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Bible Text: Exodus 24:12-18, Matthew 17:1-9 | Preacher: Rev. Jenn Geddes |

A couple years ago I decided that I was going to try to see 200 different bird species in North America. Nearly all my trips that year centred around going to key birding sites from Whitehorse to Tucson. Birders are a strange breed of people- we spend most of our time with our are necks cranked upward, we shush people when we hear an unfamiliar call and we get excited about little brown birds that all look the same. Yet, the reason I began this year of intense birding is because I am struck by the oddity and beauty of some birds, whether it is the funny beak on the very common Surf Scoter or it is the bright red legs of an Oyster Catcher. I find it easy to be awed by some species, especially as you wait patiently for a Amercian Avocet to come out of the bull rushes or as you gather with a bunch of birders from all over North America waiting for the Citrine Wagtail to make itself known. Birding is a hobby that cannot be rushed and takes some practice but when you find yourself in a forest and a Western Tanager lands on the stump beside you- the awe you experience when seeing those vibrant colours is worth it. Well- at least for some of us. For others awe can be experienced in seeing a great piece of art, or after a long mountain climb, or while swimming in a river. But then there are times when something that once caused awe becomes ordinary. I remember the first time I nearly lost it when a Anna’s hummingbird came to our feeder- and admittedly I still get somewhat excited but I no longer feel awe. Capturing and keeping awe is a nearly impossible thing to do and thus experiencing true awe can also be a rarity. Today’s passages are about capturing awe or as many would call it, having mountain top experiences or if you’re a birder you might say, “seeing a lifer”.

Moses is one of the few people to have a literal mountain top experience with God. The setting is Mount Sinai, a location that will dominate the rest of the book of Exodus and even into the book of Numbers. In truth Mount Sinai takes over for the next 72 chapters until Numbers chapter 10- which actually tells me that eventually the awesome power of this mountain would have worn off and we hear that as the people grumble, turn away from and then turn back to God. However, while our passage this morning is not the first time Mount Sinai is mention it is certainly the most intense encounter. The mountain is not simply a designation of geography but is also meant to symbolize how God is present among the worshipping community, something that should bring us awe.

God instructs Moses to come up the mountain and wait. Moses leaves Aaron and Hur in charge of the Israelites while he sets out with his assistant Joshua. It would appear, although it is somewhat unclear, that eventually Moses leaves Joshua and continues to ascend the mountain alone. As Moses makes his way up, a cloud descends upon the mountain- which for most mountain climbers would cause panic and concern but in this case the cloud settles for six days and then on the seventh day God calls Moses. Before we go any further there is an important connection to make. Notice the strong links to the creation story in which God creates for the first 6 days and then finds rest on the 7th. This is likely quite intentional because the writers want  us to see how our worship of God is not like the rest of our weekly activities, precisely because God is with us in a special way when we come to worship. Perhaps there were times this week when it felt like you were surrounded by a cloud- maybe literally, or maybe in a cloud of confusion or a cloud of concern for a loved one or in a cloud of busy schedules and stressful encounters. But here in worship that cloud should be transformed into glory and awe.

Also notice how similar the words are in the beginning of our Gospel passage regarding the transfiguration. It says that six days later Jesus took Peter, James, and John- possibly the first to be called and therefore charter members of Jesus’ disciples – and led them up a high mountain. These disciples will experience a worship like no other.  And I would argue that in both stories the details are not so much that Moses or Jesus and his disciples ascend mountains but rather that God descends to deliver a message. The central point of both these stories is the descent of God to the mountaintop into our world to meet, be seen and experienced by others-that is awe-inspiring worship.

But for Moses, those six days in a cloud are not enough, he then spends 40 days surrounded by a devouring fire on top of the mountain.  Forty days being the biblical shorthand for “a long time.” This tells me that meeting God- in an awe-inspiring way- can require time and patience. In a world where we want instant gratification, it is hard to imagine all of this time spent waiting around. Birding has taught me to be patient and wait in silence for that special call. Too often we expect everything to be instantaneous- but sometimes we need to be patient and wait. And an authentic encounter with God can not be rushed and the presence of God in this world is never casual.

This is made all the more obvious with the description of the cloud and fire. Note that Moses does not see God but rather he sees the glory of God. But then I think of the various images we have seen lately of the fires in Australia or the explosions of volcanoes or the frightening power of destructive weapons (OR SOME OTHER RELEVANT NEWS ITEM) and I wonder- if God’s glory were to appear on Mount Albert Edward in the form of a cloud and fire would we recognize the glory? We have become numb to images that used to draw awe because we are over saturated. I think that we have even lost our ability to capture awe in mountain top experiences or even worship. How do we recapture the wonder of encountering God?

The word transfiguration is one of the many strange words the church uses when a more recognizable word would work. Transfiguration literally means to be transformed or changed. The Good News translation, often known for its oversimplification, translates the transfiguration as “a change came over Jesus.” In Matthew’s telling of this story, the active hand of God is recognized in the transfiguration, transformation or change of Jesus.  Jesus is then joined by Moses and Elijah representing the Law and the prophets, of which Jesus is the fulfilment. And we know from our Exodus passage that Moses conversed with God, and if you know Elijah’s story you know that he too conversed with God. Now we see Moses and Elijah conversing with Jesus which is a gentle pointer to Jesus’ divinity.

Peter then offers to build shelters- in part because he wants to capture the awe of the moment but then as Peter blabbers on he is  interrupted by the glory of God. Sometimes we need to be interrupted by the glory of God in order to be awed by God’s presence.

Notice how the glory of God is still represented as a cloud but instead of fire it is now a bright cloud from which a voice reiterates the words spoken at Jesus’ baptism with the addition of “Listen to him!” Thus helping the disciples recognize the authoritative nature of Jesus’ teaching- but this also causes the disciples to collapse in fear. Now that’s a truly awe-filled response to God’s glory. Matthew’s version of the transfiguration is a little different from the versions found in Mark and Luke in that when the disciples fall in awe Jesus comes and touches them saying, “Get up and do not be afraid.”

