, Steve and Ray were able to convince Joe to go and pick up some mustard. But they had to swear to Joe that they would not touch the food until he returned. And so, Joe sets off. Well, several hours pass and there was no sign of Joe. Steve and Ray were starting to get hungry, not to mention puzzled as to where Joe might be - they were beginning to think he got lost! A few more hours pass and still no sign of Joe. Before they knew it, it was getting dark and not only were they worried about their friend - they were starving. By next morning, they were so famished that Steve starts getting restless and tells Ray, with a hint of dementia in his voice; “I NEED FOOD!” “No!” says Ray, “we made a promise! We can’t break it!” A few more hours pass, and they both know that they need to eat and they begin to think that maybe Joe found a diner somewhere and decided to stop and eat. And so the two decided to eat a sandwich and as they lift the sandwiches to their mouths, Joe pops out from behind a rock and says; “Just for that, I’m not going!” In our Gospel Lesson this morning, we hear the infamous story of the “Feeding of Five Thousand.” Jesus and the disciples found themselves in a much more difficult situation then having no mustard. In fact, we read in verse 15 of our Gospel Lesson; “When it was evening, the disciples came to [Jesus] and said; ‘This is a deserted place, and the hour is now late; send the crowds away so that they may go into the villages and buy food for themselves.’”
Someone once said that the biggest problem facing the church today is a lack of faith, and certainly there is a lot of truth to that. You see, I don’t believe our problem is a lack of resources - although we, like the disciples in our Gospel Lesson, think it is but it’s not. What we lack is faith!
Author and Preacher, King Duncan once said; “Considering that there are over two billion Christians in the world we should have no problem feeding the world’s hungry; healing conflicts between the nations of the world; giving comfort to the lonely, freedom to the captive, and hope to the desperate - for we have the resources, but what we lack is the faith to do so!”
But in Gospel Lesson this morning, Jesus had withdrew to be alone. He had just heard the news of his cousin, John’s death. But in his attempt to be alone, we are told that the crowds followed him - a crowd of five thousand men, not counting the women and children. I mean, can you imagine. But what a great opportunity for Jesus to minister. I would love to come to church on Sunday morning to see such a crowd. But the only problem was, they hadn’t planned on having a church potluck after the sermon. And while the disciples unravel and fall apart, Jesus remains calm. The disciples were ready to send them away, but Jesus wasn’t.
Interestingly enough, all four gospels record this story, each adding a few details neglected by the others. In John’s Gospel we read of Philip’s lack of faith. He said; “Eight months’ wages would not buy enough bread for each one to eat, much less have even a bite!” And then, John also gives a little more information then Matthew. John tells us that Andrew, Peter’s brother, spoke up and said; “Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?” As far as the disciples were concerned, the problem was resources. They didn’t have enough. But Jesus knew better. What they had was not a resource problem, but a faith problem. It reminds me of that powerful hymn which affirms; “Little is much when God is in it!”
And so, with this small possibility - with this little amount of food, Jesus blesses and distributes. Interestingly enough, the Greek word for “blesses” or “gave thanks” as recorded in the gospels can literally be translated in the Greek eucharisteo, a verb often associated with the Lord’s Supper. In fact, tradition had it that some in the early church ate the Lord’s Supper with bread and fish, as a way to remember this event and as a reminder that the Lord does provide - Jehovah-Jirah.
You may recall in the book of Numbers, of the time when the people of God craved quail. And so God gave them quail, about three feet worth of it. But we are told that while the meat was still between their teeth and before it had been totally consumed, the anger of the Lord burned against the people, and he struck them with a severe plague. The place was named in Hebrew, Kibroth Hattaavah, which literally means “the graves of gluttony” (Numbers 11:31-34). While giving them what they desired, he also used that very thing to get the Israelites attention. And certainly this is true in our Gospel Lesson.
One of the symbols for Christianity in the early centuries was a fish. In fact, we still see this familiar symbol displayed today, on vehicles, t-shirts, and businesses. But the Greek word for fish is ixthus and the five letters that spell this Greek word form an acrostic. The first letter represents the word Jesus. The second letter represents the word Christ, the next two represent God’s Son, and the final letter represents the word Savior. Thus the acrostic for ixthus is, “Jesus Christ, God’s Son, the Savior.” But in our Gospel Lesson this morning we see that Jesus uses some fish, some ixthus to prove that he is the true Ixthus, the true Fish – “Jesus Christ, God’s Son, the Savior.”
We read that when they all eaten that they gathered twelve baskets of leftovers. I read a joke of a lady who fell out of a second story window and landed in the garbage truck that was slowly moving past the house. Half buried in the middle, she tried without success to get the drivers attention. A foreign diplomat standing on the sidewalk saw her and commented indignantly “Another example of how wasteful Americans are. That woman looks like she’s good for at least another 10 years.”
Twelve baskets of leftovers! And I think the gospel writers makes a point to tell us this as a way of showing us that there was plenty of food. Some suggest that the twelve baskets symbolize the responsibility of the twelve disciples, as well as the church’s to feed the hungry. It is a reminder to us, that we who have been fed by God with the Living Bread and the Ixthus, have a responsibility to go forth and feed the hungry of the world.
Author and preacher, Peter Gomes says, in his book Sermons: Biblical Wisdom for Daily Living, “The question of whether or not this story is true, while natural, is the wrong question.” He goes on to say, “For miracles are not arguments or propositions to which there are yes or no answers. The question to be put about a miracle, such as this one, is not ‘Is it true?’ or even ‘How can this be?’ but rather, ‘What does this say?’ At its essence a miracle is a message - an illustration or a demonstration of a message that God chooses to communicate to us.”
Many modern-day scholars claim that the real miracle is not found in Jesus, but rather in this young boy, whose willingness to share his lunch invoked the willingness of others to share their lunch. So much so, that everyone was able to eat. Now, while such a view may not be widely accepted by most Christians it does offer an interesting perspective, and forces us to ask ourselves “What do I have to offer for the greater good of the church?” What can be accomplished if we were all willing to share, all willing to work together?”
I am a huge fan of The Food Network. One of the shows that I enjoying watching is “Unwrapped.” The show tells the origins to foods. I recall one episode, which told the story of a restaurateur named Caesar. It had been a busy week at his restaurant, and the food service truck would not arrive for another couple of days. The dinning room was full of hungry people. The cooks were upset because they had nothing to prepare. How could they feed the customers? What would they do? Mr. Caesar entered the kitchen, toasted some bread, collected lettuce and a block of Parmesan cheese, anchovies, some eggs, balsamic vinegar, olive oil, Dijon mustard, Worcestershire sauce and a large wooden bowl. He carried them into the dinning room and there, in front of his customers; he created the very salad we know today as the Caesar salad.
God has gifted each one of us with unique talents and abilities that enable us to make a significant contribution to the world. What are your gifts? Unless you attempt to use them, you will never discover how God prepared you to contribute. We need to be like the little boy in Scripture who offered Jesus his lunch - Jesus in turn used it to feed a multitude. May we have the faith to allow God to use us to feed the hungry! God is able, but we must be willing!

"Which Type of Soil Are You?"

2008-08-13T01:03:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on John 6:53-71 and Matthew 13:1-9 and 18-23.

