2017-03-26 Bearing the Heavy Things in Life Series – Part 3 of 8: Our Internal Resistance

Bearing the Heavy Things in Life Series – Part 3 of 8: Our Internal Resistance (audio)

Bearing the Heavy Things in Life Series – Part 3 of 8: Our Internal Resistance

Pastor Jonathan Arnpriester, Chandler United Methodist Church

March 26th, 2017

Matthew 16:21-28 (NIV)

From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life.

Peter took him aside and began to rebuke him.  “Never, Lord!” he said.  “This shall never happen to you!”

Jesus turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.”

Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.   For whoever wants to save their life[f] will lose it, but whoever loses their life for me will find it.  What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?  For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done.

“Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.”

So were working on this series of bearing the heavy things in life.  The premise that I’ve been making now two weeks running — this will be the third — is that its things that we are not even aware of the really drag us down.  The way we understand things that pulls on us.  Today I want to offer you a theology that will help you when life falls apart.  I know our cultural religion wants to sell us: cheap and easy.  If you just say the right prayer then you’re in with Jesus and all of life will be good.  And then when life falls apart, what is the message of the church?  The message of the cultural church is well: you must not have enough faith, otherwise life would be good for you.  Some of you are nodding your head because you left that church and you’re here.  And the problem I have with that kind of theology is: I have a really hard time seeing the full life of Jesus and thinking life is always going to be good.  Because Jesus walked through suffering; Jesus engage the last, the lost, the outcast; Jesus brought back from the dead those who had died.  Jesus healed children who had suffered and died.

The message of the church must be: Christ comes to us and resides with us in those moments.  If that’s all you remember from today, great, but there’s a little bit more.

I was a pastor in Tucson for sixteen years and it was at Reid Park one afternoon.  I’d gone to watch a friend’s kid play soccer and we were standing on the sidelines watching this game and my friend’s kid did fine and that was neat.  But it was another little kid, a little boy that was on the field that caught my attention and still kind of has my attention.  He was absolutely the most enthusiastic player on the field.  He wasn’t all that good.  I’m sure he had a position that had been assigned to him by the coach but by watching him you would have no idea what that position would be.  He was everywhere on the field.  If the ball was there he was after the ball.  What made him remarkable were his physical characteristics.  One of his legs was about four inches shorter than the other and this is on a little kid.  That foot was turned inward at about a forty-five degree angle and he turned it farther and he used it kind of as\ a peg to run down the field but it wasn’t really running it was hobbling.  And it looks to me like the left side of his body was shorter than the right side of his body.

His parents stood on the sidelines with us and they would shout things like: atta boy, get that ball, go for it, dive for it; encouraging their son on the field.  At one of the breaks one of the other parents turned to this boy’s parents and said: your son is really amazing; I really admire him.  What I was thinking at the time and still kinda ponder now is: you parents are amazing; I really admire you.  If you have been a parent, I think you know what I’m talking about.  If you’ve ever engaged a parent, you know what I’m talking about.  With a left side of his body that is shorter than the right, a misshapen foot, if I had been this boy’s parent I would’ve thought twice about urging him to participate in team sports.  I think I would’ve encouraged him to stay home and take up something like the cello.

Standing on the sidelines and urging him to expose his disability for everyone to see, to risk further bodily damage as he ran up and down that field and I would think for the amount of teasing I endured just for being tall and skinny, I would think a boy like that would be mercilessly teased.  I’m wrestling with this notion that I have and I think a lot of us have that our job is a parent is to protect our children.  And maybe that’s the biggest challenge to being a parent is to get over that tendency to protect our child.  By the time most of us have had kids, we’ve lived enough of life we suffered enough of life to know that life isn’t fair.  Life can be tough and sometimes people are mean.  We as parents feel a responsibility to shield our children from some of that pain and if by my experience I can pass on somehow protecting a child from suffering, why not?  Well, maybe this is why not.  Maybe this boy’s parents have it right.  Obviously they had an intentional conversation at some point about how they were going to raise this child and they made a specific decision that they were going to be with him as he went through what ever came.

