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Bible Text: Genesis 37:1-4, 12-28 and Matthew 14:22-33 | Preacher: Rev. Jenn Geddes

In the animal kingdom, it is incredible what lengths a parent will go to care for and protect their offspring. Stories range from the beautiful, like the Hornbill birds of Africa where the female will encase herself in a hole in a tree while the eggs are gestating leaving only a crack where the male bird feeds her food, to the tragic like the Giant Pacific octopus who lays  about 74,000 eggs and cares for them for months without leaving them and therefore it’s last bit of energy is spent getting the hatchlings out of the den before it dies of starvation, to the exhausting like a mother Orca who stays awake for the first month of the baby Orca’s life to protect it from predators. And while some of us are biological or adoptive parents and others of us are not, I think we can all identify with the deep love that we have for someone, be it our own flesh and blood or a companion. Family ties, but especially parents, feature well this morning in our Scripture lessons, whether it is Joseph’s deep pain mixed with elation at being reunited with his family or the Canaanite woman’s audacity at talking back to Jesus. These are stories in which people will do anything for their family. But underlying all of that is God’s clear love for humanity, and our need to mirror divine concern for one another.

Last week we heard the beginning of the story of Joseph in which his brothers plot to kill him. We heard the verse, “Here comes this dreamer. Come now, let us kill him and throw him into one of the pits…and we shall see what will become of his dreams.”  That verse foreshadows the following events because it is in fact Joseph’s dreams that will sustain, protect, and provide for him. I am aware that this will sound a little clichéd, but Joseph’s motto is basically, “keep dreaming”, and of course these dreams, be it his own or the ones he interprets,

do come true. What we hear this morning is how Joseph’s dreams not only saved the lives of his family, but all of Egypt. Last week’s disturbing and violent story becomes the means by which the Egyptians and Israelites will survive a terrible famine. In many ways we could say that God’s providence runs powerfully throughout this story. But it is also important for us to acknowledge that Joseph never gave up and that it was only in hindsight that he could reflect years later and say, “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people.” How true this is for so many of our experiences.

When Joseph sees his family for the first time in many years, Joseph endures an emotional roller coaster. While his brothers appear to have not changed much, clearly Joseph has, because while he recognizes them, they don’t recognize him. He is eventually overcome with emotions and he weeps so loudly that it is heard throughout Pharaoh’s house. When it is revealed who Joseph is and who he is related to, the brothers do what most of us would do in this situation. They are worried that Joseph, who now holds a great deal of power, is about to take revenge on them, is about to get even with them, is about to smite them with his anger. But Joseph does not see this as an opportunity to seek vengeance. In fact, he doesn’t even blame them but instead encourages them not to be distressed or angry with themselves. Joseph chooses not revenge but to receive them, embrace them, and forgive them. There are many reasons why this is a favourite story within the Old Testament. It has an underdog, it has a rags-to-riches story, and it has a happy ending. But I really think it is a favourite is because it is a powerful example of forgiveness. Joseph is able to forgive a most hateful and hurtful action, attempted murder of one of your own kin, and on top of that he welcome his family to Egypt; which gives him a major role in the history of the Israelite people. Forgiveness can be powerful, especially when it is among family members. But this is also a theme for our world. Imagine Joseph being able to not only forgive but welcome the people who tried to kill him. How much more is God’s grace and mercy to us and to our world but it may not come easy. There are times when we are only able to see the pit in front of us rather than the amazing future. If a family member, or a close friend, or a church member, deeply hurts us- either intentionally or unintentionally, it is hard to forgive. In many ways it is easier to just sink deeper into a pit of resentment. So many of us prefer to hold grudges rather than seek reconciliation. Yet Joseph shows us that forgiveness can free us. However, sometimes in the heat of this anger or hurt, we need to talk to God and I believe it is often ok to “talk back” to God as the Canaanite woman did.

Jesus begins this section by commenting on a criticism by the Scribes and Pharisees. It is actually, wonderfully sage advice for a parent. It is not what goes into the mouth that defiles a person but it is what comes out. I read an article that likened this passage to the idea that you can feed your child all the organic, all-natural products you want, but if they are rude then it’s not doing them a whole lot of good. But Jesus’ comments about the kosher laws do something else. They create a major shift in the household of God. It is these comments that will later be interpreted by Peter and Paul in the Epistles; that will encourage them to preach the Gospel not only to the Jews but to the Gentiles.

