Archives: Sermons

Preacher: Rev. Jenn Geddes

In October 1989 a song by a German Pop group debuted on the US Billboard charts at number 65. Seven weeks later it reached number one. The song became this group’s most well known song and was ranked at number 21 for best singles of 1989. The premise of the song is that the singer realizes that they have made a mistake in rejecting their love interest. As the opening verse states, “You said you didn’t need her, You told her good-bye….You let her walk away, Now it just don’t feel the same” but instead of blaming himself for this heartache or mistake the singer says that he has to blame it on something other than himself and he declares, “Blame in on the rain, yeah, yeah!” Unfortunately this German pop group had more to blame on their demise then the rain because it was discovered in 1990 that the two voices heard on the recording were not actually the two guys who performed as the singers  but rather that they lip-synched their entire act. Millli Vanilli went from being extremely famous to completely infamous within a year. They were even forced to return their 1990 Grammy for best new artist. These two performers were blamed for being frauds when in reality it was the dirty dealings of the record company that got them into such trouble. Blame is a funny thing because we often don’t want to blame ourselves for mistakes. It is why terms like scapegoats or throwing someone under the bus are so common. Blame is a big part of our passage today- but we have to be careful about where this blame is placed.
The Acts of the Apostles or The Book of Acts as it is often referred, was written at a time when the relationship between the early Jewish-Christians and the traditional Jews was tense. It is clearly evident in most of the book that the author tends to place the blame for Jesus’ death squarely on the Jewish authorities. In fact, if we think about the passion story from Luke, three times Pilate pronounces Jesus is innocent while the Jewish crowd exclaims “Crucify him!” In that version of the story Luke gives opportunity for the Roman governor to appear innocent of any decision to place Jesus on the cross, despite the fact that crucifixion was a very Roman form of punishment.  Peter’s speech which we heard today continues this sentiment and unfortunately, throughout history, this passage has been used to support anti-Semitic behaviour within the church. So, we do indeed need to be careful about where we place blame or rather who gets used as a scapegoat.
This book, as well as Luke’s Gospel, was written at the end of the first century and it reflects a great amount of the socio-cultural context of that time. Following the destruction of the temple, Christianity began to spread within Gentile communities. Christians began to shift blame for the death of Jesus from Rome to Jewish authorities- because the bulk of new Christians were in fact, Roman.  If one were to read the Gospels in chronological order, that is starting with Mark, then Matthew, then Luke, then John, we would see this shift more clearly. We must learn to proclaim the gospel without blaming any particular community because really the only community we can blame for mixing up meanings or misunderstanding in the gospel is ourselves. While Peter’s speech clearly places blame on the ignorance of the Jewish observers Peter’s speech also reminds us of the healing that can take place under the guidance of the gospel. It is time that we focus on that healing rather than blame.
This is where the rest of Peter’s speech helps us to understand who it is we are to be as an Easter church, a church witnessing to the resurrection. This sermon follows a dramatic healing. Peter and John are going to pray at the temple- so you see, they are still maintaining many of their Jewish practices. A man who has been lame since birth was begging at the gate and he begs as Peter and John walk by. Peter asks the man to fix his attention upon Peter and John and then says that he has no silver, no gold, but what he has he gives and then he tells the man in the name of Jesus of Nazareth to stand up and walk. Which, to the amazement of the crowd, the man does. All those who witness this event are filled with wonder and amazement at what has happened. But Peter is quick to adjust their perspective and that is where our passage begins.
Peter points out that this is not a solo operation. Not only do Peter AND John fix their eyes on this man but Peter also tells them that this power does not come from them alone.   John is often underestimated in this story because he is referred to but does not speak. However, the point is that Peter and John work together to provide healing. I know that there are a few jobs or expectations around this church that feel like solo endeavours. I know there are some of you who think, if I don’t agree to do this then no one else will. But as we venture on this new beginnings visioning process together I realize how important it is to feel like this is not a solo endeavour- we need all of us to have healing happen.
We also need the power and piety to come from God, not ourselves.  Here Peter is very clear about the authority from which this power comes. Peter proclaims Jesus as “The Holy and Righteous One” and “The Author of life” both these titles mean that Jesus is the true source of healing. The curious thing about these titles is that holy and righteous are descriptors from the Old Testament, they would have been familiar to the crowd to which Peter speaks, but “author of life” is not found anywhere prior to Acts. Peter is giving Jesus a new title in this speech. This tells me two important things. First, that it is difficult to classify Jesus and second that titles of all kinds hint at what God has accomplished in Jesus- but that doesn’t mean they adequately describe it. This also means that we can get confused by all these titles and forget what they really mean- and who can blame us!
Later on in Acts Peter’s insistence in using Jesus’ name as the source of healing, his emphatic persistence that it is by faith in his name that gives health to this man, is also what will get Peter and John in trouble. They will be arrested and interrogated the very next day because of this miracle. And those authorities will ask, “by what power or by what name did you do this?” In this confrontation Peter continues to respond that it is through faith in Christ.  We they are free to go, instead of blame, Peter and John meet up with the council and rejoice that they have been considered worthy to suffer dishonour for the sake of Jesus.
You see, here is where I think it’s time we can only blame ourselves- in the early church in Acts it grows because there is healing, proclamation, and rejoicing. While we may or may not participate in physical healing  ministries I think we forget how to use our faith to heal situations. We certainly do not share in the same kind of witness or proclamation as the early church and we often lament rather than rejoice when the church is called into question regarding it’s value to the community. We have no one but ourselves to blame when we do not heal, proclaim or rejoice in church. New Testament Professor, Greg Carey reminds me that, “At a minimum, we should remind ourselves of the countless ways in which we still reject Jesus, even, or especially, in the church. With respect to this passage, whenever we resist God’s healing work, whenever we seek to conform the spirit of healing to our own structures and expectations, we play the part of authorities who imprisoned Peter and John.”  As an Easter Church- a congregation that resides in the space following the resurrection- instead of blaming society or changing culture we need to take responsibility and heal, proclaim, and rejoice in the power of faith in Jesus’ name. Amen

