Hitler had conquered Europe and was on the verge of conquering England. Churchill had doubts that England would be able to survive, but he could not permit his doubts to show. His task was to rally the British Empire and help the British people to act to save themselves. With a marvelous ability to lead and inspire people with his words, Churchill helped to translate the doubts of the British people into acts of faith. On one occasion, Churchill said: “When I look back on the perils which we have already overcome, and upon the great mountain waves through which the ship has been driven, when I remember all that has gone right, I am encouraged to feel we need not be afraid that the tempest will overcome us. Let it roar. Let it rage. We shall come through.”

Now, more than ever, we need to face the question, "Who is the real Jesus?" Is the Christ of faith the Jesus of history? What is the truth about Jesus? What can we believe? We turn to the Apostles' Creed which has given the church's answer for 2,000 years.

Different Positions

It is not strange that the most popular question of our time is, "Who is Jesus?" Was this question not answered in Matthew 16:16 when Peter said to Jesus at Caesarea Philippi: "You are the Messiah, the Son of the living God"? In Jesus' day, too, there were different opinions about Jesus. When on a retreat with his disciples, he asked them what people were saying about him. The public was divided: Jesus was considered to be John the Baptist, Elijah, Jeremiah, or one of the prophets. What more of an answer do we need than the answer of Peter? Jesus accepted his answer as the truth, for he said, "Blessed are you, Simon, son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven" (Matthew 16:17). Yet, after twenty centuries, we do not believe what Peter said about the identity of Jesus. According to a Gallup poll, 42 percent of Americans agreed with the statement: "Jesus is the Son of God." A recent report from Germany indicated that only one out of every four believe in Jesus Christ. Throughout Christian history down to the present, there are different views of Jesus. Now let us look at some of them.

1. The All-Human Jesus

Human

According to this position, Jesus is 100 percent human. It was held as early as the first centuries of Christianity by the Ebionites. They denied that Jesus was divine. He was only a teacher, prophet, miracle-man, and one with an outstanding character. But he was not divine, the Son of God. Today this view is held by many, including atheists, agnostics, Unitarians, Jews, Moslems, and other non-Christian religions.

2. The All-Divine Jesus

Divine

Opposite the Ebionites, Docetists held that Jesus was entirely divine. He was not at all human. This view was originally taught by Eutychus, a monk in a monastery near Constantinople. In the fourth century, Appolonarius, bishop of Laodicea, popularized the teaching. It was known as Docetism, from the Latin word docere meaning "to seem." It just seemed that Jesus was human. It was based on the idea that the physical and material were inherently evil. The human body therefore was sinful. Jesus therefore was not human, for God could not be identified with sin. Docetists held that Jesus' human nature was swallowed up by the divine. This denied the Incarnation, the biblical teaching that "the Word became flesh."

3. The Half And Half Jesus

Human/Divine

Nestorians took the view that Jesus was half human and half divine. It was taught by Nestorius, bishop of Constantinople, in the fifth century. To this day it is a very popular understanding of Jesus. When we see Jesus hungry, thirsty, and tired, we say it was because he was human. When he struggles in prayer and on the cross cries out, "My God, why ...?" we see the human Jesus. On the other hand, Jesus is God when he walks on water, feeds 5,000, raises the dead, heals lepers, and rises from the grave. The problem with this view is that we have a divided Jesus -- two persons in one body.

4. The Adopted Jesus

Divine

Human

This is known as adoptionism. According to this position, Jesus came into the world as a human. Because of his moral excellence, his perfect obedience to God, his wisdom, his compassion for people, and his willing sacrifice of himself on the cross, the Father adopted him as his son at his baptism. This adoption was confirmed by the resurrection and the ascension. Jesus then became a deified man.

5. The Both And Jesus

Human & Divine

The above different positions concerning Jesus caused great concern, for the gospel was at stake. If Jesus were only human, then he was just a martyr on the cross and not the Lamb that took away the sin of the world. If he were only human, the resurrection was a fairy tale. His promises of forgiveness and eternal life were meaningless. His claims to know God and to be one with God would then be the words of a religious fanatic who was deluded into thinking he was the Son of God.

On the other hand, if Jesus were only divine and not human, humanity would be the loser. Because he was human, he became one of us. As a human, he fulfilled the law for us. Through his humanity we could see the nature of God. Above all, he became sin for us so that sin, through him, could go out of the world. As a human Jesus knows our human condition. Like all of us he was tempted and he showed that by the power of God we can overcome temptation to sin.

Consequently, the church had to take a stand on the question of Jesus. Is he only human, only divine, or half and half? In 451 A.D. the church held a council at Chalcedon to decide the issue. The church decided that it was not a matter of Jesus being fully God or fully human, or half and half, but it was a matter of both, both fully human and fully divine. To this day the church holds to this truth stated at Chalcedon:

We confess one and the same Son, our Lord Jesus Christ, perfect in manhood, truly God and truly man, or a rational soul and a body, of one substance with the Father with respect to the Godhead, and of one substance with us in respect of the manhood, like us in everything but sin ...

This is to say that Jesus is fully God and fully man. These two natures are blended into one integrated personality. He is not a split personality, nor does he suffer from schizophrenia. It is like a blender in your kitchen. Suppose you put apples, peaches, and pears in it and pushed the "on" button for a minute. Now what do you have -- apples, peaches, and pears? Yes, you do, but can you tell which is which? They have become one fruit, one substance. Also, it is like homogenized milk. When the raw milk comes from the farm, a dairy runs it through a homogenizer. As the milk runs through the machine, pistons compact the milk so that the cream and skim milk are made one. As a result you cannot take cream off the milk. In the same way, the human and divine natures of Jesus are compacted into one integrated person.

This means that the Father and the Son are one. When Jesus prays, God also prays. When the human Jesus suffers and dies on a cross, God is in Jesus enduring the cross. "God was in Christ reconciling the world to himself" (2 Corinthians 5:19). When the human Jesus speaks, it is also God who speaks. When Jesus weeps, God weeps. This truth makes us realize the seriousness of the cross. It was not only a human on the cross, but God was there in Jesus. Good Friday is the day God died in Jesus. Indeed, the murderers did not know what they were doing; they did not know they were killing God! As the spiritual says, "Sometimes it causes me to tremble, tremble, tremble."

Athanasian Creed: Athanasius, known as Athanasius of Alexandria, was the 20th bishop of Alexandria. His intermittent episcopacy spanned 45 years, of which over 17 encompassed five exiles. He is traditionally thought to be the author of the this Creed named after him. It was created to guard Nicene Christianity from the heresy of Arianism. It is widely accepted as orthodox and some abbreviated versions of it are still in use today. And yes, the intro and outro are actually part of the original text. 

Whoever desires to be saved should above all hold to the catholic faith.

Anyone who does not keep it whole and unbroken will doubtless perish eternally.

Now this is the catholic faith:

    That we worship one God in trinity and the trinity in unity,
    neither blending their persons
    nor dividing their essence.
        For the person of the Father is a distinct person,
        the person of the Son is another,
        and that of the Holy Spirit still another.
        But the divinity of the Father, Son, and Holy Spirit is one,
        their glory equal, their majesty coeternal.

    What quality the Father has, the Son has, and the Holy Spirit has.
        The Father is uncreated,
        the Son is uncreated,
        the Holy Spirit is uncreated.

        The Father is immeasurable,
        the Son is immeasurable,
        the Holy Spirit is immeasurable.

        The Father is eternal,
        the Son is eternal,
        the Holy Spirit is eternal.

            And yet there are not three eternal beings;
            there is but one eternal being.
            So too there are not three uncreated or immeasurable beings;
            there is but one uncreated and immeasurable being.

    Similarly, the Father is almighty,
        the Son is almighty,
        the Holy Spirit is almighty.
            Yet there are not three almighty beings;
            there is but one almighty being.

        Thus the Father is God,
        the Son is God,
        the Holy Spirit is God.
            Yet there are not three gods;
            there is but one God.

        Thus the Father is Lord,
        the Son is Lord,
        the Holy Spirit is Lord.
            Yet there are not three lords;
            there is but one Lord.

    Just as Christian truth compels us
    to confess each person individually
    as both God and Lord,
    so catholic religion forbids us
    to say that there are three gods or lords.

    The Father was neither made nor created nor begotten from anyone.
    The Son was neither made nor created;
    he was begotten from the Father alone.
    The Holy Spirit was neither made nor created nor begotten;
    he proceeds from the Father and the Son.

    Accordingly there is one Father, not three fathers;
    there is one Son, not three sons;
    there is one Holy Spirit, not three holy spirits.

    Nothing in this trinity is before or after,
    nothing is greater or smaller;
    in their entirety the three persons
    are coeternal and coequal with each other.

    So in everything, as was said earlier,
    we must worship their trinity in their unity
    and their unity in their trinity.

Anyone then who desires to be saved
should think thus about the trinity.

But it is necessary for eternal salvation
that one also believe in the incarnation
of our Lord Jesus Christ faithfully.

Now this is the true faith:

    That we believe and confess
    that our Lord Jesus Christ, God's Son,
    is both God and human, equally.

     He is God from the essence of the Father,
    begotten before time;
    and he is human from the essence of his mother,
    born in time;
    completely God, completely human,
    with a rational soul and human flesh;
    equal to the Father as regards divinity,
    less than the Father as regards humanity.

    Although he is God and human,
    yet Christ is not two, but one.
    He is one, however,
    not by his divinity being turned into flesh,
    but by God's taking humanity to himself.
    He is one,
    certainly not by the blending of his essence,
    but by the unity of his person.
    For just as one human is both rational soul and flesh,
    so too the one Christ is both God and human.