In many ways Jesus’ words are the answer to the question, “how do we recapture the wonder of encountering God?” We get up, we do not fear, and we come down the mountain. God’s presence in our world is never casual but it also isn’t always in the form of clouds, fire and light. Sometimes it is in the ordinary. You know the Song Sparrow is one of the most boring looking little brown birds but it has a beautiful song to sing yet most don’t notice because they are busy not listening or not looking because they are seeking out something bigger or better. Take notice of the awe of God’s presence that is around us and be ready to be used by God to cause awe in others. Amen

 

 

 

 

 

 

Bible Text: Deuteronomy 30:15-20, Matthew 5:21-37 | Preacher: Rev. Jenn Geddes |

In 1939 Harold Arlen and Yip Harburg were working on a musical score for an upcoming movie. Five minutes into the movie the main character fails to get her Aunt, Uncle and the farm hands to listen to an unpleasant story involving her beloved dog. Her Aunt replies in annoyance, “find yourself a place where you won’t get into any trouble.” Which prompts this character to break out into a song about leaving the black and white dull world of Kansas.  The fascinating fact about this song is that it was originally cut by the movie’s producer, Louis B. Mayer (formally of New Brunswick) who criticized the song for “slowing down the movie.” When Judy Garland’s voice coach heard that the song had been cut, he became irate and stormed into Mr. Mayer’s office demanding that the song be put back into the film. “Over the Rainbow” not only became Judy Garland’s signature song but the Recording Industry Association of America ranked it as the number one song of the 20th century. Imagine, if it had not been for the vocal coach’s anger this song would have been left on the cutting room floor. I share this story with you not only because it is an interesting tidbit for you to share at your next dinner party but because this song sings of a place where bluebirds fly and dreams come true and trouble melts like lemon drops, high above the chimney tops (that’s where you’ll find me).  It’s a song about ridding the world of all the division, anger, and frustrations and it is a song that was saved due to someone getting mad that it was cut. Sometimes anger is a good thing because it causes an action or reaction. Sometimes anger needs to be managed so that it does not cause harm. Today’s complicated Gospel passage is about anger and the Deuteronomy passage is about the choices that God places before us and  delves into God’s anger when we make the wrong choice.

As the people of Israel stood on the edge of the Jordan river and looked across to the land upon which they would settle I often wonder, did some of them get rather annoyed or angry that Moses broke out into a lengthy 3 part speech? Did they feel like his address was slowing down their progress in reaching the promised land? This land, a land of milk and honey, was where their troubles were expected to melt away like lemon drops…or at least that is what they had hoped. However, Moses’ lengthy speech makes it clear that only by choosing to follow the law will they be able to prosper.

The Book of Deuteronomy is a reiteration of the Law as found in the Book of Exodus and we are approaching the final stretch. As I mentioned in the introduction Moses is delivering this speech to the second generation. The first generation nearly reached this same point forty years earlier but forfeited the land because they feared the risk of following God over the Jordan. The result of their lack of trust was that, even though this first generation experienced God’s liberation from Egypt, they were denied the land and instead were forced to wander in the wilderness, in part because God got mad. As this book draws to a close so too do their years of wandering in the wilderness. They have endured forty years of wandering and along the way God provided for them but now Moses is reminding them that this future that they envision will not be just handed to them on a silver platter. These people will have choices to make and their choices matter. This is Moses’ exhortation to choose life. Several motifs are used to underscore what a faithful life in the land will look like; loving God, walking in God’s path and keeping the law. Moses is reminding them of their covenant.

It is this covenant that the prophets will consistently call upon whenever the people begin to stray. God promises that if they observe the commandments, live according to the decrees, walk in God’s ways then they will live and become numerous and the Lord will bless them. However, if their hearts turn away and they are led astray they will not live long in this land. Throughout the centuries of the Israelites living in Canaan, there were numerous times when the prophets told them they made the wrong choice and are being led astray and God gets angry. But in many ways this anger is required to solicit the return to the right relationship.

In anger management counselling it is not about suppressing anger. Anger is a normal, healthy emotion but like any emotion sometimes it can have a negative effect- particularly if anger is harming yourself or others. Anger management is about understanding why we are angry, what is lying behind this anger, and managing our responses. Although, I personally like the statement, “I wouldn’t have to manage my anger if people would manage their stupidity”. But then perhaps that is getting at the heart of Jesus’ words.

Jesus would have been an outstanding anger management coach. The verses from our Gospel passage deal with complex interactions where emotions could easily escalate. And because emotions are complex so too is this passage. Commentators often refer to verses 21 and 22 and other similarly formulated lines as “The Antitheses”because Jesus begins by saying, “You have heard it said that….but I say to you…” Jesus points out the literal law and then contrasts it with the appropriate response to the law. These verses provide a specific illustration of the “fulfilling” of the Law of which Jesus speaks and to which he calls us to live. What is important however, is that these statements that Jesus makes are not antithetical to the Law. Rather Jesus shows concern for inner attitudes and motives as well as outward observable behaviour.

Clearly Jesus saw that some of his followers, certainly the religious leadership, had no problem criticizing others as fools, trading insults and getting worked up, calling other people’s behaviour, stupid.  He then points out that of course it is a crime to commit murder and the penalty for such a crime should be severe but what Jesus goes on to tell them is that words too can kill and if those insults hurt the other than the penalty for insults should be just as severe. Jesus teaches that how we interact with our neighbours matters. We can choose to live harbouring anger or frustrations or we can choose to make things right which only one leads to abundant life. Jesus’ advice is to lower tensions- and be mindful of what we say to others, whether in daily conversation or in what we choose to say about others. Jesus isn’t saying we can’t get angry- Jesus is saying that how we get angry matters.

In the here and now it is hard to imagine that we will ever reach a time or place where troubles and anger transform into trust and relationships. One only needs to look at comments from internet trolls who throw insults from the safety of their anonymity to know that words can have very harmful consequences.  It is even more difficult as we see how world leaders choose to name call and bully and they perpetuate the divisiveness by ramping up aggressive language. Jesus is clear that social interactions are best characterized by considerate comments and that there is no place for wild and unsubstantiated statements about others.  Jesus then takes it further by  raising the stakes and saying, reconciliation is a prerequisite not only for the kingdom of heaven but for coming before God in worship. We are not talking about some imaginary world over the rainbow but a future envisioned by Moses as he delivered his final speech and a reality taught by Jesus in his sermon on the mount. Yet, we are also painfully aware that there are times when our anger gets the best of us. The good news is that as we meet Christ week after week in our prayers and worship, in Word and sacrament, we thankfully receive grace and can begin again. Amen

Bible Text: Isaish 58:1-9a and Matthew 5:13-20 | Preacher: Rev. Jenn Geddes |  

Last year the Federal Government unveiled the new and “improved” Canadian Food guide. Gone where the days of the four food groups which had remained essentially unchanged since 1977. Instead the groups were reduced to three and the overall message was eat more plants and less meat and dairy, which resulted in a barrage of lobby groups up in arms. I also wonder, had the new food guide not suggested that we eat more plant based protein would we be in the midst of a plant-based fake meat food craze that no one could have predicted. And with all these fast food restaurants developing their latest version of beyond meat products we are essentially omitting the most important message of the new food guide which was to, “eat fewer processed foods”. There are very specific warnings about what not to eat namely processed and prepared foods that are high in sodium, sugars and fats- have you read the sodium levels on plant-based beyond meat products- you might as well eat a real burger! But that’s the thing about food trends they ebb and flow, diets come and go, some are re-branded from atkins to keto but we all know, it comes down to a balanced diet. Now, you might be wondering what does this have to do with being salt and light or with Isaiah’s warning about shallow worship but food or dieting actually comes into play in today’s passages. Isaiah’s warnings occur due to the fact that the people are fasting- but they are fasting to serve their own self interest not as an act of worship. And Matthew tells us to be salt but what happens when we are living in a high sodium world?