A Pastor friend of mine sent me an article he had written for his church newsletter some time back. He began his article by asking the question; “What does it means to be a member of the Church?” Certainly that is a question we must all consider as followers of Christ, as members of his Body – the Church. He then went on to say; “We concern ourselves a lot these days with church membership, and how we might become more attractive.” But is that really what being the Church is all about? After reading that article, I found myself being led to our Gospel Lessons this morning, where Jesus distinguishes his true followers, with those who are sensation chasers, if you will. Churches these days are full of sensation chasers, and not Jesus chasers. They are full of people with shallow roots, instead of roots that deeply imbedded into the soil of God’s kingdom.
The Sundays following Pentecost, are also known as Kingdomtide, is an opportunity for us to focus on the growth of the Church and God’s Kingdom. It is an invitation for us to focus on our own spiritual growth, as well. In fact, the liturgical color, “green” is a symbolic reminder of this growth that we focus on during these Sundays following Pentecost. But during this time, as we focus on growth, we can’t help but consider the growth of our own church, our own congregation. We can’t help but ponder, are we growing physically, in numbers, or are we declining? Are we growing spiritually as a church, or are we becoming spiritually stagnate? Certainly, growing spiritually is more important than growing physically, but without that physical growth, can the church truly exist and be effective. Miriam loves that popular children’s church rhyme which goes, “Here’s the church. Here’s the steeple! Open the doors and see all the people!” But what happens when you open the doors and there are no people, can the church survive then, is there really a church at all, at that point? Certainly, these are all questions we find ourselves asking and pondering during this season in which we focus on growth, and indeed, they are important questions, questions we need to be asking and considering as the church today.
Franklin Littell tells of a German pastor visiting the United States shortly after World War II. As he took his guest around to various churches for worship, the pastor was surprise that the pews of the churches had cushions in them. He commented that that would never have occurred in the churches in his country. And then he added, “I have also noticed that your sermons have cushions in them too.” The parable that Jesus tells in the Gospel of Matthew is not about opinions, it’s about responses. What will you do with what you see, hear, and think?
In the reading from John’s gospel, Jesus had just fed the 5000, and suddenly they had become his followers. Food has always been an attraction – I mean, even we know that here at Edgemont. But what about spiritual food? Jesus wanted those who were seeking his kingdom and his righteousness!
In looking at our Gospel Lessons this morning we see three responses from the people – three types of soil, if you will. First, in John’s gospel, we see the response of the religious leaders, they could very easily be compared to the seed that feel upon the path, and the birds came and ate them up. They rejected Jesus and his words. In their eyes Jesus was a radical. In fact, we read; “The Jews then murmured at him, because he said, ‘I am the bread… of life; he that cometh to me shall never hunger; and he that believeth in me shall never thirst.” Here Jesus was referring to the experience of the Israelites when God fed and sustained them with manna in the wilderness. God had fed their ancestors in the wilderness with bread from heaven – manna! But Jesus then applied the bread to himself and said, “if you eat of my flesh you shall have life.” This was ludicrous, eating flesh and drinking blood was unheard of in the Law, it was considered unclean, not to mention a direct violation of the Law itself. In fact, if you came into contact with blood, much less drink it, you were considered unclean and impure. But, of course, Jesus wasn’t speaking literally, but spiritually!
That’s the blessed reminder of Communion. In Holy Communion we receive Jesus – we spiritually ingest Jesus. Halford Luccock, one of the most imaginative preachers of the 20th century, remembered a marvelous phrase from the book Eminent Victorians, which reads; “The Sunday before General Gordon started for the Sudan, he drove around London to a number of churches to receive Holy Communion as many times as possible, ‘In order,’ he said, ‘to start thus brim full of God.” Let us allow our hearts to be so open and so receptive to Christ – the Living Word and his kingdom that we become “brim full of God.” It is then that our hearts and lives will become a reflection and incarnation of God and God’s kingdom.
Secondly, we see the response of the crowd, in John’s gospel. Now keep in mind, Jesus was popular with the crowds, especially at the beginning of his ministry. In fact, just about everywhere Jesus went, you could bet on a crowd. People were attracted to him. They were fascinated with his teachings and amazed by his works. But over time, those crowds began to dwindle down – they began to fade out. In fact, in verse 66 of our reading from John’s gospel we read; “From that time many of his disciples went back, and walked no more with him.” But doesn’t this also occur in the Church today? Many are attracted to the Church for various reason, but once they find that the Church or God doesn’t conform or meet their standards, their out the door. Jesus also reminds us of this type of response in his parable of the Sower, when he said; “Other seed fell on the rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. But when the sun rose, they were scorched; and since they had no root, they withered away… choked out by the thorns and weeds,” and they dropped out. This describes many followers of Christ today. This describes many Christians and church goers, their response is only shallow, it hasn’t taken root deep in the soil of their hearts, and so many other things, other priorities take precedence, choking out the kingdom and over time their devotion fades or dwindles away.
And finally, in John’s gospel, we see the response of the apostles, which was one of dedication. Jesus posed an important question to the disciples to test their dedication. In verse 67 of our reading from John’s gospel we read; “Then said Jesus unto the twelve, ‘Will ye also go away?’” They were given a choice, just as we are! But what is our response? Peter’s response in verse 68, he said; “Lord, to whom shall we go? Thou hast the words of eternal life.” Peter affirmed that there was no one else to whom the disciples could turn to for life. Only Jesus could satisfy their deepest longings and spiritual desires. Jesus reminds us of this kind of response in the parable of the Sower, when he says; “Other seed fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty…” Does this describe you and your response to Christ?
The kingdom of God has come among us. God has blessed us richly, and God’s people have been entrusted with that which is most precious in the world. But ironically, these priceless commodities only gain value – the seed of God’s word only bears fruit – when God’s people are willing to scatter it.

"May we affirm with that popular chorus;
Into my heart, into my heart,
Come into my heart, Lord Jesus;
Come in today, come in to stay, come into my heart, Lord Jesus.”

Let us allow our hearts to be so open and so receptive to Christ – the Living Word and his kingdom that we become “brim full of God.” It is then that our hearts and lives will become a reflection and incarnation of God and God’s kingdom.

"A Perfect Fit!"

2008-08-13T01:02:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 11:16-19 and 25-30.