If you love someone it is only human to want to shield them from pain.  Let me give you an example: we are riding now in my parent’s 1967 Ford Galaxy 500.  It has seatbelts across the lap in the front seat.  I’m now old enough to sit next to my Mom as she drives.  We are driving; a ball rolls into the street.  She slams her foot on the brake and uses her arm to stop me from flinging forward.  The desire to protect is strong.  Some of you are nodding.  You obviously had the bloody nose that followed too. [laughter] That’s what happened, no not really.

Inserting ourselves and protecting our friends is something that we do.  We want to protect one another from pain.  None of us has been out with our friends and we found the person who was supposed to drive has had too much to drink and we say: yeah, go ahead and drive, if you get an accident it will be a learning environment for you.  It will be a moment for you to learn.  No that’s not being a friend.  That’s terrible!  Friends constantly intervene for one another, we reach out, we shield, we protect.  I say all of this because I really do sympathize with the disciples in the text today.  They are at Caesarea Philippi; it’s sort of a resort area.  It’s right next to a really tall mountain, beautiful area.  There’s trees there; the wind blows off the sea.  The Romans had made it into a resort and this is where Jesus was with his disciples.  We don’t know but maybe Jesus decided I’ve got to get away.  We’ve got to get away from some of the demands of our work.  So many crowds had been just pressing in on Jesus and the disciples.  Maybe Jesus said: let’s get away from it all.  Why don’t we take a few days off up at Caesarea Philippi.  And it was in this pleasant, serene, beautiful setting — without distraction — that Jesus dropped a bomb for his disciples.

He said I must now go to Jerusalem, I will fall into the hands of the authorities, the chief priests, the scribes, the Pharisees.  There I will suffer and there I will die.  BOOM.  The shock is almost greater than the disciples can comprehend.  No doubt Peter starts thinking of ways to shield Jesus, to protect his friend.  Peter speaks for all of us: God forbid.  If that’s the sort of thing that awaits you in Jerusalem, then why not go in a different direction?  You know, if you go north you could end up in Damascus and there’s a beautiful river in Damascus, we can hide out there; we can look at the water; we can rewind; we can refocus; we can renew and you can start your ministry again.  Or if you are going to Jerusalem fine, head south.  Keep going, go back down to Egypt where you spent all those years growing up, hang out with some old friends, spend some time walking around the old towns and discover your childhood again.

Jesus responds to his friends in their attempt to protect him, saying: get behind me Satan you are a distraction for me.  His friends are trying to protect him and he calls them Satan.  If Jesus had followed their advice, he probably would not have die the death that he did.  He probably would’ve died in a semi-comfortable bed somewhere other than Jerusalem.  He might be remembered as Jesus, a great moral teacher, like we honor other moral teachers of history; people like Marcus Aralias or Aristotle or George Washington Carver or Eleanor Roosevelt.  People who are loved for what they said but not for how they died.  Jesus by this time had said enough to assure his fame for at least a few generations.  Now in this moment, he tells his disciples: I must go to Jerusalem.  He said I must go.  I look at this and I didn’t see anybody standing there with a sword on his neck saying you must go.  What is this all about?

One time in my childhood.  I made a decision that I was going to speak correct and it was a decision on my behalf because playground talk wasn’t cutting it anymore.  I kept getting corrected by the adults in my life.  So I made the decision to talk correctly and then talking correctly kind it became an obsession of mine for a while.  After that decision I could no longer say words like: ain’t got no.  And in writing any time that somebody replaced you’re with your and even now but still bugs me.  You kind of learned a new way as you go.  Are you equated with learning to speak well you kind and then you almost can’t talk poorly.  I think this is what’s happened for Jesus.  Jesus is made a decision to follow this discipleship that God has called him to and he’s realized this is where it’s headed.  And this is what is ahead for me and I can’t not dothis.  Jesus simply could not walk in the other direction.