    He suffered for our salvation;
    he descended to hell;
    he arose from the dead;
    he ascended to heaven;
    he is seated at the Father's right hand;
    from there he will come to judge the living and the dead.
    At his coming all people will arise bodily
    and give an accounting of their own deeds.
    Those who have done good will enter eternal life,
    and those who have done evil will enter eternal fire.

This is the catholic faith:
one cannot be saved without believing it firmly and faithfully.

This ecumenical creed (428 A.D.) is probably unknown to most Christians because it is seldom, if ever, used in worship services. It is probably not used because of its length. The Nicene Creed has eighteen printed lines, whereas the Athanasian has 69. It is difficult for congregations to use because of the creed's intricate and complex terms.

Though the creed carries the name of Athanasius, he did not write it. It was the product of the church of his time. The creed was named after him to honor him for his brave and forceful defense of the Trinity. Athanasius (289-373) was a bishop in Alexandria, Egypt.

The creed deals primarily with the Trinity and Jesus as the Son of God. At this time, the heresy of Arius was prominent. He taught that Jesus was not fully human or divine and that the Holy Spirit was not God but only a divine influence. The Athanasian Creed denounced these false teachings and upheld the doctrine of the Trinity. Luther's high regard for this creed was expressed: "I doubt, since the days of the Apostles, anything more important and more glorious has ever been written in the church of the New Testament."

Noted evangelist Billy Graham says that he can point back to a definite time in his life when he experienced conversion. But his wife, Ruth, says that she grew gradually into the faith and can point to no definite starting point. Her experience is similar to the testimony of Count Von Zinzendorf to John Wesley. When Wesley asked him if he knew when he was saved, he replied, "I have always been saved!" A very famous churchman's reply to the same question was, "I was saved nearly two thousand years ago, on a hill called Golgotha, outside the city of Jerusalem." And this is the main point of the biblical witness: Our Salvation was accomplished nearly two thousand years ago in the life, death, and resurrection of Jesus Christ, the one true Son of God. The meaning that this past event has for us today, our response to that event, and our willingness to believe is crucial for us. It doesn't matter so much when we come to believe as it does that we believe. 

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.'"

There's a vast difference between intellectual faith and genuine faith. In the late 1890's, a famous tightrope walker strung a wire across Niagara Falls. As 10,000 people watched, he inched his way along the wire from one side of the falls to the other.

When he got to the other side, the crowd cheered wildly. Finally, the tightrope walker was able to quiet the crowd and shouted to them, 'Do you believe in me?'. The crowd shouted back, 'We believe! We believe!'.

Again he quieted the crowd and shouted to them, 'I'm going back across the tightrope but this time I'm going to carry someone on my back. Do you believe I can do that?'. The crowd yelled back, 'We believe! We believe!'. He quieted the crowd one more time and then asked them, 'Who will be that person?'.

The crowd suddenly became silent. Not a single person was willing to apply the very truth that they professed to believe in that the tightrope walker could cross the falls with a person on his back.

We may believe that Jesus is the Son of God, but does our faith surpass the faith of demons? Are we willing trust our lives with Jesus? Are we willing to follow Him regardless of the cost?

Our primary focus will be upon the divine Sonship of Jesus of Nazareth. Notice that we say Jesus of "Nazareth" here instead of Jesus "Christ." Prior to the events which we shall take up, Jesus had been identified simply as "the Nazarene," "the carpenter," or "the carpenter’s son." Following two specific events, his identity is enlarged upon to include "divine Sonship." What happened? There was a baptism and a transfiguration.

Baptism. The practice of baptism was not the peculiar invention of Christianity. Other religions, in fact, political systems, had long observed a form of "washing" or "sprinkling with water" as an initiatory act of accepting "outsiders" into their fellowship. John’s baptism, insofar as it was the "baptism of repentance" (Mark 1:4), was distinguished from the others. He proclaimed that one mightier than himself soon would come whose baptism was still yet different than his: "I indeed have baptized you with water; but he shall baptize you with the Holy Ghost" (Mark 1:8). The difference is further realized in that there is no record of Jesus ever having baptized anyone with water. However, Jesus of Nazareth submitted himself for John’s water baptism in order to 1. identify himself with John’s message, 2. receive the public blessing of God through a symbolic act that all would understand, and 3. certify his divine Sonship. "And it came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan ... and there came a voice from heaven, saying, ‘Thou art my beloved Son, in whom I am well pleased’ " (Mark 1:9-11).

Transfiguration. Six days following the baptism, Jesus took Peter, James, and John and withdrew to the top of a mountain, possibly Mount Hermon. There, he was "transfigured;" that is to say, in a moment of spiritual union with God the Father, his countenance was transformed. Even his garments became glistening, intensely white (Mark 9:3), and Moses appeared with Elijah to speak with him. A cloud, long identified with the presence of God, i.e., "firey, cloudly pillar," overshadowed them, and a voice spoke from the cloud; "This is my beloved son; listen to him" (Mark 9:7). Dramatically, the carpenter’s son was now understood to be the "Son of God."

There is also one other noteworthy reference in our selected scripture. In Mark 9:5, James, Peter, and John wanted to erect three booths (or tabernacles) on a sacred spot and remain there in the afterglow. Moses had been tempted to do the same thing following his own mountaintop experience. However, it has always happened, it seems, that following high moments on a "mountain top," there is work to do in the valleys. To formalize a religious experience and not share it with others, or to interpret it through our lives, is to miss the point of the experience itself. Peter, James, and John built no shrine; they became living messages of the one to whom they said, "Truly, you are the Son of God" (Matthew 14:33).

How often has each of us struggled over an important decision? We considered the variety of alternatives; often we discussed the decision with our family and friends. Sometimes we prayed over it and sought God’s direction. "What would God want me to do?" we asked ourselves.

Unfortunately, there is much confusion about the subject of the will of God. The words, "It is the will of God," are used too freely. A catastrophe happens and people say glibly, "It’s his will." We sometimes do inappropriate things and pass them off by saying God willed that we did it. Many talk about searching for the will of God as if it were somehow lost and needed to be found.

First and foremost in God’s will is that all people be saved. The Bible tells us that God wills all people to be saved and come to the knowledge of the truth. Throughout Scripture we find God desiring that everyone have the joy of Jesus as their Lord and Savior. To not have Jesus is to be firmly in sin’s control ... to have faith in the Son of God is to be alive to our full creative potential as he controls our lives. Through a cross and a vacant grave our salvation has been secured. Jesus, unlike any of the gods in other religions, is a personal God, and those who know him personally will be well on their way to know the Father’s will. To have said, "I believe in Jesus Christ as my Savior" is to have taken the first step.

Our second step in knowing the will of God is to be Spirit-filled. In Ephesians 5:17 we read, "Therefore do not be foolish, but understand what the will of the Lord is." To not be willing to understand the will of the Lord is to be foolish. Now what is the will? We continue to read in verse 18, "And do not get drunk with wine, for that is debauchery; but be filled with the Spirit." Now most of us are at least qualified to discuss what it’s like to be filled with wine or some other spirited liquid. To be drunk is to be controlled by the agent within. We act differently when we have the spirit within us. Likewise to be filled with the Holy Spirit is to be controlled also by an agent within. We have no more control over ourselves than we would have if we were drunk with alcohol. To be filled in the Spirit is to be dominated and controlled by the Spirit.

The third and final step in discovering the will of God for our lives you’re really going to like; you’ll eat it up. It is to do whatever you want to do. That’s right. Do what you want when you have a decision to make. In the Book of Psalms we read, "Delight in the Lord, and he will give you the desires of your heart." Notice that it says the desires of our hearts are given to us by God when we delight in him. God puts the desire in our hearts so that what we want is really what God wants. His will becomes our will, and conversely, our will is his will. The third step is possible when we have taken the first step of believing and the second of being filled by the Holy Spirit. Having taken the first two steps and having become well-versed in Scripture, we follow our desires (really God’s) and live according to his will. We set out in life without fear, and as we make our way, he provides us with the necessary corrections along the course.

There's a trend on social media to cancel peoples livelihood for even the slightest offenses that the person attacking them doesn't like. It's been billed the "cancel culture." It's an evil behavior often by anonymous sources. But it's not new. More prevalent but not new. And it certainly has been in the church for a long time. Let's use the acrostic CCC: Christian Cancel Culture.  

A religious weight loss program called Weigh Down created in 1992 by a woman named Gwen Shamblin grew from a small business conducted out of a home garage to a multimillion-dollar Nashville corporation with over 30,000 churches and organizations participating. But last year the whole movement was threatened and her business placed in jeopardy when Shamblin, on August 10th made comments regarding her beliefs in the Trinity. Here is what she said, "As a ministry, we believe in God, Jesus, and the Holy Spirit. However, the Bible does not use the word "trinity," and our feeling is that the word "trinity" implies equality in leadership, or shared Lordship. It is clear that the scriptures teach that Jesus is the Son of God and that God sends the Holy Spirit. The Holy Spirit does not send God anywhere. God is clearly the Head."

Her comments sent shockwaves through her community of followers and business partners. She was removed from the Women of Faith Web site, influential evangelical churches dropped her program, even some key employees left. Thomas Nelson, her publisher, quickly canceled the publication of her book that was then scheduled for release in one month. All of this because she trifled with the Trinity.