I find it rather ironic that our Lectionary’s Gospel Lesson for today comes to us on the Sunday after the 4th of July. Here, Jesus’ invitation certainly resonates with the invitation inscribed on the Statue of Liberty, that wonderful symbol of freedom that was visible to those who were making their way to Ellis Island. The inscription on the Statue of Liberty beings with the words; “Give me your tired, your poor...” Jesus invites us to come and find strength in him for the journey that is before us. Without a doubt, these words bring us comfort and strength, peace and assurance. In fact, we often hear these words recited at funerals and on other such occasions.
Anyone who has walked on the journey of faith knows that such a journey brings burdens and troubles. This beloved passage may seem, at first to offer a promise of release from such burdens but much like the Statue of Liberty’s call to freedom, Jesus’ invitation is not a promise of easy roads and a carefree life. Traveling the road of Christian faith, like traveling the road of political freedom, is a journey of challenge and obstacle. But these roads are also journeys of opportunity and hope.
There is a wonderful legend concerning the quiet years of Jesus’ life - those years prior to his ministry as recorded in the gospels. The legend claims that Jesus, the carpenter was one of the master yoke-makers in the Nazareth area. People would come from miles around for a yoke, hand carved and crafted by Jesus, the son of Joseph. When customers arrived with their team of oxen, Jesus would spend many hours measuring the team - their height, the width, the space between them, and the size of their shoulders. Within a week, the team would be brought back and Jesus would carefully place the newly made yoke over the shoulders, watching for rough places, smoothing out the edges and fitting them perfectly to this particular team of oxen. And, you know, friends, that’s the yoke Jesus invites us to take. We are not to be misled by the word “easy,” life is anything but easy. The root word in the Greek speaks directly to a tailor-made yoke - one that is “a perfect fit” or “well-fitting.”
The yoke that Jesus invites us to take, the yoke that brings rest to our weary souls, is one that is made to fit our lives and hearts exactly. The yoke that Jesus invites us to wear fits us well, it does not rub us nor cause us to develop sore spirits, and it is designed for two. His yokes were always designed for two. And our yoke-partner is Christ, the one who assures us; “I will never leave you nor forsake you...,” “I am with you always, even unto the end of the age.” .
In our Gospel Lesson this morning, Jesus expresses his frustration that so many signs have been revealed that God’s kingdom has come and yet they are still blind. This outburst from Jesus is prompted by a question posed to him from John the Baptist, who is in prison but wants to know more about what Jesus is up to. In fact, Jesus said in verse 11; “Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.” But we see that the crowds did not understand. They did not understand John. They did not understand Jesus. And as a result they do not enter the kingdom, the new age that is “at hand,” which offers the opportunity to live differently, to know forgiveness, and to practice justice. John was ridiculed in his time, as one possessed by demons. Jesus, who loved a good meal, was viewed in his time as a glutton and a drunk. They were blind!
But Jesus was inviting them and is inviting us to get on board, to open our eyes and our hearts. The “New Age” is now! The “kingdom” has come! Turn, grasp, embrace, serve — live differently — and Jesus will meet you anywhere that justice is being done, bonds are being loosed, strangers are being embraced and the hungry are being fed.
The parents of one of my best friends are frequent travelers to India and they told me that along the winding roads of India, especially in the hill countries, there are little resting places for travelers. These resting places are called samatanga. Here the traveler can rest his feet, lay down his burden, and pause awhile to talk with other travelers. After a period of rest and mutual encouragement the traveler resumes his journey refreshed and strengthened.
It is not surprising that Christians in India have become accustomed to saying; “Christ is my Samatanga.” For that is exactly what Christ is to the heart of the believer - a place of rest, a place where burdens are laid down, a place where we find strength and encouragement to continue the journey.
These words of Christ mirror those found in the final blessing of the apocryphal book Sirach. This apocryphal book was originally written in Hebrew around 200 B.C. and translated into Greek in 132 B.C. While this book is not included in the Hebrew canon, it is known through the Greek translation. However, Hebrew fragments were found among the Qumran scrolls. It is entirely possible that Jesus knew the work of Sirach, because his own teachings had many of the same characteristics.
Sirach wrote: “And now bless the Lord of all things, the doer of great deeds everywhere, who has exalted our days from the womb and acted toward us in mercy. May he grant us cheerful hearts and bring us peace in our time, in Israel for ages on ages. May his mercy be faithfully with us and may he redeem us in our time.”
The 21st century Jewish journalist, Thomas Friedman once said; “A holy book, whether it is the Bible, the Torah or the Qur’an, is only holy to the extent that it shapes human life and behavior.” And certainly there is some truth in that statement.”
Perhaps there was a deeper meaning to the words of Christ here in our Gospel Lesson. Perhaps he was calling us to become a part of his kingdom. You see, in the New Testament times the phrase “take my yoke” was used by Jewish rabbis to mean, “become my pupil.” Jesus gave a gentle invitation to his pupils, his students, his disciples; “Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” You see, Jesus is calling us a life that reflects the kingdom he came to introduce.
How do the words of scripture impact and shape your life? Do they impact your life to such an extent that they are holy? Won’t you link your life to the life of Christ and learn from him – be his pupil, be his student, be his disciple, and find yourself renewed and strengthened by the Lord of the Sabbath! Won’t you experience God’s kingdom – a kingdom where justice is being done, bonds are being loosed, strangers are being embraced and the hungry are being fed. Won’t you yoke yourself with Christ, because you will find that it is indeed a perfect fit!

"Hospes"

2008-08-13T01:01:00.002-02:00

A wermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Romans 6:12-23 and Matthew 10:40-42.

One of my favorite words in the Latin language is the word hospes, this word is typically translated “host,” but, interestingly enough, it is also the word used to describe a “guest” or even a “stranger.” It almost seems as though hospes is an oxymoron, but the fact is no one gets to play the role of a guest, until someone else indicates a willingness to play the role of a host.
It seems that the church today tends to play the role of the host. There is no denying the fact that churches are comprised of mainly ageing members, and are struggling financially and having difficulty increasing the participation of its members. Perhaps, that is why churches today tend to focus a great deal on hospitality and expand a lot of energy learning and putting into practice the habits of being a good host.
There was a rather interesting story that appeared on the front page of the United Church Observer a number of years ago. It described a couple who were on vacation in Canada, and decided to worship with a local congregation in Ontario. To their surprise they were not greeted at the door on both their way in and out. Nothing that transpired between the time they walked through the doors of the church on their way in and the time they walked through those same doors on their way out amounted to an acknowledgment of their existence. There was no word or gesture of welcome of any kind. Which is why they experienced absolute joy when they arrived, after church, at the local Tim Horton’s restaurant, where immediately upon their entrance, the waitress flashed them a warm and welcoming smile.
I read that in the hours preceding his execution on June the 11th, 2001, Timothy McVeigh left a final statement – it was the poem, “Invictus” by the British poet William Ernest Henley. Henley wrote the poem in 1875 as an expression of the kind of heroic individualism that resonates to this day. The poem concludes with these words: “I am the mater of my fate: I am the captain of my soul.”
“Invictus” expresses our common human aspiration to live a life of proud independence. We mortals want to be our own master. We prefer not be under any lordship outside of our own ambitions. This statement is not in harmony with the witness with the gospels, especially our Scripture Readings this morning. It seems that Paul is more in harmony with the witness of Bob Dylan in which the singer declares; “You’re gonna have to serve somebody.” The the plain fact is, that all of us inevitably serve some kind of lord. We all choose a master. It is only a matter of which master it is.
Paul recognizes two general kinds of master. We will become either slaves of “sin” or slaves of “obedience,” which is to say God. Although most of us serve both of these masters at times, we usually arrive at a basic orientation toward one or the other.
P.T. Forsyth said; “The purpose of life is not to find your freedom but to find your master.” And certainly there is a lot of truth in that statement. Those who choose Jesus find a path that opens into life.
In the parable “The Rigorous Coachman,” the author tells about a rich man who purchased a team of excellent, faultless horses for his own use. However, he was not a coachman. After several weeks, the once proud horses were nearly unrecognizable. They were sluggish; their stamina was gone; and their pace was inconsistent. They displayed bad habits and odd quirks. So the rich man summoned the king’s coachman, who knew the horses. The royal coachman drove the horses for a month, and, as they became familiar with his voice, the transformation in the animals was amazing. They held their heads high; their eyes were sharp and bright; and their pace was magnificent. The capacities were in them all along. It all depended on whose voice they recognized and followed.
As I said few moments, I find it rather unusual that the same word can mean both guest and host in Latin. For that matter, I am also somewhat awestruck by our remarkably short and crisp discourse in our Gospel Reading for this morning. It comes at the tail end of the tenth chapter of Matthew's Gospel: a chapter in which Jesus provides the “apostles mandate,” if you will. And the intriguing thing about these words is that Jesus’ assumption is that his disciples are likelier to be guests than hosts. In a very real sense, he is sending them out into the world not so that their hospitality can be tested, but rather so that the world’s hospitality can be tested. “Whoever welcomes you welcomes me,” Jesus says, “and whoever welcomes me welcomes the one who sent me.” Jesus appears to assume that his followers will be on the receiving end, rather than the offering end, of hospitality.
Certainly, one who studies the History of Christianity could argue that it could have been no other way for those first-century Christians. I mean, after all, they were a part of a tiny, struggling movement. We, on the other hand, are part of an established church. Therefore, it is only right and proper, or so seems, that we be sensitive to our obligations as hosts. And perhaps, that’s is why the Latin language found it natural to use the same word to describe both a guest and a host. For the simple reason that the offering of true hospitality (in other words being a host) requires from us the same willingness to be vulnerable that is so much a part of the receiving of true hospitality (in other words being a guest).
But, then again, isn’t that the real essence of the Gospel. One commentator puts it this way: “Our belief that God-in-Christ, who can be presumed to have been very much at home in God's own space, nevertheless chose to vacate that space and temporarily become a guest in our space, that we might one day become year-round guests in God's space.” And how beautifully put!
Someone once said; “Our primary missions during our time on this earth is for us to learn how to receive and how to be received; how to welcome and how to be welcomed; how to be a host; how to be a guest; in the process learning how to be vulnerable, how to be open. That we might become guests worthy of a welcome. That we might become hosts worthy of a visit.”
Paul reminds us that, having been freed from the slavery to sin, we are free to totally and faithfully serve God and one another – to become hosts! That meant nothing short of sanctification – being “set apart” for a wholly different kind of life the end of which is not death, but eternal life in Christ Jesus. What Christ has done for us in freeing us from the slavery to sin that we might become hosts, can best be summed up by lines from George Matheson’s hymn, “Make me a captive, Lord, and then I shall be free.” The final verse of that hymn reads: “My will is not my own, till thou has made it thine; if it would reach the monarch's throne it must the crown resign; it only stands unbent amid the clashing strife, when on thy bosom it has leant and found in thee its life.”

