I just wanted to take a moment and introduce our preacher this morning, Bishop Steve Breedlove.
Some of you have had the opportunity to meet Bishop Steve and his wife Sally when they visit
at least once a year to be with us in our parish. But for those of you who don't know him, Bishop
Steve leads our diocese, which is the Diocese of Christ Our Hope. He's also a dear friend of mine
and really my pastor. And so I'm very excited to have him with us this morning. I reached out to
him several weeks ago and felt like this would be a really good time in the life of our church
and the life of our society to hear from our bishop. So we're so thankful to have him with us.
Good morning, Church of the Advent. Tommy, I particularly want to thank you for welcoming
me to preach today's message to your church, to this precious church. And I hope and trust that
you and Laura and the kids are having a great vacation. And I'm thankful to be among all of
you. Dan and Jen and Kevin and Susan, the newest deacon in our diocese, Lisa Schultz, along with
her husband, Tim. That's great. Deborah, the rest of the team, the whole church. Though I can't see
any of you, it is my joy to be with you. This is surely one of the strangest Fourth of July weekends
in my life. In North Carolina, pretty much every public event is canceled. There's no firework
celebrations. We're advised not to gather in groups, but stick together only with the people that you
live with, that you're accustomed to being around. Don't introduce any new risk factors.
I'm not pretending that that was a hardship for us in any sense. It really wasn't. It's just strange.
It's just different. But the bigger issue, of course, is that we're living in a season of renewed
and growing COVID-19 pandemic that's overlaid with the most serious season of strife and social pain
in recent U.S. history. We're like medics in a field hospital on the battlefield trying to care
for the wounded and seriously ill soldiers while in the distance we hear the approaching rumble of
artillery and machine gun fire. And we're listening to the drone of bombers overhead. So how do we focus?
How do we focus our care for the sick and the wounded while preparing for the probability of violence
and mayhem? And all the while, by the way, we're trying our very, very best for ourselves and for our
family and particularly for the children to have some sort of a holiday. Some have some fun together.
You know, Christians in America do not face crisis and dark times well.
We are part of a culture that is built on the premise that we all have the right,
and I underscore the word right, to life, liberty, and the pursuit of happiness.
But over the generations, we have morphed that into simply we have the right to life,
to liberty, and to happiness for those who can make the system work for them.
And we have the illusion that we finally found a political system that guarantees freedom from
wickedness and oppression from the top and guarantees equality and justice for all. And
we couple that with the advances of technology and science and particularly medicine. And we're
confident that we can look pretty much any problem that comes our way.
Now, the last four months has disabused us of these fictions and forced us to face our own,
ongoing, broken, and flawed humanity and the limitations that are built into every human
government system. The systems that we presume will work. It will produce life and liberty and
pursuit of happiness and justice and equality for all are simply not working. Our laws are not
enough to govern human behavior and to force us to do what's right. Technology and science are not
adequate. We're not prepared for the crisis. We're not handling the crisis. We're losing
the game. And we're face to face with the deeper facts of our human existence that has been true for
every society and continues to be true for us. That we are just simply not adequate for life.
Now, in that context, as Americans, it's hard and disorienting. And it's hard not to fall into
discouragement or fear or despair or anger. Pride and being American and confidence in our
countries at the lowest level since we began measuring such things 50 or 60 years ago.
Now, in that regard, I'm not suggesting to us as followers of Jesus that there's no basis for hope
or happiness, but it will have to come from another view of the world. And in fact, that's one of the
greatest gifts we receive from Jesus Christ. The message of the gospel is that the core flaws and
existential sorrows of human existence have been overcome by Jesus, God the Son incarnate in human
flesh. And through Jesus, we are forgiven and reconciled and redeemed and given a new life,
eternal life, and a promise and a hope of a new creation. And the deepest problems of our
identity and existence have been resolved in Jesus and by Jesus and through Jesus.
And therefore, we can talk about faith and hope and love with a straight face.
We have ground to stand on. In my mind, the last few days, the song, the old gospel hymn,
On Christ the Solid Rock I Stand, has been just filtering again and again, kind of rolling through my mind.
And that also means that we can face head on into a world that is not yet redeemed, not yet remade,
and we can live a meaningful life, a life of hope, yet without denying the pain and not being
overwhelmed. And in that, the Psalm of Moses, Psalm 90, can help us and guide us.
Moses was a leader well acquainted with sustained crisis. Yes, he did some wonderful things to lead
the nation out of Israel, out of a terrible political and economic situation. They were
slaves. They were an entire race that was simply a cog in the machine of Egyptian materialism.