First let’s tackle the topic of fasting. Throughout the Bible God’s people fast. They abstain from food for a spiritual purpose and usually it is as a response to a challenging situation. For example many of the prophets invite God’s people to fast during a drought- in part likely because rationing was required but also in the hopes that through fasting their lives will become more in tune with God. Now Bibliecal fasting is not an end unto itself but a means of focusing the mind and body for a spiritual reason.  This kind of fasting has nothing to do with diet and everything do to with strengthening one’s self in prayer. The Rev. Ken Shigamatsu, a pastor from 10th St church in Vancouver is one the few modern theologians who has something to say about the importance of fasting, “Fasting can help us ensure that God, not food or something else, is the focal point of our lives. Fasting frees us to feast on God. In our hunger for food we grow to understand our greater dependence on God, and our physical hunger reminds us that we are sustained not by bread alone but by every word that proceeds from the mouth of God.” I will point out that the Bible doesn’t really command fasting rather it invites people to express their desire for God in a new way. And let’s be clear for many fasting requires a gradual learning curve and has serious health consequences so I’m not suggesting we all go on a fast- yet. But understanding the purpose and practice of fasting helps us understand Isaiah’s critiques. In this passage the people are indeed fasting but not for the right reasons. It’s as if they are fasting because it is the latest diet craze not because they want to improve their spiritual life.

Something that shouldn’t go un-noticed in the Isaiah passage is that it begins as a battle cry. “Shout out, do not hold back! Lift up your voice like a trumpet!” The opening verse is calling the Israelites to battle- but it is not a battle against some external, approaching enemy but rather a wake-up call regarding their own behaviour. The people’s worship practices have become completely disconnected from social justice. This is a battle cry on complacency. And Isaiah, uses God’s voice to not only bring awareness but to call the people to fight against this internal enemy of self-servitude. That is not to say that these congregations don’t enjoy worshiping God. Isaiah says, “day after day they seek me, and delight to know my ways.” Yet, they delight only insofar as  their basic commitment requires and their actions do not reflect the actual responsibilities of worship or fasting or prayer.

The first half of this Isaiah reading is a clear calling out of behaviour that is self-serving and blind to the needs of others. At first the worshiper calls out to God noting how the community has gone through the proper acts of worship with appropriate piety and yet God still appears to be indifferent to their needs. The initial divine answer could not be more direct. It literally says, “ Look, you serve your own interest on your fast day, and oppress all your workers”. This fasting is functioning to fulfill the needs or pleasure of the worshiper and thus is not being integrated into any activity outside the setting of the Temple. And if the worship does not inspire actions then it really can’t be called worship. I also appreciate the line, “Look, you fast only to quarrel and fight.” All of this self-serving fasting is just making them Hangry- hungry and angry.

But then the final three verses are clear in their instructions. They should fast in a way that connects worship with loosening the bonds of injustice. In fact, real worship is seen through the sharing of bread with the hungry and being present to real relationships, showing up and seeing the need in people- both friend and stranger. Only by developing real relationships-which often takes place over a meal- do we light the world and find healing within ourselves and with God. God promises that when our worship takes us beyond ourselves that God will show up.

Barbara Brown Taylor, another incredible theologian and sermon writer points out that the theme in this passage, as well as the Matthew passage is this, true wisdom inspires our faith into action. “We cannot be comfortable in our faith if we are not truly connected to a community, inspired by God’s spirit to express wisdom in mind, body and spirit…There is a real challenge in all the texts to nudge the comfortable church to open their eyes and hearts to those in need around them.”

The Isaiah passage is encouraging the congregation to change and through these changes of behaviour we are brought closer to the wisdom of the trinity. Through our actions, which are inspired by worship, we can truly bring flavour and light to the world. This is how we can be salt in a high sodium world. It is not about being flashy or over confident in our theology, its not about the pontification in the sermon or prayers, it is about how our worship inspires us to see the needs in others. Jesus’ message echoes the words of the prophets. When Jesus tells his disciples to be salt and light he is telling them to make the changes in their lives now that will reflect kingdom values. Churches or congregations don’t like to hear the word “change” and yet it is a fact of our individual lives that things are constantly changing, renewing, dying, and resurrecting.

If we no longer wish to flavour the world around us, then we have lost our saltiness and are no better than the congregation in Isaiah’s passage. Yet, last week we heard a message on stewardship, the theme for on 25th anniversary, and today’s passages continues the thread. It is about living the law, living the gospel, living worship by being salt and light so that the world might see where God is at work. That’s the best diet we could adopt, lots of living and lots of flavour.  Amen

Bible Text: Matthew 4:12-23 | Preacher: Rev. Jenn Geddes |

With the help of  June Kuhn, our church archivist, we were able to track down the very first sermon ever preached at Comox Valley Presbyterian Church. Now, this was before we were officially constituted as a congregation. As a result it comes from September 1994, when the first service at the rec centre took place.  It is a sermon that speaks to a congregation just starting out, an ambitious thing to do, in the mid-1990s when church attendance was, and continues to be, on the decline. Quite appropriately The Rev. D’Arcy Lade shared a little bit about his own story and how he eventually, but reluctantly, heard God’s call to ministry. While D’Arcy and I are not all that similar in theology or style,  I find the fact that we were both reluctant in pursuing a call to congregational ministry rather interesting. He and I would have had some great conversations trying to convince each other that we were indeed not only cut out but called to this vocation. In this very first sermon he references a term that I had never actually encountered before. He says that he is a “Jewel for Jesus”. He admits that at first he found the term rather silly, and not a very masculine term, for a man of his stature. But then he writes, “A jewel is a thing of beauty…a jewel is precious…a jewel is desirable…a jewel is sought after…a jewel is invested with worth by its owner…”  It was through this description of a jewel that D’Arcy realized that he was a “jewel for Jesus”, but he then encourages this new congregation to think of themselves as “jewels for Jesus” and while this was a sermon for a novice congregation, D’Arcy’s words are rather timeless.  As part of our 25th anniversary year the session has named stewardship as a top priority. Stewardship would have also been a top priority for the church 25 years ago and I can hear those words of encouragement in this very first sermon.  On our 25th anniversary I would like to quote from this sermon. Hear D’Arcy’s words and think of how they apply today- to our church 25 years later.  How are we to be jewels for Jesus and share that invested wealth. How do we hear and manifest Jesus’ call to be disciples. Hear D’Arcy’s words:

“I am a jewel for Jesus. But so, too, are each of you, “jewels for Jesus.” Believe me. Each of you is precious and beautiful and desirable and sought after by Jesus. Believe me. Because at times, like me, you may not want to believe it. You may laugh, uncomfortably, at the thought of being called a jewel for Jesus, as I did. You may not think of yourself as valuable because of a poor self-image or background. But, believe me, you are valuable! You are of immense worth! You have been bought at great price and invested with great beauty and called to share the wealth- just as I have. Believe it and feel good about yourself! Believe it as you look back over your story. Rejoice in the faith and the call each of you has by the grace of God in Jesus Christ.

