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At the end of the 6th
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day of creating,
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God looked out over his creation
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and deemed it to be very good.
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Everything was just as He
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envisioned it would be.
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Everything was functioning
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harmoniously as He intended and
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everything was just beautiful.
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And then next,
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on the 7th day,
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God finished his work and
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rested on the 7th day.
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And God blessed the 7th
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day and made it holy.
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We find these words picked up
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again in Exodus chapter 31,
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verse 17.
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Where it reads it is a sign
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forever between Me and the
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people of Israel that in six
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days the Lord made
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heaven and earth.
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And on the 7th day He rested
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and was refreshed.
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In this we find one additional
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and very intriguing addition God
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rested and was refreshed.
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Now,
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one might rightly ask why God
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would need to rest in
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the first place,
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as He doesn't get tired from
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working and why would He be
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refreshed from resting?
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But it seems to me being
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refreshed here and the word
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that's used here for refreshment
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is a little bit more in the
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sense of catching one's breath
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or perhaps resting and
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expressing a sigh of
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satisfaction and contentment.
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In other words,
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this brings us back to God's
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assessment of his creation.
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That is to say,
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God looked out over the work
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of his hands both the human
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creation and the non
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human creation.
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And God liked what he had made.
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It was just as he intended.
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And so on the 7th day,
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he ceased his work and breathed
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a sigh of contentment.
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What is also of significance
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for us, though,
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is that God has subsequently
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invited his people,
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you and me,
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to share in that rest and his
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delight and his satisfaction.
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God now invites us, however,
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to share in his delight and
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satisfaction both for the work
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of His creation and the work of
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His redemption of creation.
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And thus,
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when we turn to the giving
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of the Ten Commandments,
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we find two different reasons or
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foundations given for the day
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of rest. One in Exodus 20,
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the other in Deuteronomy five.
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Exodus 20
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grounds the basis for a day of
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rest in creation. Namely,
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God rested on the 7th day.
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But Deuteronomy looks
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not to creation,
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but to Israel's enslavement
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within Egypt and God's
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deliverance of Israel
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out of Egypt.
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Thus the people are to rest,
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for God brought them
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out from a land
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where they had no rest.
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And now God gives them rest.
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You shall remember that you were
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a slave in the land of Egypt and
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the Lord your God brought you
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out of there with a mighty hand
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and an outstretched arm.
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So what does this mean for us?
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At the very least,
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it suggests that God invites us
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to look out over the work of his
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hands both his work in creation
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and his work in the redemption
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of creation and to meditate upon
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those two works that we
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might be refreshed,
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inspired and rejuvenated.
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That is to say,
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when we look out upon creation
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through the glasses of the cross
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and the empty grave,
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we see not only the
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creation itself,
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but we see the redemption of
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creation which is both the
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context and the object
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of our redemption.
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And that brings us to the
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stained glass windows.
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We gather as His Church in a
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building such as this to hear
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the promised Word regarding
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our salvation in Christ.
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But here's the thing that simply
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cannot be done in isolation
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from the wider creation.
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God does not deal with us
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apart from his creation,
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nor do we deal with God apart
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from His creation.
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And I think that suggests that
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the buildings and places in
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which we gather should neither
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hide us from the wider world nor
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shut out the wider world of
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creation from our thoughts
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and our senses.
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So I must admit that over the
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last couple of decades since
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this chapel had been built,
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I had grown to appreciate the
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way in which the clear glass
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windows opened out onto the
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wider world. After all,
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the Church and the Seminary are
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located in the world
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of God's creation.
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And so we found ourselves
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hearing the word of God in
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the midst of creation,
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just as Adam and Eve heard God's
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Word in the midst of the garden.
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I was a little nervous then when
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the decision was made to put
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stained glass windows,
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would they hide us
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from the world?
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But I'm grateful that the
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Stained Glass windows committee
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and the artists sought to
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maintain the emphasis of the
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Church's connection to God's
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creation with the stained
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glass windows.
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For that reason,
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you and I can look up at each of
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the windows and see the clear
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windows opening up onto
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the wider world.
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It reminds us that the Church
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does not exist upon some
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supranatural spiritual plane,
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nor does it take us out of the
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realm of the physical creation.
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We are part of this creation and
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we belong to this creation.
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At the same time,
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we are not only human creatures,
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but we have been made
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new creatures,
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reborn through the waters
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of baptism.
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Those waters have brought us
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into a particular story of
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redemption according to which
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we now live our lives.
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And so we begin at the baptismal
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font when we enter
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this building,
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where we see to the side the
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Spirit hoving over the
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waters of creation.
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As we move through the building,
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we see that the story of
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redemption is played out through
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Abraham and his descendants,
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to which the stars testify.
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Through Israel as epitomized by
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King David and the tribes of
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Israel with the Star of David,
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and through the prophets
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of Ezekiel and Isaiah.
