Good morning, Riverside, Good morning, Riverside. There's a viral video going around of a little girl trying to make her bed with a fitted sheet, and at each corner of the bed she says, help me, Lord, And that's I decided that would be my pre sermon prayer this morning. So pray with me, Help me, Lord, help us Lord Amen. I would like to begin today with some embodiment, as we've grown accustomed to doing
with Reverend Thorn at the helm. I want you to look around your pew or your home, and I want you to take out the blue Bible nearest to you. If you can't find one, walk around and find one. If your neighbor can't find one, help them out at home. If you need to go, look on your bookshelf or under your bed, or on your nightstand or in a box for that, go for that. I want you to hold this Bible, and if you don't have one at home, let me know. We don't want anyone to go without a Bible at home.
All right, We're going to hold our physical Bible. We don't use these super often in our hands in this church, and I really like them because I like to know what's going on around the parts that people are talking about. But I want us to take a minute and just feel the book. There's nothing special about these pages or this cardboard. This will eventually be recycled when the next generation comes around, but I want you to feel it with your senses, all four, not five. Although it is the bread
of life, we're not going to eat it. But let's take a look. Mine has some nice binding breakage, which is kind of fun to look at. Does yours have a dedication in it? Some of them do, some of them don't. I like to smell old books, feel the pages. I think sometimes we avoid opening it up because we don't want to make too much noise. Let's make some noise. Let's do some rustling. Feels
good, I think, better than a kindle. I want to remind you that anytime you're in our service and you feel curious about what's going on, you can grab this thing. If you're bored about what's happening, there's some crazy stuff in here. My dad taught me that a lot of the Bible, he knows, he learned from being bored in church, and I have
done that ever since. I learned that is to start learning my Bible if I'm not learning anything else, Lord have mercy, right, But these blue Bibles are are a nice tool, and I want you to know that we're going to come to this. But let's open to two thirty six, page two thirty six at the back. These particular versions they like to start the page numbers over at the New Testament, So I want the two thirty six that's at the back of the book. Page two thirty six is our scripture
reading for today. So if you want to have it open and be looking at it, that's fine. If you want to set it aside for when we're going to use it at the end, that's fine too. But there it is, page to thirty six in our bibles. If you have any trouble finding it on yours at home, you can look at the table of contents at the front. And of course Second Peter comes after First Peter.
That's helpful. Second Peter is a letter written to the church. And while traditionally this book is attributed attributed to Peter, many scholars believe that Second Peter is written in the face of Peter. That's how they would have said so from the perspective of Peter. From petrine followers. I look that word up. I've read it a number of times. Trust me, it's actually pronounced
petrine, but it means followers of Peter. They got together and they would remember the vein of thinking of Peter, and they would write in that vein. So many scholars believe that that's where this book came from. Many don't. It was a common practice at the time, and several books of the
Bible we believe were written this way. But it doesn't really matter. It doesn't take away from the power of the scripture or the inspired nature of the scripture, but it does give us some information about what was going on in church history when it was written. Many people consider Second Peter to be the latest book in the Bible, so the youngest one. Some people who interpret
the Bible literally tend to date Second Peter around sixty eight CE. Common era or ad historical critical readers place Second Peter between ninety and one hundred and sixty eight CE. But let's just say we'll split the difference and say that it took place about a century after Jesus was born and several decades after Pentecost. The other thing I want you to know about Second Peter is that he writes in the second person plural, so whenever you see the word you, you
have to interpret it. And this is my rule, as y'all English doesn't have a good second person. We're supposed to just get it, which is why we say folks and friends and you guys, and use guys and y'all. So whichever I will allow you to choose your own second person floral. But that's how we have to read it, because there's something different about reading a scripture that says, y'all better behave yourselves versus behave yourself, bro.
And if we get that wrong, we miss out. This is a book of the Bible talking to all of us, and we're supposed to behave ourselves. So Second Peter is writing to the early Church, or at least that's what we call them. We call them the early Church, even though it's been at least a generation, probably several since Jesus walked among the disciples.
And I find it that really interesting because even though in the grand scheme of history, Riverside is a young church, I don't think of us as the early Riverside and we've been here for ninety three years a couple of generations have passed through these doors, and it does feel like we're just starting out.
It feels like we've been around the block for a long time. We have the Riverside Way, we have Riverside issues, Riverside glory days, we have memories of Riverside way back when, and we have the way Riverside always does things. But if Second Peter is talking to the early church, then we are also a baby church, a young church, a church that has tremendous potential and a lot of room to grow and figure things out. So this disciple of Jesus Peter, Second Peter, New Peter, Peter's friend Peter.