This is an opportunity for us to ponder our discipleship and maybe to take this as an opportunity to say: I’m making a commitment to be a disciple of Jesus.  I will imitate him, which means I can’t not imitate him, which means some things about how I handle my anger; it means some things about what I do with my frustration; it means some things about my free time and what I do or don’t do on the computer and it means some things and it means some things and it means some things.  We simply can no longer do some of the stuff we’ve done.  In a sense this is a debate over so who is Jesus?  I got this idea from paying attention to the text because the text that we didn’t read it actually started with this question that Jesus asked his disciples, who do people say that I am?  Who am I to you?  His disciples respond and some of them say: well, we hear that you are reincarnation of John the Baptizer or perhaps you’re one of the great prophets come back from the dead.  Yes, Jesus certainly is a great prophet, and he spoke truth to power, no matter what.  And like all of God’s prophets, Jesus is less concerned with public opinion and a whole lot more concerned with what God might say to him.  Yes, Jesus was a wonderful teacher and he’s a healer, he’s a physician.  That’s a lot of what people said about Jesus because that’s where people were comfortable labeling him.  Because if Jesus is a great moral teacher, we all know how to respond to teaching, right?  We listen; we take notes; we study the notes; we prepare for the test; situation handled; not a problem.  And yes, Jesus did lay some fairly high moral standards on us.

But I think what happened at Caesarea Philippi that day was that Jesus’ disciples got a clear glimpse of just what he was up to and how far it was going to take him.  And it scared the snot out of them.  They were urging Jesus not to go to Jerusalem.  It’s like they were saying: you know Lord, these teachings you have been laying down for us have been really inspirational.  You’ve given us a lot of uplifting spiritual concepts.  Let’s keep things in perspective.  What good is there going to be in you suffering and dying.  Who’s going to keep pumping us up?  Why does there have to be suffering and death?  In saying: God forbid, the disciples were trying to keep Jesus in the place they had for him.  Let’s keep Jesus as a truth telling prophet; let’s keep Jesus as a great teacher; let’s keep Jesus as a fine physician, although that’s a little bit dangerous for us because if you know anything about medical training, you know the people who want to become physicians go to medical school and then they go through a residency.  Part of the residency is pulling 28 to 30 hour stints of being the doctor to care for the sick.  This is part of the inculcation.  This is part of the discipline of becoming a physician.  You have to push past how you feel in the moment. This is what it means to become a doctor; it is no longer about you.  It’s about taking care of your patients and being present throughout the whole process.

Jesus is definitely cranking up the role of what it means for his discipleship and he’s cranking up what it means to be his follower.  So when the disciples try to protect him they are also trying to protect themselves.  I think we are pretty acquainted with this.  There are lots of people who want to call Jesus a wonderful moral teacher, a pragmatic life instructor, a physician, a healer.  There’s a lot of people who want to go really far with that image and they turn worship into a dance of healing and that’s fine but you’re putting on a show and not really engaging who Jesus really is.  That day at Caesarea Philippi, we see that Jesus really is about something larger.  What Jesus is about takes us all the way to the cross.  It’s not that hard to see what Jesus is about if we live this different way that he was the example of.  We don’t respond to anger with anger.  We respond to anger with quiet inner peace.  We don’t respond to violence with retribution; we respond to violence with another cheek.

It is the religious authorities who will seize him.  They were taking a profit from the vulnerable; Jesus confronted them on it.  They will try to kill him for money.  It’s the religious leaders who are threatened.  It is power and money that comes after Jesus.  It is what we encounter when we act that way too.  It’s not that hard to see, oh it’s hard to do.  It is a whole lot easier to go along with the crowd.  You should get him back.  You should put this argument; you should fight back.  There is going to be suffering, there is going to be betrayal, there is going to be destruction of public reputation.  There will be cruelty and tyranny for those who follow Jesus.  The authorities who killed Jesus will be unmasked at Jerusalem. God forbid, this should happen to you.  God forbid, this should happen to us.  We are getting scary close to seeing the real Jesus.  What are you going to do about it?

Here is what Jesus does about it.  It is in the next breath that Jesus declares I will build my church on you Peter.  You will be the rock upon which I build my church.  I do not think that it’s an accident at all that Jesus introduces his church in the tension of this moment.  The tension between what is best for me and mine and what I want and the larger purpose of God who calls us to live a different kind of life that requires sacrifice.  This is where the church is and this is what the church does.  This is really a problem.  This text is really a problem for anyone who wants Jesus to be their personal savior.  It is really a problem for anyone who wants Jesus to bless their prosperity.  Jesus is not interested in getting you saved and tucked into heaven nice and cozy.  Jesus is about including the poor and the outcast and confronting power and money and what they lead to.

