Our reading today is from Paul’s letter to the Philippians chapter 1. Just a reminder that outside of the Gospels and the book of Acts, most of the rest of the Christian scriptures, the New Testament is one side of a conversation. We’re essentially reading Paul’s outgoing mail, and we don’t have the other side of the conversation. Although we can kind of sometimes piece it together from other clues from Scripture.

We may remember a few weeks ago we read from the book of Acts when Paul and Silas visited the town of Philippi in northern Greece, how they kind of encountered some trouble there and were jailed, and how even in the midst of being jailed they sang hymns and prayed and were attracting people to the faith, even their jailer. Paul established a community there and last week we read the beginning of his letter to the Philippians as he’s writing to them some years down the road after that visit.

This is a community, and this is not always the case with Paul, where he has great fondness for them and he really just wants to kind of encourage them along. Some other times he’s kind of addressing problems or dissatisfaction within the community in Philippians, by and large, Paul is just trying to encourage them along. They’re doing well. He wants them to continue to grow in love for one another and grow in faith and in service of others. And so we encounter this reading then from Philippians:

Philippians 2: 1-13

If, then, there is any comfort in Christ, any consolation from love, any partnership in the Spirit, any tender affection and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or empty conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests but to the interests of others. Let the same mind be in you that was in Christ Jesus,

who, though he existed in the form of God,
did not regard equality with God
as something to be grasped,
but emptied himself,
taking the form of a slave,
assuming human likeness.
And being found in appearance as a human,
he humbled himself
and became obedient to the point of death—
even death on a cross.

Therefore God exalted him even more highly
and gave him the name
that is above every other name,
so that at the name given to Jesus
every knee should bend,
in heaven and on earth and under the earth,
and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.

Therefore, my beloved, just as you have always obeyed me, not only in my presence but much more now in my absence, work on your own salvation with fear and trembling, for it is God who is at work in you, enabling you both to will and to work for his good pleasure.

For the Word of God in scripture,
For the Word of God among us,
For the Word of God within us,
Thanks be to God.

***

So today on the National Mall in DC, the White House is sponsoring a nine-hour event called Rededicate 250. Thousands of Christians will gather to reclaim what they believe to be the Christian roots of our country and to rededicate our country as one nation under God.

Now, as a Christian pastor, you might think I would be in favor of such a thing.

But you would be wrong. And I will tell you why.

Now, to be completely transparent, many of my objections could be rightly categorized as political. I think you all know we certainly address politics here. I don’t know how to preach and not address politics, because politics is life, right? But the pulpit is not a place for partisan politics—except when they step into my territory. And I would say Rededicate 250 is firmly in my wheelhouse here.

So my objections are—even though I do have political ones—I’m going to try my best to put those aside and concentrate on the theological reasons, not of what it means to be an American, but what it means to be a Christian.

So to be clear, I think there are plenty of reasons to object to this as Americans, but I do want to claim something really important about what it means to be Presbyterian.

Because, see, as Presbyterians, we actually value a diversity of thought and opinion. We not only value it, we invite it, we expect it, okay? Just to give you a feeling for how important this is to who we are as Presbyterians: part of our Constitution as the Presbyterian Church (USA)—most of it can be amended, because we expect that rules and guidelines will change over time, that we can grow in wisdom, and that practices need to be relevant to the time.

There’s only a small part of our Constitution which cannot be amended. These are the things that we think are pretty timeless, are important, are kind of as close as we can get to universal truths, okay?

And one of them is captured in this phrase: that we fully expect people of good conscience to disagree. That’s an essential part of who we are as Presbyterians.

We expect people of good conscience to disagree.

So didn’t we just read from Paul about having the same mind? A full accord with one mind? What is that if not a like-minded community? And how can we then reconcile our Presbyterian value of diversity of thought with what Paul seemingly upholds here as like-mindedness?

Well, first of all, I would argue that what Paul calls us as Christians to be of one mind—what he really means might be better translated as like-hearted rather than like-minded.

I actually cut out a little piece there of what Paul said. He doesn’t just call us to be of the same mind, he calls us also to be what? Part of the same love.