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It culminates in the life of
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Christ here in the transepts
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in the chapel.
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And then as we move back
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out into the world,
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it portrays the subsequent life
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of the Church as the Gospel is
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proclaimed by the apostles and
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brought to all people, women,
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men,
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children and all every
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ethnicity.
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But as you observe the Bible
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stories portrayed by
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these windows,
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and as you see the story of
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salvation portrayed
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by these windows,
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note that the story of human
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redemption does not take place
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in isolation from creation.
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Instead,
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there exists an intertwining and
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interdependence of creation
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and redemption.
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Every Bible story is set within
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the context of creation,
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as evidenced by the palette of
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creation's colors
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swirling around
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all the characters and events
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that take place within
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the Scriptures.
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At the same time,
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we see that these stories take
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place in geographical locations
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within creation Eden, Egypt,
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the wilderness, Sinai,
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Israel and ultimately into
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the wider world.
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Not only does creation provide
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the locatedness of God's working
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and the colors swirl around all
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the events of creation,
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but the elements of creation
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themselves are taken up into
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the story of redemption and
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contribute to God's work of
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redemption in bringing about the
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salvation of humankind and by
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extension, the wider world.
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We see this with the Spirit
00:08:54.058 --> 00:08:54.950
hovering over the
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waters of creation.
00:08:56.970 --> 00:08:58.086
We see this with the
00:08:58.108 --> 00:08:59.170
stormy clouds
00:09:00.090 --> 00:09:02.430
over the flood and Noah's ark.
00:09:02.930 --> 00:09:05.934
We see this with regard to the
00:09:05.972 --> 00:09:07.806
judgment that is exercised by
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God as well as the redemption
00:09:09.626 --> 00:09:10.974
offered by God.
00:09:11.172 --> 00:09:12.398
We see this with the
00:09:12.404 --> 00:09:13.790
grains of wheat.
00:09:17.140 --> 00:09:18.610
In addition, though,
00:09:19.140 --> 00:09:21.676
to creation serving as a context
00:09:21.868 --> 00:09:23.936
and providing a location for
00:09:24.038 --> 00:09:25.760
God's work of redemption,
00:09:26.260 --> 00:09:28.600
and addition to God making use
00:09:28.670 --> 00:09:32.756
of an innocent creation to carry
00:09:32.788 --> 00:09:34.052
out both his judgment
00:09:34.116 --> 00:09:35.480
and his salvation.
00:09:36.620 --> 00:09:38.728
Creation also serves to provide
00:09:38.814 --> 00:09:41.020
us with certain symbols
00:09:42.160 --> 00:09:44.184
for reflecting more deeply upon
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the riches and depth of
00:09:46.562 --> 00:09:48.190
what God has done.
00:09:49.120 --> 00:09:51.244
And I'm thinking of two in
00:09:51.282 --> 00:09:53.170
particular this morning.
00:09:54.020 --> 00:09:55.296
Over to my right,
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we see the symbol of a pelican
00:09:58.700 --> 00:10:00.444
that reaches back to the ancient
00:10:00.492 --> 00:10:02.412
church Clement of Rome,
00:10:02.476 --> 00:10:05.350
Tertullian, and many others.
00:10:07.400 --> 00:10:08.212
In this case,
00:10:08.266 --> 00:10:09.776
you see the pelican pecking
00:10:09.808 --> 00:10:10.944
away at its breast,
00:10:10.992 --> 00:10:12.915
and out of its breast pours or
00:10:12.938 --> 00:10:14.772
drips blood by which
00:10:14.826 --> 00:10:16.390
it feeds its young.
00:10:17.100 --> 00:10:18.536
Various interpretations have
00:10:18.558 --> 00:10:20.616
been offered for this from a
00:10:20.638 --> 00:10:22.580
famine in which the pelican
00:10:22.740 --> 00:10:25.592
keeps alive its babies by
00:10:25.646 --> 00:10:27.316
pecking its breast and feeding
00:10:27.348 --> 00:10:28.532
it of its blood.
00:10:28.676 --> 00:10:30.488
To that to an account
00:10:30.574 --> 00:10:33.400
in which the chicks
00:10:34.780 --> 00:10:36.500
badger the mother,
00:10:36.660 --> 00:10:39.080
rebel against the mother until
00:10:39.150 --> 00:10:41.920
the mother retaliates the
00:10:42.030 --> 00:10:44.300
and the chicks die,
00:10:44.380 --> 00:10:45.410
at which point
00:10:46.420 --> 00:10:49.116
she pecks her breast and pours
00:10:49.148 --> 00:10:51.360
out her blood for her children
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to live and dies in the process.
00:10:55.160 --> 00:10:57.444
You can see how the church made
00:10:57.482 --> 00:11:00.740
use of that connection to speak
00:11:00.810 --> 00:11:02.196
of the death of Christ
00:11:02.298 --> 00:11:03.620
for our sake.