“”I have not come to call respectable people, but outcasts.” Says Jesus. Now we may or may not be outcasts as defined [by Jesus or the Gospel writers], but let us look not only at those Jesus associated with, but those He called elsewhere to do His work. [There was] Matthew, a tax collector, Simon, a zealot-a religious political revolutionary…there are some fishermen: Simon Peter, Andrew, James and John. There is a Samaritan woman at the well, and there is the woman at the wall about to be stoned. There is devout, Christ-denying, Christian-persecuting Saul of Tarsus…There is you-whatever or whoever you happen to be! Why? Because something that doesn’t look like it is worth much is worth plenty!

“The followers of Jesus- those commissioned to do His work- are jewels! He sees in them a value that escapes the “moral minority”. He sees in them a value they do not see in themselves. He knows His love for them will transform their lives and they will be a sparkling and valuable testimony to Him and His grace and power.

“Jesus calls, not the righteous, but sinners, to gather at His Table. And who is without sin? Who is righteous? He collects His jewels about Him and in the process makes them holy and precious. They, in turn, give up their [old lives] to follow Him all the days of their lives. They acknowledge, both in themselves and in others, that what may look and feel like a lump of coal is but a diamond in the rough awaiting to take on the multifaceted brilliance of its Owner.”

I told you these words of D’Arcy’s were timeless. I also think that while those were words  spoken to a people who were just starting to establish a church, that despite the 25 years of being active and engaged in the community, we need to continue to think of ourselves as not only having worth but constantly being called to use that worth. Jesus was walking along the water, while the about-to-be called disciples were engaged in their regular work. Fishermen were likely at the lower end of the socio-economic scale due to the fact that their work was dirty, physically challenging, and demanded their time from sun up to sun down. Yet Jesus is not bothered by their grit and grime. In fact, Jesus doesn’t ask about their education or abilities beyond fishing. Jesus simply calls them to follow him.

When Jesus calls the first disciples in Matthew they immediately respond to the summoning but it comes at a cost. The cost of discipleship is reflected in the abandonment of possessions, they are no longer fishermen, the abandonment of goods, they leave their nets, and family, they leave their father. I know that this morning I am speaking to a largely retired congregation and so those costs are not exactly relate-able but I think about the cost of time, energy, resources and talent that so many of you share in continuing the work of this church and I think that speaks to the cost of discipleship. However, I am here to remind us that if we want to continue to be of worth, if we want to continue to be jewels, in Christ’s crown, we must continue to shine.

The Biblical meaning of stewardship involves a theological belief that we are responsible for the world and must take care of it- through our time, labour and financial resources. It is about hearing that call and words of Jesus and doing something abut it. It means commitment. Stewardship means formally committing to giving gifts of time, labour and resources to support the work of the church. And if we are all jewels then we have worth beyond our imagining.

The Rev. Les Barclay, was the one to give the sermon and Benediction at our service of constitution on January 25th, 1995. In an interesting turn of events I actually officiated at Les’ funeral 8 years ago while I was serving at St. Andrew’s, Victoria. While we don’t have a copy of his sermon we do have a copy of his benediction. He said, “As you form a new congregation of God’s people, believing in Jesus Christ, depending on the power of the Holy Spirit, remember your high calling as disciples of Christ…Offer worship that belongs to God. Grown in Christ through the Word and Sacraments. Share your Spiritual gifts for the good of all.” That is who we are and that is what we will continue to be as stewards of God’s creation, as disciples, as jewels for Jesus.  Amen

 

 

Bible Text: John 1:29-42 | Preacher: Rev. Jenn Geddes |

We have all been there. We have all been at a gathering of people, a dinner party say,
and as you are introduced to people, inevitably the question of, “and what do you do?” comes
up. For the most part this is an innocent question that is simply asking what does one do for
work but sometimes it solicits a more profound answer then what one does for employment.
There are numerous vocations in which one’s job is also entwined with their identity. I have
watched physicians, lawyers, and law enforcement all go through a similar experience to me.
Once the audience knows a doctor is in the house, she is overwhelmed with questions about a
weird rash or swelling. Once they know a lawyer is around they ask him questions about family
law even if his a corporate lawyer and when the attendees discover law enforcement is in
attendance the party stops. I can relate. But that is because what we “do” is both a part of our
person and our work. Now, depending on how long I have been talking to a person I can
usually see three phases to their facial expression when I answer the question, “and what do
you do?” First phase is slight surprise, second is feigned interest as I explain what a
Presbyterian is, and third is the realization that they may have said or used language that one
thinks is inappropriate to use around a minister. Often these three phases happen in quick
succession (really?! Hmmm. OH NO!). I try to then calm any concerns they may have by saying
something they wouldn’t expect a minister to say. But it is true that for many, what we do is part of who we are. The person and the work are tied up together.
The theme for the rest of the season of Epiphany is about the person and work of
Jesus Christ. But before we delve into Jesus’ person and work I want to point out the
significance of John the Baptist’s vocation in this passage. Although John did not know Jesus
personally, he was given a commission by God to work in a ministry that was preparatory for the appearance of Jesus. Today God calls us, as God called John the Baptist, to serve in faith and
hope. That is in part who we are as people and what we do as disciples. And if we are true to
God’s calling we too focus on the reality of God’s work in the person of Jesus.
I often wonder if there were moments when Jesus was at a social event, say a wedding
in Cana, and people asked him, “and what do you do?” and he took a deep breath and said,
“Well, I’m the Son of God” and then watched as the facial expressions of the other guests went
from surprise, to curiosity, to concern. Yet, in the Gospel of John, Jesus didn’t have to answer
that question because wherever he went people seemed to know exactly who he was and what
he did. Over the past two weeks, the Gospel readings have highlighted the “person” of Jesus by
defining Jesus through the actions of others. On Epiphany Sunday the magi identified Jesus to
be the king of the Jews and last week God declared that Jesus is the beloved Son of God.
Today, however, it is not only about the names of Jesus but what Jesus does with those names.
In this way, the Gospel of John differs from the other three Gospels. Within the stories
of Matthew, Mark and Luke, the identity of Jesus or rather the mystery of Jesus is gradually
unveiled to human beings as various people come to realize the power and authority of Jesus.
In those Gospels it is through experiencing the work of Jesus that people eventually come to
see him as the Son of God. The Gospel of John, however, takes a very different approach.

