"What
Difference Does
it
Make to You
That
Jesus is Savior
and Lord?"
Rev. Ron Campbell
Tarrytown United
Methodist Church
December 29,
2002
Text:
Luke 2:21-40
We've had
Christmas. Most
of us worshiped
for several
weeks anticipating
the birth of
Jesus, attended
a Christmas
Eve Service
where we sang
the hymns of
a miraculous
birth, knelt
at the rail,
shared Holy
Communion, and
lit candles
that illuminated
the darkness
with the light
of Christ. But
now that Christmas
is over, I ask
you to think
about this most
important question:
"What Difference
Does it Make
to You That
Jesus is Savior
and Lord?"
In our Bible
lesson today
from Luke, on
the eighth day
Jesus was circumcised
as was the custom,
and named. Then,
when the time
came, thirty-three
days following
the circumcision,
Mary and Joseph
brought Jesus
to Jerusalem
to undertake
the ritual of
purification
prescribed by
law, "Every
male that opens
the womb shall
be called holy
to the Lord."
They offered
a sacrifice
at the temple,
and although
Luke doesn't
mention it,
most likely
paid 5 shekels,
as part of the
legal requirement.
Mary received
the cleansing
of the purification
ritual, as she
was considered
unclean during
her pregnancy
and following.
And Jesus, as
the first-born
male, was dedicated
to the Lord.
Let's note here
the faith and
the fidelity
of these parents
as they participated
in the ancient
traditions of
their faith
and their culture.
It's easy to
fall into the
trap of religious
observance just
because that's
what expected
of us, or to
mindlessly go
through the
religious rituals
by habit or
because they've
become so familiar
and easy. There's
a danger of
being lulled
into the outward
forms of religion
without experiencing
the inward power
of a living
faith. Mary
and Joseph,
the scriptures
are quite clear,
were participating
in the rituals
in the Temple
out of true
devotion to
God, and at
some very core
level, realized
that this baby
carried with
him much more
than just human
DNA. God's presence,
blessing and
purpose for
this child indicated
divine implications,
and their hearts
were focused
with true spiritual
intent.
In our church,
we hope that
our rituals
never become
routine and
void of the
inner realities
that God intends
for them. This
is part of the
reason we require
new member orientations,
pre-marriage
education and
theological
reflection,
and pre-baptism
sessions for
adults being
baptized and
parents bringing
their children
for baptism.
It's so easy
to slip into
the external
form of religion,
and miss the
internal significance
and power of
God's activity
through our
rituals. And
yet, we as humans
are designed
to need symbols
and rituals
to access and
express our
deeper spiritual
needs we have
for communion
with God and
with a community
of others who
share the search
for God together.
The rituals
by themselves
are not enough,
but somehow,
as we come together
with faith in
our hearts and
minds, God's
blessing is
there for us,
in some mysterious
holy way.
Now as Joseph
and Mary came
into the Temple,
there was a
righteous and
devout man there,
Simeon, who
was told by
the Holy Spirit
that he would
not see death
before seeing
the Lord's promised
Messiah. Inspired
by the Spirit,
he came into
the temple just
when the parents
brought in the
child Jesus.
Simeon took
Jesus in his
arms, blessed
him and Mary
and Joseph,
reaffirmed the
prophecy concerning
Jesus' mission,
and thanked
and praised
God. Evidently,
there were many
persons who
regularly gathered
in the Temple,
also looking
for confirmation
of the coming
Messiah. One
of these, an
old widow woman,
Anna, known
as a prophetess,
confirmed Simeon's
blessing and
prophesy of
Jesus. Anna
had never left
the temple,
night and day
she had prayed
and fasted for
over 80 years.
Now, this day,
she gave thanks
to God for the
fulfillment
of his promises,
and spoke of
the child and
his mission
in the redemption
of Jerusalem.
It's important
to note that
this cluster
of older people
of faith had
lived their
lives in expectation
of some miraculous
intervention
by God into
the lives of
these people
called Israelites,
which would
have ultimate
significance
for all of humankind.
This was an
inner conviction
of faith that
dominated their
lives, and empowered
them to live
in positive
expectation
for the future
in a world that
gave little
evidence for
hope in looking
at the facts
of their existence.
Their positive
expectations
were internal,
as God's Holy
Spirit witnessed
to them, and
gave them hope.
And when this
sign of confirmation
of the messiah
came to Simeon
and to Anna,
it came quietly
in the form
of two very
young and very
poor parents
coming into
the house of
the Lord, paying
5 shekels, and
quietly offering
two pigeons
or two turtledoves,
because they
couldn't afford
a lamb which
those of means
would have offered.
The shepherds
had been introduced
to God's earth
shattering activity
with the terrifying
appearance of
an angel, and
a surround-sound
performance
of a heavenly
choir. But Simeon
and Anna just
saw a little
baby, one among
many, being
carried into
the temple like
so many others,
being carried
to the alter
to be blessed
and dedicated.