The nation of Egypt stood on the backs of the people of Israel. And God delivered them mightily
through Moses and all those beginning stories and the plagues and the parting of the Red Sea.
But over the next 40 years, it turned out that Moses was leading a nation of faithless, sinful people.
No matter how high they might rise to their calling as the people of God, they always fell back into
their core nature as sinners and rebels, as people who are discontent and unbelieving. And the result is
that Moses did not have a life that materialized into anything that we might call happiness. He just wasn't
there. In fact, I've often read the life of Moses and thought, what a terrible task and calling to
have. But Moses did find deep peace and joy, a way of resolving this and a way of moving forward.
And Psalm 90 is written late in his life. And it's my personal go-to psalm on virtually a daily basis
for how do I live with realistic hope and action in a pain-filled, sin-filled world.
And I want to share it with you today because I think it will help us in this time.
We've already read it, but if you have your Bibles or you want to look on the liturgy,
please turn to Psalm 90.
It begins,
And the ground of Moses' faith is that God exists. He is more solid than the mountains. He is more solid
than creation itself. He is more founded than earth itself. And in fact, for the people of God,
we can say we are at home in the Lord and in nothing else. That's where our true home is.
There's nothing else that grounds our lives and our hearts and our souls like the Lord himself.
And it is actually that relationship with him that is the ground of our being. This is an intensely
personal statement. We remember Moses' passion to see the Lord face to face and his practice
personally to meet with the Lord on a regular basis in the tent of the meeting. And the glory of the
God would appear and Moses would talk to God face to face so much that it transformed him.
So verses 1 and 2 are not merely a statement of doctrine. It's a statement of experience.
That Moses is at home with the Lord and he's with the Lord and wherever he is, God is. And he can never
escape. Would never want to escape. And that's where truly every person who owns Jesus Christ can be
because Jesus has come to us through the Holy Spirit. He invites us to abide with him daily,
constantly, actively to draw our life from him, to be at home with him. One of my very,
very favorite hymns is, My Shepherd Will Supply My Need. And the last verse speaks about being at home
with God. It ends the song this way here in the references to my father's house, but here would I find
a settled rest. While others go and come, no more a stranger nor a guest, but like a child at home.
We are at home with God. And that is the ground of our whole conversation. Anything else we might say
that precedes it, undergirds it, surrounds it. We are standing on the rock of Jesus. Nevertheless,
the reality of life in this world is dark. Verse 3, you return man to dust and say, return,
O children of man, for a thousand years in your sight are as but yesterday when it is past,
or as a watch in the night. You sweep them away, that's people, as with a flood. They are like a
dream, like grass that's renewed in the morning. In the morning it flourishes and is renewed. In the
evening it fades and withers. Life is futile. It's frail. We are just simply weak, transitory people.
Failure and sin are constantly present in our lives and in the world. Verse 7, we are brought to an end
by your anger. By your wrath we are dismayed. You've set our iniquities before you, our secret sins,
in the light of your presence. David in the psalm says, if we consider our sins, who can stand before
God? And fear attends it all. Verse 9, for all our days pass away under your wrath. We bring our
years to an end like a sigh. The years of our life are 70 or even by reason of strength 80, yet their
span is but toil and trouble. They are soon gone and we fly away. Who considers the power of your anger
and your wrath according to the fear of you. Now this is a complicated part of the conversation
which we're not going to dig into much. But the concept of being under the wrath of God
is simply the statement that the anger of God is just because we are sinners. And this is the
natural conclusion, the natural clash of a absolute white holy God in his relationship to humanity.
I'll speak about that a little bit more in a moment. And that's just the reality. So this is a very
sobering reality of life in this world and a diagnosis of life in this world that it is not about
having better government or a better technology that will solve the problems. But because our core
problem is that we're sinners, we're weak, we're limited, and we live under the justifiable wrath of God
apart from a mediated, changed existence with God. So what do we do? To quote Francis Schaeffer from an old
book in the 70s, how do we now then live? And what Moses proceeds to give us in verse 12 to the end of
the psalm is seven prayers, very practical prayers, daily prayers for life in a difficult, fallen world.
And I want to encourage you. I pray this prayer many times. I pray it sometimes every day in the week.