If you are confused as to why her words got her into so much trouble, that is quite understandable. The church has struggled to explain how God can be both One God and three persons: Father, Son, and Holy Spirit. Where Mrs. Shamblin went wrong was in her statement that God and Jesus and the Holy Spirit were not equal in leadership. In an interview, she agreed that Jesus was both Lord and God but she maintained that Jesus held only a secondary and unequal relationship to the Father.

If you are still confused, let me ask you this: What is the conclusion of such a statement? It is this: Jesus is not fully God. This cuts at the heart of the church's historic teaching that Jesus Christ, in his very nature, was both fully God and fully man. It's a mystery which we accept through faith. Yet Shamblin tries to argue her point by saying that Christians grieve Jesus if they adhere to doctrines not found in Scripture. She says, "If God wanted us to refer to Himself, Jesus Christ, and the Holy Spirit as the 'trinity,' He would not have left this word completely out of the Bible."

We must tread carefully when these kinds of claims are made. Just because a word is not in the bible doesn't mean that it is unbiblical. There are a lot of words that we use in the church that are not found in the Bible. In fact, the word Bible is not in the Bible.

Now we find ourselves this morning, on Trinity Sunday, struggling with this ancient doctrine. What are the essentials of our faith and why is the Trinity one of them? And how can we safeguard our pursuit of truth?

The Nicene Creed is a statement of belief widely used in Christian liturgy. It is called Nicene because it was originally adopted in the city of Nicaea (present day İznik, Turkey) by the First Council of Nicaea in 325.

We believe in one God,
      the Father almighty,
      maker of heaven and earth,
      of all things visible and invisible.

And in one Lord Jesus Christ,
      the only Son of God,
      begotten from the Father before all ages,
           God from God,
           Light from Light,
           true God from true God,
      begotten, not made;
      of the same essence as the Father.
      Through him all things were made.
      For us and for our salvation
           he came down from heaven;
           he became incarnate by the Holy Spirit and the virgin Mary,
           and was made human.
           He was crucified for us under Pontius Pilate;
           he suffered and was buried.
           The third day he rose again, according to the Scriptures.
           He ascended to heaven
           and is seated at the right hand of the Father.
           He will come again with glory
           to judge the living and the dead.
           His kingdom will never end.

And we believe in the Holy Spirit,
      the Lord, the giver of life.
      He proceeds from the Father and the Son,
      and with the Father and the Son is worshiped and glorified.
      He spoke through the prophets.
      We believe in one holy catholic and apostolic church.
      We affirm one baptism for the forgiveness of sins.
      We look forward to the resurrection of the dead,
      and to life in the world to come. Amen.

The Nicene Creed (325-381 A.D.) provides a fuller explanation of the Christian faith. It is called Nicene because a general council of the church, similar to Vatican II held in the 1960s, met in the city of Nicaea in Asia Minor. The Council was called to deal with the heresy of Arianism, which was a denial of the Trinity. The Nicene Creed goes into more detail than the Apostles' Creed on the Trinity and the person of Jesus.

A final version of the creed was formulated by another Council which met in Constantinople in 381 A.D. The creed is and has been from the start a topic of contention. In 598 a provincial church council meeting in Toledo, Spain, added the "filioque clause" which says that the Holy Spirit proceeded from the Father "and the Son." This added clause was accepted by the Western but not the Eastern church. It became one of the causes of the schism between East and West in 1064 A.D. Today the clause is still proving to be a stumbling block to closer relations with the Eastern Orthodox church. The Nicene Creed is familiar to most churchgoers in liturgical churches, because it is used in the worship service on festivals and certain seasons such as Advent, Christmas, Lent, and Easter.

God not only created persons, but persons of "worth." Regrettably, the Genesis account of humanity’s beginning has frequently been sensationalized, either by recurring debates as to the nature of the literature or gnat-straining arguments over sequences, that the matter of "worth" has escaped the hearing of a people who desperately need to hear it. Whatever else the high occurence of suicide in this country suggests to us, the matters of low self-esteem and a consciousness of worthlessness must certainly be taken into account. Genesis is but the first affirmation that God not only created persons, but persons of worth.

In Matthew 6:26, Jesus said, "Look at the birds of the air: they neither sow or reaped or gather in barns, and yet your heavenly Father feeds them. Are you not of more value than they?" Although his primary intent was to direct his hearers beyond an anxiety-ridden life, the affirmation of worth is again underscored. "Are you not worth more than they?" The inference is "Yes," but how much more and why?

Years ago a little publication called The Electric Experimenter calculated what the average person weighing 150 pounds was worth. When the raw components were considered, it was determined that the average person was composed of 3,500 feet of oxygen, nitrogen, and hydrogen; enough fats to make a candle weighing fifteen pounds; enough carbon to make 9,360 lead pencils; fifty-four ounces of phosphorus to make 800,000 matches; enough sugar to make six little sugar cubes; enough iron to make a ten-penny nail; enough lime to mark off the batter’s box on a baseball diamond; twenty spoonfulls of salt; and various other chemicals and water which collectively totaled $8.50. In consideration of current inflationary costs, this means that a 150 pound person is presently valued at almost fifteen dollars. Jesus said, "Are you not worth more than they?" How much? From time to time it is remarked that "so-and-so is worth a million dollars," or a certain athlete is worth twelve million. This is not the kind of worth we are concerned with here.

The Bible tells us that each child of God is a creature of unutterable worth. 1. We were created, not a little lower than the angels, but "a little less than God." Such a birthright overwhelms us with magnificent humility even as it elevates us to an honored estate; 2. "For God so loved the world that he gave his only begotten Son ..." We are worthy of the Son of God dying for us! What higher value can be placed on anything in the entire universe that the Son of God should lay down his life in our behalf?; 3. God has no unwanted children. He makes no mistakes and does not traffic in accidents. It is his cattle on a thousand hills and he knows his sheep by name.

The first man was called Adam. The first woman was called Eve. Our scripture tells us that God creates persons and they are called "precious;" creatures of worth.

Moreover, it also follows that we are a people capable of assuming moral responsibility. How much moral responsibility have we assumed when 1. our natural resources are being depleted at an alarming rate, 2. food surpluses are being destroyed while millions are starving, 3. the crime rate continues to soar and we already have more criminals than we have places to put them, 4. economically, our two main words are still "profit" and "me." And there is another moral question which can no longer be put on the back burner. The question of what moral responsibility do we exercise related to nuclear weapons? It is no longer a question of "what if?" but of "what do we do now?" The hard facts are sobering:

a. a twenty-megaton bomb contains the equivalent of twenty million tons of TNT, or five times the total energy of all the bombs dropped during World War II. By comparison, the Hiroshima bomb produced 13,000 tons of energy.

b. a single such bomb would totally destroy every building and vaporize every person for a radius of six miles. Within twenty miles, persons would be killed instantly and every imaginable object would speed through the air at 100 miles per hour. Over-pressure would burn and demolish everything.

c. persons up to 26 miles away would become instant flaming torches.

d. fire storms would be created for 3,000 square miles.

e. fall-out shelters would have the oxygen sucked from them, lethal fall-out would extend for thousands of square miles and radio-activity would linger for months or years.

That is one twenty-megaton bomb. This country presently has enough nuclear weapons to overkill every Russian forty times. Russia has the capacity to overkill every American twenty times. Again, "God had in wisdom created a people capable of assuming a moral responsibility." We no longer have the luxury of acting irresponsibly. A covenant binds both parties to certain obligations.

You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.

Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implanted by the Holy Spirit in a young virgin’s womb. They called me Jesus, for I had come to save you and all humankind from the consequences of your sins.

The plan of salvation was not complicated, although it was generous perhaps to a fault. You had sinned and continue to sin. It is your nature from the time of the Fall. Therefore, you cannot save yourself. Although some of you sin less than others, none of you is perfect. My Father demands perfection - he will not stand for any imperfection in eternity. Fortunately for you, my Father is also compassionate, and his love goes beyond human love. He wanted to reclaim you as his own, therefore, he decided to be inflicted with suffering and death. To accomplish this, he sent me - part of himself - to become a person like you and to receive punishment and death in your place.

Some of you only see me as an Alka Seltzer for an occasional headache, rather than a Savior for a whole new life. You call upon me and my Father for help only when all else seems to fail. Voices we haven’t heard in years make their way heavenward in dying breaths. Others make a puzzle out of our plan for your salvation. You continue to believe that you must add some of your goodness and righteousness (which is really in short supply by heaven’s standards) to my sacrificial death on the cross. Friends, I paid the price - one hundred percent at Calvary.

Can you imagine how I feel as your God, having humbled myself by becoming a human being, giving up heaven for a stinking stable, being misunderstood, mocked, tortured, spit upon, and hung, all because of you and your wretched sinfulness ... and then to have you believe that this was not enough. To have you, in your pride, believe that some goodness of yours would need to be added in order for the Father to receive you into heaven angers and disappoints me. You can do nothing to save yourself; I did it all because I love you. Please get it into your head, once and for all, I am your only way out of the pits of hell. As I said while I was with you on earth, "I am the way, and the truth, and the life; no one comes to the Father, but by me!" May the Holy Spirit convince your hearts of my love, and may you understand that believing in me is the only way to be saved; sufficient in itself, needing absolutely no human works, no false pride, no human righteousness, nothing ... nothing ... nothing at all to be added to it. I died to purchase a place for you in heaven which I offer to you as a gift which you must receive totally and exclusively by faith.