"Cheap Grace"

2008-08-13T00:59:00.002-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Genesis 21:8-21 and Romans 6:1-13.

Richard Lovelace was right when he wrote in his book, Dynamics of Spiritual Life, that there are three diversions from the biblical teaching on justification - there is cheap grace, then there is legalism and then there is moralism. These three philosophies dominate the church today, as well as Christian thinking. Those who follow the school of “cheap grace” are people who give little or no thought to sin. “Cheap grace,” which is the term coined by the German pastor and martyr Dietrich Bonhoeffer, refers to the sad attitude, displayed in various degrees of openness, which says, in effect, “I’ve been forgiven and I will go on being forgiven, so then I can do whatever I want.” The “moralists” are those who feel that “sin” - if they use that term, is a human problem with human solutions, and the “legalists” are those who try to conquer sin through legislation - these folks attempt to live as if they are justified through disciplines, and rules, and regulations. You see, Paul teaches that sin is to be handled through a relationship to Christ.
It appears that Paul is addressing this idea of “cheap grace” in our Scripture Lesson this morning. It was the Irish playwright, novelist and poet, Oscar Wilde who once said, “Life is perfectly arranged: I love to sin and God loves to forgive.” Apparently there were those in the church at Rome who felt the same way. They felt that if God delighted in forgiving sinners, then why not keep on giving God the pleasure that produces such delight? After all, the more we sin, the more God has the opportunity to exercise that attribute that is the most godly, which is grace, and the more grace we receive.
But we see through Paul’s letter to the Romans that he quickly puts that reasoning to rest by affirming that it is inexcusably blasphemous to use God’s mercy as an excuse to sin. And furthermore, when one becomes a Christian, he or she no longer looks for loopholes that might provide an opportunity to sin. In dramatic terms, Paul says that we are “dead to sin.” Now, friends, that is to say, that sin no longer is a problem for the Christian.
Paul reminds us, in his letter to the Romans, that when we place our faith and trust in Christ we are set free from sin’s power and dominion. But yet, when we hear those words we raise our eyebrows because we know that sin is anything but dead in our lives. Sin is still very much alive in our lives. In fact, it is something we deal with, and battle with and wrestle with on a daily basis. So how can Paul say that we have been set free that we have died to sin? Now, we must realize that Paul wasn’t implying that Christians don’t sin, rather he was affirming a very important truth. And that is, we have died to sin’s penalty. When we have placed our faith and trust in Christ we are receiving what he has done for us. “God made him, who had no sin, to be sin for us so that in him we might become the righteousness of God.” This is, after all, the meaning of justification!
There is a touching story that is told of a Vietnamese orphanage that was hit by mortar fire and in the process a young Vietnamese girl was critically wounded, without a blood transfusion, she would die. An American doctor and nurse tried, as best they could in limited Vietnamese, to ask if any of the other children at the orphanage would be willing to give her blood. After a moment, a small hand slowly and hesitantly raised. The doctors began the transfusion, and the young Vietnamese donor, began to sob. He told the doctor that he was not in pain, yet he continued to cry. With the language limitations, the Americans could not figure out what was wrong with this boy. Finally, a Vietnamese nurse arrived and spoke to the diestressed child. She listened to his reply and then spoke to him in a soothing voice. Finally, a great look of relief spread over his face. The nurse explained to the Americans that the boy thought he was going to die - that he would have to give all of his blood so that the girl could live. “But why would he be willing to do that?” the Americans asked. The nurse repeated the question to the boy, who answered simply; “Because she is my friend and I love her.” And friends, this is what Christ has done for us!
In our First Reading from the Book of Genesis we hear of Sarah’s bitterness toward Hagar and Ishmael. And this bitterness, greatly distresses Abraham - he is caught in the middle of this feud and he doesn’t know what to do. He knows he cannot abandon Hagar and Ishmael, that they are his responsibility. You may remember, that while Abraham and Sarah were growing impatient in waiting on God. God had promised them a son and God had not delivered, and so, they decided to take matters into their own hands - perhaps God had forgotten about them. And so, Sarah told Abraham to have a child with her Egyptian servant, Hagar who gave to him Ishamel. But finally, God came through on God’s promise and gave to Abraham and Sarah a son - Isaac! But what about Hagar and Ishmael. What was Abraham to do? But we see that God intervenes. God instructs Abraham to allow Sarah’s demand because God has chosen Isaac as the son of blessing. God repeats that a great nation will come from Ishmael. However, Abraham must trust Ishmael and Hagar into God’s care and safekeeping.
I find it interesting that the drama of this story and Abraham’s two sons still echoes in the violent Middle East conflict today between Arabs and Jews. Arabs trace their ancestry to Ishmael and Jews to Isaac.
However, we learn through this story that Hagar and Ishmael, we were once excluded, abandoned, doomed to death. Then God intervened through Christ. Those who trust God become adopted by grace and are made joint heirs through the Son of blessing.
This is baptism’s reminder! We rise from the waters, washed clean. A new creation - a child of God, adopted into God’s family. I love Peter Morgan, a 20th century Disciples, writes; “We rise from the water to manifest the presence of Christ. We are the laos - the people of God born from the water of baptism into a sacramental ministry, manifesting the presence of Christ to the world.”
Paul encourages us to “walk by the Spirit and do not gratify the desires of the flesh.” It sort of coincides with what meditation teaches. The act of exhaling negative energy and inhaling positive energy. But in this case, we should seek to inhale and exhale the very positive energy of the ruarch - the Spirit, breath and energy of God! Jesus says in the Gospel of Matthew chapter 10; “What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops.”
Paul also teaches us of the importance of confession. Through confession we free ourselves and our minds from the domination of sin and we are forgiven and receive absolution. Now, we Protestants aren’t too fond of this practice. We could certainly learn a thing or two from our Catholic and Orthodox brothers and sisters. Somehow, we have gotten the idea that we are too good for confession - that, perhaps, we have nothing to confess. But confession draws us closer to a Holy God, and humbles us in the process. There a story that C. William Nichols tells of an old country preacher who was trying to express the difficult concept of the contest between good and evil that is constantly being waged within us. He said, “There are two dogs inside me - a good dog and a bad dog, and they are always snarling at each other and threatening each other. Each one wants to win, and each one expects to win.” A hearer asked him, “And which dogs wins, preacher?” The preacher replied, “Whichever one I say ‘sic-em’ to.”
Try as we might, we are not perfect people. I think we can all relate to Paul. Paul wrote; “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” He further emphasized this point when he added; “I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do.” Yes, we have died to sin, but sin still sometimes gets the better of us. John Wesley recognized this. Wesley use to ask; “Are you going on to perfection?” He never asked if his listeners if they were perfect, because he knew the answer. But Wesley wanted to know if they were making progress in that direction. Are you living a better life today than you were at this time last year, or last week or yesterday? Do you strive to be Christ-like? You see, friends, when we start seeing our lives as an opportunity to be a blessing - a blessing both to God and to others, it is then that we will start living this way. And thank God, that when we do fall short - grace is there to pick us up. This is what it means to be a Christian - to seek to draw ever closer to the God of grace and through that grace be strengthened to live in the light of Christ’s presence.

"Evangelize or Fossilize"

2008-08-13T00:56:00.001-02:00

A sermon preached by the Rev. Christopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 9:35-38 and 10:5-15.

