The unanimous Declaration of Independence of the Thirteen Colonies in Congress, July 4, 1776

When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to affect their Safety and Happiness.

Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed.

But when a long train of abuses and usurpations, pursuing invariably the same object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain [George III] is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.

He has refused his Assent to Laws, the most wholesome and necessary for the public good.

He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained, and when so suspended, he has utterly neglected to attend to them.

He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.

He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their public Records, for the sole purpose of fatiguing them into compliance with his measures.

He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.

He has refused for a long time, after such dissolutions, to cause others to be elected; whereby the Legislative powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the meantime exposed to all the dangers of invasion from without, and convulsions within.

He has endeavored to prevent the population of these States; for that purpose obstructing the Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations hither, and raising the conditions of new Appropriations of Lands.

He has obstructed the Administration of Justice, by refusing his Assent to Laws for establishing Judiciary powers.

He has made Judges dependent on his Will alone, for the tenure of their offices, and the amount and payment of their salaries.

He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our people, and eat out their substance.

He has kept among us, in times of peace, Standing Armies, without the consent of our legislatures.

He has affected to render the Military independent of and superior to the Civil power.

He has combined with others to subject us to a jurisdiction foreign to our constitution and unacknowledged by our laws; giving his Assent to their Acts of pretended Legislation:

• For quartering large bodies of armed troops among us:
• For protecting them by a mock Trial from punishment for any Murders which they should commit on the Inhabitants of these States:
• For cutting off our Trade with all parts of the world:
• For imposing Taxes on us without our Consent:
• For depriving us in many cases of the benefits of Trial by Jury:
• For transporting us beyond Seas to be tried for pretended offences:
• For abolishing the free System of English Laws in a neighboring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies:
• For taking away our Charters, abolishing our most valuable Laws and altering fundamentally the Forms of our Governments:
• For suspending our own Legislatures, and declaring themselves invested with power to legislate for us in all cases whatsoever.

He has abdicated Government here by declaring us out of his Protection and waging War against us.

He has plundered our seas, ravaged our Coasts, burnt our towns, and destroyed the lives of our people.

He is at this time transporting large Armies of foreign Mercenaries to complete the works of death, desolation and tyranny, already begun with circumstances of cruelty and perfidy scarcely paralleled in the most barbarous ages, and totally unworthy the Head of a civilized nation.

He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.

He has excited domestic insurrections amongst us, and has endeavored to bring on the inhabitants of our frontiers, the merciless Indian Savages, whose known rule of warfare is an undistinguished destruction of all ages, sexes and conditions.

In every stage of these Oppressions We have Petitioned for Redress in the most humble terms. Our repeated Petitions have been answered only by repeated injury. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.

Nor have We been wanting in attentions to our British brethren.

• We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us.
• We have reminded them of the circumstances of our emigration and settlement here.
• We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which would inevitably interrupt our connections and correspondence.

They too have been deaf to the voice of justice and of consanguinity. We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.

We, therefore, the Representatives of the United States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by the authority of the good People of these Colonies, solemnly publish and declare.

That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do.

And for the support of this Declaration, with a firm reliance on the protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.

The signers of the Declaration represented the new states as follows:

• New Hampshire: Josiah Bartlett, William Whipple, Matthew Thornton
• Massachusetts: John Hancock, Samual Adams, John Adams, Robert Treat Paine, Elbridge Gerry
• Rhode Island: Stephen Hopkins, William Ellery
• Connecticut: Roger Sherman, Samuel Huntington, William Williams, Oliver Wolcott
• New York: William Floyd, Philip Livingston, Francis Lewis, Lewis Morris
• New Jersey: Richard Stockton, John Witherspoon, Francis Hopkinson, John Hart, Abraham Clark
• Pennsylvania: Robert Morris, Benjamin Rush, Benjamin Franklin, John Morton, George Clymer, James Smith, George Taylor, James Wilson, George Ross
• Delaware: Caesar Rodney, George Read, Thomas McKean
• Maryland: Samuel Chase, William Paca, Thomas Stone, Charles Carroll of Carrollton
• Virginia: George Wythe, Richard Henry Lee, Thomas Jefferson, Benjamin Harrison, Thomas Nelson, Jr., Francis Lightfoot Lee, Carter Braxton
• North Carolina: William Hooper, Joseph Hewes, John Penn
• South Carolina: Edward Rutledge, Thomas Heyward, Jr., Thomas Lynch, Jr., Arthur Middleton
• Georgia: Button Gwinnett, Lyman Hall, George Walton

Background

On July 4, 1776, the Second Continental Congress, meeting in Philadelphia in the Pennsylvania State House (now Independence Hall), approved the Declaration of Independence. Its purpose was to set forth the principles upon which the Congress had acted two days earlier when it voted in favor of Richard Henry Lee's motion to declare the freedom and independence of the 13 American colonies from England. The Declaration was designed to influence public opinion and gain support both among the new states and abroad especially in France, from which the new "United States" sought military assistance.

Although Benjamin Franklin, John Adams, Thomas Jefferson, Roger Sherman and Robert R. Livingston comprised the committee charged with drafting the Declaration, the task fell to Jefferson, regarded as the strongest and most eloquent writer. The document is mainly his work, although the committee and Congress as a whole made a total of 86 changes to Jefferson's draft.

As a scholar well-versed in the ideas and ideals of the French and English Enlightenments, Jefferson found his greatest inspiration in the language and arguments of English philosopher John Locke, who had justified England's "Glorious Revolution" of 1688 on the basis of man's "natural rights." Locke's theory held that government was a contract between the governed and those governing, who derived their power solely from the consent of the governed and whose purpose it was to protect every man's inherent right to property, life and liberty. Jefferson's theory of "natural law" differed in that it substituted the inalienable right of "the pursuit of happiness" for "property," emphasizing that happiness is the product of civic virtue and public duty. The concept of the "pursuit of happiness" originated in the Common Sense School of Scottish philosophy, of which Lord Kames was the best-known proponent.

Jefferson emphasized the contractual justification for independence, arguing that when the tyrannical government of King George III of England repeatedly violated "natural law, " the colonists had not only the right but the duty to revolt.

The assembled Continental Congress deleted a few passages of the draft, and amended others, but outright rejected only two sections: 1) a derogatory reference to the English people; 2) a passionate denunciation of the slave trade. The latter section was left out, as Jefferson reported, to accede to the wishes of South Carolina and Georgia, who wanted to continue the importation of slaves. The rest of the draft was accepted on July 4, and 56 members of Congress began their formal signing of the document on August 2, 1776.

Judges 5:11 - "To the sound of musicians at the watering places, there they repeat the triumphs of the Lord, the triumphs of his peasantry in Israel."

Amos 6:5 - "who sing idle songs to the sound of the harp, and like David invent for themselves of music;"

Music is both an art and a means of expressing ideas and emotions; it is sometimes called a "universal language." This language makes possible the communication of ideas and feelings among people who are separated by language, customs, time, and space. Music grows out of human experience. It gives us an understanding of the people of other countries and of past generations.

Man began to make music long before he started to write history. We know about early kinds of music partly from the drawings and musical instruments left by men who lived many centuries ago. As man ate because he was hungry, so he made music because of his need to tell other people how he felt about the world. He learned that his voice could express his feelings by changing from loud to soft, of high to low. He discovered rhythm in the movement of his own body and in observing nature: falling rain, wind in the trees, the flight of birds, the rhythmic movement of animals. Gradually man began to sing and beat time and dance.