• It’s not about an afterlife.
• There is no petition asking God to take us to heaven when we die.
• It’s not about material success. There is no petition asking God to see that we “prosper” - an important point because of the prevalence of the prosperity gospel in some Christian churches today.
• It’s not about belief. It does not ask God to “help us to believe.”
• It’s not about Jesus. Though the gist of it may go back to Jesus and thus tell us about his central concerns, there is nothing in it about believing in Jesus as the Son of God or that he died for our sins.

In Princeton, New Jersey, there is a legendary tale about the eminent scientist Albert Einstein walking in front of a local inn and being mistaken for a bellboy by a dowager who had just arrived in a luxury sedan. She orders him to carry her luggage into the hotel, and, according to the story, Einstein does so, receives a small tip, and then continues on to his office to ponder the mysteries of the universe. True or not, the story is delightful, precisely because we savor from the beginning a secret the dowager does not know: the strange-looking, ruffled little man is the most celebrated intellect of our time. Some stories gain their power from our knowing the story's secret from the start.

The Gospel of Mark is just such a story. The secret of Mark's Gospel is the identity of Jesus Christ. In the very first sentence of the Gospel story, Mark lifts the veil and lets us know the secret when he says that this is "...the gospel of Jesus Christ, the Son of God." Jesus is the Son of God, that's the secret, and lest we miss it, this hidden truth is confirmed in the story's opening episode, when Jesus, coming up out of the waters of baptism, sees the Holy Spirit descending upon him like a dove from the heavens, which have been torn open like a piece of cloth, and hears the very voice of God telling the secret: "Thou art my beloved Son; with thee I am well pleased" (Mark 1:11). Only Jesus sees the Spirit; only Jesus hears the voice. This is, in the words of one commentator, "a secret epiphany."

Two Kinds of Life: The Greeks had two words for "life" and both appear in the New Testament. One is bios from which we get "biology." It refers to biological and physical life. It is not true life but mere existence. This is life in terms of quantity and extension. Methuselah, the oldest man in the Bible, had this kind of life. He lived 969 years, but there is no record of any contribution he made to the welfare of society.

The other Greek word is zoe. It is used to denote true life, the quality of life. It is spiritual life with God as the source of life. While bios is temporal, zoe is eternal. The one deals with the body and the other with the soul. But this eternal life also has quantity, for it extends through eternity. To distinguish this type of life from the former, the New Testament uses "eternal life."

Two Kinds of Death: As there are two kinds of life, there are two kinds of death. The bios type of life ends in physical death. The body declines, deteriorates, and dies. This is in accord with the natural order, for all living things die, including Homo sapiens. If a human were only a physical body, the person would come to an end. In this case, death has the last word and is the ultimate victor over life.

There is another kind of death. The Bible speaks of death in terms of separation from God. "The soul that sins shall die" (Ezekiel 18:4). Sin is the dreadful agent that separates us from God. To be apart from God, from life, love, joy, and peace, is to be dead. Does this mean that the soul is exterminated or extinguished? If so, there would be a merciful nothingness. However, the Bible teaches that a soul apart from God, living in death, is in hell, a state of misery. Paul describes the condition in hell: "They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might" (2 Thessalonians 1:9). As there is eternal life, there is also everlasting death. It is to save us from this fate that God gave his Son to die for us and to reinstate us with God in whom we have eternal life. The scriptures repeatedly assure us that God does not want a single soul to perish or to be lost or to go to hell. In Christ, God the Father gave his very self to prevent people from going to everlasting death.

In his book Finding God in Unexpected Places, author Philip Yancey describes the time he and his wife visited Old Faithful Geyser in Yellowstone Park.  They were having lunch in the lodge, watching the digital clock ticking down the minutes until the next big splash.  When the clock reached 30 seconds, diners left their tables and rushed over to the windows overlooking the geyser.  When Old Faithful erupted, and all the tourists were ooohing and aahing, Yancey looked over his shoulder and saw that the waitresses and busboys were using this time to clear tables of their dirty dishes and garbage.  They had become so familiar with that spectacular eruption that it no longer impressed them; it no longer held their interest.

And Yancey wonders if that isn't also true in the church?  Jesus is the Savior of the world, the Creator of the Universe, the very Son of God who came into our world to die on the cross so that we might have eternal life, and he has become to us, boring. And the Church has helped make him boring!  Boring pastors drone on in monotonous voices and put people to sleep.  Stale music and stale coffee and stale conversations about weather and sports and Oprah may be safe but they are not life-changing. That may not be true in all churches, but I fear it is common in much of Christendom.  Like rock bands that always employ "warm up groups" so does the church, only in the church's case, Jesus is the warm up group: the main event is the building, or the liturgy, or the anthem, or the preacher's sermon about recycling, or the donuts after worship. Ho-hum, Jesus. We are no longer impressed by what you have done to save our souls, so we have to spice your story up a bit with our own side show.

In Act 5 scene 5 of Shakespeare's Macbeth, the character Macbeth has heard that the queen is dead and he knows his own death is imminent. At this time he delivers his famous soliloquy:

Tomorrow, and tomorrow and tomorrow
creeps in this petty pace from day to day,
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, Out, brief candle
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage
and then is heard no more. It is a tale
Told by an idiot. Full of sound and fury
Signifying nothing. 

Is Macbeth right? Is life nothing but a shadow having no substance, no meaning? Writers and philosophers since recorded time have tried to answer the question. I don't think any of them have been successful in answering the question to everyone's satisfaction. Some one once said that "Trying to speak about the ultimate reality is like sending a kiss through a messenger." I understand their point: Something of its truth is lost in the translation.

What is the meaning of life? A philosophical question to be sure but this is not only the philosopher's question. It is a genuinely human question and therefore a question that we all ask. It might be a question that is asked in despair or hope, out of cynicism, or out of sincere curiosity and a deep desire to have goals and guidance in life. However we raise the question about the meaning of life, it is our most basic and fundamental question.

And so it comes as no surprise that Jesus deals with this question and answers it. Surprisingly, the answer is not given in the context of an argument with the Jewish leaders or in a discussion with his disciples, and it is not given in the Sermon on the Mount where Jesus deals with so many fundamental issues. It is telling that Jesus deals with the meaning of life in the context of prayer.

In the context of what has been called, by many scholars, Jesus' High Priestly Prayer. [Pause] The Disciples are in the upper room, now. They have just finished the Passover meal and Jesus is thinking about his crucifixion which will occur within the next 24 hours. He knows he is about to leave his disciples alone in the world and he goes before God as a priest would, to intercede for them, to pray for them.

Listen again to his prayer. I am lifting out a few key verses: "While I was with them, I protected them and kept them safe, but I will remain in the world no longer…Holy Father, protect them by the power of your name—the name you gave me—so that they may be one as we are one. Father, the time has come. Glorify your Son, that your son may glorify you. For you granted him authority over all people that he might give eternal life…and this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent." It is in this third verse that Jesus delivers the meaning of eternal life and in essence the meaning of life itself. He says, "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent."

In essence, Jesus says, "the meaning of life is this: that you have a relationship with God, and me his Son, Jesus Christ." And that's the long and short of it! But, Jesus himself, understood just how difficult it was going to be not only for his disciples but for all of us to come to this very simple realization in life and so he prays for two key things. First, in order that we might understand the meaning of life…

1. He Prays for Our Protection from the World.
2. He Prays That We Might Know God.

His name was John. People knew him locally as the Baptist. Some would say of him that he was a religious eccentric. Others less kind would dismiss him as being simply a flake. He definitely did not seem to be the kind of "How to win friends and influence people" type of personality to usher in the news of the Messiah's coming. He just somehow doesn't seem to fit in with shepherds and wise men and the other characters that we traditionally associate with the Christmas story. Yet, this was God's unlikely servant chosen to herald the spectacular events that would soon follow. A most unlikely promotions man to be sure, but God's man nevertheless.

From the very beginning everything about John was unique. His mother Elizabeth was related to Mary, the mother of Jesus. Elizabeth conceived six months before Mary. But Mary happened to be a very young girl, indeed almost a child. Most scholars put her probable age at thirteen. It was not unusual for a girl in that day and time to be of childbearing age at such a tender age. Indeed, it is not unheard of even in cotemporary America.

Elizabeth, on the other hand, was a woman who was in the golden years of her life. She had never given birth to a child. You would think of her more in the category of great grandmother than mother. Yet, she and her aging priest of a husband were the unlikely candidates. It's not out of the question today with recent advances in medicine, but beg the grandmother's here today, don't take this as a word from the Lord!

And then there was John himself. Being the same age as Jesus they grow up together, played together, yet as they reached adulthood they were different in so many ways. When John began his ministry he lived in the desert solitude of Judea, a rugged desert wilderness. He fed on honey and wild locust and dressed in garments of camel hair. He constantly brooded over the scriptures, especially the prophetic ministry of Elijah, after whom he modeled his own ministry.

Nor was John a respecter of persons or rank. He had an intimidating personality. For that reason the upper class folk rejected both he and his message. You can read about that in Luke 7:29.

Yet, John gathered a respectable following. He attracted many hearers among the lower class, many of whom received baptism by his hands. John even drew a group of disciples around him, which is significant for two reasons. First, some of these disciples later became disciples of our Lord. Secondly, a number of people began to think of John himself as being the long expected Messiah. For that reason John's gospel felt obliged to specifically point out "There was a man sent from God whose name was John, He came for testimony to bear witness to the light that all might believe through him. He was not the light, but he came to bear witness to the light.

What drew people to John and his message? Well, John was far-fetched. His austere life style was a compelling reason to listen to him and perhaps his strange ways convinced some people to follow him. I think many thought he was Elijah the prophet who returned. But there was more to John than simply a bizarre strange life. John understood that God was about to do something that would shake the foundations of the earth and he needed to prepare the way for that event. He did this in basically three ways.