I must confess that I often find myself enticed by those signs with the pull-off phone numbers that you sometimes see on telephone poles around town. You know, the ones that say something like, “Earn up to $2,000 a week working from home!” Now, I don’t know what it is, but the idea of sitting at home, stuffing envelopes for large sums of money certainly has its appeal. I'm sure there is a catch, but I like to believe that someone, somewhere is sitting in a comfy chair, sipping coffee and just raking in the money. However, the opposite idea is not so enticing. You know, I wonder how many would reply to an ad in the paper which states; “Hard Work: No Pay”? And yet, that seems to be what Jesus is asking of the disciples in our Gospel Lesson this morning. He says, “The harvest is plentiful but the laborers are few,” and then later on he says; “Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment.” And certainly, we can’t help but say, this hardly seems fair. I mean how many people do you know would reply to such an ad.
Martin Luther, the great theologian, once said; “A religion that gives nothing, costs nothing, and suffers nothing, is worth nothing.” Without a doubt, the words of Christ recorded in our Gospel Lesson are challenging words. But by responding to such a challenge God is able to bring transformation to our lives and through us being transformation to our world.
I heard a rather amusing story the other day of a barber who was an elder in his church. He began to feel a little guilty after his pastor preached a sermon on evangelism. Realizing that he, himself, had never shared his faith with another person, he decided to do so with the next person that walked into his barbershop. It just so happened, that a guy walked through the door wanting a shave. The barber put him in a chair and lathered his face. He thought to himself, this would be the perfect time to witness to this customer. And so, in a nervous but enthusiastic tone, he asked; “Sir, are you ready to meet the Lord?” The man opened his eyes wide and saw the barber leaning over him and holding a razor in his shaking hand. He jumped out of the chair and took off running down the street.
George E. Sweazy once said; “The law of any church is, and will always be, evangelize or fossilize.” And certainly there is a lot of truth to that statement. Sadly, many of our churches today have failed it their responsibility and calling to “evangelize,” and as a result they are becoming fossilized. Personally, I think part of the problem lies in our misunderstanding and fear of evangelism. You know, when many people think of evangelism they think of televangelists and tent revivals, or perhaps a street corner preacher handing out tracts, or some pushy, in-your-face fanatic, trying to tell you what to believe and how to believe. In some churches, evangelism is a once-a-year special event or a particular strategy for incorporating newcomers into the life of the church. But we see in our Gospel Lesson this morning that Jesus had a different understanding – he had a different idea in mind when it came to evangelism.
The Rev. Dr. Patrick Keen, the pastor of Bethlehem Lutheran Church in New Orleans wrote in his sermon, A Great Time to Be the Church; “There have been many times in the history of the church for the church to manifest itself as the body of Christ. There have been times when the church has stood up to the challenge, and there have been times when the church has utterly failed.” He goes on to give examples. He said; “When Madalyn O'Hair challenged prayer in schools, this was an opportunity for the church to stand up and speak out against this movement which has fostered other anti-religious movements in our nation and even around the world. The church failed to be the church in response to this attack.” He goes on to say; “When the civil rights movement evolved in the 1960’s, there were many churches who did not speak out in support of those whose civil liberties were being violated in sight of the whole nation.” In fact, forty-years later, the church has even joined in this attack to some degree. The Rev. Dr. Martin Luther King, Jr., declared that the eleven o'clock hour on Sunday mornings was the most segregated hour in this nation, and sadly this is still the case today.
In our Gospel Lesson this morning, we are told that Jesus went about teaching in the synagogues and proclaiming the Good News of the kingdom and curing every disease and every sickness. When he saw the crowd, he had compassion for them because they were harassed and helpless, like sheep without a shepherd.
We don't have to go very far or even look too hard to see people who are harassed and helpless. As a pastor I am constantly confronted with such people, people who are in great need of compassion and mercy. And certainly with so much need in our community and in world today, this is, as Dr. Keen points out, “a great time to be the church,” if only the church – if only you and me are willing to stand up and be the church! That’s evangelism, at least the definition that Christ’s gives us through word and example!
I love the story that Carl Boyle tells. Boyle, a sales representative was driving home one afternoon when he saw a group of young children selling Kool-Aid on one of the corners in his neighborhood. They had posted the typical sign over their stand, which read: “Kool-Aid, 10 cents.” Carl was intrigued and decided to pull over to support these neighborhood kids and their business. As he pulled over, a little boy approached him and asked if he would like strawberry or grape Kool-Aid. Carl placed his order and handed the boy a quarter. After much deliberation, the children determined that they owed him some change and dug through the old cigar box until they finally came up with the correct amount of change. The boy returned with the change and then stood by the side of his car as if he were waiting for something. After a few moments, he asked Carl if he was finished drinking his Kool-Aid. “Yes,” Carl said. The boy replied; “Good, because that’s the only cup we have and we need it to stay in business!” It is rather difficult to operate a Kool-Aid business when you only have one cup. But sometimes we make that mistake when it comes to the church – there’s a thirsty world out there, yet there are so few cups. “The harvest is plentiful, but the laborers are few.”
As Matthew concludes Jesus’ Sermon on the Mount, this passage transitions into Jesus’ call to the missionary work required of those who seek to follow him. Now this passage could very well be called “the apostles’ mandate,” because it concentrates on the task that is to be done by those who follow Christ. Even as Jesus gives authority to the disciples to heal, and cleanse, and cure, Jesus does so in the context of servant-hood and compassion, which is a direct contradiction to the Religious Leaders and scribes who were not shepherds. They had failed in their calling and responsibility to be shepherds to Israel. They had become legalist, who oppressed the people. They used God’s law for their own religious and political propaganda. They had become fossilized in their practices and perception of God. They had become slaves to legalism rather than embracing the new revelation of God’s self in the person and ministry of Christ. But Jesus came to bring to dawn the kingdom of God – a kingdom of love and grace, justice and compassion - a kingdom where all are welcomed and invited. Jesus came to take that which had become fossilized and make fossil fuels bringing the warmth of God’s love and grace and the light of God’s presence in the world. And this was the commission Jesus gave to his disciples. And this is the commission Christ gives to us today!
Here, in our Gospel Lesson, Jesus gives them a new mission – a new title. They are no longer just disciples or students, but now they are apostles. The Greek word is apostolos, which means “one who is sent as a messenger” or someone who is an “ambassador” or a “representative.” We are called, like the first disciples, to be ambassadors and representatives of Christ in the world – to be God’s faithful evangelists.
Keep in mind, up to this point in Matthew’s gospel, Jesus had been the sole missionary in those situations of need. And so, seeing that the work for God’s kingdom is great, in chapter 9 verse 37, we see that he turns to his disciples to enlist them. And after calling them, in chapter 10, he blesses and commissions them.
There is a wonderful legend that is told about St. Francis, the kind and compassionate thirteenth-century monk, who one day informed his brothers in the monastery that he planned to go into the nearby village on a preaching mission. He invited a novice to go along with him and on their way, they passed an injured man and Francis promptly stopped, saw to the poor fellow's needs and arranged medical care for him. They went on and soon passed a homeless man who was near starvation. Again, Francis stopped his journey and ministered to the hungry, homeless man. So this went on throughout the day: people in need, Francis lovingly cared for them as best he could until the sun was low in the sky. He told his novice friend it was time for them to return to the monastery for evening prayers. But the young man said, “Father, you said we were coming to town to preach to the people.” Francis smiled. Then he said, “My friend, that's what we've been doing all day.” That’s evangelism at its most faithful - it is ministering to people in their need. It doesn’t worrying about numerical growth, or adding to one's own conversion record, or winning acclaim within the denomination. Evangelism is sharing the love of God in concrete form among God’s people. It is allowing the light and presence of Christ to be seen in you wherever you go and in whatever you do. Indeed, we must evangelize or fossilize. Let us not become a fossil, but rather a fossil fuel that heats and lights the world with God’s love and grace. Let us continue the mission that Christ came to do; to preach good news to the poor, proclaim release to the captives, recovery of sight to the blind, set free the oppressed and to proclaim that the kingdom of God has come.

"Don't Worry, Be Happy"

2008-08-13T00:55:00.002-02:00

A sermon preached by the Rev. Chrsitopher E. Yopp at Edgemont Christian Church (Disciples of Christ) based on Matthew 6:24-34.