Man developed musical instruments as another means of musical expression. He found that he could make three kinds of instruments. He discovered that skin stretched across a hollow log produced an interesting sound when he struck it. He discovered that he could produce sounds by blowing on a hollow reed. Soon he found that reeds of different lengths made different sounds. Man learned that the sound of a vibrating bowstring pleased him. Strings of different lengths tightly stretched on a frame gave new and fascinating results.

Almost all musical instruments of today are of these three kinds. The primitive log drum led to modern drums and the other percussion instruments. The reeds blown by early man developed into the clarinet and other wind instruments we know. The bowstring led to the harp, the violin, and other stringed instruments. The only instruments not included in any of these three groups make sounds produced by electrons, as in the electronic organ.

Like all the men of the ancient world, the Hebrews attributed a quasi-divine origin to music: it was at mankind’s very beginning, a few generations after Adam, that Jubal invented the "flute and the kinnor," according to Genesis 4:21. Hebrew music was primarily vocal, yet many of the Psalms have signs indicating that they are to be accompanied by musical instruments. The "chief musician" occurs in the titles of 54 of the Psalms. Asaph and his brothers were apparently the first to hold this position, and the office was probably hereditary in the family.

Early Hebrew musicians probably traveled around the country playing in various places, and they probably also repaired metal products at the same time. They were paid by food, lodging, and money, very much as entertainers are today. By the time of the monarchy, a class of professional musicians arose, who eventually formed guilds and became very influential indeed. In time, they became so high in rank that they were next only to the king himself. Musicians, in fact, were sometimes spared the death penalty suffered by others who commited the same crime.

Apparently, the fame of Hebrew musicians was wide-spread. Part of the ramson given by Hezekiah to Sennacherib included male and female Judean musicians. Psalm 137 says that the Babylonians demanded from their Hebrew prisoners "songs of Zion." To ask for musicians as tribute and to show interest in the folk music of a captured people was extremely rare and high praise.

While many musicians may have been self-taught, it is likely that there was some form of instruction. Among the instruments which they used were the bagpipe, flute, horn, trumpet, lyre, harp, cymbal, tambourine, and the triangle.

In addition to their religious duties, there were musicians who were employed to play at weddings and funerals. In many ways, then, we can see that the professional musicians of today are very similar in respect to their instruments, their professional commitments, and their mode of payment to the ancient musicians. And there isn’t that much difference in the types of music, either. Today we have music of every kind, to suit every taste. In the past, there were also many types of music, each used in different situations.

Acts 16:27 - "When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself, supposing that the prisoners had escaped."

As a legal punishment, imprisonment is not found in ancient law, and it does not appear in the Bible until the Persian period. Of course, now we are talking about prisons such as we know them today. To a degree, we can say that the forced-labor camps to which the Israelites were sent by the Egyptian rulers, or those of Solomon, were prisons, and that, therefore, the overseers of these camps would correspond to the jailer.

But, in general, if a man were detained on any charge, he would have what we would consider to be "house arrest," that is, he was confined to a specified area beyond which he might not go. And if you’re thinking that this shows a remarkable degree of leniency, you are quite wrong. Prisons were seldom needed because justice was executed on the spot - and execute is the right word for what frequently happened.

However, by New Testament times, prisons are mentioned as holding persons who are awaiting trial or execution, and also as punishment by itself. In these cases, when there was a considerable number of prisoners, one of the jailers served as a warden. He either combined the duties of guard and warden, or he served in only a supervisory role. In either case, he was responsible for the prisoners, as we see from our text. Because he thought his prisoners had escaped, the jailer was about to kill himself, rather than stand trial for negligence.

The comparison to today is obvious - the jailer or prison guard or warden of our modern penal institutions. And to an extent, this could also include others on the staff of these institutions who are responsible for punishing the guilty, and, hopefully, rehabilitating them into good citizens. Incarceration has been man’s only recourse from the criminal for many centuries now, and still human nature hasn’t changed. Perhaps there is a better way!

Perhaps you remember the cartoon strip, Calvin and Hobbes. Calvin is a little boy with an overactive imagination and a stuffed tiger, Hobbes, who comes to life as his imaginary friend. In one cartoon strip, Calvin turns to his friend Hobbes and says, "I feel bad I called Susie names and hurt her feelings. I'm sorry I did that." Hobbes replies, "Maybe you should apologize to her." Calvin thinks about it for a moment and then responds, "I keep hoping there's a less obvious solution." We have trouble accepting those whom God accepts because we take God's acceptance for granted and God's forgiveness as our right.

We are much like the elder brother who preferred justice to mercy. We have worked for what we have (or so we think), and it's unfair that everyone else should not have to do the same. We have earned God's favor (or so we think) by "staying at home." We have merited his acceptance by the good life that we live. So how dare God receive and accept our sinful brother who has returned home saying he's sorry.

Kenneth Woodward writing in Newsweek magazine gives us a glimpse of what Christ's coming meant to the world. He writes, "Whether we like it or not, Christ's life radically changed human culture throughout the world. Before Jesus came, the world was ruled by the ‘might makes right' theory. But Jesus' teaching about humility and turning the other cheek redefined our views of human character, of war, of masculinity. Jesus' commitment to the poor, to women and children opened the way for civil rights and equality for women. Marriages became more equitable. Also, it was a common practice in Roman families to kill female babies. Sociologist Rodney Stark notes that evidence exists that among at least 600 ancient Roman families, less than a dozen had more than one daughter. But Christians valued the life of all people, whether male or female, and prohibited the killing of any children."

In ways that our culture has no knowledge of, nor would it ever admit, Christianity radically changed social justice and the political philosophy of the world, for the good. This ancient congregation mentioned in Mark 1 was astonished at this "new teaching" coming from Jesus. And indeed it's still new. A growing secularism has been trying to denigrate our faith, but it has no clue how deeply their own right to freedom exists because of Jesus Christ.

It is in the home that we first develop our sense of who we are. Every child has a right to a secure, happy home life. Every child has a right to the love and nurture of his or her parents.

Akin to identity is the question of self-worth. Dr. James Dobson, author of several excellent books on raising children cautions us that, "A child can learn to doubt his worth at home even when he is deeply loved by his parents! Destructive ideas find their way into his thinking process, leading him to conclude that he is ugly or incredibly stupid or that he has already proved himself to be a hopeless failure in life."

The famous Psychiatrist Dr. Alfred Adler had an experience when a young boy which illustrates just how powerful such a belief can be upon behavior and ability. He got off to a bad start in arithmetic and his teacher became convinced that he was "dumb in mathematics." The teacher then advised the parents of this "fact" and told them not to expect too much of him. They too were convinced. Alder passively accepted the evaluation they had placed upon him. And his grades in arithmetic proved they had been correct. One day, however, he had a sudden flash of insight and thought he saw how to work a problem the teacher had put on the board, and which none of the other pupils could work. He announced as much to the teacher. She and the whole class laughed. Whereupon, he became indignant, strode to the blackboard, and worked the problem much to their amazement. In doing so, he realized that he could understand arithmetic. He felt a new confidence in his ability, and went on to become a good math student.

We need to encourage our children. We need not only to surround them with love but we need to help them feel competent as persons.

I wish every one of us had inscribed on the walls of our home the words of Dorothy Law Nolte's work, "Children Learn What They Live," and then kept this constantly before us in our daily activities.

• If a child lives with criticism, he learns to condemn.
• If a child lives with hostility, he learns to fight.
• If a child lives with ridicule, he learns to be shy.
• If a child lives with shame, he learns to feel guilty.
• If a child lives with fear, he learns to be apprehensive.
• If a child lives with pity, he learns to feel sorry for himself.
• If a child lives with jealousy, he learns to feel guilty.

But...