And then he goes and reminds us of the example that Jesus gave us in his life.

The verses that follow are what scholars call the Christ hymn. And there are many who believe here—this is really interesting, perk up for a minute—there are those who believe that what Paul is quoting here is actually a very, very early Christian hymn.

In fact, this section that’s kind of formatted differently maybe in your pew Bibles is thought to be maybe one of the very earliest pieces of Christian writing: a piece of music. Makes sense, right? It makes sense to them that this hymn is something that would have been known and spread, and that Paul here is just quoting it because he knows the Philippians know it. And so he’s grounding them in what they already know.

But if that’s the case, that’s really interesting, because this little bit shows us a whole lot of what the earliest Christians thought about what it meant to follow Jesus.

Professor Catherine Shaner writes, “The Christ hymn is clear: domination, conquest, exploitation—exactly the patriotic images that the Roman Empire embraced—are antithetical to divine power. Jesus’ death and resurrection reject our human displays of power and violence precisely because we know the divine was present in the worst kinds of violence, fear, stigmatization, and brute force. Violence, fear, and death are not God’s plan.”

But wait a minute.

Isn’t part of this hymn that every knee should bend? On earth and under the earth, at the name that is above all names, Jesus Christ? That sounds a little bit forceful, doesn’t it?

Maybe. I would suggest that we read it that way because that’s our lens. We come out of this lens of thinking about power as domination. But what Paul is doing here is something different.

He’s not saying that every knee shall bend because they will be forced to against their will, but that the vision for all of creation—for all of creation, for all of humanity, for all of it—is that we will be so into the love of God that, in the end, we will all come to realize that that is the greatest power of them all, and not all of our other attempts to amass power and wealth for ourselves, to dominate others through violence and through force.

Now, it would seem to me—and actually not just seem to me, because the Christian nationalist leaders who are organizing and participating in today’s rededication have explicitly said this, and I have quoted them from this pulpit before—that it is their intention to force their brand of Christianity on everyone else.

Matthew Taylor, a religious scholar of the ICJS in Baltimore, has been studying the leaders of this movement for the past five years. You may remember he came here a couple years ago and gave a talk on his book, The Violent Take It By Force, which was his attempt to explain the Christian leaders who were involved in the January 6th insurrection.

About the event today, he writes, “Their goal is not merely Christian nationalism, the claim that the U.S. is especially Christian. It is Christian supremacy, privileging Christianity over other religious and nonreligious worldviews in policy, and offering premium citizenship to their kind of Christian.”

So while at first we may look at this passage and they can find their justification for “every knee shall bow,” look at the rest of the hymn. Look at the rest of the passage. Where is it saying that this will happen by force?

No. God does not work by force, but by attraction.

So what are we to do? How can we make a difference? Should we just moan and complain, wait patiently for the next vote, withdraw from what’s going on in the world and just tend to our own souls, our own like-minded communities? Or do Paul’s words here in Philippians have something more to offer us?

I’ll tell you what—it’s really amazing what happens when you just pay attention, when you just have that. So often, you know, we’re rushing from one thing to the next.

I always have this pause in my morning when I’m out in the car waiting for the kids to come out so I can take them to school. And this happened last week, actually, as I was thinking about this passage and this like-mindedness and this “every knee shall bow,” and I’m thinking, “How am I going to—what am I going to say?”

And two really interesting things happened.

So one was, for some reason—even though 99% of the time I pull into our driveway head first—for whatever reason, and I don’t even remember, it’s like a week ago, I don’t remember why, but I backed into the driveway. So I’m sitting there in the car waiting for a few minutes as the car kind of warms up, and I’m looking outward. Where I would normally be looking toward our backyard, I’m looking out toward the street.

Now, the other thing you need to know is that we live in a neighborhood that has a lot of walkers, a lot of dog walkers, people that walk for exercise, people that run and jog. And so they’re out all the time. And these people—I mean, you can set your watch to them. You know that if you leave at this time of day, I’m going to see this person walking, or I’m going to see this person walking their dog.