00:11:04.680 --> 00:11:06.372
And we come to the window behind
00:11:06.426 --> 00:11:07.736
me here in the Chancel that
00:11:07.758 --> 00:11:08.804
depicts the resurrection
00:11:08.852 --> 00:11:09.656
of Christ.
00:11:09.838 --> 00:11:11.668
Here we find an image
00:11:11.764 --> 00:11:13.000
of the phoenix.
00:11:14.460 --> 00:11:14.920
Today,
00:11:14.990 --> 00:11:16.484
most of us consider the phoenix
00:11:16.532 --> 00:11:17.636
to be a mythical bird
00:11:17.668 --> 00:11:19.000
that never existed,
00:11:19.420 --> 00:11:21.348
but that was not necessarily the
00:11:21.374 --> 00:11:22.620
case among the early
00:11:22.690 --> 00:11:23.980
church fathers.
00:11:24.560 --> 00:11:26.696
Thus, in the late first century,
00:11:26.888 --> 00:11:28.556
Clement of Rome speaks of it as
00:11:28.578 --> 00:11:30.284
a real bird in a letter to
00:11:30.322 --> 00:11:32.140
a church in Corinth.
00:11:32.800 --> 00:11:34.056
In chapter 24,
00:11:34.098 --> 00:11:35.644
he speaks about the resurrection
00:11:35.692 --> 00:11:36.160
of Christ.
00:11:36.230 --> 00:11:37.744
And then in chapter 25,
00:11:37.782 --> 00:11:39.440
he comes to the phoenix,
00:11:39.780 --> 00:11:41.584
a bird that he maintains lives
00:11:41.622 --> 00:11:43.730
for upwards of 500 years.
00:11:44.420 --> 00:11:46.112
But when its death is at hand,
00:11:46.165 --> 00:11:48.044
it builds a nest of frankincense
00:11:48.092 --> 00:11:50.396
and myrrh and dies.
00:11:50.588 --> 00:11:52.044
And then out of the decaying
00:11:52.092 --> 00:11:55.040
flesh of the bird arises new
00:11:55.110 --> 00:11:57.972
life that takes wings
00:11:58.116 --> 00:11:59.220
and takes flight
00:12:00.330 --> 00:12:02.670
from the death of its mother.
00:12:05.970 --> 00:12:07.440
A century later,
00:12:07.810 --> 00:12:09.294
Tertullian again would connect
00:12:09.332 --> 00:12:10.474
the phoenix to Christ's
00:12:10.522 --> 00:12:11.546
resurrection,
00:12:11.738 --> 00:12:13.850
this time emphasizing the bird
00:12:13.930 --> 00:12:15.246
as one that returned to
00:12:15.268 --> 00:12:16.880
life in three days.
00:12:19.010 --> 00:12:20.398
Well, all of this then,
00:12:20.484 --> 00:12:22.510
takes us back to where we began.
00:12:23.890 --> 00:12:26.146
As with the work of creation,
00:12:26.338 --> 00:12:27.014
so now,
00:12:27.052 --> 00:12:28.550
with the work of redemption,
00:12:28.970 --> 00:12:30.294
we can imagine that God
00:12:30.332 --> 00:12:31.878
is saying, it's good.
00:12:32.044 --> 00:12:33.560
It's really good.
00:12:34.170 --> 00:12:36.134
And so we can imagine God
00:12:36.172 --> 00:12:37.834
breathing a second sigh of
00:12:37.872 --> 00:12:39.862
contentment and satisfaction,
00:12:40.006 --> 00:12:41.994
this time over the work of His
00:12:42.112 --> 00:12:44.010
redemption of creation.
00:12:45.150 --> 00:12:46.842
And as his newborn people,
00:12:46.896 --> 00:12:48.940
He invites us to do the same.
00:12:50.050 --> 00:12:51.146
That very creation,
00:12:51.178 --> 00:12:52.990
though it was innocent of sin,
00:12:53.410 --> 00:12:56.094
that very creation that you and
00:12:56.132 --> 00:12:59.150
I ruined as a result of our sin,
00:12:59.490 --> 00:13:03.230
has now participated in the work
00:13:03.380 --> 00:13:07.290
of rescuing us and participating
00:13:07.370 --> 00:13:09.470
in God's work of redemption.
00:13:10.610 --> 00:13:12.880
And so we too can rest.
00:13:13.970 --> 00:13:14.934
And we too,
00:13:15.012 --> 00:13:18.194
who can now breathe a sigh
00:13:18.322 --> 00:13:20.690
of relief and a sigh
00:13:20.770 --> 00:13:22.146
of contentment.
00:13:22.338 --> 00:13:24.760
It is indeed very good.
00:13:25.210 --> 00:13:25.730
Amen.