Right from John 1:1, he informs the readers of the deepest mystery of Jesus’ person- and
presents John the Baptist as knowing these mysteries. The Word, who has been with God since
the very beginning, was made flesh in Jesus of Nazareth- who is “the light” of humankind, and
the Baptizer, who is sent by God, bears witness to that light so that all may come to believe in
the light. In this past year’s advent devotionals I found a line that has touched me deeply, “God
became human to make our humanity like the humanity of God’s son. God’s Word is an open
door to the meaning of our lives. His every action is generous and self-giving.”This is who Jesus
is as the lamb of God, the Son of God, and the light to the world. This is the person of Jesus.
The Gospel text then turns abruptly to the “work” of Jesus. It is so abrupt that one might
think that these passages could be preached on two separate Sundays but it is important for us
to understand that the work of Jesus has already begun. Jesus takes away the sin of the world
and baptizes with the Holy Spirit. I was intrigued when I came across Jack Dean Kingsbury’s
commentary on this passage. Dr. Kingsbury wrote, “As the Light of the world, Jesus takes away
the sin of the world and baptizes with the Holy Spirit neither by shedding his blood (although he
does this, too!) nor by actually baptizing people but by “shining in the darkness” and
“enlightening everyone” with knowledge of God. As the Light of the world, Jesus “saves” in
John’s Gospel by revealing God to benighted human beings.” And Jesus starts with calling the
disciples. They are the first to be “enlightened” by the presence of Jesus and quickly witness
what Jesus does.
It is by what the disciples do that we are then taught what we should do. On the basis
of hearing John’s witness of who Jesus is, two of John’s disciples decide to follow Jesus. When
Jesus sees them following he asks, “what are you looking for?” which solicits a question from
them, “teacher where are you staying?” and Jesus replies, “come and see” and when they do
see where Jesus is staying the decide to stay with him. They “hang out” with Jesus which then
leads them into a deep and intimate encounter with Jesus which changes the course of their
lives forever. We are witnessing not only the story of what Jesus does, but how Jesus changes
people’s lives. Andrew brings his brother, Simon, to Jesus, Jesus renames him Cephas or Peter
and little does Peter know that he will become the rock upon whom Jesus will build his
community! Peter will become a witness and evangelist the likes of which the world has never
seen.
So what do we do with this knowledge? How does Jesus’ person and work effect our
humanity? How does the disciples’ response and relationship with Jesus affect our own
response and relationship? I think one of the biggest challenges for me when someone asks
me, “what do you do?” is that I assume that they assume I will then try to “evangelize”. It is a
term that has been abused and misunderstood for so long that it is a term we tend to avoid. I am
often ashamed of the kind of evangelism that is associated with Christianity, so ashamed by the
weaponization of prayer or the utilization of judgment that I am ashamed to say, I don’t
evangelize. Literally the term evangelist means, “to be a bearer of Good News” to be a witness
to the person and work of Jesus. And this is exactly what John the Baptist and the early
disciples do. Evangelism really means paying attention and giving voice to the light that is found
in the lamb of God, aligning our humanity with Jesus’ humanity so that we can become the
people God desires us to be by witnessing the light that shines in the darkness. That is true evangelism. That is who we are and that what we do. Amen

Bible Text: Matthew 2:1-12 | Preacher: Rev. Jenn Geddes |

I always find that there is something refreshing about the beginning of a new year. I’m
not one to do resolutions although I do try set goals or intentions for the year. I’m sure, like me,
you are a bit taken a back that we have reached 2020. It just rolls off the tongue better than
most years. You know, many scientists, inventors, and philosophers, have made predictions
over the century on what our lives would be like in 2020. For example in 1911 a surgeon by the
name Richard Clement Lucas predicted that human feet would become one big toe by 2020 due
to the fact that the outer toes were “useless.” Inventor and sci-fi writer Arthur C. Clarke believed
that by 2020 we would live in flying houses. The publication Popular Mechanics claimed that not
only would we have personal helicopters by 2020 but a 1957 article stated that every road and
street in America would be “replaced by a network of pneumatic tubes” eliminating our need to
gas up. One prediction made by Time magazine in 1966 that I wish were true is that no one
would have to work and everyone would be wealthy, stating, “machines will be producing so
much that everyone in the U.S. Will in effect be independently wealthy.” These are just a few of
the truly bizarre predictions I came across. The truth is, however, that there are some
predictions that came true either because of or despite imagination. In fact Arthur C. Clarke
also predicted ipads or tablets in his well known novel 2001: Space Odyssey when he wrote,
“When [Floyd] had tired of official reports…he would plug his foolscap-sized Newspad into the
ship’s information circuit and scan the latest reports from Earth.” In 1909 Nikola Tesla
predicted that eventually everyone would be walking around with phones in their pockets. Even
Mark Twain essentially predicted the internet which he called telelectroscope in which phone
lines created a worldwide network for sharing information. But that’s the thing about predictions sometimes it takes imagination and sometimes it takes observing current trends and seeing how they will effect us in the future.

Matthew’s story of the Magi is essentially predicting or foreshadowing if we use the
proper literary term, Jesus’ future. And Matthew is careful to demonstrate both the glory and
hostility that Jesus will cause and experience. This story holds in tension who Jesus is, what he
will become and how it will all play out. We simply have to be attentive and observe the key
elements to note that Jesus, this small child in Bethlehem, will change the world.
First, however, it is important to wrap our heads around some of the facts regarding
this story. Despite all of our nativity displays and lore around Christmas we need to recognize
that the magi did not arrive at the stable moments after Jesus birth. Perhaps the star appeared
that night but it would have taken the magi some time, like years, to travel from Persia to reach
Bethlehem. And we know they came from Persia because the term magi is Persian and means
“followers of Zoroastrianism”, which is often called a precursor to Islam. There likely wasn’t three
but an entire caravan of scholars, servants, and perhaps even women. Another reason why we
know Jesus was about two years old is because Herod orders the death of children two years
old and younger. And while calling them kings may not be accurate, we do know that they come
from places of wealth based on their gifts. So, now that that is out of the way let’s look at how
Matthew demonstrates who Jesus will become through this narrative.

