What do you want to be known for?
Interestingly you can take courses online on how to be known for things. They are called personal branding courses. They are marketed to business people, and the theory is just as a company should be known for a motto and a certain style, so you should be too. The course essentially gets people to think in simple terms:
Because I am x, I am known for doing y. Or Since I do y, I am x. Answer that yourself. Think about it.
What do you want to be known for? What does First Baptist want to be known for? It is something I have thought about this week.
A few people have asked me, “Now that it is your last sermon, you get to say whatever you want, because you are leaving.” Like I can now air out a list of grievances that I have kept to myself for five years, like this is Seinfeld’s Festivus: “I got a lot of problems with you people and now you’re gonna hear about it.” [Spoken in Jerry Stiller’s voice, of course].
I have to admit, I really don’t have grievances or axes to grind or anything of that sort.
As I looked through the scriptures, I came to 1 Cor. 2, which actually had Paul reporting to the Corinthians what he resolved to do and be when he was with them, and therefore, I think, what he wanted to be known for.
I think it is the right answer. It is the answer that we should all strive for. He writes:
“I resolved to know nothing while I was with you except Jesus Christ and him crucified.” – 1 Cor. 2:2
I have resolved to know nothing, except Jesus Christ and him crucified. Paul wants above all else to be known for the Gospel. I do not want my last sermon to be about me (although I will tell a story or two). As I planned out my final sermon, I have resolved to center it on the most important thing I can be about and First Baptist can be about: who Jesus is, the Gospel.
The Gospel is our salvation, our purpose, our unity, our joy and hope.
1. The Gospel is Our Salvation
“Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. 8 Whoever does not love does not know God, for God is love. 9 God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. 10 In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins.” (1 John 4: 7-10)
“Remember Jesus Christ, raised from the dead, a descendant of David—that is my gospel,” (2 Tim. 2:8)
I admit, 1 John 4 is probably my favourite chapter in the Bible. I had to mention it on my last sermon! God is love because God was found in the person and work of Jesus. That is our Gospel.
Our Gospel is that God is love. God is our creator. He made the world out of his generosity. He has made every human being in his image and likeness, as his children even though we, as prodigal sons and daughters, have failed to realize him as our Father.
We worship a God that made us, loves us, and will not see any of his creation be lost. We do not worship a God that only loves some of his creation or only seeks to save some of his creation, but a God the loves perfectly without limitation.
We know God is love because God is a Trinity of Father, Son, and Holy Spirit, an eternal community of love in one being. Before the world began, before creation and sin, God is love.
God came in Jesus Christ, in human form, in sinful flesh, to show the loving solidarity of God with all sinful humanity, and the restoration of God’s people in him.
God in Jesus Christ died on a cross, died a cursed death, the death of a sinner for all sinners, to show us sinners, he has died our death. It is the mystery of our faith that constantly baffles me: God in Christ loved us more than his very bodily self. God is that kind of self-less love.
God our Father raised Jesus from the dead to show a love that is victorious and powerful. As Jesus has taken on our flesh, now in Jesus, we all have the hope that the very worst of this world, the very things that have stolen us away from his love – these things do not have the final say.
As my friend, Brad Jersak was saying this week, “God is love. God is not love but also just or holy or wrathful. God is love period.”
God’s love is holy because it is pure. God is infinite because his love is immeasurable. God’s love is powerful because it is unfailing. God’s love is just because he is in equal measure merciful. God’s love is capable of anger because God’s love passionately cries out to a world gone astray, hoping that we would change and come back to him.
We understand all of God through Jesus. We understand all of God through Jesus’ cross. If there is an idea of God that contradicts the display of a God who would willing give up his very life for us because of his great love for us, we simply have departed from the God of the Gospel.
God’s love is not simple or sentimental, it is complex and mysterious, surprising even uncomfortable, but it always comes back to love. It is always understood through love.
If we can define God in any way other than love, as I have found, we will inevitably find ourselves without a Gospel that offers salvation to us sinners.
We stand on the Gospel that God is love. If God is not a God of consistently personal, perfect, and powerful love, we simply do not have a Gospel. Period.
One pastor told me that preaching is the fine art of being a broken record. If I have been a broken record these past five years, I have also learned that this truth is so counter-intuitive to our limited, sin-soaked minds, that we have to constantly remember it, re-hear it, re-tell it, and re-live it.
Otherwise we simply forget it. Never forget this, First Baptist Church.
2. The Gospel is Our Purpose
“To live is Christ, and to die is gain.” (Phil. 1:21).