Bible Text: John 20:1-18 | Preacher: Rev. Jenn Geddes

I’m not really a fan of pranks. I guess I don’t really understand them- I’m a terrible liar and therefore am no good at doing them to others, and I don’t completely understand what’s funny about them when they happen. It’s why I’ve never been any good at “celebrating” April Fools Day. Did you know that historians really have no idea how April Fools came into existence? I’m not kidding, it’s no joke. Some scholars state that the first recorded association between April 1st and All Fools Day is in Geoffrey Chaucer’s The Canterbury Tales written in 1392. But others debate this and believe he actually meant to place it on April 2nd.  It is possible that the holiday goes back further than that because the Romans actually had a whole festival called Hilaria which started on March 25th and ended around April 1st and as you can guess by the name, Hilaria was a festival full of jokes and pranks.  Strangely enough in the 18th century it was believed that the tradition of April Fools went back even further to the time of the Great Flood and Noah, when Noah mistakenly sent the dove out in search of land before the floods had fully receded, sending the dove on a “fool’s errand”- but let’s be clear- no Biblical Scholar has ever supported that. I find it strange that of all the weird holidays of the western world, April Fools is the one that doesn’t seem to have any clear origin. Yet, here we are today, on April 1st- and perhaps you have already been pranked or tricked. But I think that most of you are like me, you just don’t get it- it’s not all that funny and the tricks aren’t worth the effort. When Mary Magdalene approached the tomb on that Sunday morning- it seemed like a pretty elaborate trick, even a prank, and for her it was not funny. In fact, she spends more time weeping in this chapter than in dialogue. It is a painful experience and who wouldn’t be upset to discover that your teacher’s body is missing. It’s been an emotional few days and it appears that things have gone from bad to worse. This is the dichotomy in the Gospel of John- here we have the climax to the story of the Gospel, something we celebrate and Mary is weeping.

It is early in the morning, so early that it is still dark. The description of the time of day also alludes to the darkness facing Mary, Peter and the other disciple. Not only is it pre-dawn but the awareness of the realities of the resurrection are also in the dark. As Mary approaches she notices that the stone has been moved away from the entrance- already this is not a good sign. She doesn’t need any further confirmation that something is wrong, she doesn’t even look into the tomb, as soon as she sees the stone has been rolled away she bolts back to Peter and another disciple and, breathlessly panting, says they have taken the Master from the tomb and we don’t know where they’ve put him. While we, in hindsight, can sing songs of Hallelujah and declare that Christ is risen indeed, for Mary this is not a miracle but an awful prank.

What is interesting about Mary is that within John’s Gospel this is only the second time that she is named. The first time is when she is with Mary, the mother of Jesus, at the foot of the cross. The first time we are introduced to Mary Magdalene is when Jesus is dying- John is using this to tell us that Mary knows very well what happened to Jesus for she witnessed it firsthand. Now Mary will become the first witness to the resurrection and will play a central role in sharing this news.

Like Mary, Peter and the other disciple are intriguing characters. We know that Peter had a close relationship with Jesus and was often the one who asked a lot of questions or debated most with Jesus. But there is mystery surrounding the other disciple who is described as “the disciple whom Jesus loved.” This disciple first appears in John 13:23 when he reclines beside Jesus at the Last supper. Despite many scholars trying to solve the puzzle of this disciple’s identity, who this disciple was remains a mystery. Yet, when Peter and the other disciple run back to the tomb to confirm Mary’s horror, it is this disciple, not Peter, who goes into the tomb, looks at the evidence, and believes. He needs no more proof to know that this is not a prank but a miracle.

At this point in the story we have heard three points of view. Mary assumes that someone has stolen the body, Peter draws no conclusion in his confusion, and the beloved disciple has faith. It is as if their reactions represent the common reactions to the resurrection story. There are many who would hear this story as a joke, many who would choose to draw no conclusion at all and then there are those who have faith. While I would assume that many of us would claim to be the ones who believe, I think it would be more accurate to say that throughout our lives we experience each character’s take on the events.

Peter and the other disciple return home and leave Mary to her weeping. This weeping is referred to four times in rapid succession.  As she kneels down to peer into the tomb, two angels appear.   Now, one might think that upon seeing two angels that Mary would come to realize that this is not a joke. But instead, when the angels ask, “Why are you weeping?” she responds with the same statement that she gave the disciples. This reinforces to me that sometimes not even the sight of angels produces faith. Then Jesus himself approaches her. Mary sees this person but does not know that it is Jesus. Her mind is so set on the fact that the body is missing that she doesn’t even seen the body right in front of her. What is interesting is that the author allows us, as readers of this story to have a little more insight. We know that it is Jesus and are left waiting in suspense to find out if Mary will realize it too. But then Jesus speaks one word, calls her by name, “Mary!” After Mary hears her name come from the lips of her teacher, she is able to see that it is indeed Jesus. This is a reflection of the words found earlier in John, in which it says, “Jesus calls his own sheep by name and leads them out.”

After calling out her name and claiming her as his own Jesus commissions Mary to be an apostle to the apostles telling her to share the news that Jesus will “ascend to my Father and your Father, my God and your God.” In this simple phrase Jesus declares that he is opening the way for humanity to have the same relationship with God that he has- that his Father is our Father, his God is our God. And that my friends, is no joke, this is not a prank, this is not an April Fools story- the entire purpose of the resurrection is stated in this commission to Mary. Jesus has opened up this relationship and has invited us to be a part of this family.

The experience of Mary, Peter and the other disciple reflects many of our own experiences. There are times when we do not have the answers, we do not know what it all means, we are skeptical, even cynical, essentially assuming the worst, which then prevents us from seeing how life can ever come out of the death or darkness that surrounds us. Then Jesus appears- calls out our names- makes himself known in a few simple words and then claiming us as part of this great household. As Rev. Bernard Brandon Scott puts it, “This is the family of divine fellowship.” It’s no joke but it is certainly a joyful matter. Amen.