• If a child lives with encouragement, he learns confidence.
• If a child lives with tolerance, he learns to be patient.
• If a child lives with praise, he learns to appreciate.
• If a child lives with security, he learns to have faith.
• If a child lives with acceptance, he learns to love.
• If a child lives with friendship, he learns joy.
• If a child lives with approval, he learns to like himself.
• If a child lives with recognition, he learns to have goals.
• If a child lives with fairness, he learns justice.
• If a child lives with honesty, he learns truth.
• If a child lives with sincerity, he learns to have faith in himself and those around him.
• If a child lives with love, he learns that the world is a wonderful place.

The nature of men and of organized society dictates the maintenance in every field of action of the highest and purest standards of justice and of right dealing.... By justice the lawyer generally means the prompt, fair, and open application of impartial rules; but we call ours a Christian civilization, and a Christian conception of justice must be much higher. It must include sympathy and helpfulness and a willingness to forego self-interest in order to promote the welfare, happiness, and contentment of others and of the community as a whole.

One cool September night at Yankee Stadium in New York, a foul ball was hit into the lower left field stands. It was heading right toward a boy of about nine who had obviously come to the game that night hoping for just such a moment. He had a pair of cheap binoculars around his neck and was wearing an oversized Yankees cap and a small Little League glove which had the hardly-broken-in look of a mitt worn by a kid you let play right field in the late innings of hopeless games.

The foul ball was arching directly toward this boy's outstretched hand, but suddenly, a man of about 35 wearing an expensive knit shirt and horn-rimmed glasses reached over the boy, jostling him aside, and caught the ball. In the jostle, the plastic binoculars were broken, and the boy, despite his mother's comfort, was clearly crushed. Everybody in the left field stands had seen this, and, after a second or two of stunned silence, someone shouted, "Give the kid the ball!" Then another cried, "Give the kid the ball!" A couple of rows joined in unison, "Give the kid the ball!"

Horn Rims shook his head and put the ball in his pocket. That inflamed the whole left field crowd, and with one voice they took up the chant, "Give the kid the ball!" It spread to the center field stands, then to right field, until the whole outfield, including people who did not even know the story, were shouting, "Give the kid the ball!" Players began to glance up from the field to the stands to see what was going on.

Horn Rims remained stubbornly firm. Finally, a man got up out of his seat, walked over to Horn Rims and spoke some words patiently and gently to him. Horn Rims hesitated, then reached into his pocket and handed the ball to the kid. "He gave the kid the ball!" someone exclaimed. Then the whole stands thundered, "He gave the kid the ball!" Applause rippled around the stadium.

Then an even more strange thing began to happen. When another foul ball landed in the left field stands, the man who caught it walked over to Horn Rims and gave it to him. Horn Rims, incredulously, thanked him and took it. The next foul ball was caught by a man in a muscle shirt who was sporting a Fu Manchu mustache. He turned and tossed the ball to the kid, who, to everyone's delight and surprise, caught it. More enthusiastic applause from the crowd, who had come that night to see a baseball game but witnessed instead a city parable about justice and grace.

The city is also a parable of human community. It is in the city that we learn best that everyone is not just like we are. Indeed, it was in the city that the disciples learned that the community of Jesus Christ is broader than we imagined.

The love of God is indescribable but a old Jewish legend does a pretty good job. It describes what happened when God created man. The legend says God took into counsel the Angels that stood about his throne. The Angel of Justice said; 'Create him not … for if you do he will commit all kinds of wickedness against his fellow man; he will be hard and cruel and dishonest and unrighteous.'  The Angel of Truth said, 'Create him not … for he will be false and deceitful to his brother and even to Thee.'  The Angel of Holiness stood and said; 'Create him not … he will follow that which is impure in your sight, and dishonor you to your face.'

Then stepped forward the Angel of Mercy, God's most beloved, angel, and said; 'Create him, our Heavenly Father, for when he sins and turns from the path of right and truth and holiness I will take him tenderly by the hand, and speak loving words to him, and then lead him back to you.'

While serving as Presbyterian missionaries in Lebanon Ben and Carol Weir learned a great deal about prayer when Ben was suddenly kidnapped by Shiite Muslim extremists in 1984. He was held in solitary confinement, in cramped quarters for sixteen months. Carol wondered whether she would ever see him again. Carol wrote of her ordeal:

The months dragged on. There had been so many meetings, so much discussion without any change. I became more aware of what seemed to me to be the silence of God. What was happening to Ben during these long months? When would this nightmare end?

We ourselves had tried to stir the Reagan Administration to take new initiatives. We had made many private and personal appeals. I remembered the story in scripture of the widow who had knocked and knocked on the door of the unjust judge, the judge who cared nothing for God or man. Finally, because of her persistence, the judge responded. I felt like that widow, whose story had been told over and over for two thousand years. I was knocking on many doors in Washington. Would one door finally open for Ben's release?

Later I was to learn from Ben that he, too, had read that same Bible story during his captivity. He had interpreted it to mean that God does not object to our repeated petitions.

Perhaps God does not speak, but remains silent to listen for something in us. Perhaps God listens for openness and receptivity on our part to the creation of a new, fresh spirit.

Gracious God, how blessed we are to live and serve as a community of Your people. Gifted with the beauty of creation surrounding us, lead us into significant relationships that nurture and challenge us, as we experience the promise of life, and are grateful. 

Lead us now, O God, as we seek, in this season of Lent, to journey with our eyes fixed on Jesus. 

Lead us in righteousness, that our journey might be a journey in which we embrace Christ's ways of compassion and justice, grace and mercy, hope and right living. 

Lead us, God, in peace, as we seek to keep our eyes fixed on Jesus. 

Fill us with a peace that passes all human understanding, a peace the world cannot give to us, neither can it take away. 

But, holy God, let us never be satisfied with personal peace alone. Lead us into paths of peacemaking and reconciliation. And God, we pray that You might soften the hearts of those world leaders who are far more inclined to wage war than to seek peace.

God, where there is brokenness, form us into instruments of forgiveness.
Where there is despair, make of us channels of Your hope.
Where there is division, may we be empowered to bring healing and wholeness.
Where darkness abounds, grant us courage to walk in the light, our eyes fixed on Jesus, the light of the world.

God of healing and compassion,

We hold before You now those in special need of Your healing touch …

God, make us mindful of those among us this day who silently hold hurts and brokenness within them. Teach us to look into one another's eyes and hearts.

We pray for those experiencing pain in their significant relationships, those who are yearning for new beginnings in life. We pray, O God, for young people facing untold pressures and challenges, and for older persons seeking to come to terms with limitations and losses. Whatever our life situations, O God, lead us in paths of right living, our eyes fixed on Jesus Christ our Lord, through whom we pray. Amen.

The story is told of a young monk asking an older monk, "Father, if God is infinitely merciful, how can he deprive anyone of his heavenly kingdom?" The older monk answered, "Why do you keep turning your head from side to side?" The younger monk replied, "Because the sun keeps hitting me right in the eye and just won't leave me in peace." "Then you've answered your own question," the older monk laughed. "God doesn't deprive anyone of his heavenly kingdom. Some simply cannot bear the light, any more than you can bear the sun."

This vision of the last judgment is telling us that there is a greater standard than what we think or what we are comfortable with. Leander Keck has noted that true authority is not self-generated but stands over against us because it has its own integrity. It is a standard by which we can be judged. This speaks of an ultimate justice where that which is wrong will be made right. We will be held accountable.

The climax of the parable occurs in verse 15: "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" The vineyard owner claims the right to pay his workers not on the basis of their merits but on the basis of his own compassion. Why should such generosity be condemned as injustice? Underlying the parable is the Old Testament conception of God as the creator who is GOOD, that is, generous to all (see, e.g., Ps.145:9). Jesus reveled in the incredible magnanimity of God (see 5:45). Of course Jesus believed in the God of justice, but in his vision of God the divine compassion greatly outshone the divine justice. Those who worship such a God must imitate his generosity, not begrudge it.