And we'll come back and talk about how to do that at the end of our conversation. But I want you to
listen to these seven statements of prayer because I think that they will help us understand how to
live with realism and hope in this world. Verse 12, so teach us to number our days that we may get a
heart of wisdom. I translate that and say this, may we receive each day as an undeserved gift,
which we offer back to you in worship and service and in gratitude. We don't deserve it. Our family
prayer has been for about 18 years, Lord, thank you for this day we do not deserve. The person who
introduced that first into our family was our youngest son. And as he was expressing that,
what overwhelmed us, he was coming out of this, a core of gratitude and awe that we do get to have
a day of life as a gift from God. And it's, we already know it's with God. We're standing on him.
We're not on our own. So even though this is a difficult world and there's things we've got to
work through, we've got to reflect that this is a day in which we have been given by God
to serve him, love him, know him, walk with him. So we can offer this day every day, all day back to God
as a gift of gratitude and worship. Like Romans 12, 1 and 2 says, we can offer ourselves everything
who we are as an act of worship, as a living sacrifice to God. Acceptable, it says, acceptable
to God. It's amazing. Thank you for this day, Lord. Thank you for the gift of this day. We don't
deserve it. May we offer it back to you. Second prayer, verse 13, return, O Lord, how long? Have pity on
your servants. Have pity on us. Have mercy, Lord. I've been spending more consistent time in systematic
reading of the Old Testament this last year. The Old Testament is raw and unfiltered many places. It's
the holiness of God and the unholiness of humanity. And that often results in a clash. It's like fire
and gasoline. It's what Moses was referring to as being under the wrath of God back in verses 9 through
11. And it's not because there's an active anger necessarily. There are moments when that seems to
be true. But because of the necessity that spills out of unmediated holiness when it meets sin.
And so by nature, this is who God is. This is by nature who we are. And by nature, it is
conflict. Yet within that, as we read the Old Testament, what has happened to me as I've just
continued to think about that and wrestle with it, it seems very clear to me. In fact, it is very clear
that God simply keeps at it. Even though we constantly turn away, even though we prove utterly
unreliable, God keeps at it. So how does that work? Well, it suddenly hit me one day that no matter how
crazy the specific interaction between God and people are in the Old Testament, in every moment,
and in that moment, the vanguard, the advanced team, the first move from God towards humanity is mercy,
is mercy. It's like that's the presenting characteristic of God throughout the entire
story of redemption. It's always first and fundamentally mercy. And it finds its fullest,
most complete expression in the coming of Jesus in the flesh. The glory of God was clothed in the
person of Jesus Christ so that it could be mediated to us. The Word of God was clothed in human flesh so
it could be mediated to us so that we could handle it, so that we could understand it, so that we could
see it, so that we could relate to it. It says the Word in John chapter 1, the Word became flesh and
dwelt among us, and we've seen His glory, the glory of God. Glory is of the only Son from the Father,
full of grace and truth. Later on in verse 18, one of my favorite verses in the entire Scripture,
no man has ever seen God. Raw, direct, even Moses, as he met with God and saw Him face to face,
quote unquote. It was mediated through cloud, through the backside of God going off into the distance.
No man has ever seen God, the only God who is at the Father's side. Our old translation says,
who is in the bosom of the Father. He has made Him known. He has communicated to us. He has helped
us understand. He has been the bridge between us and the unfiltered holiness of God. So that now what
we could say, have mercy on us, is a real prayer. It's a real cry. Not for what's not available,
but to help us receive and realize what has already been poured out for us. Lord, have mercy on us.
Have pity. Praise God you do. The third prayer, satisfy us in the morning with your steadfast love,
that we may rejoice and be glad all our days. This is the central joy and confidence of almost every
psalm. God's steadfast covenant love. His chesed is the Old Testament word. It is the loyal, faithful
covenant love of God. It's the promise of God that says, I will never forsake you or leave you. It is
the astonishment at the grace of God, which has been poured out and established for us a relationship.
It really rolls back to Genesis chapter 15. I encourage you to read that sometime and reflect on it
repeatedly in your Christian life. This covenant that God made with Abraham that was exemplary and
in fact, initiatory for all of the redemptive covenants that came from the throne of God to us.
And it's a covenant in which God says, Moses, I mean, excuse me, Abraham, you're to be prepared for
this, but frankly, you're going to be on the sidelines because I'm going to do it all. I'm going to not
only tell you what to do. I'm going to actually do it. And it's going to be me who makes the covenant,
which is in history or in type, a two-way covenant. But in this case, both ways, both ways in between
the sacrifices, Genesis 15 and back out through the sacrifices, both ways from God to us and from man to
God, both ways are done by God himself. And may that knowledge satisfy me.