Bible Text: Mark 11:1-11 | Preacher: Rev. Jenn Geddes

In 1974, television network, NBC, decided that it needed to have a regular program on Saturday nights. For a decade they had been airing reruns of the previous week of the Johnny Carson show and they discovered that ratings were very low as a result. So, NBC executives approached Canadian Lorne Michaels to see if he had any ideas. In just three weeks Michaels and partner Dick Ebersol developed an idea for a variety show, with a twist, instead of the usual short-form interviews of mid-week late night television they decided to do a show full of comedy sketches, most of which would be political satire, with a smattering of musical guests. Within the year the cast was assembled and Saturday Night Live was born. SNL as it is now known has aired over 800 episodes and in the fall of 2017 it began its 43rd season. The series has had its hits and misses, spawning movies and establishing careers for comedians as well as having many seasons in which the series just didn’t seem all that funny. The major purpose of the show is to provide social commentary or parodies on the world.  The current political climate has helped boost its ratings and has given SNL a new life. The show’s sketches often parody reality providing thought provoking statements of today’s world and exaggerated truths. I have to admit I don’t watch it very often as I’m usually in bed well before it airs, but thanks to the internet I often see clips come up on my news feed, particularly if people are moved by an actor’s impressions of a politician or feel that the sketch is a little too real. While I don’t always agree with it, this kind of political satire should be celebrated, much like shows like This Hour Has 22 Minutes or previously Air Farce in Canada. We need to acknowledge that only in a country with true freedom would they be allowed to air. These commentaries also force us to take a closer look at our own beliefs and behaviours, maybe even laugh at ourselves.

You know, Jesus’ behaviour at his triumphant entry into Jerusalem was essentially one big parody of the political realities of Roman Oppression and Jesus paid for his commentary. You see, something that is often not discussed is that another event had also taken place on that day in Jerusalem and Jesus’ actions on the donkey are a response to that other event. Jesus wasn’t the only one to parade into Jerusalem that day. We know from the story of the passion of Christ that he was brought before Pilate after the Temple Priests were unable to get Jesus to plead guilty. But how did Pilate end up in Jerusalem? Pilate didn’t live in there; he lived in Caesarea. He too had come into Jerusalem around the same time as Jesus for Passover- not to atone for sins but to observe the pax romana. Like the Roman governors before him Pontius Pilate marched into Jerusalem- demonstrating military strength and force so as to deter the Jews from getting any ideas about a revolution during a festival that celebrated their release from oppression. Historians point to many examples of Roman governors moving their headquarters to Jerusalem during Passover. In some commentaries I have read this parade would have included, “cavalry on horses, foot soldiers, leather armour, weapons, banners, sun glinting on metal and gold.” This would have been a parade that displayed pomp and would have included all the tax dollars it needed to display who was really in power and who really had control. It would have been a huge parade. So basically Jesus’ triumphant entry is a massive parody- a huge mockery- of the Roman Governor’s entry into Jerusalem.

Jesus starts this parody with a bit of irony, because Jesus sends two disciples to find a colt. Jesus is essentially exercising the kind of authority that Roman soldiers had in acquisitioning animals and other supplies from local inhabitants. Roman soldiers wouldn’t ask if it was convenient to borrow an animal- they would just take it and it appears that Jesus does the same thing. Jesus even instructs the disciples to respond to anyone who asks why they are taking the animal that, “The Lord needs it.” The difference, however, is that Jesus acts prophetically in telling the disciples where to look for the colt. Jesus does not take this colt because he feels entitled to it, but because he wants to enact the prophetic statement from Zechariah 9:9 in which the King comes humbly on a donkey or a colt. So even before Jesus walks through the gates of Jerusalem his actions are commenting on the oppressive behaviour of the Romans.

Then note that the Hosannas, waving of branches and throwing down of cloaks all happen BEFORE Jesus is inside Jerusalem. Again- this is important because likely most of the residents of Jerusalem would have been attending the much larger parade of Pilate. Instead Jesus is supported by the outsiders, the ones on the outskirts of the city. It is they who participate in this mock parade. This is consistent with Jesus’ ministry throughout his life- it is not the ones inside, it is not the ones in power, it is not the ones living within the walls, it is the ones on the margins who Jesus ministers to and in turn it is they who see Jesus for who he truly is. This is a counter kingdom response to the parade that would have happened to Pilate and it is a counter kingdom parade to even our own modern behaviour. By being greeted as a king while riding a colt, Jesus is making a parody of the regal procession that would have been happening at the other end of the city. The bystanders understand the point Jesus is making, and so their acclamation is political commentary much more than it is messianic affirmation. Any Roman solider watching Jesus’ entry would have understood the mockery, and Jesus would have been identified as a threat.

This is a contrast between kingdoms, between leaders, between loyalties. In contrast to the kingdom of Caesar, the Kingdom of God is one of service. In contrast to Pontius Pilate, Jesus’ rule is one of humility. In contrast to the residents of Jerusalem, the outsiders are willing to loudly proclaim who is blessed in their books. This is a contrast that will continue to confront us through the last week of Jesus’ life. Holy week is all about this contrast between disservice and servitude, between pride and humility, between the status quo and revolution. I wonder what kind of parody would take place today if Jesus were to parade into our world. Would he look at our churches and ask, where’s the humility? Would he look at our prayers and wonder, where is your revolution? Would he walk in the door, look at us and turn around and walk out? Because that’s what he does in Jerusalem. As soon as he enters the gates he turns around and goes back. This is not only a parody but a display of weakness- it is an indication of the way God truly works- God challenges the worldly version of power.

I have also come to question where I would have been that day in Jerusalem. Which parade would I have attended? I was moved by some words by the Rev. Dawn Hutchings, a Lutheran minister in Newmarket, ON. She writes, “Two arrivals, two entrances, two processions- and all too often we find ourselves in the wrong parade. The world is full of parades, or as we might more frequently say, full of bandwagons. Sometimes it’s really difficult to know which parade to join. It’s so easy and so tempting to join the wrong ones and so hard, sometimes, to get in the right procession. It’s so easy to simply get caught up in the enthusiasm of the crowds and the processions which has the loudest brass bands or the most elaborate floats, or the greatest number of celebrities or the most charismatic leaders. It’s easy to miss the counter- procession that is taking place on the other side of town.”