If you want a truly hard-bitten, secular man, then go back to the Nixon era and visit 1600 Pennsylvania Avenue in Washington, D.C. Ask for the office of the Special Counsel to the President. The name on the desk reads Charles W. Colson.

They called him the "Hatchet Man" because he specialized in doing the dirty work of politics. Need to pull a dirty trick? Call Chuck Colson. Need to leak a damaging story? Call Chuck Colson. Need to find out what the Democrats are up to? Call Chuck Colson. Need someone to put the brakes on a Justice Department investigation? Call Chuck Colson.

By his own admission, he was a tough guy, a man who once boasted he would run over his grandmother if it would help re-elect Richard Nixon. Religion to him was a crutch. And Jesus Christ? He didn't figure in.

But then 1972 came and with it came Watergate and the landslide victory and a deep inner emptiness that wouldn't go away, a longing for something that even the White House couldn't provide.

And that's why he left the White House and the limousines and the limelight. He was looking for something more. At length he visited a client and friend, Tom Phillips. He was wealthy, successful, with a happy family, a huge house and a Mercedes in the driveway. Someone warned Chuck Colson that Tom Phillips had found religion.

Well, not exactly. Tom Phillips had met Jesus Christ. "This was surprising news. Tom Phillips had always been such an aggressive businessman. It was hard for me to see him teaching Sunday School. Once he had told me he was Congregational in the same way I labeled myself Episcopalian. Nothing important—just another membership."

This is what Tom Phillips said to Chuck Colson: "I have accepted Jesus Christ. I have committed my life to Him and it has been the most marvelous experience of my whole life."

Colson says, "My expression revealed my shock. I struggled for safe ground. 'Uh, maybe sometime you and I can discuss that, Tom.' If I hadn't restrained myself, I would have blurted out, 'What are you talking about? Jesus Christ lived two thousand years ago, a great moral leader, of course, and doubtless divinely inspired. But why would anyone "accept" Him or "commit one's life to Him?" as if he were around today.'"

Tom Phillips gave Chuck Colson a book to read, a book by C.S. Lewis entitled Mere Christianity. In that book, Lewis talks about what it means to believe in Jesus Christ. Particularly, what it means to believe that Jesus Christ really is God in human flesh, who lived and died and rose again and ascended to heaven where He sits at the right hand of God. What does it mean to believe in that Jesus? Lewis says:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: "I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God." That is the one thing we must not say. A man who was merely a great moral teacher and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on a level with the man who says he is a poached egg — or else he would be the devil of Hell. You must make your choice. Either this Man was, and is, the Son of God: or else a madman or something worse. You can shut Him up as a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that option open to us. He did not intend to. (pp. 55-56)

And Chuck Colson, Hatchet Man, made his choice. In his own words, "Early that Friday morning, while I sat alone staring at the sea I love, words I had not been certain I could understand or say fell naturally from my lips: 'Lord Jesus, I believe you. I accept you. Please come into my life. I commit it to you.'"

Let us review some of the exploits of Samson:

• In the vineyards of Timnah, he "tore a lion assunder and he had nothing in his hand" (Judges 14:5-6).
• He went down to Ashkelon and killed thirty men because they had learned the answer to a riddle from his wife (14:10-19).
• He caught three hundred foxes, knotted lighted firebrands in their tails, and set them loose in the grain fields of the Philistines (15:1-5).
• He was bound by the Philistines with two new ropes, but the Spirit of the Lord came upon him and released him. He then found "a fresh jawbone of an ass" and slew a thousand men (15:9-17).
• He judged Israel in the days of the Philistines for a period of twenty years (15:20).
• At midnight, he carried the doors of the Gaza City gates, two door posts, bars and all, to "the top of the hill that is before Hebron" (16:1-3).
• He was bound with seven fresh bowstrings but snapped them from his body as if they were paper (16:8-9).
• He grasped the two middle pillars which supported the temple of Dagon, and removed them, causing the temple to fall, killing more than three thousand persons (16:29-30).

To Samson, life was apparently one fun-filled, irresponsible frolic after another and, in a word, he tragically "wasted" himself. Delilah, the Philistines, his blindness, and his final feat of strength at the temple of Dagon were all actually footnotes to the larger theme of Samson’s life; he forgot God and wasted himself.

There is suggestive evidence that Samson did not have the monopoly on frivolity and unfulfilled potential: 1. twenty-three million Americans, or one in five adults, lack reading skills and writing abilities to handle minimal demands of daily living; 2. an eighteen-year-old New Yorker named Ben dreads using the subway because he cannot read the names of stations; 3. a top eastern law firm has hired a professional writing instructor to work with newly graduated lawyers because many of them cannot write; 4. two-thirds of our colleges and universities find it necessary to provide remedial reading; 5. in a certain high school English class, eighty-eight percent of the students could not name the four Gospels. One boy said that three of them are named Christianity, Hinduism, and Confusion, but he did not know the name of the other one; 6. at the University of Denver, a student was asked on a test, "Tell what you know about Moses." He answered frankly, "All I know about Moses is that he is dead."

Samson did not have a monopoly on unfulfilled potential and the "wasted" life.

Ours is an age that is filled with demons. There is more possession going on in the first decade of this 21st century than has gone on in centuries. And the problem is that we don't want to mention it because demons are part of the mythical past. We in our scientific world do not believe in demons. That is because demons are powers that take away our control and leave us at the mercy of powers outside ourselves.

Now, I realize in saying this that there are those of you who are immediately thinking to yourselves, "Oh-oh! The pastor has just stepped off the deep end (again).

It may come as a surprise but one of the key things we need to deal with is demons in our world. We speak of them all the time.

Drug addiction is a demon. Addicts are always speaking of being possessed by the need for their chemical demons. Heroin, cocaine, crack, meth, call them what you will, but they are still "Legion" in the battle for human souls.

Power is a demon. And it not only affects individuals, people who must have power to prove their worth, be the power guns or political influence or the power of terror, but it also affects nations. Nations seek to control and maintain without a sense for the need of justice and mercy. And when that power rises to a crescendo, we see the results in a Hitler or the Klan, or other groups that thrive on hatred and fear. There are the skeletons of many burned-out churches in our land that testify to the demons of power.

Illness is a demon. With all our scientific expertise, you would think that we would be able to put away this demon, but we haven't. In all likelihood, that was the demon of the story we started with this morning. Mental illness is still just as powerful and divisive as ever. It comes as a curse, and we treat its victims as pariahs to be shunned and isolated. The word cancer can make us squirm with discomfort and fear. We run away rather than offering our support and care. AIDS is just as demonic as any other worldly creature. It ravages individuals while others seek to pretend it will go away if one ignores it long enough.

Greed is a demon, threatening to make us slaves of want. Avarice has always been one of the deadly sins, but today the desire to have and to hold is something that many in our society prize and encourage. Things are often more important than people, more important than faith.

As the scripture passage reminds us, the demons are legion. They enslave the individual, destroy the valuable, and release the very worst in us. The only way we can hope to cope with them is to come face to face with one who can drive the demons out and make us willing to sit at his feet, clothed and in our right minds.

Here's a critical issue for living.  The final outcome is not in doubt!  Life is not like an NBA basketball game where victory hangs in the balance until the last second and the crowd sits on the edge of their seats waiting to see who will prevail. In God's universe, good will triumph!  The right will prevail!  Justice is certain! However, It is only with the eyes of faith we can see the outcome. The letter to the Hebrews says, "...faith is the assurance of things hoped for, the conviction of things not seen." (Heb. 11:1)

From the beginning of scripture to the end, there are good times and bad times for God's people there are utterly joyous times and bone crushing horrid times. The long haul outcome, however, is never in doubt to the eyes of faith.