I can remember as a child loving Bobby McFerrin’s song; “Don’t Worry, Be Happy.” The lyrics to the song read:

“Here's a little song I wrote
You might want to sing it note for note
Don't worry, be happy.
In every life we have some trouble
But when you worry you make it double
Don't worry, be happy.
Ain't got no place to lay your head
Somebody came and took your bed
Don't worry, be happy.
The landlord says your rent is late
He may have to litigate
Don't worry, be happy.
Ain't got no cash, ain't got no style
Ain't got no gal to make you smile
Don't worry, be happy.
'Cause when you worry your face will frown
And that will bring everybody down
Don't worry, be happy.
Don't worry. It will soon pass, whatever it is.
Just don't worry, be happy!”

As a child I listened to that record often. And not only did I have the record, but I also had a t-shirt with that inscription; “Don’t Worry, be Happy!” As a child, I can remember not having a care in the world, and if I did, it was insignificant, at least, now when I look back on it. I am sure, there were many worries in our family, but my parents made sure that those worries and cares didn’t become my worries or cares. Life was good and I was happy!
But as we grow older our lives change. They become more demanding and stressful. We take on more responsibility and obligations. And soon our happiness is overcome by worry and fear. But Jesus tells us in our Gospel Lesson this morning, like Bobby McFerrin, “Don’t worry, be happy.”
Author and Pastor, Leonard Sweet points out that of all the living things that God created, we human beings are the only ones that worry. And we worry about everything – from gas prices, to the economy, to taxes, to jobs, to marriages, and it doesn’t stop there, we take on other people’s problems – parents worry about their children, children worry about their parents, we worry about our friends. Where does it end? Our lives are consumed by worry.
The best selling non-fiction hardback books on Amazon.com usually reveal the subjects we worry about - health, change, relationships, and money. Jesus says we ought not to worry. In fact, he says; “Do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing?” And sure we are quick to respond with “easier said than done.” But, as usual, what Jesus says makes sense. You see, Jesus knew the consequences of worry on our lives.
The British born movie actor David Niven was a worrier and a habitual nail-biter. Once he received a postcard from a friend of his who was traveling through Italy. The card showed a picture of the Venus de Milo, for those of you who are not familiar with this sculpture, it is an ancient Greek sculpture which depicts the goddess of love and beauty, but her arms have been lost, the sculpture is armless. Niven’s friend wrote an inscription on postcard, just below the picture, which read; “You see what will happen if you keep on biting those nails?” Now I am not a nail-bitter, but I do pick my nails, to the point that my cuticles are in horrible condition.
A book written by a noted physician entitled, Stop Worrying and Get Well, called attention to the fact that worry causes a host of health problems such as: heart trouble, high blood pressure, some forms of asthma, rheumatism, ulcers, colds, thyroid malfunction, arthritis, migraine headaches, blindness, and a host of stomach disorders. Doctors today are quite candid in admitting that more than half of the patients in hospitals are there as much because of the accumulated effects of mental problems as anything else. The pressures of modern life, and the worries those pressures bring, have had a devastating effect on every one of us. And, friends, worry and stress are not new ailments. The crowd that sat listening to Jesus on that Judean hillside knew the pressures and worries, the stress and concerns of life.
And as was typical with Jesus’ teaching, he put the problem into perspective by using simple illustrations. He pointed toward the sky and said, “Look at the birds of the air (those little insignificant sparrows); they neither sow nor reap nor gather into barns, and yet God feeds them. Are you not of more value than they?” I mean it makes sense, doesn’t it? God is the Creator, the Redeemer and the Sustainer of all life. God does provide.
Now, of course, the point is not that birds or animals are taken care of without work; that is obviously not true - it has been said that no one works harder than the average sparrow to make a living. But the message is clear, they do not worry about that living. And if they, who are so much lower than we in God’s scheme of creation, do not have to worry, why should we?
At Eastern University, where Tony Campollo taught for a number of years, he would constantly encounter students who would ask the simple, yet complicated question of, “How can I know what God wants me to do with my life?” What a question! But Campollo says; “I could never answer that question because I’m not so sure that God wants us to look that far ahead.” He goes on to say; “I'm convinced that what God calls us to ask ourselves instead is; ‘What should I be doing today?’” And indeed that is the question we must seek to answer.
Anyone who has spent much time traveling along the road of faith has bumped into questions that feel insurmountable, cries that are devastating, and situations where God seems painfully absent. It is in these times that our trust is worn thin and our attention is drawn away to the ever-present “cares of the world.”
We look around our world and see pain and suffering, we see war and injustice, we see disaster and crime, and we find ourselves asking how those things are possible in a world created by a good and benevolent God. We are often consumed by questions and fears, doubts and concerns, all of which can paralyze us. But, if we are to offer a humble prayer of trust along with the psalmist, we must make a humble assessment of our ability to understand and then loosen our grasp on those questions. Only then can we redirect our attention toward the God who loves us with an unconditional love.
Perhaps the reason the Book of Psalms is such a popular and beloved book, is because it addresses all of these different emotions and questions we have. Psalm 131 is a special prayer of humbling trust that addresses us and our care-filled lives. This psalm seems almost too brief to have any significance, yet it was included in a collection of psalms, from Psalm 120 to 134 that pilgrims used when approaching Jerusalem and the temple during the great festivals. It is a psalm which expresses a humility and quietness of mind that places complete trust in God. Now, obviously, this was not the psalmist’s original state of mind. Once he had much wealth and pleasure in his material possessions. His mind was set on earthly things which did not satisfy his soul. But all this changed and we can only guestimate as to the circumstances for this change, but now he has found rest in a deeper trust in God’s providential love and grace.
Once we have undergone the difficult work of stilling ourselves and redirecting our gaze toward the God who loves us simply, we are able to be with God in peace, as a weaned child and its mother. Unlike the newborn who weeps in response to every perceived need, the weaned child has learned to trust its mother’s loving provision and becomes content.
This is why Jesus commands; “do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear,” because, when we are overrun by our cares and desires, crying like newborns, we cannot experience the peace and joy of being at rest with the one who loves us as only God can and does, nor can we become focused on the needs of others.
C. William Nichols tells a story in his book; Day by Day through the New Testament: The Gospels, of a revival meeting many years ago in which an evangelist sought to involve everyone present in the point he was making, so he asked; “Will everyone who has a soul please stand up?” Immediately everyone stood up, except for one man toward the back of the room. “Sir,” the evangelist asked, “don’t you have a soul?” The man replied; “I AM a soul; I HAVE a body.” Once we accept that we are primarily spiritual beings, made in the image and likeness of God, will we realize how important it is for us to be connected to God. Like the astronaut who leaves the spacecraft to take a “space walk,” and could not possibly live without being connected to the source of life by an “umbilical cord,” which supplies oxygen to breathe, and a link of communication with home base, and a guarantee of safety; so, we must have some sort of “umbilical cord,” linking us to the source of our spiritual life.
Jesus does not deny our need for the material resources that will keep our bodies alive and functioning well. Our bodies, too, are creations of God. But Jesus reminds us, as the Psalmist learned, that our first priority must be our spiritual beings and our relationship with God, because it is then that our lives become prioritized and we learn to truly “seek first the kingdom of God and God’s righteousness.” It is in this kind of living that we become God-centered and other’s-centered, verses self-centered.

"The Majesty of God"

2008-08-13T00:51:00.003-02:00

A sermon preached by the Rev. Christopher E. Yopp in the pulpit of Edgemont Chrsitian Church (Disciples of Christ), based on Genesis 1:1-2:4, Psalm 8 and Matthew 28:16-20.