Following Jesus, if we take it seriously, just might cause us to die a ridiculously embarrassing death.  Yet so often what do we want from the church?  We want comfort; we want assurance, we want an indifferent presence to the life that we choose for ourselves; like a good friend to we just want you to support what we are doing pastor.  To be who he is, Jesus has to go to Jerusalem and he has to confront power and money and he has to stare dying in the face.  And if we want to be the followers of Jesus, if we want to be his friend then we must befriend him for who he really is.  As Jesus goes to Jerusalem, we have to go all the way with him.  Confronting are urge to call peace when there is no peace; confronting are urge to turn the practice of faith into motivational prosperity; confronting the urge to make church into self-pleasing consumption.

You want to know how bad this gets?  When he is attacked by his enemies, he refuses to defend himself.  He refuses to speak a final word of argument because the final word is God’s to speak. So he also opposes our practice of trying to put up the best argument and win the fight for ourselves.  He even refuses to let his followers defend him: no more of this put away your swords; rebuking us for our self-defense.  Jesus was not a righteous warrior.  He was not a wise government leader.  Jesus was crucified as a criminal and a threat to the order.  He died without lifting a hand to secure his own life; trusted only in the power of God.  It is no mystery.  It will not do to say Jesus is a splendid moral example.  Forget things like he’s a nice teacher.  To follow Jesus means that were always asking that horrible question: what does God require of me?  And it is no wonder that when his disciples get a glimpse of what Jesus is really about, they say what we say: God forbid.

No Foolin’! The E-news is here!

Wow!  Where did the month of March go?
No foolin’ — April is almost here.
Find out what is happening at Chandler United Methodist Church with this week’s e-news.

Highlights in this edition of the weekly e-news include:

  • the Sunday school children’s 6th annual bake sale to support Heifer International,
  • a movie outing with Adult & Family Ministries, and
  • Vacation Bible School registrations will be accepted beginning April 1st.

To read more:  032917

2017-03-19 Bearing the Heavy Things in Life Series – Part 2 of 8: The Clash of Two Worlds

Bearing the Heavy Things in Life Series – Part 2 of 8: The Clash of Two Worlds (audio)

Bearing the Heavy Things in Life Series – Part 2 of 8: The Clash of Two Worlds (text)

Bearing the Heavy Things in Life Series – Part 2 of 8: The Clash of Two Worlds

Pastor Jonathan Arnpriester, Chandler United Methodist Church

March 19th, 2017

Mark 6:14-29 (NIV)

It was nice that we can all get over our winter colds so we can enjoy the spring allergies, right? [laughter]

The truth will set you free.  We know this, we have been told this.  But oftentimes we are not told that for the truth to set you free it has to destroy the safe sweet way you live.  So we are doing this series on the heavy things of life.  Last week we started talking about things that weigh on us and drag us down; distractions really.  Last week we talked about our words and how they reveal about us — in spite of our intentions — our interest in being of two minds.  We really do want to be people faithful to the ways of God.  But we also want to maintain our possessions and our acquisitions as a measure of our life.  It really reveals our hypocrisy.  Today the heavy thing I will be talking about is our loyalty in the world.

Actually, this is a fairly strong theme throughout the Bible.  This is the theme of the story of David and Goliath; your loyalty in the world.  Where do you run when you’re up against something big?  For Saul and the armies of Israel, they ran to their swords; they got on the battlefield and they try to resolve it in a very predictable way.  And it wasn’t going well.  It was David who sought a surprise; he was able to fling a stone and change the course of history.  Psalm 24 is the Psalm that is linked to this New Testament passage: The earth is the Lords and everything in it. Who may ascend into the presence of God on high?  Who may stand in holy presence?  And the Psalm answers it.  One who has clean hands and pure heart, one who does not lift up his soul to an idol or swear by what is false. 

Idol, we not talking here about a TV show.  We are talking about the idolization of a nation with fear.  And what we are willing to become and what we are willing to do to contain our fear.  Isaiah talks about this tension between the ways of God and the ways of the world a lot.  Perhaps the most clear is Isaiah 31: Woe to you who go down to Egypt forming alliances with military power houses because you are afraid.  Your search for absolute security has led you out of the way of God.  Isaiah is clear.  Fear has become an idol for the nation and the nation is weaker for it.