The Apostle Paul writes this to the Philippians saying life for him is serving Jesus, walking with Jesus, being willing to die for Jesus, death being nothing in comparison to having Jesus.
When you know what you are about, you have purpose, nothing else matters.
Funny story: I know a person that put that as their high school year book blurb, and the school called the police because they were worried he was suicidal.
We ended up going to college together. He is now a pastor in BC. He is not suicidal, he just believes in something this world does not understand. Although he probably has gone a little nuts since he has a big batch of kids like I do. As long as I have known him, he has lived with purpose.
When we rest in Jesus Christ, when we draw close to him, when we resolve to know nothing but his Gospel, we are captivated by the beauty of what he is, and we want to live that love out to others. That is our purpose: We live to see what the Gospel can do in us and others. That is what gets me up in the morning (other than screaming babies).
Sharing the Gospel can take on implicit and explicit ways. I have gotten to share the Gospel on Sunday mornings, at weddings, at funerals, in times of blessing and in times of tragedy. I have gotten to share the Gospel over coffee and over board games, on the street and in my office. I am always surprised at when people say they are reluctant to share their faith since they are worried about a negative reaction. When we set out to live and speak good news for others, saying and doing something good to them and for them – without an agenda of trying to force them to become a Christian or come to our church or believe this or that, but simply being there for them, to listen, to give hope, and share ourselves, my experience has been overwhelming positive.
Yes, a lot say no thanks. A lot say they want to but there is no follow through. It does require patience.
I think of our McCourt meals and taking people to the food bank on Tuesdays. This simple an act of service and fellowship has openned doors for me to sit and pray with dozens of people, many of whom as shut ins are too sick to come to church, but are precisely the kind of people that God has a special heart for. Or others are people that face terrible mental illness. Many times I have gotten the privilege to be an ambassador of Christ to be the first person that sees them as a person of value and worth, and when they ask, “why do you do this for people?” I get to tell them why.
Sometimes sharing the Gospel is quite explicit and decisive, other times it is a simple act of kindness or service.
Or it can be planting a community garden to promote community and food healthy food in our community. That lead to Alexander Kuthy to start coming here. Remember Alex? He sadly passed away a little while ago, but he shared his testimony with us. An irreligious man that hated the church growing up because a priest tried to sexually assault him. He lived most of his life completely unconcerned with God until he had an accident and he said, “All of a sudden I was aware that I needed God.” Alex would stroll into my office and chat with me. In five years, I can probably count on my one hand how many appointments I had at my office that were actually booked in advance. That’s just fine, my life is far more interesting for it. Alex lived with a new purpose. You saw that in him. He said he lived all his life for himself, now he was making up time living for God. He believed in devoting his life to “spreading peace” as he said it often.
I hope everyone goes home, reads some scripture, meditates, and prays upon it, and asked themselves, “What is my purpose? Is my purpose living the Gospel, completely without reservation? Is my reason for being alive walking in God’s love, worshiping in God’s love, showing others God’s love?”
If it is and the person next to you agrees, that is the church, brothers and sisters. That is what we are doing here together.
3. The Gospel is Our Unity
“If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9)
It is such a simple phrase. Jesus is lord, and salvation is in trusting that work of the resurrection. Jesus is our unity. We so often make it Jesus plus a hold lot of other stuff, or Jesus can only mean the way I relate to Jesus.
I have spoken before that I was raised with a very fundamentalist faith. My grandfather was a fundamentalist Baptist pastor, and that is what formed me growing up. Fundamentalism is a lot of things. While many come by it sincerely, as I did, at its very worst, it is an arrogance that all my thoughts and interpretations are the right and infallible ones. It is often obsessed with control and certainty and simple pat answers; that affective sense of certainty in essence shields the reality that since most fundamentalists do not believe God loves all people perfectly, there is a deep sense that God might actually not love them either, unless they do and think a certain way. It is also oddly then obsessed with very specific and convoluted doctrines, whether about creation, the Bible, the atonement, how Jesus will return, you name it, and perfectionist behavior, usually obsessed with sexuality above any other sin. Each doctrine or behavior is then turned into a litmus test of who is truly a Christian and who is not, disregarding the historic creeds of our faith and that our communities must embody grace. It also sees everyone who believes differently and acts differently as dumb, delusional, or dangerous.
I know this not because I look down on fundamentalists, but because I used to think that way. I really did not know any other way to be honest.
I have learned the simple biblical truth that, as James McClendon has put it, “Fundamentalism just isn’t fundamental enough.”