1.  John lived a godly life.
2.  John challenged the people's sins.
3.  John pointed the way to Christ.

Several years ago I was a member of the Arkansas delegation which attended a jurisdictional seminar of some sort in Dallas, Texas. Our delegation included an exceptional Christian gentlemen, whose name you would probably recognize, just recently assigned as the Episcopal leader of the Arkansas Area. As a matter of fact, he had moved into the Episcopal residence only two weeks prior to the seminar. One evening as we filed slowly past a buffet table to fill our plates, I chanced to be behind two members of the conference from which the new bishop had come. One of the gentlemen nudged his companion, nodded toward the new bishop, and said under his breath, "Does he look like a bishop to you?" The companion continued to heap up his plate, smiled, and softly replied, "No way." Apparently, they saw no sign of authority in his gentle manner, no sign of dignity in his congeniality, no sign of spiritual aura about his unpretentious appearance. Brother, were they wrong!

Some people are always looking for signs. It is not a new thing under the sun. How many times do you suppose it was remarked behind Jesus’ back, "Does he look like a messiah to you?" Joseph’s son he was; a carpenter by trade, wearing a mother-made robe, keeping company with the blue-collar element, and stirring up everything that had been settled. Oh, there were signs all right ... signs that he was in league with the Prince of Darkness: a miracle here, an exorcism there, taking liberty with the Scriptures, condemning the establishment. How could any rational person believe him? But rational people did believe him. What is more, many believed him without a sign. That is actually the emphasis of what we are about here ... that he was believed without a sign.

1. The Gospel according to John tells us that many Samaritans believed in Jesus because of the testimony of the woman at the well (4:7-30). However, let us hasten to verse 42; "They said to the woman, ‘It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.’ "

2. John further relates that when Jesus came to Capernaum, an official prevailed upon him to heal his son who was at the point of death. Jesus said, "Unless you see signs and wonders you will not believe" (v. 48). The official impressed Jesus by answering, "Sir, come down before my child dies" (v. 49). In other words, without benefit of signs, the man already believed. Jesus rewarded the official’s faith by saying, "Go; your son will live" (v. 50). Now, take notice of the response: "The man believed the word that Jesus spoke to him and went on his way" (50). He believed before the sign (4:51-53).

Is your belief contingent upon a sign? If so, what? A supernatural event, a special feeling, a bush of fire, or on the other hand, is your belief and faith in Christ operative beyond dependency upon signs?

Once upon a time, far, far away there lived an old chipmunk. He was a master gardener, and many chipmunks came to work with him and then went off to start gardens of their own. He believed everyone would want to be a gardener, but, alas neither his daughter nor his son showed the slightest interest.

It would seem impossible to work this out because the more the old chipmunk boosted gardening, the more the little chipmunks resisted. The daughter chipmunk said that one of her friends who had graduated in gardening was now catching beetles for minimum wage and another was digging tunnels for rabbits, which was exactly what he did before he learned gardening. The son chipmunk said nothing at all and just went off to gather wild berries, which he ate or gave away.

Then one day the old chipmunk's wife gave him some seedlings to plant. The old chipmunk was amused and later irritated because they grew so slowly. Sometimes he would pull on them so that they would get the idea, although he always taught his gardening students not to do that.

One morning his wife called him over to inspect the new plants more closely, and he saw that indeed each was delicately formed and quite lovely except for the bruised places where he had pulled on them. "They are not like I thought they would be," he said to his wife. "I guess they decided to be themselves." His wife answered, "Chipmunks aren't all alike either," she added. (Abe's Fable, from The Illuminated Life, by Ab Arkoff)

We have a tendency to hold our children back, to make them in our image, to set expectations for them that are not in sync with who they are. But quickly Jesus' life is being changed. Forged by this identity of who he is the Son of God not the son of Mary and Joseph. It's hard to let go as a parent.

There is a beautiful valley in Switzerland which is deeply hidden in that mountain range known as the Alps. That valley is completely surrounded by steep mountain walls. If one enters this valley, that person will move along the only road until it ends at the base of a steep wall of rock.

The Swiss call this place the "End of the World." However, if one is willing to go climbing by foot, Swiss guides will show a determined hiker the path that leads up and over that mountain barrier.

Reflecting upon this natural phenomenon, Harleigh Rosenberger comments that many people believe that life is like a road that runs through the valley of time. "We cannot turn back but must continue walking onward. The days pass quickly and then comes the end of the road. We stand at the sheer rock wall we call death. It is the end of our world, for it is the end of life."

Because Jesus Christ has been raised from the dead and we have through him received the gift of eternal life, we find a way up and over that wall of rock. Jesus said, "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die (John 11:25)."

My friends in Christ, our hope is grounded in the gift of eternal life which we receive this day - it is our way out of the valley of darkness and despair through which all of us walk at one time or another in our lives. This gift of eternal life does not begin at death. It begins now for all who worship the risen Christ. This life eternal will then continue beyond the grave into the life to come, for our souls are eternal, and in Christ we become one with the Father who made us. This is the hope and the promise which we receive this glorious Easter Day.

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. 

G. Campbell Morgan was once approached by a soldier who said he would give anything to believe that God would forgive sins, "but I cannot believe He will forgive me if I just turn to Him. It is too cheap."

Dr. Morgan said to him: "You were working in the mine today. How did you get out of the pit?"

He answered, "The way I usually do; I got into the cage and was pulled to the top."

"How much did you pay to come out of the pit?"

"I didn't pay anything."

"Weren't you afraid to trust yourself to that cage? Was it not too cheap?"

The man replied, "Oh, no! It was cheap for me, but it cost the company a lot of money to sink that shaft."

The man saw the light, that it was the infinite price paid by the Son of God for our salvation, which comes to us by faith and not by anything that we can do.

JC = PJP is the formula for a happy and successful life. The formula begins with a few shepherds and a suddenly-appearing angel who tells them of a wonderful event happening in Bethlehem. In this nondescript place, the Savior, Jesus Christ, is being born. The angel is now joined by the armies of heaven praising God and saying, "Glory to God in the highest and on earth peace, good will toward men."

Peace came to earth as the Son of God struggled out of a human womb. God became man. The Prince of Peace was born. That peace can now become ours. For peace is to know Christ is mine and all is well.

Yes JC = P but it also equals J! With Jesus Christ and his peace also comes joy. Christianity is a religion of joy and enthusiasm. There is nothing dull about it! If you cannot stand excitement, it has little to offer you. Long faces and sad eyes are out of place. So if you see someone who does not have a smile, give him one of yours.

Jesus Christ equals Peace! Joy! and also Power! The Bible tells us that we now have the power for doing his will as we wait for the return of our Lord Jesus Christ. Because of this power, Christianity is the religion of great possibilities. Saint Luke writes, "The things which are impossible with men are possible with God." When we know Jesus, even the impossible can become a possibility for our lives.

A successful and a happy life is one in which the Holy Spirit works the formula JC = PJP. For in Jesus Christ we can have the peace of God that the angels sang about. In Jesus Christ we can have great joy enabling us to sing all the way through life. In Jesus Christ we can have the power of God that even makes the impossible, possible.

There was a news clip which appeared in the papers after a blackout in one city. I don't know if was a misprint, a mistake or if it was true. It said, "During the power failure many people complained of having gotten stuck for hours on escalators."

We can't go through our every day life with Jesus or God switched off. We won't make it. There won't be any power for living. We'll be stuck on the escalator of life, bewildered. We need to spend time in prayer. Prayer is our connection to the source of power in life, God.

Jesus knew that. And if Jesus, the Son of God, needed to refuel, to reconnect, to plug in and recharge, what makes us think that we can get along without it? You and I have a source of power and energy just waiting to be tapped. And all you have to do is plug in.

This statement (Matt 12:32, par Mk. 3:29, Luke 12:10) has been the subject of much questioning. Obviously the reference here is not to the naming of the Holy Spirit in a blasphemous utterance, for in Matt. 12:32 even blasphemy against the Son of man can be forgiven. Among the many attempts at exegesis, the most convincing is the suggestion that the man who blasphemes against the Holy Spirit is he who has recognized that God is working through the Holy Spirit in the actions of Jesus, and who quite consciously "misrepresent faith in God as faith in the devil.  This saying is an extremely serious warning against the demonic and scarcely conceivable potential in man: To declare war on God.  This is not done in weakness and doubt, but by one who has been overcome by the Holy Spirit and who knows very well on whom he is declaring war" (E. Schweizer, The Good News according to Mark, 1971, 87; cf. H.W. Beyer, TDNT I:624; O.E. Evans, "The Unforgivable Sin", ExpT 68, 1956-57, 240-44). This is the blasphemer who does it deliberately, after encounter with the God of grace, as the context shows. For Jesus has just been accused of casting out demons by Beelzebul, the prince of demons. "Therefore he who blasphemes the Spirit is no longer speaking against a God who is distant, about whom he entertains mere foolish thoughts, but against the one who makes evident to him his gracious work, and confirms it with his manifest, divine seal. He is a man who ought to give thanks, not to blaspheme" (A. Schlatter, on Matt. 12:32).