And I may know them by name, or I just may recognize them. I may see them every day of the week. That’s how much a part of my life they are. But I don’t really know them. So you get the idea, right?

So I’m there sitting in the driveway, facing out, and this couple walks by. Not unusual, except I don’t recognize them. Never seen them before in my life. So that strikes my curiosity. Who are they? What are these people doing in my neighborhood? No, not really. But, you know, that’s kind of why I paid attention. I’m like, huh.

A couple, I’m going to guess in their sixties. And the remarkable thing is they were walking so in sync. Now, they were walking at a pretty good clip, so I only had about twelve strides that I could see them as they were walking through my view. But this couple, who I assume had been together for a long time, they were walking exactly in sync.

And I’m not exaggerating to say it wasn’t just that the stride of their legs was in sync. I’m talking heel to toe, touching the ground precisely the same.

And I thought to myself—one, I thought, they’ve been together a long time.

And I thought of the long-term couples that I’ve known. I don’t know very many of them that are like-minded. Some that are more like-minded than others, but that’s not what gets them there.

And I realized from this couple that they were in sync in a different way. It wasn’t that they agree on everything, but they’re so used to walking together that, without even thinking about it, their strides just matched up.

And it just hit me. That’s what Paul means. That’s what he’s talking about. That as individuals and communities, our job is to walk with Jesus.

And when we start, we’re not going to be in sync. We’re going to be out of step. But together, the more we do it together, the more in sync we can be.

Not like-minded. Something closer to like-hearted.

As Christians, it is our job to walk in the way of Jesus, who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself, humbled himself.

And we walk this way not just as individuals, but as communities of faith. We support one another. We encourage one another. We do not force our way of living and our way of thinking on others.

How little faith in God does that take, to force our way on others? If we truly believe and have faith, force is not necessary.

I think what Paul is calling us to is submitting ourselves to love—God’s love for all people.

Together, we try to walk in sync with our Lord and Savior. As we Presbyterians say, as a sign to the world of what God intends for all humanity.

Friends, that’s what we can do. Not hold huge rallies and try to force other people into our way of thinking, but to be a sign here of what can be, to be a community where love and generosity and compassion rule, not power and force.

Walking step by step with Jesus, we can show the power of humility and the strength of love.

Like-hearted, not like-minded.

Amen.

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Discussion Questions:

1. Like-Hearted vs. Like-Minded

• Pastor Mark suggests that Paul’s call to “be of one mind” may be better understood as being “like-hearted” rather than “like-minded.” What differences do you see between those two ideas?
• Have you ever experienced a community where people didn’t agree on everything, but still deeply loved and supported one another? What made that possible?

2. Walking in Sync with Jesus

• Pastor Mark shares the image of the older couple walking perfectly in sync. What stood out to you about that story?
• In what ways does following Jesus require practice, patience, and walking together with others rather than striving for perfection alone?
• How might spiritual growth happen through companionship and shared experience rather than uniformity?

3. Power, Humility, and the Way of Jesus

• The sermon contrasts worldly power based on domination and force with the power revealed through Jesus’ humility and self-emptying love. Where do you see these competing visions of power in today’s world?
• Why do you think humility is often misunderstood as weakness? How does Jesus challenge that assumption?
• What does it mean to trust that “God does not work by force, but by attraction”?

4. Diversity and Faithful Disagreement

• Pastor Mark highlights the Presbyterian belief that “people of good conscience can disagree.” Why is that idea important in communities of faith?
• How can Christians remain united in love while holding different political, theological, or personal views?
• What practices help create healthy disagreement without division?

5. Living the Sermon

• Pastor Mark asks: “How little faith in God does it take to force our way on others?” What emotions or thoughts did that question stir in you?
• How can we become a community where “love and generosity and compassion rule, not power and force”?

What is one practical way you can walk more intentionally in the way of Jesus this week?

The post Sermon Discussion Guide: Like-Hearted, Not Like-Minded appeared first on Roland Park Presbyterian Church.

Our reading today comes from Paul’s letter to the Philippians, chapter one.