When I came to First Baptist, I did see something different. First Baptist, like many other historic First Baptist Churches in North America, has a long history, enduring all the movements over the last century. Some of our members have been in this church for over 50 years. It has learned to endure diversity. Many of the First Baptist Church family when I came had lived together as a community for so many years they just resolved to keep being a family together, no matter what.
Being committed to being historically Baptist we have upheld the liberty of the conscience of members of this church to interpret the Bible for ourselves in community as our denomination on the whole upholds that our churches are autonomous yet partner together for the Gospel.
For the last five years I have marveled at just how diverse First Baptist is, the different faith backgrounds and experiences, the different doctrines and ideas of faith and how they have functioned in people’s lives, and the sincere commitments to keep learning the Bible together.
That is rare. It is difficult to live out, but it is refreshing in this divided world we live in.
It has been oddly refreshing to lead a Bible study hearing all these perspectives come out, and sometimes quite heatedly, but then have a recognition that we are all sincerely trying to follow Jesus together, and he is our unity.
First Baptist is a diverse place, we all don’t think the same, and we have to reckon with all our diverse backgrounds and experiences and ideas, whether on theology, politics, or on what color the carpet should be.
But if Jesus is our unity, we are bound by blood as family.
As we do this within our walls, we have a vital witness outside our walls. The Gospel has been our unity with all the other churches here in Garson and Coniston. I don’t think you realize the high regard we are held in by the other churches. And it has been an honor working with so many excellent pastors and priests.
One of the most powerful moments in my years here was when we gathered for worship with St. John’s, Trinity United, and the Anglican churches.
I remember the second ecumenical service I participated in here, we went to St. John’s. That year the liturgy called for each person to pair off with a person from another church, and come to a font of water, dip your fingers in it and make the sign of the cross over the other person’s head, asking forgiveness for the sins we have done against each other.
I have never seen the Spirit move so powerfully. People broke down crying in repentance and hugged right there.
That moment was not of ourselves. That was the Spirit moving as we, Christians from very diverse traditions, simply came together to worship Jesus.
The Gospel, the simple Gospel, is our unity. Nothing else should be or can be.
4. The Gospel is Our Hope
“But Christ, as the Son, is in charge of God’s entire house. And we are God’s house, if we keep our courage and remain confident in our hope in Christ.” (Heb. 3:6)
When you are able to be there and see our God working. It is the best thing in the world.
While pastoring can be quite difficult, it is propelled along by the conviction that God never gives up hope on people and neither do we.
One more story: Some of you remember Jered. He does not live around here anymore. A troubled young man, who had been in and out of prison, with so much chaos in him you could immediately tell just from hearing him talk.
The chaos and pain with him was so bad, he once told me he resolved to stop believing in anything because his mind was so unreliable he just had had enough. If you can imagine living like that and being at that point?
I remember coming home that day shook-up by his words. “How can the Gospel reach someone that unstable?” I thought. How can our Gospel mean anything if it can’t bring hope to someone like him?
A few days later, I remember seeing him at the residence. He came up to me: “Spencer, I had a really difficult night. I was in a really dark place…Then he showed up.”
“Who?” I asked. Jered just pointed upwards. “He did. I can’t be an atheist anymore,” he said. God showed up for him in a time of need, far beyond what I or anyone is capable of. In that dark moment God appeared and told him he had worth and that he was loved and that there was hope.
That is the hope of our faith. God does not give up on people. He has not given up on me; he has not given up hope on you; therefore he will not give up hope on anyone. He simply will not give up on this broken world.
Because of this – this good news – we live with purpose, with unity, with joy and hope.
Let us pray…
“May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” (Romans 15:13)
“The arc of the moral universe is long, but it bends towards justice” – Martin Luther King
From the second book of the Bible, we are given a powerful story.
That God’s people came to the land of Egypt under the protection of Joseph, the long lost son of Jacob, who secured the prosperity of the land against terrible famine, all because he interpreted Pharaoh’s dreams. But after many years, the Israelites multiplied and the Egyptian Pharaohs grew forgetful of who Joseph was and what he did for the Egyptian people years ago.
So, a tyrant Pharaoh arose, who turned and enslaved the Israelites. He forced them to build its temples and pyramids from bricks, hearkening back to the tower of babel. In Scripture the figure of Babylon, the idolatry of empire itself, has many names: Assyria, Greece, Rome, Egypt.
Empires always put power before people. Empires always but money before humanity. Empires always justify terrible oppression as maintain order.