This story is told of Yogi Berra. The New York Yankees were at their peak and were negotiating contracts for the next year. A group of reporters interviewed players as they emerged from the owner's office, and one of them asked Yogi Berra about the terms of his contract. In his characteristically, plain-spoken style, he said, "I'm gonna get to play baseball again next year for the Yankees, and would you believe it, they're gonna pay me besides!"

That's the spirit of gainful employment, doing what you love to do and do well and getting paid for it besides. If the workers who'd worked all day had this attitude about their work, they wouldn't have resented those who only got to work one hour. When you're in the right vocation and you've got the right spirit, then the longer you work, the better. God's justice arises out of a gracious invitation to use your innate gifts and abilities to the glory of God and to the benefit of others. In the long run, money or recognition or praise has little to do with it.

There is a lot of talk today about what makes Christmas. Newspaper and television advertisements coax people into believing that they can have a real Christmas by going to a festive shopping center, eating at trendy restaurants, or watching glittering "Christmas programs" on television. Others believe that Christmas is made by the fastidious keeping of time-honored family rituals, such as, sentimental ornaments on just the right tree, eating food from a menu which has been handed down from generation to generation, or by visiting the same relatives at precisely the same time on Christmas Day. Some believe that Christmas is made by purchasing a uniquely special gift for every relative, friend, and acquaintance. To be sure, all of these contribute to our cultural understanding of Christmas.

But the answer to "What makes a real Christmas?" must be found in human history. That is what Joseph did. And, in a very real sense, it was the theology of Joseph which made possible the first Christmas. If Joseph had not cooperated with God's action in human history, the birth of Jesus would have been quite different.

The witness of Joseph calls us to cooperate with God's work in today's world. It calls us to respond to God's action among us. Joseph, not having all of the evidence and knowledge of the future, decided to do more than law and custom required. He elected to do more than was expected of him. He let justice and compassion guide his decision about his pregnant betrothed. He was pulled, not by the strength of custom, but by the law of love.

During the first day of Boy Scout camp, a scoutmaster was called home because of an emergency and was not planning to return until the following day. As he prepared to leave, he gathered his charges together and made Joe, one of the patrol leaders, the acting scoutmaster until he returned. As soon as the scoutmaster was out of sight, the newly appointed leader began to give orders. He had the younger boys set up his tent, sent another after candy, and told the rest to clean up the area, even though it was recreation time. “You can’t do that,” they said. “Mr. Whitten said it was recreation time!” Joe was not impressed. “I can do whatever I want to. And furthermore, I don’t care what Mr. Whitten said, because Mr. Whitten isn’t here!” He must have seen the smiles on the Scouts’ faces, because he turned around to see Mr. Whitten standing there. He had returned for his car keys, had heard everything, and, needless to say, appointed a new acting leader.

Joe assumed what the priests of Malachi’s day assumed, that they could act in any way they chose because the one who guaranteed justice was nowhere to be seen. But both Joe and the priests found out otherwise. The keeper of justice was seeing their deeds and hearing their words and would ultimately set things right.

Two qualities which we Americans value highly and in which we take pride are speed and efficiency. Think of how many products or services which all of us use that are built principally around one or both of these qualities. Hundreds of thousands of microwave ovens have been sold, not because they make food taste better, but because it's possible to cook much faster in them. Since so many people lead such busy lives, anything that shortens time in the kitchen has an instant appeal.

A colleague told of meeting a woman from West Germany at a seminar on prayer in Princeton. She was marveling over one of our speedy and efficient inventions, the tea bag. She said that the Germans don't make teabags, and she found it a very convenient way to have a cup of tea. Of course, she then went on to mention that teabags didn't produce nearly as tasty a cup of tea as loose tea does.

Our banking procedures are also marvels of efficiency. A friend who served as a missionary in Malaysia always used to complain that it took him anywhere from 20-45 minutes to cash his paycheck because of the inefficient banking procedures. Instead of having each teller be a cashier as we do, the tellers and the cashiers were different people. The teller looked over your check, made sure that your deposit slip was filled out correctly, got the initials of one of the bank officers on the cashier's approval slip, and then placed it on the bottom of the pile of similar checks waiting to be cashed by the cashier who sat enclosed in a little cubicle. After standing in line at the teller's counter, one then went over and stood in line at the cashier's counter, and waited some more. Cashing a paycheck was a great lesson in patience each month, a quality that we Americans are notably short on.

Because of our cultural preference for speed and efficiency, our gospel lesson this morning has something to say to us that each of us needs very much to hear. The themes of patient waiting, of persistence, of faithfulness in the face of the seeming indifference of God to our troubles are addressed by this rather strange story in Luke's gospel.

The story of the "unjust judge" as it's often called, raises an age-old human question: why, if God is righteous, is he so slow in seeing that justice is done?

In the early '60s, at the height of the civil rights movement, a group of white ministers issued a public statement urging Dr. Martin Luther King, in the name of the Christian faith, to be more patient in his quest for justice and to relax the relentless struggle for civil rights. King's response came in the form of the famous "Letter from Birmingham Jail." In the letter, King indicated that he had received similar requests for delay, indeed, that he had just gotten a letter from a "white brother in Texas" who wrote, "... It is possible you are in too great a religious hurry ... The teachings of Christ take time to come to earth." Dr. King replied that such an attitude stemmed from a sad misunderstanding of time, the notion that time itself cures all ills. Time, King argued, could be used for good or for evil. Human progress, he said, is not inevitable, but rather ...

“... it comes through the tireless efforts of men willing to be co-workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right.”

King knew that complete justice must await the coming of God.

This is a snapshot and abbreviation of William J. Bennett's assessment of American culture in the 90's, looking back through the 20th century. Compare this "voice in the wilderness" to today's issues:

Last year I compiled the Index of Leading Cultural Indicators, a statistical portrait of American behavioral trends of the past three decades. Among the findings: Since 1960, while the gross domestic product has nearly tripled, violent crime has increased at least 560%. Divorces have more than doubled. The percentage of children in single-parent homes had tripled. And by the end of the decade 40% of all American births and 80% of minority births will occur out of wedlock. These are not good things to get used to.

In 1940 teachers identified the top problems in America's schools as: Talking out of turn, chewing gum, making noise and running in the hall. In 1990, teachers listed drugs, alcohol, pregnancy, suicide, rape and assault. These are not good things to get used to, either.

There is a coarseness, a callousness and a cynicism to our era. The worst of it has to do with our children. Our culture seems almost dedicated to the corruption of the young. We have become inured to the cultural rot that is setting in. People are losing their capacity for shock, disgust and outrage...

The ancients called our problem acedia, an aversion to spiritual things and an undue concern for the external and the worldly. Acedia also is the seventh capital sin sloth but it does not mean mere laziness. The slothful heart is stepped in the worldly and carnal, hates the spiritual and wants to be free of its demands.

When the novelist Walker Percy was asked what concerned him most about America's future, he answered, "Probably the fear of seeing America, with all its great strength and beauty and freedom...gradually subside into decay through default and be defeated, not by the communist movement, but from within, from weariness, boredom, cynicism, greed and in the end helplessness before its great problems."

I realize this is a tough indictment. If my diagnosis is wrong, then why, amid our economic prosperity and military security, do almost 70% of the public say we are off track? I submit that only when we turn to the right things enduring, noble, spiritual things will life get better.

Most important, we must return religion to its proper place. Religion provides us with moral bearings, and the solution to our chief problem of spiritual impoverishment depends on spiritual renewal. The surrendering of strong beliefs, in our private and public lives, has demoralized society.