The word epiphany comes from a Greek word, epiphainein which means “to reveal”
and there are numerous things that are revealed or that appear in this story. The star seems to
simply appear in the east and it is the star that summons the Magi. The Magi then appear in
Jerusalem at Herod’s palace door enquiring after a king, followed by the Magi’s appearance in
Bethlehem. But these appearances also cause fear. This is definitely a foreshadowing or
prediction into how people will react to Jesus, some with awe and others with terror. Notice how the reaction of the Magi contrasts with Herod’s reaction. The Magi see this star and their first response is to come and worship. When Herod hears about this birth he reacts with terror- and all of Jerusalem with him. Herod is overcome with fear while the Magi are overwhelmed with joy.

It will be these two reactions to Jesus that will consume his ministry and I would argue it is still
those two reactions to Jesus that take place in our world.
The magi’s worship represents the first of many instances in which unexpected people
will not only come to Christ but will be used by God to demonstrate the transformative nature of the gospel. The angel in Luke’s version of the birth of Jesus proclaims to the shepherds, “good news of great joy for all people.” The magi demonstrate that this proclamation is true. God so desired to reach beyond the region around Bethlehem that it was people of a completely different faith that first came to worship Jesus as king. As gentiles they represent the
universality of the gospel. Herod’s hostility foreshadows the opposition that Jesus will endure,
particularly by those in power within his own tradition. New Testament professor Dr. Crowder
writes about this tension in her commentary, “Herod is so filled with anxiety and paranoia that he fabricates his intent to pay homage. Nevertheless, this wise group travels through the deceit in order to share their treasures. Herod’s anger stands in stark contrast to the awe and curiosity of the magi.” Religious and political leaders within Jesus’ community will consistently respond to
Jesus’ presence with anxiety and paranoia and the people who we least expect will be the ones
who respond with awe and curiosity.

The gifts which the magi give also foreshadow Jesus’ life. While gold, frankincense and
myrrh were standard gifts to give a king, even a deity in the ancient world, often those gifts were given as a part of a homage or tribute to an adult king. And maybe that’s the only symbolism in the gifts, that the magi are worshipping a king. However, there have been many theories on the spiritual meaning of these gifts. I have mentioned before that early theologian Origen wrote in his Contra Celsum, “gold as to a king; myrrh, as to one who was mortal (since myrrh was used as an embalming ointment); and incense, as to a God.” And the magi do indeed pay homage. The Greek word is proskuneo which literally means “to bow down”. Matthew repeats this word three times just so we are clear that the magi do indeed want to worship. They tell Herod that paying homage is the entire purpose of their trip. Herod then skews the purpose of his request and states that he too wants to know where the child is so that he can “pay homage.” And then upon entering the home, a home not stable, they kneel and pay homage while also being overcome with joy. Truly the story of the magi remind us that God’s manifestation can happen to people outside the religious or cultural community.
I am not about to predict how 2020 will evolve but I can guess that like the tension in
this story, we as a church, we as a country, we as a society will also balance a tension between
terror and worship throughout this year. But the point to epiphany is that God always shows up.

God is constantly revealed in the actions of others and ourselves. The question is how do we
respond to this revelation, do we respond with trickery, fear or bullying? Or do we respond with
humility, worship and by paying homage? Herod’s fear affects far too many innocent children
whereas the magi’s worship tells us who Jesus truly is. It is a reminder to me that reacting with
fear causes damage not only to ourselves but to others. How will we observe the Christ child in
2020? By focusing, by having 2020 vision, on the light and love of God that is all around us.
Amen

Bible Text: Matthew 1:18-25, Isaiah 7:10-16 | Preacher: Rev. Jenn Geddes |

There are approximately 40 hymns or carols in our current Book of Praise in the
section called, “Christmas”, of that 40 about 25 are fairly well known and we sing them nearly
every year. Eighteen of those carols reference Mary, seventeen reference the angels, fifteen
reference the Shepherds, ten reference the animals in the stable, nine reference Bethlehem,
seven reference the manger and five reference the star. Do you know how many of the carols in
our hymn book reference Joseph? Two. One is an obscure hymn that I have never sung called,
“The Snow Lay On the Ground” and the other is “Angels we have heard on high.” Now, I like to
think of myself as a bit of a feminist, and therefore I am aware that most of the other stories in
Scripture are male dominated, so it is time that a woman is the centre of a story. However, I am
also a bit of an equal opportunist and I have started to feel a bit sorry for Joseph, sure Mary
does most of the work and faces incredible challenges head on, sure the Angels are the ones
who announce the birth to the Shepherds, sure the animals and manger are fun to sing about
because it makes it such an extraordinary story but Joseph may just be the most relate-able
character in this story. Matthew is the only Gospel writer who really gives Joseph any depth but
Joseph’s behaviour and example gives us some clarity on how incredible this whole narrative is
and how it relates to our own lives.

First a word about his name, because throughout the stories of the people of God,
names are important. The name Joseph comes from the Hebrew name Yosef which finds its
root from the Hebrew verb “yasaf” which means “to add” or “to increase”. This makes sense as
we think of the other Josephs who find themselves within Scripture. The first time we hear the
name Joseph is within the story of Jacob, Joseph is the 11th son and but first son with Jacob’s
fourth and favourite wife Rachel. This Joseph increased not only the family of Jacob but adds to
the story of the Israelites in general as it is through him that they eventually find themselves in Egypt. The Joseph from this morning, Joseph, the husband of Mary also adds to story of God’s people. Matthew’s version of Joseph is unique to not only all the Gospels but unique to the rest
of Matthew. Nowhere else are Joseph’s traits described or does he take such an active role in
the birth of Jesus. Matthew says that Joseph was a righteous man, the only descriptor in all the
gospels about Joseph’s personality and given Joseph’s behaviour it is almost redundant to say
he is righteous because we find out how righteous within the same sentence. If an unwed
young woman, who was betrothed or promised in marriage, was found pregnant it was not only
grounds for a dismissal or divorce but according to Deuteronomy 22, could lead to her being put to death. Joseph plans to dismiss her quietly, saving the family from shame and saving Mary’s and the unborn child’s life. The very fact that he does not want to expose her publicly to save her from disgrace demonstrates his righteousness. Its important that we don’t romanticize this story too much. Joseph wasn’t doing this because he was heartbroken, he decided to dismiss her quietly because it was the right thing to do.