We are not called to be flashy or to have the fullest bandwagon. Instead it is our revolutionary acts of compassion, inclusion and  servitude that will make the greatest impact. Jesus’ parody of Pontius Pilate’s procession shows us that God came into town unarmed, unflanked, without flash, on the back of a borrowed colt. This week, let us great ready to welcome God on the cross. Amen

Bible Text: John 12:20-33 | Preacher: Rev. Jenn Geddes

As many of you are aware, I love to attend live music events- be it a simple night at a local cafe or a large music festival. Yet, when I try to explain why I love attending such things I have trouble- sometimes it is because I enjoy singing along- hopeful that those who paid good money to hear the real artist aren’t upset at my off-key accompaniment, or sometimes I enjoy listening to the between song banter-especially if the artist is willing to share a story or two about a particular song, or sometimes I enjoy just seeing this artist live and in person on stage- often living up to my rock star expectations, or sometimes I enjoy watching a new musician gain confidence- sharing one of those, “wow isn’t this great” smiles.  I know it is not for everyone; I get frustrated by all the standing or the obnoxious fans just as much as the next person and I almost always wear ear buds because  the sound mix is usually very loud. Criticisms aside I know I will continue to enjoy my live music experiences. Whether I am watching or listening, or watching and listening, I just seem to enjoy live music. Seeing and hearing, the sights and the sounds, tie the experience together. In John’s Gospel often seeing and hearing are the ways in which the audience comes to experience Jesus. It is how the people come to know who he is and what his purpose is. For example, as John the Baptist is declaring a baptism of repentance, he sees Jesus coming towards him and declares, “Here is the Lamb of God, who takes away the sin of the world!”  Or there is the time when Jesus turns to Andrew and tells him to “Come and see”. And from the visit with Nicodemus to the Samaritan women at the well there are numerous stories in John’s gospel of Jesus in dialogue with others. Seeing and hearing are ways in which Jesus gains followers- and many of them can’t explain or give one good reason why they love to follow Jesus; they just do.  Seeing and hearing Jesus leads them to believe in Jesus.

With this in mind it should not surprise us that our passage opens up with another moment in which Jesus is experienced through sight and sound. There are some Greeks who come up to Philip and declare they wish to see Jesus. It should be pointed out that although they are described as Greeks there is nothing to indicate whether they were Jewish or not, meaning they could have been Greek-speaking Jews or Greek proselytes but it is significant that this detail, that they were Greek, was important enough to record. They are Greeks in some way, shape, or form, and they represent the vast breadth of interest that is developing in Jesus. This is important to John’s Gospel because it was likely written for a largely Greek audience. But equally intriguing is that we never ever get to find out if their request is granted- whether they end up seeing Jesus or not because Jesus simply responds to this request by speaking of his death.

Jesus declares that, “unless a grain of wheat falls into the earth and dies, it remains a single grain but if it dies it bears much fruit.” This is not exactly a clear answer to whether these Greeks can see Jesus or not. But then again, while the Jewish audience would have had trouble over the fact that Jesus was not exactly the Messiah they had been planning for, the Greek audience would have had difficulty understanding why Jesus had to suffer a humiliating death. Jesus uses this agricultural metaphor of a seed being planted in the ground and then elevated to bear fruit to help the audience understand the relevance of his death, resurrection and ascension. This metaphor also works well when we talk about the church- that we need to plant things in order for them to grow. We can hoard all the seeds we want but those seeds become useless if we just keep them in their packet rather than putting them in the ground.  Jesus then mildly laments his reality but also acknowledges that his life, death and resurrection has the potential to bring God’s name glory. Which then elicits a response from heaven stating, “I have glorified it and will glorify it again.”

Once again we are struck by the importance of seeing and hearing- because while the crowd hears something they can’t quite name it as the unmediated voice of God. They have plugs in their ears and as a result the words sound more like thunder or maybe an angelic rumble. As Mary Hinkle Shore points out, “The Father is bearing witness to the Son and that witness is mostly missed!” I think we are often blinded by the weight and logistics of being a minority in a mostly secular society. I think that we are often like the crowd who know we’ve heard something but can’t quite make out what is being said- is it thunder or an angel or is it the voice of God?

Thankfully the story doesn’t end there because Jesus then goes on to explain that he will be lifted up, and as a result people will be drawn to him. And he will be lifted up not once, not twice but three times. He will be lifted up on the cross as he is crucified. He will be lifted up in the grave as he is raised from the dead. He will be lifted up as he ascends into heaven. And each time people will be drawn to him. Yet, how are we drawn to Christ today?

I am often asked what made me want to go into ministry and most often the question is asked by people who have either left or had no experience in the church and I ask myself where do I begin? Do I talk about the theology of grace or being saved by faith, do I engage in debate or just give a simple answer? Or do I talk about the things I see and hear? The moments where Jesus is so clearly lifted and glorified in the love shared within this community- the moments in which we are Christ’s body at work in the world. Do I talk about being draw into the community of faith because it is where I feel loved?  I know that many of us dread the annual general meeting. It is just another meeting in an already busy week. But what I read in the annual report and what I have heard in the various presentations the last few months and what I see at the various groups and committee meetings is the way in which Jesus is personified and glorified. That is what we celebrate at the AGM, it is why we have discussions on how we wish to be active in the community, and it is why we debate what things we should and shouldn’t have in worship because we want to give opportunity for people to hear and see Jesus through this church. We want to bring glory to God through sights and sounds.  Amen

 

Bible Text: Exodus 20:1-17 and John 2: 13-22 | Preacher: Rev. Jenn Geddes

When Mike and I spent a couple of days in Berlin I told him that since he had been there before I would go wherever he wanted. I thought he might like to go to one of the many museums on Museum Island, or to Charlottenburg Castle where his grandfather had been the gatekeeper, or any of the other amazing sites I had read about. But instead he said, “We must go to the Gedachtniskirche!” Nowhere in my limited reading had I heard about this place but a promise is a promise and we took the streetcar to this mysterious location in the middle of the city. Even before we got off the car I could see why Mike would say we need to visit. The English translation of Gednachtniskirche is “Memorial Church”. While the original building was only built in 1890, young for churches in the area, the spire is quite an impressive site. Impressive because it was majorly damaged in a bombing raid in 1943 and it was never completely replaced. Berliners call it der hohle Zahn meaning the hollow tooth. This snaggle toothed spire in the middle of the city, surrounded by shopping malls and restaurants, is a reminder of the atrocities of war. The protestant community who once worshipped in this church did rebuild, but next door- in a completely new contemporary building. Both buildings are opposite to one another in both feel and architecture. The new building may not be to everyone’s liking, certainly the outside is rather stark when placed in contrast to the hollow tooth spire. But inside the new building you will find the sanctuary glowing in a blue haze due to the 21,929 blue stained glass inlays surrounding the chancel. The traditional church was transformed during the war into a reminder of destruction but the new building also transforms one’s perspective on traditional worship spaces. Both are completely different yet both serve a purpose of reminding the people that God meets us in the ruins of a cathedral and in the contemporary spaces glowing with light. God’s holy places are not restricted to one particular kind of architecture – and sometimes we need to have a clean slate before we can find God in alternative spaces. Had the original building not been destroyed then this would not be a place where tourists from around the world would gather in awe. In many ways Jesus’ actions in the temple transform familiar traditions of worship and change the perspective. Jesus even changes what the word temple means.