W.L. Lane draws attention to Sifre on Deut. 32:38 (end): "The Holy One, blessed be he, pardons everything else, but on profanation of the Name [i.e. blasphemy] he takes vengeance immediately" (The Gospel of Mark, NLC, 1974, 145) Lane goes on to comment: "This is the danger to which the scribes exposed themselves when they attributed to the agency of Satan the redemption brought by Jesus. The expulsion of demons was a sign of the intrusion of the Kingdom of God. Yet the scribal accusations against Jesus amount to a denial of the power and greatness of the Spirit of God. By assigning the action of Jesus to a demonic origin the scribes betray a perversion of spirit which, in defiance of the truth, chooses to call light darkness. In this historical context, blasphemy against the Holy Spirit denotes the conscious and deliberate rejection of the saving power and grace of God released through Jesus' work and act" (ibid). Thus blasphemy here is much more serious than the taking of the divine name in vain which a believer may have done before coming to repentance and faith.

It may be said to those who have been tormented by fear that they have committed the unforgivable sin that their concern is itself a sign that they have not committed the sin envisaged in Jesus' teaching here. Lane's interpretation also helps to explain the distinction drawn between blasphemy against the Son of man and blasphemy against the Holy Spirit. The distinction suggests that "while an attack on Jesus' own person, as son of Man and therefore 'hidden', is pardonable, any speaking against the power by which he works (i.e. the divine endowment for his messianic ministry) will not be pardoned" (D. Hill, The Gospel of Matthew, New Century Bible, 1972, 318). For such an action would be deliberately to attribute to Satan the action of God himself. (NIDNTT, v. 3, pp. 343-344)

What is blasphemy against the Holy Spirit? Though many suggestions have been offered, I think the answer lies in the context here (Luke 12:7-12) and in the context of redemptive history. Remember that the Holy Spirit had not yet been poured out, and it is the Spirit who causes men to recognize who Jesus is. Hebrews 6 and 10 contain discussions of unforgivable sins, but the distinction between blasphemy against Christ and the Spirit has disappeared. Jesus seemed to be saying this: Because the Holy spirit has not yet been poured out in fullness, the Jews will be forgiven for blaspheming the Son of Man. They will be given a second chance to repent, as we see in the book of Acts. If, however, they continue to blaspheme after the Spirit has come, they will not be forgiven. But what is the sin, specifically? Since it is blasphemy, we must see it essentially as a verbal sin. In context it is the sin of saying that Jesus Christ is of the devil. Jesus was willing to excuse this blasphemy before Pentecost; but, in the new covenant era it is not longer excusable. If a person curses Jesus, but does not really know who Jesus is, that sin is forgivable. But if the Holy Spirit has borne witness to a person that Jesus is indeed the Son of God, and that person curses Him, it cannot be forgiven.

Dr. Lewis Sperry Chafer, evangelist and founder of Dallas Theological Seminary, told a simple story from his life. It seems that one day Dr. Chafer was walking along the street when he encountered a flagman sitting in a little house at a railroad crossing. He noticed that the man was reading a large family Bible. A sign on the door said, "No Admittance,"

Dr. Chafer went boldly through the door to greet the man. In reply to a question from Dr. Chafer, the man said that he read the Bible a lot. So Chafer asked a second question, one most people are too timid to ask these days, "Are you saved?"

The answer of the flagman carries the sentiments of many: "I could never be good enough to be saved."

Dr. Chafer countered, "Friend, if God would make an exception of your case, and give you salvation outright as a gift, would you receive it?"

 "Mister," the flagman replied, "I don't know what brand of fool you think I am that I wouldn't take a gift like that!"

Chafer asked the flagman to read John 10:28. It took the man awhile to find the passage, but then he read, "I give them eternal life, and they shall never perish..." Then Chafer directed him to Romans 6:23, where he read, "the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord."

The flagman was amazed. He said to Dr. Chafer, "Stranger, I don't know who you are, but you've done more for me today than any other man." Chafer crisply replied, "What have I done for you? I've got you in a trap. You told me that if it was a gift, you'd accept it. Now, what are you going to do about that?" "I will accept it right now," the flagman responded. And he did. Dr. Chafer prayed with him and left. That is the simplicity of the gospel. The gift of God is eternal life through Jesus Christ, our Lord.

Maybe we need to rethink sin. Maybe we need to think of sin in broader categories than just "bad things done" or "good things left undone." Maybe the most uncomplicated definition of sin we could give would be our inclination to take the easy way out.

Our gospel text for today offers a good way to assess our new definition. The devil offers Jesus temptations which seem, on the surface, harmless enough. They are certainly not temptations to do evil. The devil is just encouraging Jesus to take the easy road in order to show the world that he really is the Son of God. Look, again, at these "harmless" temptations.

"Command this stone to become a loaf of bread." Temptation number one. Not a bad idea, really. Think about it. A lot of good could come from such a move. Changing stones to bread could move the world in a giant leap toward feeding the hungry masses. Thousands of lives could be saved. Isn't that worth some consideration? Think of the children we see with distended bellies. Think of the mothers who are too weak to feed their own children. Bread-making from stones could feed the world. Isn't God concerned with the hungry?

Or what about that second temptation? "Worship me," says the devil, "and to you I will give all authority over all earthly kingdoms."

Now, don't dismiss this one too quickly, either. There are some real possibilities here. Think about what it would mean if Jesus really were in charge around here. If Jesus had control, there would be no need for nuclear weapons of destruction. Wealth and resources would be shared more equitably. We wouldn't need a United Nations Peace Keeping Force to ensure the fair sharing of food supplies. It would be done, by Jesus, who had the power to make it happen. It's a plan that deserves some thought.

And what about that third temptation? "Jesus, throw yourself down from here" and let God perform a dramatic rescue. Again, think of the consequences. If Jesus did this, it would show that God can be manipulated to do what we want and what we need. It would show us once and for all that he really is here for us. And think of the consequences for Jesus' following.

Do you see the point of these three examples? The temptations were so subtle. And we could easily rationalize the outcomes! These "harmless" temptations could lead to Jesus being King of the World immediately and easily -- no more preaching to crowds on hillsides or by lakes, no more healing all those sick bodies, no more teaching to those who seem not to understand, and, most important of all, no cross to bear. It would have been the easy way out and it would have lead away from Calvary and death – but it also would have led away from Easter morning, and an empty tomb, and the death of death and sin, and the end of that real kingdom Jesus tried so desperately to explain to his followers.

The temptation of Jesus was to choose another way other than the cross. Maybe ... maybe that is our temptation too.

Imagine that the Bible was lost and somebody today was given the task of recording, to the best of their ability, the deeds and words of the Son of God. They were to give an account of the good influence that Jesus had had in people's lives. What do you think would have been recorded as the first instance through which Jesus showed his greatness? Imagine that there would be a poll among the Christians of the 21st century where they were to answer the question: how does Jesus show you that he is the greatest?

One thing that probably wouldn't make the top ten: Jesus showing up at a small town wedding, making water into wine. But that's what the apostle John reports as Jesus' primary miracle, when he revealed his glory to the disciples, when he showed them his greatness.

Why couldn't Jesus have found a better purpose when he performed his first miracle? Why couldn't he have intervened in some of the many political conflicts of the time and put an end to war? Why couldn't he have done something with the world's food supply and put an end to world hunger? Why did he choose a small town wedding where he had to provide some more wine? These people had been partying for days and they had probably had enough to drink already. Why does Jesus choose to provide wine at a rural wedding when he would reveal his glory?

This story tells me that Jesus' concern is to help individuals and make them happy.

How different this is from so many religious ideas about who Jesus is and what he does. Some people have thought that a follower of Jesus should abstain from marriage. Some people seem to think that a good Christian must not be too lighthearted, but that a good Christian must be very serious. How very different the real Jesus is. He comes to a wedding. And he decides to perform his first miracle to help people enjoy themselves and have fun.

Who do you say that I am? I would suggest to you this morning that that is the most urgent, the most relevant, the most theological question that confronts us today. Wherever we turn in life we are faced with the implications of this question.

Throughout the ages various individuals have attempted to answer that question posed by Jesus. Ernest Renan, a French writer, answered it by saying that Jesus was a sentimental idealist. Bruce Barton, an American businessman, said that who Jesus was the greatest salesman who ever lived. William Hirsch, a Jewish writer, responded that Jesus conformed to the clinical picture of paranoia. A musical drama was performed some years ago that answered this question by saying that Jesus was a Superstar. Dietrich Bonhoeffer, the German theologian, referred to Jesus as the "man for others."

The Gospel writers also attempted in their own fashion to answer this most fundamental question. They bestowed upon him numerous titles and claims: Son of God, Son of man, Divine physician, king, prophet, bridegroom, light of the world, the door, the vine, high priest, the firstborn of creation, the bright and morning star, and Alpha and Omega.

All of these were attempts to answer this question posed by Jesus. But these are attempts made by others. Jesus is more concerned with what your answer is than what there answer is. Martin Luther, another German theologian, wrote: "I care not whether he be Christ, but that he be Christ for you." Peter responded: Thou art the Christ the Son of the living God. Is he Christ for you?

We trample the blood of the Son of God if we think we are forgiven because we are sorry for our sins. The only explanation for the forgiveness of God and for the unfathomable depth of His forgetting is the death of Jesus Christ. Our repentance is merely the outcome of our personal realization of the atonement which He has worked out for us. It does not matter who or what we are; there is absolute reinstatement into God by the death of Jesus Christ and by no other way, not because Jesus Christ pleads, but because He died. It is not earned, but accepted. All the pleading which deliberately refuses to recognize the Cross is of no avail; it is battering at a door other than the one that Jesus has opened. Our Lord does not pretend we are all right when we are all wrong. The atonement is a propitiation whereby God, through the death of Jesus, makes an unholy man holy.