Pharaoh worried that the Israel were getting too numerous for their Egyptian overloads to contain, and in order to keep Egypt pure and powerful, he ordered the genocide of all the baby boys of Israel.
The narrative tells of one boy, Moses, who survived the genocide by being floated in a reed basket down the river, to be picked up providentially by Pharaohs daughter and raised as her own.
This boy, Moses, grew to be a man, and when he learned of the truth about who he was and what the pharaoh had done, murdered a slave master, and fled into exile.
Moses’ outrage tried to solve oppression with violence, and it did not work. Violence never ends violence.
In exile one day he happened upon a mysterious burning bush. It was ablaze but was not consumed. The mysterious sight spoke to him, identifying himself as the God of Abraham, Isaac, and Jacob, that he had heard the cries of the people in slavery, and was now going to act.
What shall I call you, Moses asks? “I am that I am” the presence answered. The un-nameable, uncontrollable, freedom of being and root of all existence itself, the Great I Am, this being is on the side of the poor and the oppressed.
Moses is commissioned reluctantly to go and tell the new Pharaoh, his half-brother, that God wants him to let his people go. God wants liberty for his people. God want liberation for all people.
Pharaoh, who believes he is god, refuses, and so Ten Plagues rain down to break the tyrant’s resolve. First the sacred Nile turned to blood, then frogs and lice spread, then disease and boils, hail and locusts, then finally darkness covered the land, and then it says that Pharaohs’ resolve was finally broken in the Passover as the angel of death himself descended and visited the death of the firstborn boys back against Egypt.
Pharaoh finally relented and allowed the Israel to go. But as they left, however, he recanted.
He assembled his army to re-enslave the people and slaughter them if need be. The people fled and then found themselves pressed up against the sea, nowhere to run. No weapons to fight, no soldiers or chariots. All hope was lost.
But then as the story goes, God opened up the sea, walls on either side, dry land in the middle, so that the Israelites could escape.
The Egyptian army rallied to pursue, but as they made their way into the divide, God let go the walls of water, washing the army away.
The Israelite slaves were now free, free without every picking up a sword on their part, free to live, more importantly, free to worship and follow their God.
So, Exodus 15 recites the praise of the people for God rescuing them.
I will sing to the Lord,
for he is highly exalted.
Both horse and driver
he has hurled into the sea…
The Lord is my strength and my defense;
he has become my salvation.
He is my God, and I will praise him…
The Lord is a warrior;
the Lord is his name…
Who is like you—
majestic in holiness,
awesome in glory,
Our readings for this unity service looks at the God we worship (Ex. 15, Psalm 118, and Mark 5). God who is strong, majestic, holy, awesome in glory. It is this very God that is on the side of the weak and the oppressed. It is this very God that opposes the proud and will brings down the powerful. It is this very God who has promised to end the presence of evil in this world.
This is important to say that this story is more about who God is than about the spectacle of walls of water crashing down on unsuspecting Egyptian soldiers. Hollywood loves to fixate on the imagery of chariots and walls of water, whether Moses is played by Carleton Heston or Christian Bale, but Hollywood often forgets the theology.
Martin Luther King said it best:
The meaning of this story is not found in the drowning of Egyptian soldiers, for no one should rejoice at the death or defeat of a human being. Rather, this story symbolizes the death of evil and of inhuman oppression and of unjust exploitation. (King, Strength to Love, 78)
This is a narrative that we see through Christ as we look at evil in the world, which reminds us of God’s ultimate victory over evil and how we are invited to live that out in part today and awaiting a final day of God’s liberation.
1. There is real, radical, systemic, and cosmic evil in our world today.
One might think this is an obvious point. Just turn on the news and you are bombarded with messages about corrupt politicians, poverty, wars and disasters.
But why do we think anything is or can be evil at all – and not just merely unfortunate?
Again, this seems obvious but just as God has become a suspect belief today, so with him, also the belief that there is actually good and evil.
One atheist Neuroscientist wrote that empirically there is no good or evil technically, just nature that we prefer and nature that we don’t. The world, disasters and death is neither moral or immoral. It just is. As far as human nature, there isn’t evil or good, so much as proper functioning brains and malfunctioning brains.
Coincidentally, he is not to big on the idea that humans have free will either.
Our culture has placed its trust in the power of the empirical, and as a result, with belief in a transcendent God out of the picture, so also, slowly with that good and evil.
The world as it is is all there is. It is not evil or good, it just is.
Why is there meaning as opposed to meaninglessness?