This was just
another baptism
to most who
were there,
but for them,
it was confirmation
that the presence
and activity
of the Most
High Lord had
indeed drawn
near.
Now the central
theological
affirmation
of this story
is that Simeon
and Anna recognized
Jesus as the
Savior and the
Lord. For Simeon
the birth of
Jesus fulfilled
Israel's hope
for a royal
Messiah. The
Consolation
of Israel he
looked for was
a term for the
restoration
of the people
and the fulfillment
of God's redemptive
work. The term
comes from Isaiah
and was written
on the hearts
of every Israelite:
"Comfort,
O comfort my
people, says
your God. Speak
tenderly to
Jerusalem. For
the LORD will
comfort Zion.
Break forth
together into
singing, you
ruins of Jerusalem;
for the LORD
has comforted
his people,
he has redeemed
Jerusalem."
(Isaiah 49:13;
51:3; 52:9;
66:10-13) Simeon
recognized Jesus
as the Savior
and the Lord
and blessed
him, in a way
becoming one
of the first
disciples. And
in Mary's ears
his blessing
echoed and confirmed
the other affirmations
of the divine
appointment
of this child,
which she had
pondered and
treasured, by
Zechariah and
Elizabeth, the
parents of John
the Baptist,
by Joseph as
he received
the message
of Jesus' nature
and purpose
in a dream,
by the shepherds
who heard the
message from
on high, "Today
your savior
was born in
the town of
David. He is
Christ the Lord,"
and the witness
of the Angel
as Mary herself
had received
the revelation
that "very
soon you will
become pregnant
and have a baby
boy, and you
are to name
him 'Jesus'
(One who saves.)."
To this band
of common folks,
in a land of
small consequence
on the world
scene so long
ago, God gave
a great hope,
not just for
them, but for
all of humanity.
They recognized
it and received
it with humility
and gratitude.
It also changed
their lives
forever.
Now let's turn
to us and how
we react to
this affirmation
that Jesus is
the Savior and
Lord that Simeon
and Anna declared
in the Temple
2000 years ago.
Now I want to
ask you again,
to consider,
or to reconsider,
this important
question: "What
difference does
it make to you
in your life
that Jesus is
Savior and Lord?"
I invite you
to take a hymnal
and turn in
the front to
page 34. Look
at these questions
that we ask
of those making
a profession
of faith, and
to parents who
are reaffirming
their faith
as they come
to present their
children for
baptism. We
each reaffirm
our belief and
commitment to
these basic
Christian statements
each time there's
a new profession
of faith or
a baptism. Look
at the third
question in
our liturgy.
"On behalf
of the whole
church, I ask
you: Do you
confess Jesus
Christ as your
Savior, put
your whole trust
in his grace,
and promise
to serve him
as your Lord?"
This is the
vital core of
the Christian
affirmation.
It's what Simeon
and Anna declared
to Mary and
Joseph in the
Temple court.
You know for
the early church,
the most basic
affirmation
of faith was
simply, "Jesus
is Lord."
The Jews of
Jesus' time
understood Lord
to mean, the
most holy God,
YAWEH. So, to
say Jesus was
Lord meant to
say that in
Jesus, they
saw the very
holiness of
God in its fullness.
That's what
it meant to
acknowledge
Jesus as Savior.
And for the
early church,
Christianity
was called "The
Way." To
confess Jesus
as Savior meant
to follow him
as Lord.
I ask you again,
is your profession
of faith that
Jesus is Savior
and Lord, the
lens through
which you view
God and life,
and the catalyst
for your living
a passionate
life of faith
and service?
If not, what's
missing? If
you're not on
fire for the
Lord, maybe
one of your
spiritual spark
plugs is not
sparking. Are
you firing on
all cylinders,
or are you sputtering
in your Christian
life?
Robert Schuler,
Senior Pastor
of the Crystal
Cathedral, in
Orange County,
California,
emphasized the
importance of
living our everyday
life with God.
He pleaded with
those whose
lives were void
of a spiritual
passion: "Do
not live without
God. Go to a
Church. If not
a protestant
church, go to
a Catholic church.
If not to a
Catholic church,
go to an Orthodox
church. If there
is no church,
go to the synagogue,
or go to the
mosque, but
do not live
without God!"
Getting to a
church is just
the first necessity
for having a
faith that is
on fire, but
only the first
step. For those
of us who've
grown up in
the church,
it sometimes
seems so natural
for us to say,
"Yes, Jesus
is my Savior
and my Lord."
We may so easily
identify with
Christ, that
we loose the
magnitude of
what this confession
means, and miss
the true impact
of what this
means to follow
Jesus as a way
of life.