I read of a preacher who proudly boasted that he does not preach doctrinal sermons. He said; “They are boring and people do not understand them nor can they relate to them.” He went on to say; “Furthermore, I am a preacher, not a theologian. I get down to the practical issues and focus on the struggles that Christians face daily. Now, while I understand this preacher’s philosophy, I don’t fully agree with his statement that he is not a theologian and his implication that theology isn’t practical nor applicable to our lives as Christians. You see, the fact is, everyone is a theologian to a certain extent. To understand this, you must first understand what the word “theology” means. The word “theology” comes from two Greek words, theos, meaning “God” and logos meaning “word” or “reason” or “understanding.” The Latin form of “theology” is defined as a “discourse about God.” And so, if you have ever waxed on anything pertaining to the mystery of God or faith, then you have acted as a theologian - one who thinks about God and faith. Now, personally, I love theology and I preach theology, because, after all, theology gets down to the very core of our existence - who we are as the people of God!
One of the things that I like about the Christian Church (Disciples of Christ) is, we honor the Lectionary and the seasons of the church year. And the reason I like this is because it insures a witness to the whole Gospel of Jesus Christ. I mean, after all, how can we go through the season of Advent and not consider the doctrine of the incarnation? How can we go through Lent without contemplating the doctrine of the resurrection? Likewise, how can we embark upon the season of Pentecost without mentioning the doctrine of the Trinity? And so, here we are - Trinity Sunday!
The church has celebrated Trinity Sunday since the 10th century. Perhaps there is no greater mystery than the doctrine of the Trinity - God is one, yet God is three! It almost seems like a contradiction. God is one, yet God is three – I mean, to me, it’s an oxymoron. How can that be? Yet, it is a doctrine of the Church!
But let me begin by saying that the doctrine or the idea of the Trinity does not attempt to define God. Defining God is impossible! First of all, words cannot begin to describe something that is beyond words. We cannot begin to define something that is beyond definition, and to do so, is to limit God! And secondly, God is beyond our mere intellectual understanding. That is why God has created us spirit, so that we might have that Spirit-to-spirit communion and communication with God. And so, the doctrine of the Trinity only explains to us in a very elemental way, what God has chosen to reveal to us about God’s-self. To describe the tip of the iceberg above the water is not to describe the entire iceberg. And so, in the same way, the Trinity is not an explanation or definition of God, but simply a way of describing what God has chosen to reveal to us – it is a revelation of God.
Now, friends, let’s be honest. It is hard to wrap our tiny little brains around the doctrine of Trinity. Sure, we’ve all heard the shamrock idea: just as the shamrock is one plant with three leaves, so God is one God with three faces. Or maybe we’ve heard the water analogy: just as H2O can take on three forms: ice, liquid and steam, so God has three forms. Are these analogies helpful? Yes, to a certain degree. Yet, they are still limiting.
The truth is, the Trinity is a great mystery that is hard to understand and even harder to explain. Try to explain this to a child whose questions are endless or to an adult who is skeptical. But this doctrine lies at the very foundation of what we Christians believe and profess about God. Almost every creed of the church affirms the doctrine of the Trinity.
But the question is, is the Trinity just an obscure doctrine that we give lip service too because the church calendar tells us to do so or does it have anything to do with our daily living? What does the Trinity mean to you? Perhaps this is the question we are forced to ask ourselves on this Trinity Sunday.
In our Scripture Readings this morning and throughout our worship, we have heard about the three persons of the Trinity. We have recalled how God has revealed God’s self to us in three distinct ways.
One of the theologians of the early church, Tertullian, explained the Trinity in a metaphor. He said; “God the Father is like a deep root, the Son is the shoot that breaks forth into the world, and the Spirit is the bloom that spreads beauty and fragrance.” And what a beautiful thought!
One of the greatest things the Trinity teaches us about God is that God is constantly reaching out to humanity. The Creator yearns for a loving, intimate and personal relationship with creation. God wants to walk with us daily. God years for communion and fellowship with us. Through Christ, we have a picture of who God is and what God is like. Christ reveals to us God! And the Holy Spirit allows us to experience God’s beauty and fragrance - God’s eternal presence.
Randall opened our worship this morning with a beautiful reading of the Litany of Creation found in Genesis chapter 1. Those words recount the power of God the Creator. “In the beginning God” – the whole presence and being of God, “created the heavens and the earth.” A loving and powerful God made the universe in all its vastness, and complexity and mystery. This magnificent litany tells of God's creation of the world in an orderly fashion during a six-day period. Now, friends, I think it is important to realize, that the Bible is not meant to be understood or viewed as a science book. The Bible makes a religious statement rather than presenting a scientific hypothesis. While science may be able to give us plausible understanding of how and when the universe came into being, it cannot take us beyond the mystery of the beginning to God’s gracious spiritual purpose as this litany does. Here we see the One who is behind creation.
There is an interesting comparison between the Creation account of Genesis chapters 1 and 2 and the Re-creation account found in John chapter 1. In Genesis, we are told that God speaks and through God’s Word the physical realm comes into existence and chaos gives way to order, void gives way to beauty and darkness gives way to light. In John chapter 1, we are told that God once again acts, and through God’s Word – the Logos – Jesus, God brings redemption and salvation – bringing spiritual order and light to the spiritual chaos and darkness of this world.
In Psalm chapter 8, we see that the Psalmist reiterates the majesty of this litany of creation found in Genesis chapter 1. Here, the Psalmist celebrates what God has done and is doing in the universe in which we live. More than that, it states how we, as part of God’s creation, fit into the plan of God as conscious stewards of creation.
Psalm chapter 8 sings of the wonders of the universe and how they reveal to us the power of our Creator. The stars, and the planets, and the oceans, and the mountains - all of them came from God, the Master Designer and Architect. But, as the Psalmist reminds, God isn’t just concerned about the grandeur of the universe. God is also our loving parent. We have a place in this universe and a calling to fulfill. It is God who has created us in love and who calls us to live in love.
If you were going to take a trip to the moon and leave something there, what would it be? You know, to my understanding Psalm 8 is the first biblical text left on the moon. The Apollo mission left a disk containing messages from seventy-three nations. The Vatican contributed Psalm 8, which was our Responsorial Psalm this morning, as part of its message. One commentator has called this psalm the “Majesty of God and the glory of [humanity].”
The psalmist asks; “Who am I, and why am I here?” Certainly, we have all asked ourselves that question one time or another. And, without a doubt, some would have some different opinions. For instance, Karl Marx would probably define humanity in economic terms. Darwin would have said that humanity is essentially a highly developed animal. Freud may have said that humanity is an underdeveloped child. But the psalmist describes humanity’s significant purpose. We are a reflection of our Creator. We are an incarnation of God’s love. For we possess within us the very Spirit of the one who gives life amid chaos and disaster, amid darkness and confusion.
One of the ways in which God teaches us how to love creation and one another is in the person of Jesus Christ and in the presence of the Holy Spirit. In our Gospel Lesson this morning, Jesus commanded his followers: “Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you” (Matthew 28:19-20). The love we find in the Trinity, the communion we find with one another, is not just for our own sakes. It’s for the sake of the world. It’s meant to be shared!
In her article, The Trinity: Relevant or Not? Carol Dillon shares about an icon of the Trinity that can be found in museum in St. Petersburg, Russia. The icon dates back to around 1400 A.D. Now, this article caught my eye, because I have recently taken an interest and am even a collector of icons. But for those of you who are unfamiliar with icons, they are pictures that are used in prayer, to help the worshiper to focus his or her heart upon God and to set the distractions of life aside. It is said that, “icons are a window into the heart of God.”
But this particular icon that Dillon was referring too, portrays the three persons of the Trinity as three divine images or persons, sitting around a table together. The head of each person is inclined toward the other, so that there seems to be a circular movement around the table, connecting the three to one another. On the table is a chalice. Dillon writes; “What this image reveals to me is, in God there is a living, loving community. From the beginning of time until the end of the age, God - Creator, Redeemer and Sustainer has existed as a holy community of love and grace. God is community.” And what a beautiful thought!
And now, we as God’s children are invited into that holy community. We are invited into the holy dance of the Creator, Redeemer and Sustainer. We join in the dance when we respond to the love of God by loving God and one another.
And so, as we reflect the Trinity, don’t let it be just a vague, dry doctrine. Don’t write it off as something that’s just too complicated to understand. Don’t leave it to the seminary professors to debate over. Let’s think about the community of love that has been within God since the beginning of time. Let’s accept God’s invitation to join in that community. As we see real, concrete examples of how God has created us, redeemed us, and sustained us, let us respond with love and gratitude. Let us add our love to the Trinity’s communion of love, so that we might become a reflection of our Creator, our Redeemer and our Sustainer – the Three-in-One!