Why is sacrifice more virtuous than comfort and apathy
Why is compassion preferable to domination?
Why is good preferable to evil?
Why is life preferable to death?
We are learning that these cherished hopes we have as humans and more specifically as Christians, they are not natural givens. They are not sitting there obvious to the disinterested observer. They are seen by faith. They are produced within a particular community that looks to God for what is most true and meaningful, most ultimate and good.
It is faith in a God, who made the world good, that we know that there is a primal innocence and beauty residing in all reality, and that as humans have made the decision to rebel and reject God’s life and goodness, evil and sin has deformed our world.
Some might say God obviously does not exist because of all the evil in this world. I think it is the opposite. We can only see that there is something called evil in this world by believing there is something good beyond the world.
If God exists and God is good, we know is not the way it ought to be.
2. When we consider evil in our world, we have to contend with the evil within us.
When we know God’s will is goodness, truth, beauty, life and hope, then we look at the world and see that it has radical, systemic, and cosmic evil.
But when we say there is something wrong with the world out there, the scriptures us push to turn our attention from the evil out there to the evil in here, in our hearts. The in excusable evil we do.
This evil is found in the capacity of human beings that in light of all our education and knowledge, all our collective wisdom and arts and religion, and all our power and technology we will still choose the path of annihilation, knowing full-well its harm.
When we know the vast waste and depravity of violence, we still go to war.
When we know that more is accomplished in unity, we choose division.
When we know the benefits of facing hard realities, we still choose to cling to our delusions.
In this story of Israel and Egypt, if we are really honest, we must realize that we are more often Egypt than Israel.
So often we read the Exodus story saying we are the Israelites in a spiritual bondage. The reality is we are more accurately the Egyptians. We are more often oppressor than oppressed. We are members of one of the wealthiest nations on the planet.
We sometimes smugly accuse our neighbors to the south of injustice, but we Canadians have to realize our own nations sins.
Our corporations have stripped the resources away from people in South America and Africa.
Our banks have suffocated the economies of many Caribbean Islands.
We have used our military to even overthrow democratically elected leaders and even Christians leaders in other countries, all to secure our wealth.
I am no internet conspiracy theorist. These are all facts in plain sight. The question is do we have eyes to see these realities?
Underneath our facade of a nation of peacekeepers and human rights is a disappointing track record of exploitation that we Canadians turn a blind eye to because we don’t want to know where our products come from or what is ensures our economic comforts.
We are more like the Egyptians then the Israelites. Many good Egyptians of conscience probably sat ideally by as Israelites died building temples and pyramids. They probably did the same thing we are going. Throwing up our arms and saying, “Oh, well,” and turn a blind eye because they did not want to sacrifice their comforts..
To be human from the standpoint of faith is to know we have a primal goodness, but also the terrible capacity to forsake that goodness.
We as Christians know that while our faith pushes us to love more and pursuit truth more and justice more, but we also are aware that our hearts can also contort our religion into instruments of apathy and self-righteousness.
We do this when we offer prayers that we don’t intend to act on.
We do this when refuse to reach out to the broken in our communities.
When we cling to our own comforts rather than living sacrificially.
When we shut out the world so that we don’t have to have compassion on it.
We look out at the world and we condemn its evil, we look at our country and we realize we are living in a modern day Egypt. And they we look at our churches and we have to realize we are no better.
3. God’s answer to evil, our evil, is the cross and resurrection of Jesus Christ
What happens when we see evil in this world and we realize that we also have that same evil within our hearts? What do we do when we realize we are more like Egypt than Israel?
The book of exodus is a narrative that gets retold, recited, and re-enacted throughout the Bible, particularly the New Testament. If we don’t read the Exodus through the New Testament we are left realizing we belong drowned in that sea rather than safe on that shore. We deserve sorrow not these songs.
But Jesus fulfilled the Scriptures. Jesus is our exodus. Jesus shows us true exodus.
This story of Passover is re-enacted and fulfilled in the last supper and the cross.
This is important because for the exodus story to apply for us, we need to place ourselves in the seats of the disciples. And what did the disciples do? They failed just as we failed. They turned from Jesus. And so often we do to. The disciples that ate with Jesus, knew what was good more than anyone else, they sinned. That is the beginning of the church.
Judas betrayed. Peter denied. The others fled in fear. The people of God were complicit in the murder of their messiah. The law of God was manipulated to execute to their own deliverer. To see radical evil in our world and in our hearts, we need not look any further than what happened to Jesus at the cross by those whom he came to save.