This story is referred to as a “multiple attestation” meaning it occurs in every Gospel and is described in similar detail. This implies that in all likelihood an occurrence like this did happen. In fact, it is very rare to find a story that happens in all the synoptic gospels (Matthew, Mark and Luke) as well as the Gospel of John. John’s gospel was likely written much later than the other three and was written for a very different audience. As a result there are often drastic differences between it and the other three gospels. Therefore, while this passage is described as a “multiple attestation” it should not surprise us that John still has to be a little different. Two differences stand out. One, that John places this story in a different timeline to the other gospels and two, that John omits a particular phrase.

First, whereas the synoptics place this story near the end of Jesus’ ministry and connect it to the desire by the temple leaders to have Jesus killed, the author of John places this event at the very beginning of Jesus’ ministry. In part this may be a reflection of the author’s desire to comment on the relationship between early Christians and Judaism, particularly since John’s Gospel was written during a time when early believers had been shunned by the temple community. It is also interesting to think about how people would have reacted to Jesus’ display of passion, even anger. It is particularly interesting to think about this coming at the beginning of Jesus’ ministry, when those in the temple would have known very little about him. A few might have heard about John the Baptist’s proclamations, perhaps some heard about a band of disciples following a teacher, maybe even a few heard about the miraculous water into wine at a recent wedding (which happens right before this passage,) but in truth that is all they would have known based on John’s Gospel. Which means that basically Jesus’ outburst in the temple comes out of nowhere, and to think this is Jesus’ first public display of ministry! This is also characteristic of John’s gospel which is meant to stir us up and enable us to ask questions like, “Who is this Jesus? How does his ministry relate to God? What does it mean to be one of his followers?” This would also tie Jesus’ words regarding the destruction of the Temple to a new understanding of what the temple is and relates to the second difference between John’s and the others’ story.

You may recall that in the synoptic gospels’ version of this story Jesus uses language from Jeremiah and accuses those who are selling animals and changing money as thieves. He declares that they have made the temple a “den of robbers”. Clearly in this context Jesus is protesting corruption within the temple. However, in John Jesus doesn’t say this, instead he declares, “destroy this temple and in three days I will raise it up.” It seems almost out of place and clearly even the narrator thought it odd, because the narrator tries to help us understand it by stating, “He was speaking of the temple as his body.” In John, Jesus uses the cleansing of the temple to point to an altogether different holy place.

New Testament teacher, Mary Hinkle Shore helps us to understand what Jesus meant when she writes, “The temple was the meeting place between the God of Israel and God’s people. Sacrifices were offered during religious festivals and at special times in people’s lives…The temple was a holy place. It was a place where human life and divine blessing met.” The entire premise of John’s gospel is that Jesus is the Word made flesh, what we call in fancy church language, the incarnation. God meets God’s people through the life, death and resurrection of Jesus. In this way Jesus is stating that he is this holy place where the divine and humanity meet.

This makes me wonder- where does God meet us today? Certainly for many of us we meet God in Scripture- through the stories of the Israelites and Jesus. We hear in our reading from Exodus that God met the Israelites through the law- by establishing guidelines for their living, living both in relationship to God and in relationship with each other. It is my hope that God meets us in this sanctuary- through our expressions of praise and prayer. Sometimes we do find God in those cathedrals of the past with their stone walls and high arches and other times we find God in those contemporary spaces with their unique designs. However, what Jesus is implying in this passage is that the presence of God is present in his body. A body not unlike yours or mine. And today we celebrate the sacrament of communion in an acknowledgement of what happened to Christ’s body, to the place where divine and humanity meet. In this sacrament we meet God.       During the season of Lent we travel with Christ’s body to Jerusalem. On this journey his body bends down to wash the disciples’ feet, his body eats and drinks with friends, his body is beaten, crucified and laid in a tomb, his body is raised so that his friends can eat and drink with him again. Dr. Shore reminds us, “The body of Jesus is the location of God, and the point of connection between divine and human life.” That is how we answer the previous questions of who is Jesus and how does his ministry relate to God. Jesus draws us into relationship with God. Jesus is the holy place where divine and humanity meet. Jesus is dynamic, challenging, and even controversial in this story, which is exactly what it means to be a follower of Jesus.

We acknowledge this cleansing of the temple, this transformational power, this meeting place between the divine and humanity through the sacrament of communion. Whether we meet in a contemporary space in Canada or a battered table in Germany- Christ is always present at this table. Today we not only taste and see that God is good, but we are reminded of the body of Christ broken for us, the blood of Christ shed for us. Come and meet God at this table. Amen

Bible Text: Genesis 9:8-17 and Mark 1:9-15 | Preacher: Rev. Jenn Geddes

Edvard Munch was a Norwegian painter in the late 19th and early 20th centuries. You might know some of his work, in fact, I bet you know at least one piece of his. It is this particular famous piece that he said met his goal as an artist because it expressed “the study of the soul, that is to say the study of my own self.” Munch also said that inspiration for the painting came to him when he was walking down the road with two friends as the sun was setting- suddenly the sky turned as red as blood. He says, “I stopped and leaned against the fence, feeling unspeakably tired…My friends went on walking, while I lagged behind, shivering with fear. Then I heard the enormous, infinite scream of nature.” Munch then produced The Scream in two pastels and two paintings. This painting was meant to portray the scream of modern-day anxiety and existential angst within nature. As a friend and colleague of mine, The Rev. Hugh Donnelly puts it, “It is your scream and my scream; it is the scream of a people caught in a whirlwind of change and fear.”  Understandably when the piece first appeared at an exhibit in Berlin it was not well received. The piece was too raw when placed against the landscapes at the time. Raw humanity is hard to see sometimes- and a picture that speaks of the feeling of unspeakable exhaustion and the enormous, infinite scream of nature is perhaps not exactly what we want to have hanging in our living room. We don’t want to linger in pain. Interestingly enough, one of the pastels recently sold at an auction for $119,922,500.  I would argue that the piece no longer represents pain or angst but has come to typify grotesque wealth.