If we jump now to Ephesians — Paul’s letter to the church in Ephesus — Paul is coaxing the early church to actually live out the faith that they’ve been given.  He says: do not live out of fear, live into the call that you have received.  Be humble and gentle and patient.  Put off falsehood and the attractiveness of lying.  Speak truthfully to your neighbor.  Do not let unwholesomeness come out of your mouth.  Only say what is helpful for building up others.  Rid yourself of bitterness, anger, rage, the desire to fight, slander, and malice.  He said all of these things are functions of fear in us.  And he goes on to say that the talk about the power that comes when we get out of the functions of fear in us and we get into the ways of God in us.  He says: you no longer tossed back and forth by the waves.  You are not blown here or there by every wind of teaching and cunning and crafty people with their deceitful scheming.

I begin with this introduction and some pieces of where it shows up in Scripture because I want you to see that our gospel lesson this morning does not standalone.  It is actually a fairly significant theme throughout the biblical text; which is good because Mark’s gospel should not standalone.  Mark has a powerful word.  Mark is rather guff, he’s rather direct.  And he seems to have a finger up whenever he is talking.  I’m not holding up the right finger. [laughter]  Mark is not interested in niceness.  Mark is interested in actually practicing the faith we profess.  Mark begins with the word gospel.  The first sentence that he uses — he talks about proclaiming the gospel — which is a case of high theft.  The Greek word gospel, the original word gospel, evangélio was used for things like imperial announcements or the birth of royalty or the ascension of an Emperor or a military victory on the battlefield in the name of the Emperor.  Things that was important by stealing that word and using it.  Mark is saying those things are not important at all, and they will fail, and they will come to an end.  Let me tell you what is important and what will last forever.  Mark announces what power looks like.  Mark is pointing to the reign of God.  And of course those who rule in this world are not real receptive, shall we say, this news is not well received.

The gospel is a frontal attack on worldly power.  And you know as well as I do, the powers of the world do not roll over and take it.  In fact what they do is what we see happening in our nation in about the last hundred years, they have co-opted the gospel and they reassert its meaning.  In our culture religion, we can look at this and see it.  The cultural church has made the gospel message to be about saving your soul.  It is you choosing to say the right prayer and TA-DA you are IN!  And that is the purpose of the church.  Doesn’t matter what you do, doesn’t matter how you act, as long as you look good and sound good and you say you believe in Jesus; you are IN.  That is what powerful people do to the Gospel to neuter it and make it useless.  The Gospel of Mark will look at all of that and say you been fooled because that’s not what the gospel messages is about; not just in Mark, but Matthew, Luke and John.  The other gospel writers though are writing to established churches.  Mark is the first gospel writer and Mark is writing to people under siege.  They really could be arrested for the choices.  They really could be put on trial and executed.  He’s trying to bring them to a decision about which reign they are going to honor, the kind of people that believe in the authority of kings and the power of the nation or people who believe in the reign of God and the ways of God.

We might look at that as we are not people under siege.  We might look at that and say well we believe in both.  And Mark would say no.  And strange as it may sound, Mark is saying to people who are stressed by real threats to make a decision.  Mark is saying, live your life differently because you believe God has final word and to live differently, even though it may cost you your life.  You may die a hideous death by an animal in the Coliseum or by burning on the stake as a human torch or crucified.  To know who you are and whose you are and to live accordingly will give you peace because you don’t have to be anxious about shifting political forces or sucking up to the powers that be trying to stay your pension.  There is a resolution says Mark.  Mark says there is a resolution of authority that comes to you with putting God’s ways first in your life.

So in the text we catch up in the sixth chapter of Mark.  John has already spoken with resolution and the people responded with enthusiasm.  Jesus has acted with resolution and the people marvel; he speaks as one who has authority.  Demons have been cast out, the sick have been healed, and sin is shown to not be the problem that the religious hierarchy wanted it to be.  This is how the gospel of Mark begins.  These stories are beginning to accumulate around Jesus and John.  And people really like the idea of people being healed as long as it doesn’t cost them anything.  But right before this text there is some town folk who are not really excited about a healing that happened; a man who had demons.  The man got healed.  The demons got put into the pigs and the pigs ran off the cliff because it drove them nuts.  And the folks who are not really thrilled about it are the pig owners.  It cost somebody something when healing happens and it’s those folks and the religious folks at the temple who no longer have the same control over fearful people, who go clamoring for law enforcement telling a one-sided story that John and Jesus are up to no good.  They started making trouble in the neighborhood.