A few weeks ago, we read from the book of Acts about when Paul and Silas visited Philippi in northern Greece, where they ran into some trouble, but ultimately ended up kind of winning some folks over. It is believed that the church in Philippi is among the first that Paul founded in Europe, and it was thought that that’s around the year 50.

Then scholars debate over whether it was a couple years later or a full decade later that Paul writes — as is his practice once he’s founded a church — he writes a letter, or multiple letters, to a particular church.

So this is the beginning of his letter to the church in Philippi:

Philippians 1: 1-18

Paul and Timothy, servants of Christ Jesus,

To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons:
Grace and peace to you from God our Father and the Lord Jesus Christ. 

I thank my God every time I remember you. In all my prayers for all of you, I always pray with joy because of your partnership in the gospel from the first day until now, being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

It is right for me to feel this way about all of you, since I have you in my heart and, whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. God can testify how I long for all of you with the affection of Christ Jesus.

And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.

Now I want you to know, brothers and sisters, that what has happened to me has actually served to advance the gospel. As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. And because of my chains, most of the brothers and sisters have become confident in the Lord and dare all the more to proclaim the gospel without fear.

It is true that some preach Christ out of envy and rivalry, but others out of goodwill. The latter do so out of love, knowing that I am put here for the defense of the gospel. The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice.

For the Word of God in scripture,
For the Word of God among us,
For the Word of God within us,
Thanks be to God.

***

You’d think that Paul wouldn’t remember Philippi so fondly. Last time he was there, a possessed woman would not leave him alone, and he was arrested and flogged in the public square, jailed overnight, and experienced an earthquake.

Paul could have spent his time complaining about his treatment during his stay there. But instead, he writes, “I thank God every time I remember you.”

Timothy Atkins Jones writes, “The exuberance of Paul’s gratitude flows from their history. He prays with joy because their relationship has endured many years of struggle.” Strangers have become friends. Even former opponents, such as his jailer, have become friends — and not just friends, but partners in the gospel of Jesus Christ.

Atkins points out “the community has demonstrated their commitment to Paul by providing the resources necessary for his work. They’ve invested materially in Paul’s ministry. Beyond merely encouraging him in the good work, they underwrote it.”

And here, even as he writes, Paul is once again imprisoned. But as we have witnessed before, this does not slow him down or deter him.

When he was in Philippi and in prison with Silas, they prayed and sang hymns. They preached to their fellow prisoners. Now again in prison, Paul uses the time to write to the Christian community in Philippi, even as he preaches to his current captors.

Paul is singularly focused. Danish philosopher Søren Kierkegaard famously wrote that purity of heart is to will one thing.

Buddhist practitioner and teacher Bodhi Pascua writes, “To will one thing means to have a mind that is unifying around an organizing principle that gives our lives meaning.”

He writes, “I believe that we all attempt to find such an organizing principle. We choose one thing that is for us the most important thing in our lives.”

For Paul, it is preaching and spreading of the gospel. But he could not have done all of it on his own. Even the letter itself is not just from Paul, but from Paul and Timothy. Partnership in the gospel, as Paul calls it, is critical to his success.

Brené Brown writes, “To love someone fiercely, to believe in something with your whole heart, to celebrate a fleeting moment in time, to fully engage in a life that doesn’t come with guarantees — these are risks that involve vulnerability and often pain.”

She says, “But I’m learning that recognizing and leaning into discomfort of vulnerability teaches us how to live with joy and gratitude and grace.”

This vulnerability, rooted in relationship, is how the Christian faith spread early on. Mennonite historian Alan Kreider wrote in his book The Patient Ferment of the Early Church that “the early Christians didn’t grow in number because they won arguments. Instead, they grew because their habitual behavior, rooted in patience, was distinctive and intriguing. Their “habitus,” as he calls it, enabled them to address intractable problems that ordinary people face in ways that offered hope.”

Here at RPPC, our affection for one another is not based on our like-mindedness or our similar socioeconomic standing. It is rooted in the gospel.