Today, much of society ridicules and mocks those who are serious about their faith. America's only respectable form of bigotry is bigotry against religious people. And the only reason for hatred of religion is that it forces us to confront matters many would prefer to ignore.

Today we must carry on a new struggle for the country we love. We must push hard against an age that is pushing hard against us. If we have full employment and greater economic growth if we have cities of gold and alabaster but our children have not learned how to walk in goodness, justice and mercy, then the American experiment, no matter how gilded, will have failed.

Do not surrender. Get mad. Get in the fight.

Note: from "Excerpts from What Really Ails America," condensed from a speech by William J. Bennett, delivered December 7, 1993 at the Heritage Foundation, Washington, D.C., reprinted in Reader's Digest, April, 1994.

Ezra 7:6 - "... this Ezra went up from Babylonia. He was a scribe skilled in the law of Moses which the Lord the God of Israel had given; and the king granted him all that he asked, for the hand of the Lord his God was upon him."

In pagan Greek, the word "scribe," had a variety of meanings, including government secretary, recorder, clerk, and notary. In biblical Greek, however, it had a more specialized meaning, being used to translate the Hebrew word "sopher," a term which had undergone a change in meaning between the days of the Israelite kingdoms and the beginning of the Christian era.

In early biblical Hebrew "sopher" usually designated an important court official. During the first two-thirds of the period of the second commonwealth (@400 B.C. to 1 A.D.), where Judea was successively a province of the Persian, Macedonian, and Roman empires, "sopher" meant an interpreter of scripture. It was in this capacity that Ezra (@ 400 B.C.) was called a scribe. In the early part of the second century B.C. Jesus ben Sirach, the head of a school of wisdom in Jerusalem, celebrated the intellectual and moral pre-eminence of the scribes (Ecclesiastes 8:24--39:11).

During the last three centuries before the beginning of the Christian era the scribes were the professional interpreters and teachers of biblical law and ethics. Since the Jewish community enjoyed cultural autonomy under foreign rules it was premitted to govern itself by its own constitution, namely the Pentateuch. However, the Mosaic laws required interpretation and expansion to meet the needs of this later age and the work in interpretation was undertaken by the scholars whom we call the scribes.

The two leading religious-political parties, the Pharisees and Sadducees, both had their professional scholars and scribes, but as the Pharisees enjoyed greater influence among the Jews as a whole, it was the Pharisaic scribes whose interpretation of the law was considered authoritative by later Rabbinic scholars. It is the Pharisaic scribes who are meant in most of the Gospel references. It should not be noted also that the Gospels treat this word "scribe" as synonymous with "jurist" and "teachers of the Law" (i.e., biblical law).

The chief Jewish legislative and judicial body meeting in Jerusalem from about 200 B.C. to A.D. 70, known as the Great Sanhedrin, was made up of scribes of the Pharisaic party as well as the scribes and priests of the Sadducean party. Which party was in the majority throughout this period we do not know, but sources indicate that on certain matters the opinions of the Pharisaic scribes prevailed.

However, there was a difference in the usage of the word "scribes" between the Jewish and Christian writings of the first two centuries A.D. The Rabbinic sources of this period apply the word to the biblical interpreters and jurists of the period between Ezra and their own time, while the Pharisaic rabbis and scholars of their own time are called "sages," although they performed the same function as the scribes. The latter term was usually applied by them to less eminent persons, such as writers of legal documents, copyists, notaries, and teachers of elementary schools.

When the Gospels speak of scribes as contemporaries of Jesus, they meant the jurists and teachers who were called "sages" by the rabbis.

The chief functions of the scribes throughout the greater part of the second commonwealth were: 1. to interpret the biblical law and to provide new legislation by the construction of the written text or on the basis of the tradition of the leders (the oral law); 2. to give instruction in all fields of knowledge relevant to the study of Scripture; 3. to act as legal advisers to judges and those who administered the law.

Although they became preverted in their interpretations, so that eventually the word of the scribe was honored above that of the Law, and it became a greater crime to offend against the scribes than to break the Law, still we are indebted to them for the preservation of the Old Testament canon, which was formulated almost exactly as we have it today, at the. Council of Jamnia in A.D. 90, by these scribes.

To compare these men with their modern-day counterparts is a little difficult, since we are no longer a theocracy. However, I think we could compare their duties with those of legal advisers to heads of government, on whatever level, or to accomplished and efficient legal secretaries. If you will recall what was said about the doctors of law, I think the same would hold true here also for modern man.

God’s grace is amazing in the lives of all his people. For even the most righteous man falls painfully short of the perfection that God requires of those who will be with him in heaven. The Bible says that at the end of time only those without any sin, none at all, will be able to stand in God’s presence. This causes us problems, big problems, for none of us qualifies.

If I were to ask you whether you were sure of your salvation, I wonder if every one of you could honestly say, "When I die, I feel certain that I would be with God in heaven." Anyone who loves the Lord and cannot state that conviction does not understand how amazing God’s grace really is.

The reason that many of us are uncertain about eternal life is because we are so aware of our faults, and we believe that we must somehow do better before we can come to God and receive complete forgiveness. We think that we must change, keep the Ten Commandments, not get angry so easily, and a hundred other things.

Those of us who feel that way are heading down a dead end street - we’ll never make it to heaven under our own recognizance. Instead we must recognize that we need help and lots of it. We need to tap into God’s unconditional love. A love that inexplicably hangs in with us even when we spurn it again and again. A love that accepts us in spite of our faults. One that flowed from the lips of a crucified rabbi when he said, "Father forgive them for they know not what they do."

God’s grace is tough love - no slushy sentimentality - love that flows out of the cross where all demands of justice were met. God’s grace through Jesus Christ provides us a place to stand where we do not need to try to do what we can’t do anyway, that is, make things right with God by our own efforts.

God’s good news for us today is that we are accepted. We have been accepted by that which is greater than we. We did nothing to earn that acceptance - nor can we do anything to merit it.

We must simply accept the fact that we are accepted. And when we do, we can then experience God’s amazing grace. Grace is God’s gift of acceptance that becomes ours by faith.

I can’t believe for you, you must do it for yourself. God’s grace can only become amazing for you when you accept the fact that you are accepted.

Can people change instantly at salvation? Some traditions call it repentance and renewal. Some call it Sanctification of the believer. Whatever you call it most traditions expect some quick fix to sin. According to this belief, when someone gives his or her life to Christ, there is an immediate, substantive, in-depth, miraculous change in habits, attitudes, and character. We go to church as if we are going to the grocery store: Powdered Christians. Just add water and disciples are born not made.

Unfortunately, there is no such powder and disciples of Jesus Christ are not instantly born. They are slowly raised through many trials, suffering, and temptations. A study has found that only 11 percent of churchgoing teenagers have a well-developed faith, rising to only 32 percent for churchgoing adults. Why? Because true life change only begins at salvation, takes more than just time, is about training, trying, suffering, and even dying (adapted from James Emery White, Rethinking the Church, Baker, 1997, p. 55-57).

Peter took Jesus aside and rebuked him. Why? Peter believes the kingdom of God can be obtained instantly by force. Peter has a worldly view of the Kingdom and Jesus is speaking about a heavenly kingdom. For a moment I would like you to listen to this story with new ears and see Jesus through the eyes of Peter and the rest of the disciples. Get rid of all your notions about who Jesus is. Take away from your mind Jesus as the Son of God. Strip from your memory that he died on the Cross and that he did that for your sins. Forget that Jesus ever said love your enemies or love your neighbor.