I know that when you come to service on Sundays you don’t want to be exposed to raw humanity or linger in pain. I don’t exactly want to preach on it either. However, today the Scriptures actually make us stop for a moment to do just that. Lent is a time to linger in the things that make us uneasy, and to spend time marking human mortality and, as a result, pain. Mark’s passage is unique to the other Gospel stories about Jesus’ time in the wilderness. Firstly, Mark is rather abrupt with his story. It moves rather quickly from scene to scene. This is essentially how the author wrote this Gospel- in quick clips, scenes and descriptions. I suppose you could say that Mark does not spend much time lingering at all. Jesus is baptized and then just as quickly he finds himself in the wilderness. The passage actually says, “And the Spirit immediately drove him out into the wilderness.” Some translations use the term “thrown”. Jesus is tossed into the wilderness where he finds himself surrounded by Satan and wild beasts. He is surrounded by evil.

For 1st century people who lived in villages, towns and cities in the Middle East, surrounded by the desert, you can imagine how they read this story. The wilderness and wild beasts were not solely a dangerous reality but a place caught in a whirlwind of change and fear. Most communities at the time were walled not only to keep people safe inside but to protect them from what was beyond: the sand, soldiers, and beasts that threatened their very existence. The wilderness was literally filled with dangers. However, we can also read this figuratively, as with Munch’s painting. The objects found in the wilderness represent anxiety, fear, exhaustion and infinity.  “The wild beasts could represent the shadow side of reality, that deep, dark world of chaotic evil that bubbles up from time to time to challenge us.” Either way, Jesus is tossed into their midst.  But notice how Jesus stays there. Nowhere, in any of the Gospels, does it say that Jesus attempted to flee or find safety or leave the wilderness. Jesus spends 40 days- a symbolic number that means “a long time”- in this wilderness surrounded by beasts and temptation. Jesus lingers in a place in pain and fear, anxiety and chaos, and for what? To prepare himself for ministry in the world, in the true places of pain, the real places of temptation, the actual places of fear and chaos, the literal wild places where people find themselves every day. Jesus embraces this scream of nature- of all creation- and spends time there so that he can truly know what it is that humanity feels.

This story also reminds me that it is important to be honest, especially when we are dealing with our own pain. “We don’t need to pretend it is OK when it’s not. We don’t need to rush out of a place of grief when we’re not ready for it. We don’t need to wear a mask of serenity when we’re really coming apart at the seams.” Sometimes we need to linger and rest in the places of pain, sometimes we need to scream. It can be uncomfortable, yes, but it doesn’t mean that every day is doom and gloom but rather, it is an honest acknowledgement of where we are at.

Douglas John Hall, one of my favourite modern day Canadian theologians, has written much about the idea that we love to spend time celebrating the God of victory. The God who rose on Easter morning, defeating the powers of death and evil. The God who makes everything OK. There are many ways in which God’s activity in the world is expressed in this way. Our story in Genesis is often used to demonstrate that good can come out of bad situations.  But Dr. Hall also states that we often jump too quickly into Easter or victory or the happy stories and we forget that the cross is also part of God’s activity in the world.  Dr. Hall states, “The cross represents the God who chooses suffering because God knows just how much we suffer. This is the God who feels our pain of disease and brokenness in those times when everyone knows there is no cure. This is the God who doesn’t rush too quickly way from the wild beasts, but sits with them, because sometimes we can’t run away from them. This is the God who suffers, who chooses to suffer, with humanity. Sometimes the greatest comfort lies not in finding cure from ills of the world but rather lies in knowing we do not suffer alone.” Put another way, not every struggle results in a rainbow.

I know that you come to hear a sermon that is joyful and humorous. I know this is not what you want to hear this morning. But I also know that so many in our congregation are suffering in big and small ways.  Perhaps it is suffering from grief- we have all lost members of this congregation whom we loved. Perhaps it is suffering from physical ailments or perhaps it is suffering from the realities of ageing. We can’t hide the fact that so many of us have upcoming surgeries, treatments, diagnosed challenges ahead. Perhaps it is any number of things and sometimes you just want to scream. There is a lot to celebrate too, I know that, and I’m sure many of you come today with praise in your hearts because you are filled with gratitude. Perhaps you are celebrating time with grandchildren, or healing from a recent illness, or feeling a real sense of comfort in this particular stage in your life. I do not want to diminish that there are many good stories to share this morning. I only want you to know that we do not need to run away from the wild beasts of our lives.

I want to return to words from Hugh Donnelly. He says, “God sits with us in our places of pain; God does not miraculously remove us from such places. Maybe it’s OK sometimes for us to linger for a while in the wilderness with the wild beasts. Perhaps we may actually need to do just that. And if we do, then we won’t risk denying that (sometimes) painful part of our humanity, sweeping it under the carpet as if it is not there. Maybe we will discover that we don’t need to leave the wilderness to find God. For God will meet us in the wilderness. After all, Jesus went there before we did. Lingered there in order to meet us. The Lord does not abandon us to the wild beasts. We endure the beasts with the Lord at our side.” Know that this is true throughout Lent, throughout living, throughout our ageing. The Lord lingers with us and is at our side. Amen