Recently, I was reflecting with a church member about our practice of passing the peace during service, and they confessed to me that they were unsure about this practice when it was first introduced. “That’s what fellowship time is for after service,” was a common objection.

And now, my goodness, I think if we allowed it, you all would go on for the rest of the service. Seeing that makes this pastor’s heart glad.

It has become, as Alan Kreider would say, part of our habit.

However, there is a danger to our mutual affection as well. We need always to stay mindful of guests and visitors, as well as the more introverted among us, who may not be as keen on the practice as the rest of us, because that’s part of what it means to be open and welcoming as well.

Marcus Borg points out that when we read Paul in Christian scripture, we are reading somebody else’s mail. We are eavesdropping on someone’s conversation.

Paul writes to the people in Philippi, “I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, and how I long for all of you with the compassion of Christ Jesus. And this is my prayer: that your love may overflow more and more with knowledge and full insight to help you determine what is best.”

These words of Paul expose his deep love and caring for the people of Philippi.

Today is Mother’s Day, a day to celebrate and acknowledge maternal love and sacrifice.

Now, you may have noticed that today’s service is much like that of any other Sunday, and some may be disappointed in this fact. I will admit this is something that I wrestle with. How much do we acknowledge secular holidays like Mother’s Day and Father’s Day and the Fourth of July, Memorial Day?

To completely ignore them seems kind of tone deaf. But on the other hand, to center our worship around them is extremely problematic.

I know people who purposely choose not to come to church on Mother’s Day because it’s complicated. Or the Fourth, because the mixing of faith and patriotism makes their stomach turn.

And I get that.

But let me tell you, this sensitivity is not what some might call political correctness run amok. It is also a part of our love for one another. It is also part of our mutual affection. We make room for those whose experiences and thinking are different than our own.

And here’s the key point: this does not impoverish us. It enriches us.

Frederick Collins writes, “There are two types of people: those who come in a room and say, ‘Here I am,’ and those who come in the room and say, ‘Ah, there you are.’”

Making room for the other is not a membership strategy. It is the call of the gospel.

Paul began as an outsider. He reminds us often that he used to persecute Christians until he had an experience of the love of God in Christ Jesus that transformed him. But he never lost that perspective of what it means to be an outsider, and neither should we.

Last Sunday we began celebrating our 125th anniversary as a congregation. At times like this, it’s customary to look back on our history and give thanks to the saints of the past, and we will certainly do that. But along with that, we need to be mindful of the saints of the present, as well as those of the future.

We also need not gloss over the parts of our history which we would rather leave in the past. Our faith calls us to be honest with ourselves and with God. That’s why we practice confession, because without confession, forgiveness and repair cannot occur.

Friends, to love one another as Christ loves us is not easy. It was not easy in Paul’s time, and it’s not easy in ours. There are many forces that want to divide us. It takes time, energy, and commitment to create the beloved community.

But as Brené Brown points out, recognizing and leaning into the discomfort of vulnerability teaches us how to live with joy and gratitude and grace.

So friends, my prayer is that we too may grow in love and mutual affection together, but also that we may never lose the perspective of what it means to be an outsider or newcomer to the community.

In other words, may we be the type of community that doesn’t say, “Here I am,” but proclaims, “Aw, there you are.”

Amen.

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Fittingly, as we are celebrating the anniversary of this particular congregation we are now in the readings of the early earliest Christians the earliest followers of Jesus as they began to form communities and hash out their differences and what they would look like and all of those things in the book of Acts. We’ve been in this book a couple weeks now It’s kind of like the journal of the earliest apostles. Starting next week, we’re going to start to read some of Paul’s mail in his various writings to the various communities that he’s founded, and we’ll be in Philippians next week. But today, we encounter Paul once again in Acts is in another location in Greece:

Acts 17: 16-34

While Paul was waiting for them in Athens, he was deeply distressed to see that the city was full of idols. So he argued in the synagogue with the Jews and the devout persons and also in the marketplace every day with those who happened to be there. Also some Epicurean and Stoic philosophers debated with him. Some said, “What does this pretentious babbler want to say?” Others said, “He seems to be a proclaimer of foreign divinities.” (This was because he was telling the good news about Jesus and the resurrection.) So they took him and brought him to the Areopagus and asked him, “May we know what this new teaching is that you are presenting? It sounds rather strange to us, so we would like to know what it means.” Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new. 