May that be enough. Now, that's a really substantial prayer for me on a daily basis because I honestly
want more. For me, I have a primary, I have primary drivers in my life. I want to achieve things. I want
to accomplish things. I want to be pretty much perfect. And I want everybody around me to think
I'm perfect. And I can, you know, anytime I say that to myself, you can see how foolish that is,
but I kind of fall back into that. May I, I want to be, I want to be able to say that I've done
everything perfectly. My wife, Sally, doesn't have that fiction, but her drivenness is around closeness
and connectivity with family. So she wants to be at the very heart of things. And there's this hunger.
You know, some people have a desire that no matter what else they experience, that there's this
ultimate unruffled peace. Really, we're infinite almost. Our capacity for seeking satisfactions,
apart from simply the knowledge that we're held in the love of God, is pretty much infinite. So it's a
daily question on the table for us. Where are we finding our deepest satisfaction? Therefore, this is a
daily prayer. Satisfy us in the morning with your steadfast love. May that be what satisfies us. May the
knowledge of that be what we live on day by day, moment by moment. Verse 15, make us glad for as many
days as you've afflicted us and for as many years as we've seen evil. I love the realism of this. It's
sort of a right-sizing prayer to me. May we simply have as many good days as we've had tough days. I
could be just happy enough with that. Not that I have to have 97% happy days, happy, happy, happy,
but that I can have as many good days as tough ones. The fifth prayer, verse 16, let your work be shown to
your servants and your glorious power to their children. Open our eyes to see the work of God in
the world, to help us see where God is changing lives and changing history and intervening. And
that prayer is such an important prayer. We struggle so often to see where God is at work or if he is at
work. We want to see changes that quickly flow into a movement in a society and we want everything to
be changed at once. Yet what is usually happening is much more modest. So this is a prayer to God,
give us eyes to see those modest things that you're doing, the daily things that you're doing,
and help us to see the multiplication of modest efforts, the modest efforts of faithful Christians
that really make a difference. There are examples that I have been seeing lately, and it's one of the
privileges of this coronavirus time. I'm spending a lot of time on the phone talking to people and
finding out what's going on in their world and in their lives. And what's really impressed me as I
tell you two or three examples is just how small they are on a daily basis, but how they've added up
to big things over time. I was recently talking to Bishop Quig Lawrence, who is the suffragan bishop of
our diocese, sort of an assistant to me. And he has just described to me an enduring friendship with a
number of pastors of color in his hometown of Roanoke, Virginia. And these are just deep friendships
and deep confidences with one another that have been forged over faithful meeting together over meals,
over coffee, talking and praying together for years on end. And so this time of crisis actually
in those relationships and in the unity of Church of the Holy Spirit, Bishop Quig and other pastors and
leaders in the city of Roanoke has not been particularly challenging. I mean, they've had things to talk
about, but they have common faith and they have a common foe because they have shared gospel mission.
And this is just simply long-term faithfulness and friendship that can really make a difference in
a society. So therefore, Quig and the efforts and resources that he represents are free to work
together with people that they've already established friendships with. All these suspicions of what
are you doing this for have long been put into the background. I think about Christchurch Winston-Salem
led by Ben Sharp and they have a food bank that they've been giving, that they've opened up every
month like clockwork for about 12 years, 10 or 12 years now. And they feed 80 to 100 families
a month with a week's worth of food. That's a lot of food. And every Sunday, I mean, excuse me,
every Saturday that they have this once a month, they literally have 25, 30 people from the church
who come. They've been accumulating food and all, all week long or, you know, all month long.
They open it up and it's open for like five or six hours and there's 80 or 100 families that come in.
I was talking recently with a deacon in our diocese, Teresa Kincaid, who's the leader of our prayer
ministries. And she and her husband, Craig, have been going to have lunch in a primarily African-American
nursing home for 12 years now. And she was just telling me about the deep friendships that have
been established and the ways that they have built relationships and the ways that it shifted from the
first year when they came in kind of as outsiders and there was suspicion and they started studying the
Bible together, but it was like four or five people and how that shifted in that year too.
And the people within the nursing home, the residents began to lead the Bible study and,
you know, and how they really have taken over and Teresa and Craig now just come in and bring lunch.
But now instead of five, six, seven people, the entire nursing home, except for those who are too sick,
always come for lunch, always come for Bible study. And just the joy that they've had together,
the ways that they've established strong friendships over the years. And again, these are small things,
but these are the work of God, the work of God through faithful people. And I think that the
faithfulness of God to us that's exemplified in the steadfast love of the Lord plays its way out in
the faithfulness of the work of God and his people through the faithfulness of God's people in the world.