Bible Text: 2 Kings 2:1-12 and Mark 9: 2-9 | Preacher: Rev. Jenn Geddes

Last summer, while Mike and I were visiting Ontario, we decided to drive up to my family’s cottage- a cottage that had been built by my Grandfather some 50 years earlier on the shores of Lake Huron. My parents, Mike and I bundled into the car and began the normally 2.5 hour drive. Now, the drive from Hamilton to Kincardine is relatively simple and transforms from main highways like the 403 and 401 to rural roads once you pass Kitchener-Waterloo. In fact K-W is really the last big city and then it is a succession of smaller communities often dominated by farmland, most of which is owned by Old Order Mennonites.  It can be quite a pleasant drive. What Mike perhaps didn’t know is that the drive along the rural roads also passes ancestral homesteads on both sides of my family. It even passes both cemeteries were most of my relatives are buried. So, the drive from home to cottage which usually only takes 2.5 hours can sometimes take a little longer because we tend to retrace our steps. We pass the house in Belgrave where my paternal Grandfather was born, the storefront in Lucknow where my maternal Grandmother lived, the community where my ancestors first lived when they emigrated from Scotland and we sometimes stop at the cemeteries to check on the stones. This particular drive this past summer involved all of those stops because it had been a while since I had traveled this route. The simple 2.5 hour drive quickly turned into 6.5 hours. Through it all Mike was a good sport and it had been years since I had physically retraced this family history. There is something tangible about being able to pass these places and know where I am from, know my roots. I tend to enjoy that journey, that drive, from Hamilton to Kincardine.

Today’s Old Testament passage is also about not only a journey, but a retracing of steps so that the people can remember from whence they came. Second Kings 2 begins with a startling sentence, the Lord is about to take Elijah up to heaven. It is unclear if Elijah is aware of this fact but certainly Elisha knows what is about to happen. This is a startling sentence in part because it should stun us with how casual it is. Elijah is known as the most famous and dramatic of Israel’s prophets.  He not only warned about events like droughts and confronted those who worshipped Baal but he also had incredible healing power. He restored life to a dead child and made fire come from the sky.  These miracles confirmed to those who would listen that he was God’s spokesman. This is a very important person in the life and history of Israel, and yet in just one casual sentence it mentions that his time on earth is coming to an end. Elijah does not seem shaken, but it would appear that Elisha, Elijah’s protégé, would like to have as much time as possible with him and so they begin a journey.

This journey is not simply a walk from point A to point B. It is a retracing of steps not only in the life of Elijah, but also a passage that highlights the history of the Israelites. It is a journey from Gilgal to the Jordan River, a journey through the past to the present for the people of Israel. First they travel from Gilgal to Bethel. The first time the place Gilgal is mentioned is within the story of Joshua in which he places twelve stones marking the first time the Israelites crossed the Jordan River into the Promised Land. This place name would trigger the cultural memory of the first time the ancient Hebrews stepped on to the Promised Land. The second time Gilgal is mentioned is also in Joshua in which the whole nation is circumcised. The point being that this is the place where God claims the Israelites as God’s own people. For the Hebrew people it is the beginning of the journey as Israelites. For Elijah and Elisha it is the start to Elijah’s final journey- a journey that will solidify him as one of the great prophets of old.

The next stop on this journey is Bethel. It was Jacob in Genesis who gave Bethel its name. Jacob names it Bethel or “House of God” following the dream in which God promises that Jacob’s descendants will spread out to the west and to the east, the north and the south. All the peoples of earth will be blessed through Jacob and his offspring. Bethel marks the place where God creates and establishes covenants with God’s people. It is in Bethel that Elijah and Elisha begin to be surrounded by a company of prophets. God’s creative power is made known through others.

Then Elijah and Elisha arrive in Jericho. When I hear the name Jericho I immediately think of the battle of Jericho, in which the Israelites conquered the Canaanites despite being grossly outnumbered. They beat the odds, but the Scriptures remind us that they did not win through their own doing but because the Lord was with them. In the story of the battle of Jericho, Joshua is often questioned and challenged regarding his plan but he constantly reminds them to have faith. Jericho is the place where faith in God pays off. Jericho is a reminder to the Israelites that faith in God and God’s plan is essential.

Finally Elijah and Elisha arrive on the banks of the Jordan River and note the first thing that Elijah does is take his mantle, roll it up and strike the water and the water parts. This recalls the story of Moses striking the water as the Israelites escaped the pursuing Egyptian army. It is the Jordan River which the people cross to get into the Promised Land. Elijah and Elisha are retracing the roots of their people, so that through this story the Israelites are reminded of God’s presence, God’s covenants and the importance of faith in God. But here’s the thing: Gilgal and the Jordan are so close to each other that it was rocks from the Jordan that Joshua used to mark Gilgal. They are meters apart. Yet Elijah takes Elisha on this lengthy journey. Why? Perhaps because Elijah wanted to teach Elisha one more thing. He wanted to remind Elisha of the hard-learned lessons of the people of Israel before handing over the mantle.  Gilgal reminded the Israelites that God claimed them as God’s own, Bethel reminded them that God is present, Jericho reminded them to have faith, and the banks of the Jordan remind them of from whence they came. It is important for us to retrace our steps and reflect on our relationship with God.

It is exactly this retracing of roots that also causes Elijah and Moses to appear on that mountain with Jesus. Now, instead of place names signifying a link between the past and the present, people have come to represent the history of God. Moses represents the law and Elijah represents the prophets. Jesus represents God’s presence among the people. And the awestruck disciples represent the millennia of people who will witness to God. The story of the transfiguration is a journey in and of itself too. Jesus and a few of the disciples make their way up a mountaintop, and they witness this bright light that literally changes Jesus’ appearance and ties Jesus with the important people of the past. They even retrace roots not far in the past, as once again they hear a voice from a cloud declaring who Jesus is.