Then Paul stood in front of the Areopagus and said, “Athenians, I see how extremely spiritual you are in every way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. From one ancestor he made all peoples to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps fumble about for him and find him—though indeed he is not far from each one of us. For ‘In him we live and move and have our being’; as even some of your own poets have said, 

     ‘For we, too, are his offspring.’ 

“Since we are God’s offspring, we ought not to think that the deity is like gold or silver or stone, an image formed by the art and imagination of mortals. While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.” 

When they heard of the resurrection of the dead, some scoffed, but others said, “We will hear you again about this.” At that point Paul left them. But some of them joined him and became believers, including Dionysius the Areopagite and a woman named Damaris and others with them. 

For the Word of God in scripture,
For the Word of God among us,
For the Word of God within us,
Thanks be to God.

***

Well, last week Paul was in Philippi with his buddy Silas, and they were getting into trouble. This week Paul is on his own in Athens and seemingly in a much better mood. As Bobby Williamson puts it, though he’s upset by their use of idols, this distress doesn’t lead our notoriously hot-headed Paul to smash any idols or overturn any tables. He goes instead into conversation with a wide range of people. He is curious about their culture and their religious practices. He seeks to find common ground but isn’t afraid to point out when there are real differences. Honestly, this is like a master class in interfaith dialogue, up until the point at the end where Paul blows it by telling them that God is growing impatient with their ignorance and will soon judge them lacking if they don’t convert.

But honestly, we could argue that the Athenians impacted Paul as much as he impacted them. And that’s a good mark of a healthy and productive interfaith dialogue. But it’s clear from Paul’s later writings that he has incorporated some Greek philosophical concepts into his theology, so much so that I think to say that had Paul not stopped by Athens, Christian theology might be very, very different.

Now, really, we can say that about just about anything. There’s this Doctor Who episode called Turn Left. In the episode explores the different paths a person’s life would take if they turned left instead of right at an intersection. And not only their life, but the lives of those around them, as well as following generations.

Really, when we think about it, our whole existence hangs on threads of chance. Countless things had to fall into place just for us to be here. It’s just one different choice, a left turn instead of a right, perhaps, and poof. But we are here, thanks be to God. And Paul did go to Athens and changed them, even as he himself was changed.

And I think that’s a really important lesson for us.

You see, faith is not static. It grows, it evolves, it changes. It can take in new information, and you blend the old with the new, and it becomes something else altogether. In his book, Reading the Bible Again for the First Time, Marcus Borg writes, “The way of Jesus is not a set of beliefs. That people ever thought it was is strange when we think about it, as if one entered new life by believing certain things to be true, or as if the only people who can be saved are those who know the word Jesus. Thinking that way virtually amounts to salvation by syllables. Rather, the way of Jesus is the way of death and resurrection, the path of transition and transformation from an old way of being to a new way of being.”

So really, if we think about it, all we can have is a living, evolving, growing, changing faith. It should be of absolutely no surprise to us that what we were taught in Sunday school as children does not sustain us later in life. We would never be surprised in any other area, would we? But it’s the foundation from which we can grow. It’s the foundation from which our faith evolves. And the same can be said of communities of faith as well.

Today, we celebrate our 125th anniversary as Roland Park Presbyterian Church. And I want to just read you a bit from our website of how our story began.

On May 8, 1900, 11 men and 10 women met in the home of John T. Hill to discuss the idea of forming a Presbyterian church in the then-new Roland Park neighborhood of Baltimore. A committee of five was formed to look into this matter, and seven weeks later, on Thursday, June business and social meeting of local Presbyterians was held in the Women’s Club Room on the second floor of the Roland Park Shopping Center, which is still across the street.

The committee reported that arrangements could be made for the use of the Women’s Club Room for the morning and evening services at the cost of $3 per Sunday, including the use of the piano, organ, and lights. It was felt that a minister could be secured for an annual salary of $1000.