As a student
at Austin Presbyterian
Theology Seminary
between 1997
and 1981, I
was fortunate
to have a theology
professor, George
Strupp, who
was one of a
handful of theologians
advocating an
emphasis of
faith called
Theology of
Story. Central
to their contention
was that the
Bible can be
separated into
two types of
material: propositions,
and stories.
The propositions
are the truths
that we accent
to in our minds
about life,
God, about Christ,
and ourselves.
These propositions
are what we're
referring to
when we say
Jesus is Savior
and Jesus is
Lord. Now these
propositions
are important,
but underneath
them is a more
primary, more
essential stream
of material,
and this is
the stories
of faith and
the history
of faith we
inherit. You
see the Biblical
material was
first an oral
history. And
if we really
are to be impacted
by the truths
of the Bible,
we must be drawn
into its story.
When the children
of Israel asked,
"Why do
we have to do
all of these
requirements,
and follow all
of these laws,"
the reply was
to say, "Well,
let me tell
you a story.
My father was
a wandering
Aramean. His
name was Abraham.
Now here's how
it happened."
You see it's
after hearing
the story of
God's saving
history with
his people and
his intentions
for the world,
that we understand
why the regulations
and the laws
are to be followed.
They're to be
followed because
we have a God
who loves us,
and desires
the best for
us. We follow
the laws because
we love the
God who gives
us the laws!
And our assent
to the basic
propositions
of faith comes
from the wellspring
of our hearts
and not our
heads. You see,
faith is like
falling in love,
falling in love
with a real,
living God,
who comes to
us through this
story of Jesus
and his love.
You see the
deeper truths
of the Bible
come to us through
the power of
stories, not
in the propositions
themselves.
The propositions
are deductions
made to explain
the underlying
realities of
God and his
love for us.
And we must
experience the
stories in our
own lives before
the prepositional
affirmations
become part
of who we are
as real persons
grasped by the
power of faith.
We're really
talking about
whole lives
that are transformed
by belief and
faith, as opposed
to lives that
are partially
impacted by
religious beliefs
that are compartmentalized
in segments
of our living.
And in theology
of story it's
conversion that
we are talking
about. And conversion
is this: When
the story of
the Gospel collides
with the story
of my life;
when I see that
this story is
not just out
there, for the
world in general,
but right here,
in my heart
and in my life,
for me personally;
then conversion
is a reality,
and so is living
faith. When
the story of
the Bible becomes
our story too,
and we see our
lives as a continuation
of this story,
then indeed,
we are Christians,
and Jesus is
our savior and
our Lord too!
Now many of
us really have
no conception
how impactful
this gospel
of God's good
news in Christ
can be to those
who have not
grown up in
an environment
of faith that
shapes living.
We live in a
culture that
until recently
reflects the
dominant religious
worldview of
the Judeao-Christian
faiths. Even
so, I've heard
many persons
share how their
lives were transformed
by the influence
of the story
of the faith
as individuals
have encountered
the living Christ.
But recently
I was privileged
to go to Russia
and experience
an environment
that approaches
what Paul must
have encountered
in New Testament
times, as he
spread the gospel
across Southwest
Asia and into
southern Europe.
In September,
Cindy Stone,
Christine Bailey,
and I along
with eight others,
went to Russia
to be in ministry
with the Good
News United
Methodist Church
in Vologda,
300 miles north
of Moscow. Many
of you were
blessed to meet
their pastor,
Vera Agapova,
when she was
here several
weeks ago.
Now, I want
to share a little
background about
how the Methodist
church in Russia
came about in
order to emphasize
the point I
want to make
about the transformational
character of
the gospel when
a persons life
story collides
with the story
of the good
news of Christ.
The previous
work of Methodist
missionaries
in the St. Petersburg
area between
1890 and 1917,
the date of
the Russian
Revolution,
today secures
the official
status of the
Russian United
Methodist Church.
The Methodist
Church was registered
as an official
church in 1910.
Because of this,
Methodist today
in Russia does
not face the
same governmental
scrutiny as
other "sects,"
even though
the road will
still not smooth
or without difficulties.
The ministry
of United Methodism
began in the
post-soviet
era in Russia
in 1992. Our
conference began
our work in
Vologda in 1994.
In this short
time, there
have been 110
United Methodist
Churches established
in Russia, some
large, but most
small, house
churches like
the early apostolic
churches. We
have a Methodist
seminary in
Moscow that
supports the
127 Russian
Methodist pastors.
In early November,
Cindy and I
attended the
10th National
Russia Initiative
Conference in
Dallas. Vera
was there along
with about 12
other Russian
pastors. About
300 people attended.
Each of the
Russian pastors
gave their personal
story of how
they became
Christian, how
God had worked
in their lives
to lead them
into ministry,
and how they
understood the
nature of their
mission in their
own situation.