He's telling a new and ancient church what it means to be the body of Christ. We can hear it as he's talking to a baby church, or maybe an ancient church, an old church, an online church, a thriving church, a slowing church. The message of Second Peter is to all those kind of churches. And his message is this, B who you were called to b B who y'all were called to be? Second Peter is a culture making book. The writer is looking upon the church to say, who are
you going to be in these days? Of peril, of persecution, and yes, even of apocalypse. Who are you going to be? That's a big question, especially for a tiny book of three chapters. But Second Peter Chapter one is guiding us to become the Body of Christ. And my thesis statement to present to you today is that we will not create a culture of the Body of Christ by employing a list of rules. Second Peter inspires us to create this christ culture based on virtues, and that is exactly what we
need today. I want to go back to twenty fifteen. Way back twenty fifteen, I had been serving the church in some capacity in my whole life. I had served or attended probably a dozen different denominations, but only recently what we call a mainline denomination, and it was in the Mainline, specifically Riverside, that I first encountered, after thirty six years of life, Roberts
rules of order. I know that might seem shocking to some people, but I'd never served on a committee or board or institution where they'd use them, and I'd never engaged them at all. All I knew is that everyone in the room was following a list of rules that I had never seen before, and honestly, still don't know very well if you don't know what they are, and I have to assume some of you don't because I didn't. Again,
it just makes me feel better. This is the thing that that helps everybody know when to say I motion, or I make the motion, or I second that motion, or let's approve the minutes. Well, I'd like to call the question all of these phrases I didn't understand. I didn't know.
I've done a little bit of digging about mister Henry Robert, and it should surprise no one who's used the Robert's Rules of Order that mister Robert came from a military background, and when he encountered civilian conversations in board meetings, committees, and churches, he felt that there wasn't very much democracy happening. People weren't voicing what needed to be heard. So he created Robert's Rules of Order for the sake of justice. The whole point of Robert's Rules of Order
was to be fair. Now I have to say, I admit that this is not reflective of my first encounter of Robert's rules. I've been observing them among us for a few years, and I also see them in the UCC and all of my meetings, Community Committee on Ministry, the Association, the conference of every meeting has these special rules and they do provide as the quote
in your bulletin reads a bit of liberty. If you open up the inside of your bulletin, we always have a quote for a reflection, so that when you come in you can be thinking about what the themes of the day are. In the inside of your bulletin. Inside front cover, I have two quotes. The first one is from Henry M. Robert. We're going to forgive him for his outdated sexism just for this moment. But his quote says, where there is no law, but every man does what is right
in his own eyes, there is the least of liberty. The rules liberate us, and his desire was that Robert's rules of order would liberate meetings so that people wouldn't dominate, so that you wouldn't get mired and back and forth, so that there would be a way to make sure all voices were heard. Awesome, but they can also be oppressive. They can stop good conversation. They can be used as a bludgeoning tool, ramming decisions through the formulaic
process. And the rules had a lot of extra talking sometimes right, So do Robert's rules give us a more democratic and fair meeting? Sometimes they sure do. But second Peter is not a list of rules to follow in order to behave like the church. Second Peter knows that a good set of rules is not going to fix or form the church. Rules don't make the culture. You cannot build a church on by laws. You cannot form a fellowship
on Robert's rules. But even as I say that that might produce anxiety in you if you are a big fan of the rules and the by laws. And I understand that we do feel a sense of groundedness and foundation when we have a nice set of rules to follow. So when I say that all of that, please hear an asterisk that I know that guidelines keep us on the narrow path. And this is not a throw out the rules with the bathwater sermon. But let's look at that second quote in the bulletin. This
is from Henry David Threaux. And we will again exclude, excuse the white Henry who is using these sexist men only phrasing for the sake of the sermon. The law will never make men free. It is men who have got to make the law free. These two Henry's and their quotes on the law that are opposite, Let me go back to the first one again, where there is no law, but every man does rud is right in his own eyes, there is the least of liberty. And then threw the law will
never make men free. It is men who have got to make the law free. Henry David Threau is an abolitionist, and he wanted to change unjust rules and laws. He was not perfect by any stretch of the imagination, but his perspective captured in this quote reminds us that laws are made for liberation, and if the laws of the land or laws of the church are not liberating us, they must change. Rules must evolve. Rules do evolve,
and sometimes they evolve towards dysfunction. But if we anchor ours our rules to virtue, they will evolve towards liberation. We have a lot of rules at Riverside, and they do change over time. Did you know that until pretty recently you couldn't wear pants and be an usher. We've had racist rules, We've had sexist rules, aged rules, anti gay rules, anti children rules. But thanks be to God, Lord help us the Holy spirit moves and we change. There are two rules. I'm going to move down to the