Notice how, at Jesus’ baptism the voice declared, “with whom I am well pleased” has now become “listen to him”. On our journeys, whether we are retracing our roots or blazing new trails, if there is ever doubt or uncertainty then we must listen for Christ’s words. Namely, “when we are in doubt about what our faith is calling us to do- remember the love, the forgiveness, the healing and teaching and feeding that Jesus did- follow Christ” because those are our roots. And in the story of transfiguration Jesus and the disciples do not remain on the mountain. Their journey continues as they are brought back down from the mountain and back into a world that is full of need. In knowing our roots and in retracing them through the stories of Scripture we bear witness to the limitless power of God and live a life that listens to Jesus. Amen

Bible Text: Isaiah 40:21-31 and Mark 1: 29-39 | Preacher: Rev. Jenn Geddes

There’s an old wives tale that says, “starve a fever, feed a cold”. It is a saying that I have heard a few times over this recent horrendous flu season. It turns out that it is only half true. One should never starve when ill, regardless of whether it is brought on by fever or cold. You likely all know how essential it is to make sure we take in lots of nutrients and fluid when sick. There’s also a traditional remedy for any kind of viral illness- chicken noodle soup. It turns out that there is likely more truth to that remedy then there is to the saying. Dr. Stephen Rennard, a pulmonary expert from Nebraska has even done extensive research on the subject and has published a paper stating that, “the anti-flammatory properties of many of chicken soup’s ingredients help ease the symptoms of a cold by reducing congestion.”  Grandmothers around the world are nodding their head in agreement. It was likely this knowledge that led motivational speakers Jack Canfield and Mark Hansen to use chicken soup as a remedy for a self-help book which spun off into a very popular series, Chicken Soup for the Soul. Sometimes like the stories in the books, there is something nostalgic, hopeful and warm about chicken noodle soup. Perhaps it is the simplicity of it, or the memory of a Mom bringing you a bowl. Regardless of any healing properties or not, it does bring comfort.

We need to find comfort in today’s world. Our society and culture needs to take a sick day just so that we can take the time to sip on a hearty bowl of soup. Whether it is stories of natural disasters, violence around the globe or imbecilic behaviour of world leaders we need to heal. Both our Old and New Testament readings speak of the kind of comfort and healing that God can provide. This is the real chicken soup for the soul kind of stuff. It is about restoring and renewing, finding comfort and healing.

Isaiah’s passage also offers hope and encouragement. The people have been living in exile in Babylon but they have been given the hope that they will soon be able to return. One would think that upon hearing this rumour that they would be filled with rejoicing but the reality is they are apprehensive. Not only do they want to avoid being filled with false hope but they also don’t know if returning home is something they can do. After all, they have tried their best to make a life for themselves over the 70 year period that they have been in Babylon. Many have long given up hope, and many believe that God abandoned them the day the temple fell, so what is there to go back to? The prophet has his work cut out for him because he not only needs to convince them that returning home will happen, but that God will be the one to guide them. As a matter of fact, God has been with them this whole time. Our passage begins with a series of questions and I can almost hear this prophet pleading with them, “Have you not known? Have you not heard? Has it not been told you from the beginning?” Isaiah is begging them to reflect on who exactly God is- God is the one who brought them out of Egypt- and therefore surely God can bring them back from Babylon.

Then the passage builds on beautiful poetic words. It is a song about creation and the creator. It says God sits- as in God is undisturbed- and observes creation, challenges evil, and brings order out of chaos. Like the Israelite people who question whether God is still present, many of us look at the world around us and say, God has given up on us. We cannot see the order for the chaos, we cannot see creation for the destruction, we cannot see the raising up of goodness for the insatiable evil. But what are we if we do not have hope- especially the belief that even though there are rulers on this earth that are powerful, God is more powerful. The Lord is the everlasting God, the Creator of the ends of the earth- and therefore God will bring evil to its knees.

But along with power God is caring because God gives this incredible power to the faint, God strengthens the powerless; their strength will be renewed in such a way that they will soar. God is powerful but God also restores. The trick or challenge is that we must seek this strength and restoration not among earthly things, but we must lift our eyes up to God.  Charles Aaron Jr reminds us, “This powerful, caring deity will provide the energy the people need for their journey back to Jerusalem. If their experiences [in exile] have sapped their strength, they can draw on God’s strength for renewal.” This is real chicken soup for the soul.

Jesus then personifies this very message in three ways. First Jesus heals an individual, then Jesus heals the crowds, then Jesus seeks his own healing. Notice how these stories alternate between private and public events. Jesus leaves the public arena of the synagogue to visit in a private home. There Jesus heals in a very private and intimate way. That evening people are brought to him, in fact it says the whole city was gathered around the door. Then in the morning Jesus takes time in private prayer before declaring to the disciples that it is time to head off on a public preaching tour. Jesus balances the public and private aspects of faith. This story also demonstrates the reciprocal nature of true healing.

The first healing story in Mark, as oppose to the first exorcism, is of Simon’s mother-in-law. While the healing of a woman would not be particularly radical, the recording and the manner in which it is recorded would have been. First, as part of the healing, Jesus takes the woman’s hand, furthering the idea that touch can be healing. But also think about it: the woman is suffering from a fever, meaning she was likely contagious. Throughout this cold and flu season if I have encountered someone who says, “they might be coming down with something” my first response is to recoil, not reach out for their hand. But Jesus knows how restorative his touch can be. Then in states that he “lifted her up”. In most other translations it says, “he raised her up”. This is important because in the Gospel of Mark there is no reference to Jesus being raised up in the resurrection story. Instead it simply states that Jesus had gone ahead of the disciples and will meet them along the road. The term “raised up” is used six times, and all in reference to a healing story. In Mark, the resurrection stories, the raising up stories are in the healing of the sick, and in most cases, just like with Simon’s mother-in-law, as the people are raised they are able to serve.

I’ve mentioned it before that I almost get angry about the story- because how can the disciples be so callous that they expect this woman to serve them when just moments ago she was dying from a fever. In truth, it is her kind of servitude that should inspire us all! There is no better way to celebrate the healing presence of God than to serve God. New Testament professor, Cynthia Briggs Kittredge writes, “To be released from illness and restored to oneself means one can fulfil responsibilities to others. Serving epitomizes Jesus’ own ministry.”  And this is where it is reciprocal, because in her feeding of Jesus, Jesus is able to have the energy to get up early, pray, and declare that he is ready to wander the countryside proclaiming and healing at every stop. This is true chicken soup for the soul.

Both the Isaiah and Mark passages speak of healing- finding strength in God and restoration through Christ. But they also speak to the fact that we are all part of something much bigger than our own individual needs. This world needs healing and that is in part because we have consistently sought healing from earthly things. This world needs healing and that is in part because we have consistently found healing solely for ourselves. Instead we need to make a broth that is filled with the Creator’s restorative herbs- and we need not look far for the right ingredients. In Galatians it says, “the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self- control; now that sounds like a tasty soup for the soul. Amen