"What Do We Do Now?"

2008-08-12T18:50:00.003-02:00

A sermon preached at Edgemont Christian Church (Disciples of Christ) on Ascension Sunday 2008 by the Rev. Christopher E. Yopp. The sermon is based on Acts 1:6-14 and II Thessalonians 3:6-14.

Colleen Hitchcock has written a poem entitled “Ascension”. It reads:

“And if I go,

while you’re still here...

Know that I live on,

vibrating to a different measure

- behind a thin veil you cannot see through.

You will not see me,

so you must have faith.

I wait for the time when we can soar together again,

- both aware of each other.

Until then, live your life to its fullest.

And when you need me,

Just whisper my name in your heart,

...I will be there.”

Certainly, these words mirror those spoken by Christ’s to his disciples at his ascension. You may recall that over the past couple of weeks, our Gospel Lessons have focused on Jesus preparing his disciples for the time when he will no longer be with them in the flesh. And now, the time has come for them to leave them. But Jesus assures them that even though their relationship is changing, it is not ending. Even though he will no longer be with them in the flesh, physically; they will remain connected to him, spiritually, through the power and presence of the Holy Spirit – Parakletos.
This relationship wasn’t ending. Jesus promised not to leave them, nor us, comfortless. Jesus’ ascension wasn’t like that of Ickle Me, Pickle Me, Tickle Me too, as we are told in that infamous children’s poem as, “higher, and higher, and higher flew... over the sun and beyond the blue...” but poor…

“Ickle Me, Pickle Me, and Tickle Me too
Never returned to the world they knew
And nobody
Knows what’s
Happened to
Dear Ickle Me, Pickle Me and Tickle Me too.”

The ascension of Christ is told three times in the New Testament. We find it in the 1st chapter of the book of Acts, in the 24th chapter of the Gospel of Luke and in the 2nd century addition to Mark’s Gospel. Now, keep in mind, the concept of ascending to the heavens was common in the Hellenistic world. To be transported to the realm of the gods was generally interpreted as a sign of divinity and immortality for kings, heroes, prophets and even holy men. Without a doubt, the gospels and even the book of Acts tells the story of Jesus’ ascension as a way to further demonstrate his divinity, as well as a way to signal the beginning of the messianic kingdom.
With Jesus gone from their midst and the promised kingdom of the Messiah not yet a reality, certainly they must have thought; “What do we do now?” But Jesus reminded his disciples that they would receive power and strength when the Holy Spirit came and they would be his “witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” The assembled disciples posed the question in so many words. Jesus answered it, not only for that time, but for all time. The spiritual power of God that was at work in Jesus had now passed to the assembled community of men and women who followed him from Galilee to Jerusalem, had witnessed to his resurrection, and now formed a visible community of faith awaiting his return. The church remains that visible community of believers to this day.
Our Scripture Lesson makes a point to tell us that, after Jesus had ascended, the disciples stood there looking up in awe and amazement, and two angels appeared and said to them; “Why do you stand here looking into the sky?” And, you know, that’s a good question! We have a tendency to stand gazing up into the air, fixed and focused on the kingdom which is to come that we forget about our responsibility now. While we all long and wait for the full manifestation of God’s kingdom, but we must not forget nor neglect our responsibility to live out that kingdom here and now.
The Russian psychologist Pavlov, who pioneered in the techniques of conditioning, did experiments with dogs. He first rang a bell, and then a second later gave them some meat. After doing this a few times - he rang the bell - but did not give them the meat. Even though the dogs did not get the meat - they salivated - their whole system was geared to receiving meat when a bell rang. The experiment proved what Pavlov wanted it to prove - that animals - and indeed people could be taught to automatically respond to key signals.
Pavlov next wondered how long a period of time he could create between the time of ringing the bell and the time when the dogs would salivate. So he extended the time between ringing the bell and giving the dogs meat. It was quite successful - he could ring the bell and have the dogs go for a long period of time before they automatically salivated. But Pavlov finally ran into a problem. It seems that after a certain period of time the dogs would not salivate as he had hoped they would - instead they would fall asleep - and they would do this because their attention was so firmly fixed on where the meat was supposed to come from after the bell rang that their entire nervous system would begin to shut down. They concentrated so much on what they were waiting for that they had no energy left to keep themselves awake.
This was the problem Paul faced when he wrote his second letter to the Christians living in Thessalonica. Paul had stressed the imminent return of Christ in his first letter, so much so, that many of them had quit working because they thought Jesus was coming back at any moment and they didn’t see any reason to exert themselves. Many of them also felt as though they could just simply relax because there were plenty of wealthier members in the church who were always willing and ready to share. And so, they had become laxidasical. They were like the disciples on that first Ascension Day, gazing up into the heavens.

So Paul wrote this second letter, in part, to warn the Christians in Thessalonica that even though Christ is coming again there is still work that must be done and responsibilities that are to be fulfilled while awaiting “his glorious appearing.”
And to provide an illustration of this teaching, Paul pointed out that he had not abandoned his work as a tentmaker. Everywhere Paul spent much time, he established his tent-making business and began to take orders.
It has been said that lazy Christians are "so heavenly-minded that they are no earthly good." Certainly, that had become the case for many of the Christians living in Thessalonica, they were so heavenly-minded that they were no earthly good.
The word Paul uses in verse 6 as "idle" is the Greek word ataktos, which literally means, "to walk disorderly" or "to walk out of line" or "synch". In contrast, we see in verse 7 that Paul writes; "For you yourself know how you ought to follow our example. For we were not idle..." Paul, in verse 7 adds the Greek word ou, prior to atakteo, which literally means "to not behave disorderly" or "not to walk out of line." And, may I add, the disciples were not being “idle” when they were waiting in the upper room in Jerusalem, as Jesus had commanded them. Now, friends, I think it is important to understand that this was not a wasted time for the disciples. They were not being “idle” as Paul meant. Instead, they were praying and prayer is not an idle activity - for prayer aligns our will to the will of God. The Christian life is a balance of both work and rest, and our times of rest can be just a productive as our times of labor and work. For it is in such times of rest that we can learn to be more receptive, more open, more peaceful, and more ready to recognize God’s gifts in our lives and God’s presence among us.
The poet Henry Wadsworth Longfellow wrote:

"Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursing,
Learn to labour and to wait."

I want to close with something that I read sometime back. Interestingly enough, there are two popular traditions in Africa: drinking tea and playing soccer. However, these traditions are not unique to Africa, but were brought to the continent by the British. Even when it is very hot, each afternoon in many parts of Africa they pause to drink hot tea. Why? Because the British who colonized Africa brought those traditions with them. Even though a person may have never visited the United Kingdom, they can get a glimpse of the U.K. by watching a soccer match and participating in tea time. They are doing in Africa as it is done in England.
Certainly, the disciples were asking themselves after Jesus’ ascension: “What do we do now?” And perhaps, we are asking ourselves the same question: “What do we do now?” In the same way, Africa reflects the British traditions of soccer and tea time; so people should get a glimpse of kingdom that Christ came to introduce by viewing our lifestyles as we allow God’s will to be done “on earth as it is in heaven.” We are ambassadors of Christ, we are called to point others to the kingdom. We have a responsibility to live as though the kingdom were already here. To share the wonderful message of God’s love and grace. My friends, John reminds us that the kingdom isn’t just something that we are waiting for but that the kingdom is within us, it is a part of us, we have a foretaste of this kingdom now through the power and presence of the Holy Spirit in us. And so, may we become a reflection.