Now I want you to think of Jesus only as a military leader like Norman Swartscoff. Imagine that your country has been invaded and is being ruled by godless men. Sense, now, that the tension is mounting and you about to go into battle. That you are about to conduct a coup d'etat. That you and this band of ruffians are going to attempt to overthrow this government by a sudden violent strike. That the odds are stacked against you but you have a very strong belief that God is on your side despite the overwhelming odds.

Now you are thinking like Peter. Jesus comes before his disciples and lays out his military strategy. Look at verse 31. Jesus says, "We are going to march into Jerusalem and your General will suffer many things. We are not going to get any help from our Jewish brothers the Elders. Even the Chief Priest and the Saducees will not join us. Our government the Sanhedrin is corrupt and can be of no help to us. We are going it alone and I will die in this battle.

On this day Jesus spoke plainly to his disciples about the events soon to transpire and even though it was plain language it was not plain enough. Peter was not able to shake his understanding of Jesus as his General so he pulls Jesus aside and rebukes him. He says, "Sir, this is not a very good military strategy. You are not going to die, don't say that. It's not good for morale. We are going to be there with you and we will fight to the end and we will throw these godless Romans out of Israel, you will ascend to the throne in place of Herod, and we will be at your right and left hand as the new leaders of Palestine.

It is fascinating to note that just before Jesus rebukes Peter he turns and looks at his disciples. It is as if Jesus is putting two and two together and realizes the disciples have put Peter up to this. It is a perilous moment in the life of Christ. He must dispel this error from their minds and teach them the meaning of his mission. So, he rejects Peter outright calling him a tool of Satan and says, you do not have in mind the things of God, but the things of men.

Jesus is up against a formidable foe. And in the end this foe may posses more power then he. But the foe is not Peter and it's not the Sanhedrin or Pontius Pilate, or Rome. This formidable foe is not even Satan himself. The powerful enemy of Jesus is our quest for positions of rank and status.

To address the confusion Jesus pulls his disciples together and brings them before a crowd. And in front of the crowd he corrects the disciples aspirations for privilege, rank, and power and he gives them this simple little directive: You must take up your cross and follow me. This morning I would like to ask the question "Why must we carry a cross?" and give three reasons we must do so.  We must carry a cross to remind us that…

1. We are not the center of the Universe.
2. There are others who suffer and we must fight for justice in the lives of others.
3. We are responsible in part for the cross that Jesus carried. 

Charles Colson told the following story in an address at Reformed Theological Seminary in Jackson, Mississippi:

I love the illustration about a man named Jack Eckerd. A few years ago I was on the Bill Buckley television program, talking about restitution (one of my favorite subjects) and criminal justice. Bill Buckley agreed with me. A few days later I got a call from Jack Eckerd, a businessman from Florida, the founder of the Eckerd Drug chain, the second largest drug chain in America. He saw me on television and asked me to come to Florida. He agreed Florida had a criminal justice crisis, would I come down and do something about it? And we did. We got the attorney general of the state, the president of the senate; we got on Jack Eckerd's Lear jet; we went around the State of Florida advocating criminal justice reforms, and everywhere we would go Jack Eckerd would introduce me to the crowds and say, "This is Chuck Colson, my friend; I met him on Bill Buckley's television program. He's born again, I'm not. I wish I were." And then he'd sit down. We'd get on the airplane and I'd tell him about Jesus. We'd get off at the next stop, he'd repeat it, we'd do the same thing again, and I'd talk to him about Jesus. When we left I gave him some of R. C. Sproul's books and I gave him C. S. Lewis's Mere Christianity, which had such an impact on me. I sent him my books. About a year went by and I kept pestering Jack Eckerd. And eventually one day he read some things including the story of Watergate and the Resurrection out of my book, Loving God, and decided that Jesus was, in fact, resurrected from the dead. He called me up to cell me he believed that, and I asked him some other things. When he got through telling me what he believed I said, "You're born again!" He said, "No, I'm not, I haven't felt anything." I said, "Yes, you are! Pray with me right now." After we prayed he said, "I am?

Marvelous!" The first thing he did was to walk into one of his drugstores and walked down through the book shelves and he saw Playboy and Penthouse. And he'd seen it there many times before, but it never bothered him before. Now he saw them with new eyes. He'd become a Christian.

He went back to his office. He called in his president. He said, "Take Playboy and Penthouse out of my stores." The president said, "You can't mean that, Mr. Eckerd. We make three million dollars a year on those books." He said, "Take 'em out of my stores." And in 1,700 stores across America, by one man's decision, those magazines and smut were removed from the shelves because a man had given his life to Christ. I called Jack Eckerd up. I said, "I want to use that story. Did you do that because of your commitment to Christ?" He said, "Why else would I give away three million dollars? The Lord wouldn't let me off the hook."

Isn't that marvelous? God wouldn’t let me off the hook. I don't know any theologian who's better defined the Lordship of Christ than that. And what happened after that is a wonderful sequel and a wonderful demonstration of what happens in our culture today.

We are caught up with this idea that we've got to have big political institutions and big structures and big movements and big organizations in order to change things in our society. And that's an illusion and a fraud. Jack Eckerd wrote a letter to all the other drugstore operators, all the other chains, and he said, "I've taken it out of my store. Why don't you take it out of yours?" Not a one answered him. Of course not—he'd put them under conviction. So he wrote them some more letters. But then Eckerd's drugs began to get floods of people coming in to buy things at Eckerd's because they'd taken Playboy and Penthouse out. And so People's removed the magazines from their shelves and then Dart Drug removed them from their shelves and then Revco removed them from their shelves. In a period of twelve months, 11,000 retail outlets in America removed Playboy and Penthouse, not because somebody passed a law, but because God wouldn't let one of his men off the hook. That's what brings change.

Let's say that one day you accidentally rip the only decent pair of jeans you own. So you decide to head to the mall to pay a visit to the Gap to buy a new pair. Let's say you enter the mall same as you always do but are immediately approached by a friend who asks if he can borrow $5 for some lunch over at the food court. No sooner do you slip your friend the money and you turn around to discover an old high school classmate staring at you, asking you if you can forgive her for that time she turned you down for a date years ago (and was kind of cruel about it at that). You say, "Sure, I guess so," but no sooner are those words out of your mouth and another acquaintance of yours is in front of you, asking for your advice as to whether or not he should accept the promotion being offered to him at work. And then let's say that this goes on for quite a while with one friend after the next standing in front of you requesting this or that. Finally, after this goes on for an hour or two, you look up to discover that there is now a line of people running the length of the mall, all waiting to ask you for something.

Recently I heard about a videotape that someone made to illustrate what it might be like to be God. The tape runs for just over an hour and it features nothing but one person after the next making a request, asking for advice, seeking direction, requesting money, and so on. Face after face after face appears on the screen, each in a plaintive mode of asking for something. It's curious that Jesus more than once illustrates prayer with images of exasperation. In Luke 11 we have a friend at midnight baying for bread from someone already tucked cozily into bed. A few chapters farther on in Luke we find the parable of the unjust judge who finally gives in to the persistent widow not for any noble reason but just to get her off his back.

It has always struck me as odd that Jesus would use these somewhat negative images to talk about prayer. Surely we don't want to think of God as being exasperated but maybe just maybe Jesus, as the Son of God, knew what it was like to be barraged day and night by an endless line of people asking for advice, money, direction, or whatever! None of us would last very long if my scenario in the mall ever really happened. It is a credit to the almighty power of God that he is able to handle the simultaneous prayers of millions, if not billions, of people all the time.

Next week the nation remembers the life and work of Martin Luther King, Jr. He had his own story to tell about listening to the voice. He had gone into the ministry mostly because his father was a pastor and he always did what Daddy King wanted him to do. Martin wanted a quiet life as a professor, possibly President of Morehouse College in Atlanta someday. He did not intend to be a national civil rights leader.