And a building could be obtained at a discount from the Roland Park Company. Plans were presented for a stone structure that could be built for $10,000. The committee continued to work through the summer. On October 4th, arrangements were concluded with the Reverend John Walkup Douglas, who began his ministry at Roland Park on the first Sunday of November. Meanwhile, the Sunday school began on October 21st with John T. Hill as its first superintendent. The Sabbath school, as it was first termed, was held before church with separate classes for boys and girls.

The cornerstone of the church was laid on July 10th. Seventeen months later, on December 6, 1902, dedication services were held. The original sanctuary of the church was done in an auditorium style with a sloping floor and no center aisle. There was a central pulpit, behind which was the choir and an organ console. Throughout these early years, the First Presbyterian Church downtown, which has now become First and Franklin Presbyterian Church, maintained a strong interest in encouraging the new Roland Park church, including an annual contribution.

Pretty cool, huh?

But again, just one different decision and we might not be here, or we might be in a different location. And the same could be said for all of the 125 intervening years. We have been sustained by the decisions and support and prayers and acts of service and faithfulness of so many.

One that stands out to me is Joe Day. Joe was a member of our church when I arrived here. He was an older gentleman. He had sung in the choir for many, many years. But by the time I got to know him, he’d retired from the choir.

What I remember about Joe was his kindness to me. Just about every Sunday he was here, as he was leaving, he would greet me after church and he would say something like, “You sure are a young man, but you’re our pastor.”

This was an affirmation and I took it as such. Joe was one of those memorable, memorable individuals, and when he passed, we grieved our loss.

About six months later, we received a letter. It was from Joe’s attorney, informing us that we were one of two benefactors in his will, the other being his sister. Joe left the church a very generous bequest.

When I informed the session of this, I will never forget the looks on everyone’s face. Because you see, Joe was not a wealthy man. He didn’t have a lot of family. He drove a modest car, lived in a modest apartment, and died in a modest nursing home. He gave no indication that he had the sort of means to leave a gift to the church.

But to Joe, we were his family. And people were touched. And beyond that, they were moved and inspired. And I tell you this because, in my estimation, that was the moment that we started to understand who we are as a small congregation and that we could do great things even though we have limited resources.

His gift, among others, was an impetus for forming our master plan, which eventually led to one renovation, and then to another, which we just completed. It’s not technically done yet, but almost. And so from one point of view, in a very real sense, all that we’ve done since, we can trace to Joe’s gift, given to his church family who loved him and whom he loved.

Now, of course, we could tell this story dozens of times over about others in our congregation, past and present. That’s one of the beauties of a small congregation. Those contributions, whether financial or of self, are so impactful. And we know there have been other gifts since, maybe larger in size. But you see, Joe didn’t have a lot of people to remember him, except for us.

So I thought it was appropriate to remember him this day and say, thank you, Joe. Your memory is a blessing, as is the memory of so many other names who may be running through our minds right now.

You see, we are blessed beyond measure to inherit this place, this mission from those who have gone before us. And we have our opportunity to make our contribution before we pass it on to the next generation.

And so continues the story of transformation, death, resurrection, the old and new coming together to create something that’s never been before.

So friends, as we come to this table today, I invite you to bring someone with you. If you’ve been a member of this congregation for a time, I invite you to bring a dearly departed one like Joe with you. And if you haven’t been here that long, I invite you to bring someone from your own life whose memory is a blessing. And I invite us all to think about all the people in 125 years who have gathered around this table before us, as well as those who will gather around it after us.

Just one different choice, one different turn, and we might not be here, but by the grace of God we are. As Frederick Buechner reminds us, “The grace of God means something like, here is your life. You might never have been, but you are, because the party wouldn’t have been complete without you. Here is the world. Beautiful and terrible things will happen. Don’t be afraid. I am with you. Nothing can ever separate us. It is for you that I created the universe. I love you.”

Friends, isn’t that good news?

Happy 125th, Roland Park Presbyterian Church. Let us come to the table of grace once again. Amen.

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