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.

In his book Mere Christianity, C.S. Lewis addressed the inclination to say nice things about Jesus, but to stop short of calling him God.

He wrote, "I am here trying 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 man and said the sort of things that Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with a 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 mad man or something worse. You can shut him up for 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 of that patronizing nonsense about his being a great human teacher. He has not left that open to us. Nor did he intend to."

Jesus was really tempted. By definition temptation is something that appeals to us. But how can the Spirit-filled Son of God be tempted by something that is potentially sinful? Spirit-filled, sanctified, spiritually vibrant Christians are still subject to temptation. Jesus was hungry. There was nothing wrong with craving bread after a forty-day fast. All of us have certain desires, wants, needs, both physical and emotional. We crave food when we are hungry. We need companionship, acceptance, approval of others, love and appreciation. These are legitimate needs. And even our wants are not necessarily sinful. How then do they become sinful? 

The devil is often viewed as the source of our temptations. But we need to understand something about ourselves. It is doubtful whether the devil would have suggested that Jesus turn the stone to bread had Jesus not been hungry. The source of our temptations is almost always our own legitimate, normal, natural desires. The desire for food, sexual intimacy, approval of others is not from the devil. These are wholesome, normal, legitimate desires. How do they become sinful?

I heard about an expert in diamonds who happened to be seated on an airplane beside a woman with a huge diamond on her finger. Finally, the man introduced himself and said, "I couldn't help but notice your beautiful diamond. I am an expert in precious stones. Please tell me about that stone." She replied, "That is the famous Klopman diamond, one of the largest in the world. But there is a strange curse that comes with it." Now the man was really interested. He asked, "What is the curse?" As he waited with bated breath, she replied, "It's Mr. Klopman."

Some of you may wish to re-evaluate your diamonds on that basis. But seriously the true curse of any kind of valuable possession is its capacity to steal our hearts and souls. The rich young ruler is one of those unique characters from the Bible that have come to represent greed. So unwilling was he to part with earthly wealth that he sold his soul in order to keep his money. He wanted to be saved but not at the expense of losing his possessions. The first thing that impresses me when I read this story is that the rich young ruler was so near to the Kingdom. He asked all the right questions. He understood the Law and he understood Jesus' teaching.  But in the end love of money kept him out. We see him as a moral coward.

But that conclusion is too simple. The fact is there are a lot of good things that can be said of him. I'm impressed with the fact, for example, that having talked with him only a few minutes, Mark tells us that Jesus looked upon him and loved him. That doesn't sound like a scathing criticism to me. And, I think that we also need to remember that to this young boy Jesus was not the Son of God. He was simply a new prophet, with an exciting message, a magnetic personality, and eyes that gripped you when you spoke to him. He was certainly not the Christ of the Apostles' Creed. At this point in his ministry, not even the disciples looked upon Jesus in that regard. The stone of Easter had not yet been rolled away.

And so for a few moments this morning I would like to champion the cause of this underdog and reassess his character. And then I want to look at his fatal flaws. First let's look at the positive. These are things that brought him to the master, qualities that made him interested in Jesus' teachings.

1. The first positive thing is: he was courageous.
2. The second positive thing is: he was humble.
3. The third positive thing is: he was religious.

Now let's look at the negative. These are things that made him turn away form the master.

1. The first negative thing is: he was looking for a rule to keep.
2. The second negative thing is: he loved his money.
3. The third negative thing is: he walked away.

Max Lucado, tells the following story with wit and style.

Some time ago I came upon a fellow on a trip who was carrying a Bible.

"Are you a believer?" I asked him.
"Yes," he said excitedly. I've learned you can't be too careful.

"Virgin birth?" I asked.
"I accept it."

"Deity of Jesus?"
"No doubt."

"Death of Christ on the cross?"
"He died for all people."

Could it be that I was face to face with a Christian? Perhaps. Nonetheless, I continued my checklist.

"Status of man." "Sinner in need of grace." "Definition of grace." "God doing for man what man can't do." Check Check Check Check.

"Return of Christ?" I asked.
"Imminent."

"Bible?"
"Inspired."

"The Church?"
"The Body of Christ."

I started getting excited. "Conservative or liberal?"
He was getting interested too. "Conservative."

My heart began to beat faster.
"Heritage?"

"Southern Congregationalist Holy Son of God Dispensationalist Triune Convention."
That was mine!

"Branch?"
"Pre-millennial, post-trib, non-charismatic, King James, one-cup communion."

My eyes misted. I had only one other question: "Is your pulpit wooden or fiberglass?"
"Fiberglass," he responded.

I withdrew my hand and stiffened my neck. "Heretic!" I said and walked away.

Before we read the text for this morning I am going to ask you to do something a little different. I want you to listen to the reading not with a heart of faith but with a skeptical mind. If it helps, imagine that you do not know that Jesus is anything else but a teacher. You are a first century person who has just been introduced to him. [Read John 6:35, 41-51]

Pretty incredible isn't it? For someone to make such claims. What if, later today, you were introduced to someone and that someone said, "Hi, I am the bread that has came down from heaven." You would look at your friend who just introduced you to this person and you would say, "I'm sorry, what did he just say?" Anyone who seriously made such claims would easily be labeled a kook, a nut, certifiable.

C.S. Lewis, in his book "Mere Christianity," makes the following statement about Jesus: "A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic on the level with a man who says he is a poached egg or he would be the devil of hell. You must take your choice. Either this was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool 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 open to us."

Throughout the book Lewis argues for the truthfulness and importance of the Christian faith. But before we go any further, let me recommend this: If you have a friend who has doubts about the Christian faith, go get this book "Mere Christianity" and give it to them. If they are honest in their doubts it will overcome many of them. In the book you will find the following idea put forth: Jesus was either a liar, lunatic, legend, or Lord.

This scene from Jesus' life (John 6:41-52) demonstrates these four possibilities. Jesus is either...

1. A Liar
2. A Lunatic
3. A Legend
4. Or a Lord

When you know who you are, you don't have to impress anyone. When Jesus was taken before the high priest, who asked, "What do you have to say for yourself?" Jesus was silent. Wrong question.

When the high priest then asked Him if He was the Son of God, Jesus said, "I am." Right question.

Before Pilate, who asked, "Are you the King of the Jews?" Jesus replied, “Yes, it is as you say." Right question.

In the Luke account, Herod asked Jesus question after question, but there was no reply. Wrong questions.

When you have discovered your identity, you need to say little else. Toyohiko Kagawa, the Japanese Christian who spent his life working with and for the poor, was speaking at Princeton. When he finished his talk, one student said to another, "He didn't say much, did he?"

Ben Kingsley starred as the main character in the motion picture, Gandhi. He spent months preparing for the role, visiting the various Indian locales Gandhi had frequented. He even learned to spin cotton thread on a wooden wheel while holding conversations as Gandhi did. The physical resemblance between Gandhi and Kingsley was almost startling. After filming a scene in a village south of Delhi, Kingsley stepped out of a car, and an elderly peasant knelt to touch his feet. Embarrassed, Kingsley explained that he was merely an actor playing Gandhi. "We know," replied the villager, "but through you he will surely live again."

Let me ask you, "Does the Son of God live again through us?

That's Jesus' prayer for us. That the world will see Christ in us; through our unity and through our love.

If you were to look at Rembrandt's painting of The Three Crosses, your attention would be drawn first to the center cross on which Jesus died. Then as you would look at the crowd gathered around the foot of that cross, you'd be impressed by the various facial expressions and actions of the people involved in the awful crime of crucifying the Son of God. Finally, your eyes would drift to the edge of the painting and catch sight of another figure, almost hidden in the shadows. Art critics say this is a representation of Rembrandt himself, for he recognized that by his sins he helped nail Jesus to the cross.

Jesus and his disciples ventured into the District of Caesarea Philippi, an area about 25 miles northeast of the Sea of Galilee. The region had tremendous religious implications. The place was littered with the temples of the Syrian gods. Here also was the elaborate marble temple that had been erected by Herod the Great, father of the then ruling Herod Antipas. Here also was the influence of the Greek gods. Here also the worship of Caesar as a God himself. You might say that the world religions were on display in this town. It was with this scene in the background that Jesus chose to ask the most crucial questions of his ministry.

He looked at his disciples and in a moment of reflection said: "Who do men say that I am?" The disciples begin sharing with Jesus what they have heard from the people who have been following Jesus: Some say that you are Elijah; others say John the Baptist, still others Jeremiah or one of the prophets. It's always been this way, Jesus as seen by the masses is seen in so many different ways.

You can speak of Jesus as prophet, holy man, teacher, or spiritual leader, and few will object. But speak of Him as Son of God, divine, of the same nature as the Father, and people will line up to express their disapproval.

A billion Muslims will say: "Prophet, yes. God, no!" Jews scattered around the world will say: "Teacher, yes. Messiah, no!" Liberal Protestants and religionists of various stripes will say: "Exemplary man, yes. Divine, no!" Who do people say he is? Who do you say he is? And what are we called to do? Let's take a look at the answers to these three question:

1. Who do men say that I am?
2. Who do you say that I am?
3. What is the church called to do?

In the classic fantasy book by J.R.R. Tolkien, The Hobbit, Bilbo Baggins and his troupe is traveling through a dark, dangerous forest infested with gigantic, poisonous spiders and all manner of dark critters and creepy-crawly things. Just being in that kind of place was a frightening experience. And each member of the group, especially Bilbo Baggins, wanted to get out of that dreadful forest of darkness. As they traveled on, hoping against hope that the edge of the dangerous forest was near and not having their hopes fulfilled, one of the leaders orders Bilbo Baggins to climb the tallest tree he can find in order to have a look around and see where the dark forest ended.