The world denied Jesus, but the more troubling part is that we denied Jesus.
And so, the words are ever more powerful that on the night of the Passover, the night the disciples remembered this exodus event, this was the night Jesus was betrayed, Jesus became our the Passover lamb, to liberate us from our own sins.
His body that we broke, was broken for us.
The blood the people of God shed, he embraced as a path to forgive them of the very sins they were sinning against him. A new covenant.
No vast sea was split the day Jesus was nailed on the cross but the veil was torn, a greater cosmic event occurred: God forgave his enemies, us, God atoned for sins, our sins, even as we murdered him. God embraced death so that we could have life. God chose to suffer as one cursed so that all who cry out forsaken would know they are not.
And as the Gospels say, here the Scripture were fulfilled.
To read exodus through the cross is to know that Jesus died for Pharaoh just as much as Moses. Just as Jesus died for Peter who denied him, he died for you and me that fail to follow him.
To read this narrative of Pharaoh being thrown into the sea with his soldiers through Christ is to realize that Jesus fulfilled this by accepting that punishment for evil on himself not visiting it back on those that deserve it.
To read exodus through the cross is to know that God’s way of dealing with evil is not with bringing disaster on the perpetrators but by bringing healing.
To read the exodus Passover through Jesus shows us a God that does not want to kill his enemies, but rather a God who loves his enemies, overcomes them not with force but with forgiveness, such that even the Roman guards by the cross cried out, “Surely this man was the son of God.”
At the cross the great evils of this world that nailed Jesus to a Roman execution pike did not prevent our Savior from being fully obedient to the Father and fully willing to forgive us. That is how evil was defeated.
And three days later, the Father raised Jesus from the died, overturning histories judgment.
The resurrection was the overturning of death itself. The weapon of evil and fear, empire and tyranny was disarmed that day.
Both horse and driver
he has hurled into the sea.
Jesus overturned our sins that day too. He appeared to those that betrayed him, the disciples, and announced peace to you.
Death, sin, and despair have lost. They destiny is oblivion, and our destiny is liberation.
When we lose hope in ourselves, when we are overwhelmed at the sin in our hearts, we know that we worship a God that would gladly accept the death penalty in order to bring us to him.
When we look at our world, its systems of oppression and corruption, the cogs of death that keep turning, we know we worship the God of life, who raised Jesus from the dead.
Hell reigns, but not forever.
Oppression reigns but its days are numbered.
Death reigns but it realizes now it is the one that is mortal.
Sin is here but it has been defeated.
Christ has had his definitive victory that Easter morning for the tomb was found empty. The grave could not contain him.
Both horse and driver
he has hurled into the sea.
The question then is how to we live this victory?
4. How do we live out the victory of the resurrection?
We are called to sacrifice. When we know that God has given us salvation and the enduring presence of his love, we take our liberation and use our freedom to take up our cross. No one is liberated until everyone is liberated. And the highest freedom is not material mobility but spiritual strength. That is only possible by follow Christ no matter what.
Martin Luther King knew this. Oscar Romero knew this. Maximilian Kolbe knew this. Jim Elliot knew this. All the martyrs that have given their lives for Christ, the Gospel and his kingdom of truth and justice will tell you this.
There can be no path to resurrection without the cross just as there cannot be any path to freedom without sacrifice. And this sacrifice is freedom.
We must be sorry. This freedom begins in repentance. There is no solution to the terrible evil in this world until we take responsibility for our own roles in further it. We are called to acknowledge that we sin and we need forgiveness. We repent because we need restoring.
The Gospel gives us that counter-intuitive truth that humility is liberation. Liberation from ourselves.
We are called to serve. The only way our world will become a better place is by good people acting differently. For use to move out of our culture’s default setting of selfishness and apathy and ignorance.
As Desmond Tutu said, God has no body but ours. God has no hands and feet but ours. God uses our eyes to look upon the oppressed. He uses our ears to listen to those suffering.
Are we, brothers and sisters from different traditions of Christianity, ready to be Christ’s body again?
Lastly, tonight, we are called to sing. That is what we are doing today at this unity service. When we worship a God of perfect goodness and power and love, we see the world differently. If we don’t continue to meet together, to pray together, to recite Scripture together, we will grow weary along the difficult path disciples must way.We need each other.
When we worship together in the unity of Christ, we show a divided world that there is hope beyond the fragments.
And so, please stand with me and let us renew are hearts by praising our God with this inspiring song, “The Right Hand of God.”