Remember this, from the beginning the people who worked the hardest to have John and eventually Jesus arrested are good law-abiding decent people who in our text today have managed to make peace with a ruler who is not good, law abiding, or decent.  That’s one problem in the text.  The other problem is the sex.  One question, what was her name, his one, the latest, the court sexy-er and dancer?  What was her name, the latest wife?  The one who was impressed the most by swaggering power speeches of the big man: asked me for anything you want and I will give it to you.  What was her name?  John made a mistake.  John made the mistake of expecting a powerful man who had gotten away with indecency too many times to take simple decency seriously.

And the sexual attraction and the sexual drive and the urge of power got the better of the big man, Herod.  What was her name, the latest one?  Herodias was her name.  But we don’t need to remember that.  The image of John’s head on a platter is a corrective to our inclination as a church to believe that it’s all about our comfort.  That our actions should always lead to our survival.  We were comfortable people in a comfortable place sitting on comfortable chairs hearing a comfortable message.  Mark is absolutely uncompromising.  He is not inviting us to a social gathering for anyone interested in the philosophical discussion about world religions.  Mark is not at all interested in making an easy piece between the vulgar culture and God Almighty.  Mark is writing to urge his hearers to make a commitment, to join the company of faithful people who practice loyalty to God and it will probably cost them their lives.  This text is a call to discipleship, a different kind of living that simply tells the truth, which simply has boundaries, that simply is decent.  This is a stark contrast.  I know we might look at that and say: that is the kind of life we live.  This is a stark contrast.

Herod lives on.  Herod lives on whenever the powerful are possessive and fearful and willing to do almost anything to maintain their power.  Herod lives on anytime someone knows what is right and doesn’t do it.  Herod lives on in folks who tremble because they’ve overstepped decency.  Herod lives on anytime a leader seeks justice in their own terms.  If there is no sense of a higher justice judging my justice then I’m not serving justice.  I am serving tyranny that serves me.  There are a couple of images in this text that Mark plants there to haunt us.  The first image is a double.  It’s John’s head on a platter and Herod trembling.  John’s death has not given Herod’s security or peace that he wanted.  And Herod’s trembling is notable.  He thought his display of absolute power would help him feel powerful; it did the opposite.  He flashes about powerfully only for a moment.  He is a reactionary leader.  He’s boasting big.  He is right to be uneasy.  His time will come.  His days will end; his reign will be no more.  Great imagery, right, thank you Mark, because Mark is pointing to the kingdom of God which has no end, which has real authority.

The second image that Mark offers for us in this text is the one of the dancing girl looking for attention and approval.  We all have seen this girl a thousand times.  Her name is Salome and her unknowing desire to please powerful men makes her simply an unfortunate tool in her mother’s treachery and in the deceit of Herod.  In these texts and all of these images that Mark offers for us, he’s reminding us of the necessity that we have for a clear identity.  Mark is saying the world is a dangerous place but only if you allow the world to tell you who you are.  If you don’t know who you are, the world will give you a name and the world will give you a place and the world will move you in a direction right out on the dance floor; dance for us and entertain us, make us be pleased with you.  If we are not part of something larger than ourselves, the world will devour us; the world will use us; the world will discard us.

The message of Mark is: be careful.  The world is attractive and tempting.  The world is fascinating.  The great danger for all or us is the temptation of our souls toward what appears to be safe and secure because it’s powerful in worldly terms and popular and easy.  Be careful anytime you hear the word easy because it usually marks the road to hell.  And in this case it does the hell of becoming aware that you are a useless tool, a patsy.  And Mark says: I don’t proclaim Hell, I proclaim an alternative, the kingdom of God, where you belong, where you know who’s you are and it tells you who you are.  And it’s as simple as acting differently than the world.  Who may ascend the hill of God?  Who may stand in that holy place?  Anyone with clean hands and a pure heart who does not lift up their soul to an idol or swear by what is false.

 

E-News for March 8, 2017! Read all about it!!!

Time for a weekly update from Chandler United Methodist Church.  Check out this week’s events and some of the upcoming events like the Adult & Family Ministry All Church Picnic on March 18th and the 6th Annual Heifer Project Bake Sale sponsored by the elementary Sunday school students set for April 2, 2017.  Read more by clicking the link below:
030817