However, Joseph’s plans are abruptly changed following a message in a dream. So
often our plans can change in an instant. The Angel’s first words to Joseph can help us too when change seizes us. This angel of the Lord gives the command, “do not be afraid,” we too
should not fear change. The angel continues with some very interesting and counter-cultural
instructions. Joseph is not only to take Mary as his wife, something that would have been
unheard of at the time, but he is also the one who is to name the child. Culturally the naming
was usually a prerogative of the mother. As mentioned in the introduction, this naming is vital to the relationship between Joseph and Jesus. By naming Jesus, Joseph performs the official act
of adoption and as a result, due to Joseph’s obedience and naming, Jesus is linked to the
historic royal genealogy of Israel. Think about this for a moment, according to Matthew, because of Joseph’s obedience, Jesus becomes the Son of David- and therefore the Messiah. Without Joseph’s role Jesus would not have been able to claim his royal lineage. And the symbolism of Joseph’s adoption of Jesus should not be lost on us. Just as Joseph names and therefore claims Jesus as his own, Jesus adopts and claims us as his own.
It is Joseph’s obedience that can make him relate-able. Joseph was going to quietly
dismiss Mary- one could say he had given up on her as his wife. But God tells Joseph not only
to not give up but to demonstrate love by faithfully supporting her. Both Mary and Joseph take
all of this in stride but Joseph’s role in this nativity narrative opens up the possibilities for us to
explore the faith filled contributions we make when we do not give up on others but rather
demonstrate love, particularly within those situations that are not necessarily of our making or
even those in which we do not play a central role. The Rev. Dr. Grant Barclay frames it this way,
“If faith is understood as the choices we make and things we are determine to do, this passage
suggests faith may also be about the responses we make to the situations in which we find
ourselves. We are faithful not only in those ways we take the initiative, but also in how we
respond.” Joseph responds with faith and love to a very challenging situation.
In fairness, I think most of us would find it easier to respond to unpredictable situations
if we too had dreams in which angels gave us instruction and made the outcomes very clear.
However, at this time of year I also think about how our best laid plans can be derailed. Instead
of responding with anger or even dismissal perhaps we need to respond in faith and love.
Joseph has doubts and concerns but they are answered by divine confirmation. We don’t
always have that luxury however, this story declares that God reaches into the context of human existence in an unprecedented way- Jesus does what we cannot do for ourselves. Through this extraordinary story we discover that we do have the ability to respond to extraordinary situations as Joseph does- with faith and love, and we can always turn to Scripture for reassurance. The angel in Joseph’s dream not only tells Joseph to name the child Jesus but then quotes directly from the passage we heard in Isaiah. This might seem a bit confusing because the angel also tells Joseph that the child’s name will be Emmanuel. So, what happened to the name Jesus? Well, in short, Matthew is saying that Jesus saves his people by being God with us- something that will become vital in understanding the person and work of Jesus. When Isaiah wrote his prophecy the Southern Kingdom had just been attacked and therefore his words are about divine signs of salvation during a siege. The countdown to Christmas can sometimes feel like a siege- but the power of the name Emmanuel for us at Advent is that it calls us to live faithfully in God’s promise to be with us and indeed even to have the courage of faith to test that promise when we feel under siege. And I’m not talking about some false war on Christmas- I’m talking about all of those situations in which we, loose faith, in which we no longer believe that God is able to reverse threatening situations that confront us or the world.

We don’t know how Joseph found out that Mary was pregnant but it certainly was a
threatening situation for her and for their betrothal but God intervened and reversed the
situation, transformed it in such a way that this child became the Messiah. It may appear that
Joseph just went along for the ride but in truth his willingness to follow in faith, and not give up
on Mary or the relationship, is what changes the situation. Think of all the opportunities you
have in the coming week to be like Joseph. Do not give up, respond in faith, act in love. Amen

Bible Text: Matthew 3:1-12, Isaiah 11:1-10 | Preacher: Rev. Jenn Geddes |

A while back, while in the middle of a really stressful week, my Mom texted me and asked, “is there anything I can do to help?” I snarkly replied, “put more hours into the day, find a cure for cancer and rid the world of dementia.” I know that all Moms are superheroes in their own right, and my Mom can accomplish a lot, but those three tasks seem out of her scope.   In that heated moment I was feeling the deep emotional grief that comes from hearing that further members of our church family were dealing with difficult diagnoses. This year in particular saw changes in the congregation that I knew were on the horizon, I’m not that naive, but that were still challenging to face nonetheless. And this internal unrest, seems to be spilling out into all avenues of life. There is political unrest in various places around the world, certainly there is a generation of young people who are feeling restless over climate inaction, and losses of people and abilities in our congregation adds to this upheaval on a personal level. Peace, particularly the kind of peace I referred to in our children’s time, peace that brings wholeness,  seems to be alluding us despite the fact that we are “celebrating” the second Sunday in Advent in which peace is the main focus.

Over the many years that I have preached on John the Baptist I have always taken to calling him a prophet. A prophet’s role was to call the people to attention.  It is not a far stretch to compare John to the prophets in part because his entire outward appearance mirrors  that of the prophet Elijah And John’s call to preparation and repentance echos words by various prophets, namely Isaiah. But as I have listened to the young climate activists or the student protestors around the world, or even as my own passion regarding social justice was fired up after my visit to Palestine, I have begun to hear John’s words more as a protest, a call out to those in power that we are fed up with the current state of affairs. In today’s reading John addresses the Pharisees and Sadduccees and announces that judgment is coming and declares that these leaders are like vipers, assuming an entitlement that does not actually belong to them. John is warning that God is fed up with the state of affairs.  To be honest, however,  in some ways I feel this protest, of being fed up,  extends to God. I have always argued that when we are angry, or hurt, or frustrated, we should indeed direct those emotions to God- because God is the one who can take it, who can handle it. As creator of the universe God can handle our anger or our pain. And God indeed does that and responds. That is what God is doing in the protests of John and in the person of Jesus.

I’m not the only one to see this connection between John and modern protestors. The Rev. Dr. Janet Foggie writes, “[John] was a protestor, a voice shouting in the wilds. The protestor John grabbed attention, Jesus followed and hammered home His gospel.” And the protest that John is proclaiming is one of repentance. Repentance is imperative because God is coming and things are reaching a crisis point. I have to admit that I thought of Greta Thunberg. Most of us know the name now because she has managed to rally an entire generation behind a moment of crisis. But it didn’t start that way, in August 2018 she was  the only one who protested outside of the Swedish Parliament buildings. Less then a year later, a million people worldwide participated in a climate strike and in September that number quadrupled to 4 million worldwide. I would argue that Greta inspired these protests so quickly in part because what she is protesting is speaking to the deep concerns of an entire generation.

In this same way John’s success is also impressive. It says, “the people of Jerusalem and all Judea were going out to him, and all the region around the Jordan.” Keep in mind this is all before social media. Word of mouth about John’s “protests” spread so quickly in part because what John was saying, spoke to the pain and suffering, concern and unrest of the people.