Through an odd turn of events, as a young pastor he was thrust into the forefront of the Montgomery bus boycott. He came home late one night, tired, frightened. The phone rang. An angry voice on the other end said, "We're gonna get you, Nigger!" Martin Luther King stood in his kitchen, frozen in fear.

He wanted to call Daddy King for reassurance and advice. But Daddy King was not there. Then he said it was like a voice. "Martin, you do what's right. You stand up for justice. You be my drum major for righteousness. I will be with you." He had heard his name called. He knew what God wanted. His life was forever changed and through his life, so was the world.

How to turn a disagreement into a feud:

1. Be sure to develop and maintain a healthy fear of conflict, letting your own feelings build up so you are in an explosive frame of mind.
2. If you must state your concerns, be as vague and general as possible. Then the other person cannot do anything practical to change the situation.
3. Assume you know all the facts and you are totally right. The use of a clinching Bible verse is helpful. Speak prophetically for truth and justice; do most of the talking.
4. With a touch of defiance, announce your willingness to talk with anyone who wishes to discuss the problem with you. But do not take steps to initiate such conversation.
5. Latch tenaciously onto whatever evidence you can find that shows the other person is merely jealous of you.
6. Judge the motivation of the other party on any previous experience that showed failure or unkindness. Keep track of any angry words.
7. If the discussion should, alas, become serious, view the issue as a win/lose struggle. Avoid possible solutions and go for total victory and unconditional surrender. Don't get too many options on the table.
8. Pass the buck! If you are about to get cornered into a solution, indicate you are without power to settle; you need your partner, spouse, bank, whatever.

A Time magazine article from 1984, looked well into the future. It featured a cover story on fatherhood. In that story it documented the changing shape of what we call family life. It reported that fathers used to occupy a greater place in the home and that well into the 18th century, childrearing manuals in America were generally addressed to fathers, not mothers.

But as the industrialization began to separate home and work, fathers could not be in both places at once.

Family life in the 19th century was defined by what historians call the feminization of the domestic sphere and the marginalization of the father as a parent."

The article makes some other sobering points. "Rising divorce rates and out-of-wedlock births mean that more than 40% of all children born between 1970 and 1984 are likely to spend much of their childhood living in single parent homes."

And the impact of these fatherless homes on the children is significant, if not devastating. Time goes on to say, "Studies of young criminals have found that more than 70% of all juveniles in state reform institutions come from fatherless homes. Children from broken families are nearly twice as likely as those in two-parent families to drop out of high school."

The decades old article was right. 

A clear mission statement answers three questions:

1. who is your ministry focus group?
2. what needs are you seeking to meet?
3. how will you accomplish your mission?

Ministry focus group: Age and income ranges, marriage patterns, number of children, ethnic groups, educational level, typical occupation, percent of spouses who work, housing patterns, hobbies, leisure activities, music preferences, social concerns, felt needs, basis for social relationships.

Clarify what needs you'll seek to meet: what are their felt needs, what needs are we uniquely qualified to meet, how, when?

Identify 3-5 key ministry areas: what will attract your focus group.

Draft a mission statement (25-30 words "We're trying to reach these people with these needs by these means.").

Popularize it in 5 to 10 words. A vision statement pictures the future. A mission statement tells how to get there.

Peter Drucker's three "musts" of a successful mission:

1. Look at strength and performance. Do better what you do well if it's the right thing to do.
2. Look at the opportunities, the needs. Where can you, with limited resources, really make a difference?
3. Look at what you really believe. "I've never seen anything being done well unless people were committed."

When a young 4th century Roman soldier and seeker of the Christian faith by the name of Martin of Tours met an unclothed man begging for alms in the freezing cold, he stopped and cut his coat in two and gave half to the stranger.  That night he dreamt he saw the heavenly court with Jesus robed in a torn cloak.  One of the angels present asked, "Master, why do you wear that battered cloak?"  Jesus replied, "My servant Martin gave it to me."

Martin's disciple and biographer Sulpicius Severus states that as a consequence of this vision Martin "flew to be baptized".  God is gracious and merciful; his love compels us to treat others with mercy and kindness. When we do something for one of Christ's little ones, we do it for Christ.  Do you treat your neighbor with mercy and love as Christ has treated you?

A thief in his old age was unable to ply his "trade" and was starving. A wealthy man, hearing of his distress, sent him food. Both the rich man and the thief died on the same day. The trial of the rich man occurred first in the Heavenly Court: he was found wanting and sentenced to Purgatory. At the entrance, however, an angel came hurrying to recall him. He was brought back to the court and learned that his sentence had been reversed. The thief whom he had aided on earth had stolen the list of his iniquities.

Nehemiah 2:8 - "and a letter to Asaph, the keeper of the king’s forest, that he may give me timber to make beams. for the gates of the fortress of the temple, and for the wall of the city, and for the house which I shall occupy."

I suppose that when we are reminded of forest rangers, or foresters, almost automatically, our thoughts turn to Smoky the Bear. And, if they had known about him in biblical times, I imagine they would have adopted him as a symbol in the same way that we have. Because the duties of the biblical forester were mainly custodial and for fire prevention, just as today.

The Holy Land, as it stands today, is a far cry from the heavily-forested land that the Hebrews knew. There has been devastation through many centuries, and, even then, there were periods of wood shortages, but there was little that could be done to alleviate the situation.

We are familiar with royal preserves in many countries through the reading of history books, and, as our text would seem to indicate, some forests at least seem to have been under royal protection. So - today’s forest ranger is very similar to his ancient counter-part. He also protects and helps us to preserve the beauty of our woods and forests.

Isaiah 36:3 - "And there came out to him Eliakim the son of Hilkiah, who was over the household, and Hebna the secretary, and Joah, the son of Asaph, the recorder."

The recorder was an officer of high rank in the Jewish state, exercising the functions, not simply of an annalist, but of chancellor or president of the privy council. He was not only the grand custodian of the public records, but also kept the responsible registry of the current transactions of government. Perhaps orginally he kept in mind the decrees and judgments of the king, and possibly the customs of the people.

In David’s court, the recorder appears among the high officers of his household; in Solomon’s court, the recorder is associated with the three secretaries, and is mentioned last, probably being their president. We may assume from the references to him, always in company with other high officials, that he served as an adviser to the king, as well as a chronicler. He was also involved in the payment of the laborers in the repairs to the temple made under Josiah; in this case he seems to outrank or at least to parallel the governor of the city.

He would, then, be comparable to our governmental advisers or, perhaps, a cabinet member in charge of overseeing the financial transactions of the government. Or, to stretch the imagination a bit, we might be able to consider him as a parallel to a recorder of such things as the Congressional Record, or even something as dry as the fiscal budget. At least, his records will survive to the future and give those to come an insight into our way of life, just as the ancient recorder left his records for us to read.

12 Practical Ways for Men to Impact Fatherless Kids:

1. Be a mentor to a boy without a father through Big Brother or some other agency
2. Contact your local junior or senior high school to tutor a needy kid
3. Teach Sunday School
4. Become a leader in Awana, Pioneer Clubs, or Adventure Club
5. Meet one-on-one weekly, with a boy in your church or neighborhood who doesn't have a father in the home
6. Become a leader in Boy Scouts or Cub Scouts
7. Coach Little League or some other sport
8. Volunteer to work with needy kids in an inner city ministry
9. Hire a potentially "at risk" kid for yard work or in your business
10. Become active youth leaders in your local church or a parachurch organization
11. Start a church-based sports league that reaches out to needy kids in the community
12. Lead a Bible study in a juvenile detention center or group home