communion table. Folks, you can follow me. There are two rules that are outside in the narthex. I wonder if you can imagine them in your head what they are. Can anyone look in their mind's eye and tell me what the one or one of the two rules are that we have posted in the narthex. No food or drinks in the nave. The other one no recordings or cell phones. Let's talk about cell phones for a minute. Things
are changing really fast. And when those placards were put up, I don't know if anyone could imagine what our cell phone life is like right now. But more than anything, I don't think anyone could imagine that it would be
the way young people show delight. If you've been with a young person, whether Gen Z or a young millennial or now Gen Alpha, if they see something they love or someone they love, they pull out their phone and they take a picture, and then they do the best evangelism of anybody in the room because they post it to everybody. One time we had kids doing a protest up here. The youth came in did a protest about climate change, and one of the youth was sitting in the pews and they pulled out their
phone to take a picture of it because it was so cool. It's happening in church, and someone told them to put their phone away. That's fine, that's the rule. The rules are great, But what are we telling them when their method of delight isn't welcome. So you're welcome to use your phone and worship in a worshipful way and share and send the pictures and say this is what we're doing at Riverside. The second rule is about communion or
is that about food? And this is a rule we break flag rally every month on the first Sunday, we say no food in the nave, and then we bring in the stickiest, most staining drink there is, grape juice, and we give it to everybody in cups that are impossible to get open. We break it. We break the rule because the virtue is to remember
our beloved Christ. That's the virtue. There was a time when I was doing family worship in Christ Chapel and I tried to have a clergy person with me every time we did family worship, but they weren't always available, and we have a rule that only clergy people can serve communion. I'm standing here in front of everyone involved, everyone who could possibly have anything to say about that, and I did it. I served communion to the children and families
without being ordained because we wanted to remember Jesus. I don't care at that point. Rules are great, but those children are going to have the body and blood of Jesus. And if no one has time for that, I do. And to you folks who are joining us online during communion, a lot of churches said, if you are going online to do to do church, you cannot even have communion because it's not real. If you're not actually touching the bread that we've blessed in this place, it's not real communion.
Tough luck after the pandemic, you can remember Jesus. It sounds silly, but it's absolutely what happened in churches across the country. And we decided because of our virtue, which is valuing that connection, that inclusion, saying that you are just as important to us as anyone in the room. We said, no, oh, that doesn't bring quite true with what we know of Jesus, and we know that Jesus took ordinary things around him, and because
he used them, they became blessed. And so every month we say to you, go get whatever is ordinary around you, and we bless it, and God sanctifies it, and you're good to go. Because the virtue is more important than the rules. I'm not again asterisk throwing out the rules. There's lots of great rules. I have lots of great rules. As a parent, A loving parent has good rules for their children. But rules have to grow and involve and change with us. And we have to ground those
rules. If we're going to make rules for ourselves, or if we're going to form committees and create by laws and vote and all of this, the underneath it all, we have to be grounded in those virtues that second Peter talks about endurance, knowledge, wisdom, love, joy, peace, patience, kindness, goodness, faithfulness, gunness, self control. And that's how we can write our laws to be liberating. To conclude, I want to pray the virtues over us to empower us and to give us the strength and
wisdom we need to behave the way we should behave. I want you to take that Bible back out, that blue Bible, open it up to page two thirty six, and I'm going to pray these words over us, and I just want you to have the embodied feeling of following the scripture along with your finger. You don't have to say it with me, just silently tracing the words with your finger as I pray for us, Verses one through eight, two through eight. Fully, and gracious God, may grace and peace
be ours in abundance. In the knowledge of You and of Jesus, our Lord, your divine power has given us everything we need for life and godliness through the knowledge of Jesus, who called us by his own glory and excellence. Thus Jesus has given us through these things his precious and very great promises, so that through them we may escape from the corruption that is in the world because of lust, and we may become participants of the divine nature.
For this very reason, we must make every effort to support our faith with excellence and excellence, with knowledge and knowledge, with self control and self control, with endurance and endurance, with godliness and godliness, with mutual affection and mutual affection with love. For if these things are ours and are increasing among us, they will keep us from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ. Grow us up, God Lord, help us.
Lord, help us and Jesus sam We pray Amen.