Many of these
stories are
told in a book
written by a
Russian author
who was a journalist
and broadcaster
in the Soviet
party until
being converted
to Christianity
and redirecting
his professional
life to promote
the gospel of
Christ. His
book is titled:
The Transformed
Lives of Twenty-Seven
Contempary Russians.
Vera's story
is included
in this book.
One of the stories
that impacted
me the most
was the story
oneof the male
pastors told.
He worked on
as assembly
line in a factory.
His grandmother
gave him a Bible
and made him
promise he would
read it all.
He was an atheist
and had no interest
in religion,
but wanted to
honor his grandmother.
He also thought,
"this is
a world recognized
book, so maybe
I will learn
something from
it." He
began taking
the Bible to
work with him
and reading
at lunch and
on breaks. After
reading Genesis,
he pleaded with
his grandmother.
"This is
too hard, and
too bizarre.
Do I really
have to do this?"
She replied,
"You promised!"
After reading
the Old Testament,
he pleaded again,
to no avail.
She said, "You
promised."
Then he read
the Gospel of
Mathew, and
he read about
Jesus talking
about seeing
God in the faces
of those in
need we help?
When did you
see me? When
you gave food
someone who
was hungry,
when you gave
clothes to someone
who had no clothes,
when you encouraged
someone in despair.
You know the
story. It then
struck him.
He ran back
to his work
station after
lunch, shared
his new found
insight with
his friends,
"Guess
what,"
he said, "Jesus
is God! I don't
know what that
means yet, but
he is, and I'm
going to learn
the rest of
what this means!"
This is how
one young Russian
became a Christian.
This young man's
new identity
and faith eventually
led him to seminary
and into the
pastorate. And
this pattern
was repeated
over and over.
Someone introduces
someone else
to Jesus and
the story of
Christian faith.
They start reading
the Bible and
studying together,
then praying
together, then
worshiping together,
and then serving
others together.
This pattern
was repeated
over and over
in various forms,
and the Russian
United Methodist
Church is now
an established
institution
in Russia. We
pray for the
future of Russia
and for religious,
political and
economic freedom
to continue,
but for now,
we can celebrate
the power of
the gospel to
transform lives,
and to impact
the world of
the former Soviet
Union.
Let me be up
front about
my intentions
today, in this
sermon message.
I'm asking you
to consider,
or to reconsider,
this important
question: "What
difference does
it make to you
that Jesus is
your Savior
and your Lord?"
Do you see your
life as impacted
by and determined
by the story
of the gospel?
Do you have
a conviction
in your mind
that God is
real and that
God knows and
loves you? Do
you have affection
in your heart,
a love for God
that overflows
with gratitude
for the life
God's given
you and for
all the blessings
that come from
being loved
by God? Do you
look upon the
face of a man
called Jesus
hanging on a
cross and see
the heart of
God turned outward
to you, and
the arms of
God opening
up for you to
embrace you
with God's heavenly
blessing, and
to empower you
to move out
into your world
as his agent
of peace and
justice? Is
your faith more
than just a
religion for
you? Is your
faith a transforming
agent in your
life and a way
of following
Jesus as a disciple?
I pray that
today, the Sunday
after Christmas
Eve, that each
of us will more
and more identify
ourselves as
Christians,
and live our
lives that we
might be vessels
of God's love
for the world
in our daily
living. May
we be the agents
of God's grace,
bringing good
news to our
world, which
needs it so
desperately,
as did those
in Jesus' day.
You know our
world isn't
all that much
different than
it was when
Joseph and Mary
protected Jesus
in a stable.
Then soldiers
hovered by,
looking to kill
the baby Jesus.
Now, Jews and
Palestinians
fight each other
around the same
cave stable.
Our world, like
theirs, is in
need of the
good news of
God's saving
grace, for hope,
and for a reason
to believe in
and to work
for goodness,
and kindness,
for fairness
and justice.
I want to close
by calling us
anew to hear
the good news
the angels proclaimed
2000 years ago
to shepherds
in a field,
and as Simeon
and Anna confirmed
in the temple
on that 8th
day after Jesus
birth, but hear
it anew as it
comes to us
in the language
and circumstance
of our world.
As I read the
news from our
paper about
the world we
live it, listen
for the song
of the Angels
announcing the
birth of the
Christ child
to us. Emmanuel,
God is with
us. God is with
you and with
me this day
in the city
and the world
we live in.
As I read look
at the capital
letters printed
under the Sermon
title in the
bulletin. (GODISNOWHERE)
Think about
how you might
read those letters.
Do you read
them without
faith as GOD
IS NOWHERE,
or do you read
them in faith,
knowing that
GOD IS NEAR,
that indeed,
Christ the Lord
is the Savior
of our world
and the light
that brings
peace and hope
to all people.
Read newspaper
headlines as
Carey Dietert
sings Silent
Night.
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