The sixth prayer, verse 17, let the favor of the Lord, our God be upon us. And I think we're circling
back to this overarching mercy. It's a bit of a repeat to the first prayer, excuse me, second prayer,
have pity on your servants. But I think it's because we need so deeply to see the mercy of God.
And so for me, the question that I have when I get to this prayer is what is the color of the sky?
It's kind of a silly prayer, but it's the way I think of it. What do I see as the background of all of life?
Do I see pain, problems? Do I see stress? Or do I see mercy?
Because I believe, again, I'm going to say it again, that the vanguard, the first move of God toward us
is always mercy. And if we have eyes to see, and that's what we're praying for is eyes to see,
I believe we will see God's mercy constantly played out in our lives, things we don't deserve.
We don't get what we deserve. We have blessings we do not deserve, and we do not get the tough
things that we deserve, no matter what. And then the final prayer, this last half of verse 17,
establish the work of our hands. Yes, establish the work of our hands. May what we do matter.
May we be able to make a real contribution. And I think that's so important for us. It's so important
for you because you live in Washington, D.C., in that area. And most of you have come there,
moved there at some point in your life in order to make a difference. That's really a driving force.
And I think one of the big issues of people who live in the seat of power is the disillusionment that
comes with how little impact political power can have and what its limits are. Yet we have to do it,
and we got to participate, and we want to do so with good faith. How can we do something that really
matters? And the crisis in our systems, our political and governmental systems, I think hits you
harder than perhaps it does many people because you're living close to it. So this prayer, frankly,
to me is more precious for you than just about anybody I can imagine. Establish the work of our
hands. May what we do matter. My wife Sally writes devotions for a prayer movement called
8at8pm.com. I encourage you to consider joining that. Almost 13,000 people have daily prayer through
that medium. You can go online with that. But she wrote a devotion this week that has really been
meaningful to me about this issue. She was writing about the feeding of the 5,000. And as she reflected
on the conversation between Jesus and his disciples and what he does, she asked the question, could it
be that the disciples are tired of other people's needs? They say to Jesus, send the people away to
find food. But Jesus pushes back. You give them something to eat. And it's hard not to read a bit of
sarcasm or at least irritated exhaustion into their response. So you want us to walk to the next
village buy and bring back enough food for 5,000 men and some women and wives and kids? What
village would have food for 5,000 extra people at a moment's notice? You must be kidding Jesus. And
as Sally and I were talking about, she said, how many semi-trailers are you going to have to bring in
for that one? Christ's only response is have them sit down in groups of 50. Now that's a job they can do,
Sally goes on, tell people where to go and where to sit, but to what end? And while they are busy
arranging the crowd, Jesus gathers the small bit of food the disciples have scavenged,
five loaves and two fish. Jesus looks upward to heaven and blesses the food before him.
Then he begins to break it and give it away and then break it and give it away and then break it
and give it away until everyone eats and what is left over is gathered into 12 baskets.
Did it ever look like a gigantic buffet on an ocean liner? As the disciples came back to Jesus
again and again for another basket of food to distribute to those groups of 50, did they ever
wonder if the next time there wouldn't be any left? It was an impossible situation, but somehow the need
was met and leftovers abounded. We live in a world of impossible needs. Who has the answers? Who has the
means? Who can solve the hatred, the contempt, the division, the disease, and the distrust that
threatened to consume us? Does Jesus expect any one of us to come up with a large enough answer to set
this world right? If we can't do that, what can we do? Perhaps we need to do what the disciples ended up
doing. Keep returning to Jesus time after time, day after day. Receive from him a basket's worth of
wisdom, of love, of patience, of compassion, and trust. Give today's provision away and come back
again tomorrow. I think Moses is a great guide for us on this pilgrimage of life and faith. He was a
leader of a nation of Israel for almost 40 years of the most difficult and recalcitrant and rebellious
divisive nation we can ever imagine. His view of the world is brutally honest. It's corrective to us.
It's unflinching in its honesty, yet he does not despair. He's settled and he's at home with God.
He faces each day honestly, prayerfully, and ultimately hopefully. And he prays these prayers.
Thank you for this day. It's a gift. Lord, have mercy upon us. Be merciful to us. Help us to be
satisfied with nothing less than your steadfast love. Lord, may we have as many good days as we've
had tough days. Help us to see what you're up to. Give us an encouragement. Again, let your favor be
overshadowing us. And Lord, help what we do make a difference in the world. In the name of the Father,
the Son, and the Holy Spirit.