Reluctantly, Bilbo climbs the tree, with limbs, branches and leaves scratching at him all the way. Several times he nearly falls. Having pushed his way through the forest canopy, he is nearly blinded by the sudden and intense sunlight. It took some time for his eyes to adjust, but once they had, Bilbo found that it was very wonderful and beautiful up there. The canopy above him was the most beautiful blue sky and around him was an ocean of green tree tops. After being in the damp darkness below, he enjoyed the sunshine and was able to soak it into his weary, tired and aching bones. The fresh air blew softly in his face and invigorated his lungs and cleared his mind. What a wonderful place to be! And no doubt, if we could have asked Tolkien's fictional character, Bilbo Baggins, he would have said, "Yes, 'tis good to be here."

Now, that story is fiction, but it reminds us of a time when three disciples were permitted a view that was extraordinary. What happened on the Day of Transfiguration was real. When Jesus took Peter, James and John with Him, He took them out of the dark valleys of this world and up to a high place, a mountaintop, where their eyes would squint at the bright light of the Son of God, who would be transformed before their wondering eyes. It was good that they were there to view this special revelation of God.

For years folks have complained about that "XMAS" abbreviation. They shout, "Keep Christ in Christmas," decrying the commercialization of the whole season as much as the use of "X." Half of the complaint is valid. No one would deny that the season has been taken over by the wizards of mass marketing in their quest to be the first-est with the most-est. Most of us remember the not too distant past when Christmas advertising began on the day after Thanksgiving. Now we get it in late September. I am told that buyers for the major retail chains begin their search for Christmas merchandise in February and March. There is no question as to the over-commercialization of Christmas.

As to the other part of the complaint...the X...there is less validity. To the English-speaking world, X is simply the twenty-fourth letter of the alphabet. But to the Greeks, the ones in whose language the New Testament was written, those diagonally-crossed lines are the letter "Chi," the first letter in the name "Christos," which in Greek means Messiah. Through the years it has been an acceptable abbreviation for Christ. The early Church used it as an abbreviation for Jesus. If you look at the lecture notes I took years ago in seminary, you will see it all over the place. Perhaps next time you tell someone Merry Christmas you could wish them Happy Chi-mas. 

To backtrack a moment, I am less than accurate when I say that "X" to us is only a letter of the alphabet. Any math student would happily correct me. In algebra, it represents an unknown: 2+3=X, 3x3=X. But in Christianity X represents someone you do know.

I heard that a college student came to his religion professor and said, "You know I used to be OK with that 'What Would Jesus Do?' thing until I started reading the Bible. Sometimes Jesus did some strange things."

Sometimes he did. And because of that John asks and the disciples ask and we ask: Are you the one to come or are we to wait for another? Each of us has expectations about the kind of Messiah we want: Some of us want a first-century Jonathan Edwards - breathing fire and brimstone, scaring the heaven into people. Or maybe we want an ideological Jesus who will champion our favorite cause, who will assure us that God is for gun control or against abortion? Or maybe we would prefer a gentle, Good Shepherd Jesus who will not demand anything of us, but will assure us that He loves us just the way we are.

Sooner or later our ideas about Jesus do not conform with reports of what he is doing either in the Scripture or in the world. And we ask: Are you the one to come or are we to wait for another? Jesus - the real Jesus – at times upsets our expectations; He breaks out of whatever box we put Him in. Then it's time for us to ask ourselves if we want to follow the living Christ or simply our idea of who the Christ should be.

There's a beautiful incident recorded by Thomas Pettepiece, a Methodist pastor who was imprisoned during WWII. He was a political prisoner, a prisoner of conscience. Pettepiece writes of his first Easter Sunday spent in prison. He was among 10,000 prisoners. Most of the men had lost everything: their homes, their jobs, their furniture, their contact with their families. It was Easter Sunday, and they wanted to celebrate Communion. But, they had no cup for Communion. They had no wine for Communion. They didn't even have water for Communion. Nor did they have any bread for the Sacrament.

So, they practiced the Communion of Empty Hands. "This meal in which we take part," Pettepeice said, "reminds us of the imprisonment, the torture, the death and final victory of the resurrection of Jesus Christ. The bread is the body which he gave for humanity. The fact that we have none represents very well the lack of bread in the hunger of so many millions of human beings. The wine, which we don't have today, is his blood, and represents our dream of a united humanity, of a just society, without difference of race or class."

Then Pettepiece, the pastor, held out his empty hand to the next person on his right, and passed on the imaginary loaf. Each one took a piece and passed it on. Then he said, "Take, eat, this is my body, which is broken for you. Do this in remembrance of me." And together they ate the imaginary bread, trying to imagine tasting it.

After a moment they passed around the non-existent chalice, each imagining he was drinking from it. "Take, drink, this is the blood of Christ which was shed for you ... Let us give thanks, sure that Christ is here with us, strengthening us."

They gave thanks to God and then stood up and embraced each other. And a while later, one of the non-Christian prisoners came up to them and said, "You people have something special, which I would like to have." And the father of a girl who had died came up to Pettepiece and said, "Pastor, this was a real experience. I believe that today I discovered what faith is ..." (from Visions of a World Hungry, quoted in A Guide To Prayer, Rueben P. Job and Norman Shawchuck, editors, The Upper Room, p. 143).

Years ago someone invented a wonderful word that graphically portrays the sickness that so often comes from material abundance - affluenza. We have all heard of influenza, but have you heard of affluenza? The definitions of "affluenza" include these:

1. The bloated, sluggish and unfilled feeling that results from efforts to keep up with the Joneses.

2. An epidemic of stress, overwork, waste and indebtedness caused by the dogged pursuit of the American Dream.

3. An unsustainable addiction to economic growth.

We usually try to water down Jesus' radical commands about money. We prefer Matthew's version of the Beatitudes which says, "Blessed are the poor in spirit," to Luke's version which says, "Blessed are the poor." We typically assert that not everyone needs to "sell all and give to the poor" as Jesus advised the rich ruler. Only when acquisitiveness becomes an all-consuming compulsion does it have to be completely abandoned.

James Hewett tells the story of a little girl who was only nine years old when she came down with leukemia. And this was back in the day when leukemia was often a death sentence. The little girl was given six months to live.

As the time grew near, somehow she knew, but she wasn’t afraid. Her faith in Jesus gave her an attitude of victory. She talked freely about her death. And as she grew weaker, her joy became more radiant.

It is small wonder that the image of the shepherd was frequently upon the lips of the savior. It was a part of his heritage and culture. Abraham, the father of the nation, was the keeper of great flocks. Moses was tending the flocks of his father-in-law, Jethro, when God called him into a special service. David was a shepherd boy called in from the fields to be the King of Israel.

The imagery of the shepherd was also imprinted upon the literature of the day. The 23rd Psalm is frequently referred to as the shepherd psalm. "The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures. He leadeth me beside still waters."

When Isaiah spoke of the coming of the Messiah he worded it by saying: "He will feed his flock like a shepherd! He will gather his lambs into his arms." Yes, the tradition of the shepherd was very much a part of the heritage of Christ.

This picture comes more clearly into focus in the New Testament. Jesus once told a story about a shepherd who had 100 sheep, but one of them went astray. In our way of thinking a 99% return on our investment would be most desirable, but not this shepherd. He left the 99 to go in search of that one lost sheep. Later, when Jesus was speaking to a great throng of people, Mark tells us that he had compassion upon them because they were "as sheep without a shepherd."

Throughout the Judeo-Christian faith, then, the image of the shepherd has been stamped upon our thinking. In our scripture text for this morning Jesus again taps into this imagery when he refers to himself as the good shepherd. For a few moments this morning, I would like for us to examine together what he had in mind when he described himself as the Good Shepherd.

1. First, we have a shepherd that is a genuine shepherd.
2. Second, I think that the Good Shepherd knows his sheep.
3. Third, the Good Shepherd also includes other sheep.
4. Fourth, the shepherd lays down his life for his sheep.

In Kansas City, there is a tradition simply known as the "Secret Santa." Every Christmas, this "Secret Santa" seeks out people who are down and out, and he quietly slips them an envelope with a crisp, brand new $100 bill slipped inside. The recipients are usually astonished at this unmerited act of generosity.

A few years ago, someone tracked down this "Secret Santa" and asked him, "Why do you do this?" The man replied how life had blessed him with an extremely successful business venture. But this was not always the case. In 1971 he was an out-of-work salesman who was reduced to living out of his car. One morning he had not eaten for two days. He was incredibly hungry, so hungry that he walked into a diner in Houston, Mississippi to order breakfast with no intent of paying for it. He couldn't! He had no money, but he was so hungry.

As he hungrily ate his breakfast, he wondered how he was going to pay for this meal, or how he was going to get out of paying for this meal. When the check came, he fumbled around in his pockets pretending to have lost his wallet. The owner of the diner had already sized him up and knew he didn't have the money.

The owner came around the counter, approached the man, and bent down as if to pickup something. The owner said to the man, "Well, looks like you dropped this $20 bill." Now the man had enough to pay for breakfast and a little more to keep for the road. He never forgot this totally undeserved act of generosity and goodness. He now gives to others as someone once gave to him.

 This Advent season we need to reflect on the entire Christ event. Christ came into the world to save us from the power of sin. The Messiah is coming. Repent and be baptized. Then you will surely see God's salvation.