But this is also why the Gospel message of peace is so important to our own unrest. I was mentioning how at the time that my Mom texted me I was feeling grief. I have felt grief often this year. Grief because people like Rita Tingle, Doug Beatty, Ron Jackson, Ray and Lee Ellis, Pieter Riedyk, and Al Wedel are no longer a part of the life of this church. Grief because we have all been affected by the ageing process, people we love and care about have lost their abilities or memories. Grief because there are programs and ministries I would have liked to have done or seen occur but couldn’t because of other demands.  Grief because I am watching this denomination that raised me tear apart at the seams over issues of sexual orientation. It’s enough for me to protest to God and say, “Enough is enough!I’m fed up!”

And then it is in those moments that I remember what John was protesting and what Jesus hammered home. Isaiah also touches upon this as he prophesies about the peaceful kingdom. Peace is found in restoration and God promises us that the realities of paradise will be restored and they are restored through a shoot from the stump of Jesse, a king from the house of David. Blessed with the gifts of the Spirit, he will be equipped with the qualifications to govern on God’s behalf. And not only are we restored but all of creation.

Today we have an opportunity to give our grief, our anger, our unrest to God and seek that peace, that wholeness and be restored. This is done in a multitude of ways, one of which is through the act of anointing. Anointing is an ancient practice. In the Old Testament prophets, priests and kings were anointed as a symbol of their holy calling. Anointing is also a blessing, that in body, mind, and spirit we may be made well and be made strong for the work of healing the world. Today may it serve as a way in which we find peace.  Amen

Bible Text: Matthew 24:36-44 | Preacher: Rev. Jenn Geddes |

The house we lived in when I was about 6 or 7 years old had a large lamp post out front. While this detail was often insignificant to me most of the time, during the long days of summer that lamp post became a fixture for all the kids on the block. It was the “home base” for the often rowdy game of hide and seek. If you made it to the lamp post without being seen by the one who was “it” or the “seeker” then you won the game. It was also from this lamp post that the person who was “it” would fold their arms, supposedly close their eyes, and count to 10 while the others ran to hide. When that person reach number 10 they would inevitably yell out, “ready or not, here I come!” Due to my young age at the time, I often watched the game from my second storey bedroom window rather than playing along, because those games often took place well after my bedtime, but that meant I often had a good view of where people were hiding. When the “seeker” came upon someone who was hiding there was often a squeal of surprise!  The words “Ready or not, here I come!” always had a bit of an ominous tone to them. Whether you had found a good hiding place or not the seeker was going to start looking for you. Strangely enough, it is those same ominous words that give us hope this morning but this morning its more like, “Ready or not, here comes Jesus!”

At our most recent presbytery retreat the Rev. Dr. Bob Paul was our plenary speaker. The topic was on visionary leadership. In a successful secular company they look at what is going on now and then vision a better version of the now and implement that vision. He used the example of Apple, and said that this company has done an incredible job of constantly re-inventing itself- sure it still makes computers but from computers came ipods, from ipods came smart phones, and only they know were their next vision will lead us. This too can sound a bit ominous.

However, the hope that we have is that as Christians we have a theological concept of vision. You see, we understand that our current reality can be transformed by the presence of God. And do you know what the Latin word for God’s coming presence is? Adventus.  Ready or not, here comes Jesus! You see, no one could have predicted that God would transform the world through a person like Jesus. No one could have predicted that a woman like Mary would be visited by an angel, no one could have predicted that Jesus would be born in a stable, no one could have predicted that the first people to hear of Jesus’ birth would be a bunch of shepherds. And this is where we have hope. The future that God brings to us is outside of the bounds of what we can ever imagine or even plan for. Just as there is surprise when the seeker finds someone who is hiding, there is an element of surprise in God’s actions. We need to be open to the possibility that God has surprises in store for us. And when I say us I mean us, at CVPC I mean us as in all people. And this is how we have hope, but what is hope?

Julie Neraas, wrote a book entitled, Apprenticed to Hope: A Sourcebook for Difficult Times and in this book she points out that there is a difference between optimism and hope. Neraas lives with a chronic illness and this has informed her experience. For Neraas, optimism can offer a necessary energy boost at critical moments but hope is what sustains her in the long run. This is in part because within hope there is the possibility to also acknowledge despair. “Hope is rooted in the reality of everyday life, with all its joys, and with all its pain, uncertainty, horror and hurt. No understanding of hope is honest unless it deals with the absence of hope and those seasons when nothing comforts or reassures,  Hope is an essence that goes to the core of our common humanity; optimism is an attitude.” The reality is that it can be hard for us as a church to have hope when so many of us are experiencing transitions in our own lives.

Another person who has some interesting insights on hope is the Rev. Ruth Harvey, Director of Place for Hope,  a Christian conflict resolution organization based out of Glasgow. She states that hope is rooted in 3 things, 1) permission to lament/grieve; 2) the necessity to wait; and 3) the freedom to celebrate. She recalls the three-fold movement of the passion of Christ, the lament of Good Friday, the waiting of the disciples on Saturday and the resurrection celebration on Sunday as a good example of hope. The resurrection being another fine example of how God transforms the world in surprising ways. Hope is the promise of goodness beyond despair, even if in the very present moment we are despairing.

But how do we transition from simply having hope to being prepared? And how can you prepare for something that we know is going to be a surprise? Ready or not, here comes Jesus! Yet we should expect to see Jesus in the unexpected. The passage in Matthew reminds us that God is always at work, transforming the world, helping the now become the envisioned future. Are you ready to be a part of that transformation? Are you ready for God to surprise us with an astounding story? This isn’t about whether you have all your shopping done, or cards mailed out, or nativity scene registered for our annual nativity display. This is about being ready for God to transform us in ways we couldn’t have even imagined or planned for. God is at work- God is doing these things and all God asks of us is to be caught up in it. To be empowered by the fact that God is in charge of the transformation. Ready or not, here comes Jesus!

We are empowered to be part of this transformation through communion. We often think about how we are invited to come to the table and we are invited to come to the table and to be fed but that’s not the last step. This isn’t a one-sided relationship. We don’t just pass the plates of bread, eat it and sit quietly until the ritual is over. NO! We share in this communion so that we can then be ready to be sent out, to be the hope for a hurting world. We eat our bread, we drink our juice, not just because this is a familiar and calming practice but because it reminds us that after the meal, particularly after the meal that Jesus shared with the disciples on their way to Emmaus, Jesus sent them out to do the work.

For example, next weekend the community comes to us, which is a rare thing, to have people just walk in to our church, what an opportunity to show them who we are. Yes, they are coming to see the nativity displays but this gift that we give them is an incredible opportunity. I hope to see you all here too, bring your friends, neighbours, or simply just come to see it for yourself because it is a great demonstration of hope and you might even be transformed or be the transformation that someone else needs. Ready or not, here comes Jesus! Amen

Bible Text: Jeremiah 23:1-6, Luke 1:68-79 | Preacher: Rev. Jenn Geddes