However, it makes Jesus’ following interaction with the Canaanite woman all the more disruptive. After preaching about saying kind words, Jesus is downright rude to this woman. Scholars have argued for years about why Jesus would attempt to send this woman away and why she would teach him. Did God use her to teach Jesus, or did Jesus use her to teach the disciples, or was this an honest mistake and Jesus eventually realized it. Or is it possible that not even Jesus, let alone us, can understand the infinitely expandable dimensions of God’s open arms. What appears to happen is that this woman’s desperation and deep love for her child causes her to do some pretty socially unacceptable things. A woman never talked back or argued with a man, a Canaanite never approached an Israelite, and most importantly in a shame-honour society no one ever begged! Yet here she is, doing what is best for her child. It is the woman’s persistence that changes Jesus’ attitude to outsiders. Deirdre Good notes, “When Jesus declared to the disciples his own understanding of an exclusive mission, it is this anonymous woman who changes his mind.” Jesus’ mind is changed so much, perhaps by this interaction alone or by others that by the end of Matthew’s Gospel Jesus gives the great commission to make disciples of all nations.

It is interesting that Jesus has just finished talking about what goes into one’s mouth and what words come out. It is as if the Canaanite Mother overheard these comments because she also uses food analogies to describe why her daughter should also receive the healing power of Christ. The woman pleas three times, and despite the pejorative natures of Jesus’ responses the woman persists. She adapts Jesus’ metaphor to her own needs and extends it. This is an example of a Mother’s fierce love for her child; she does not care that she is talking to the Son of God. She is not concerned that she is a Canaanite and he is a Jew. All that matters is that her child needs healing and she believes Jesus can give it. It is an example of the fierce love that God gives us. It is not about who we are, but rather whose we are, and who loves us. Amen

Bible Text: Matthew 14:13-21 | Preacher: Rev. Jenn Geddes

When talking about food the term, “miracle food” or “super food” is thrown around whenever a particular item is having a trendy resurgence in the culinary arts. Things like kale, quinoa and blueberries have all enjoyed this experience. However, I think there is one miracle food that has yet to receive the credit it is due, the potato. There are few vegetables that pack a more powerful punch in terms of nutrition, taste, versatility, and production than the potato. A medium sized potato contains significant amounts of vitamin C, B6 and potassium as well as a little iron, calcium and magnesium. And a Canadian has had a major role in developing the potato. In 1966 Dr. Gray Johnston of the University of Guelph went to the Andes of Peru to study potatoes. He went to a market and made it known that he wanted to buy the most expensive potato, the one they found to be best in flavour and treasured the most. They sold him a variety that was translated as the “golden egg.” He found it to be smooth and delicious. He brought it home to Canada and by cross-breeding it with hardier types was able to develop an easy to grow and delicious potato. He named this new potato, Yukon Gold, to honour both its Peruvian and Canadian heritage. It is one of the most common potatoes grown not only in Canada but the US.

Food security is something that we should all be concerned about, especially as overpopulation and climate change become very real issues for our world and the potato can play a big part in that.  If you’ve ever grown a potato plant you know that one little eye can go a long way. However, food security and the hunger are not new issues. Sadly, they have existed for a long time. This is one reason why the Gospel passage is so intriguing. Many of us have heard it before and it is often considered one of Jesus’ most amazing miracles. However, I think it is important for us to look at the context of the story. Why did it happen? Whom did it happen to? And what does this say about God?

Like trends in food, there are some of Jesus’ miracles that get more credit than others. The feeding of the five thousand is one of those massive miracles. In part it is because it is one of the few stories of Jesus that appears in all four Gospels. In part it is memorable because Jesus turns a little food into a feast.  However, I recently read in an article by David Lose that stated we really shouldn’t call it a miracle. After reading his arguments I would have to agree. Within the socio-historical context of this text we must remember that neither Jesus nor his disciples could have imagined how we over 2000 years later would interpret this story, how we would see it as one of Jesus’ greatest miracles. Instead we should read it as one of the many signs in which the character of God, in the presence of Jesus, is exposed. After all, that is what the Gospels set out to do, to tell of the signs that Jesus was Emmanuel, God with us.

It begins with Jesus hearing about John’s murder by King Herod. Jesus immediately needs to take a moment, by himself, to regroup. Clearly Jesus is experiencing grief and sadness at the loss of his friend. Already this reveals something important about God’s character, that through Jesus, God experiences pain, sadness, loss and grief. Jesus needs some alone time- but unfortunately that alone time doesn’t last long, for the crowds follow him. Notice how in verse 13 it says that Jesus withdrew to a deserted place. This is important in understanding where they are- they are no longer near water or a village. They are literally in the middle of nowhere. Which is perhaps what makes the disciples suggestion a little later, that the crowd leave and find their own food callous and insulting. Not only is there nowhere for this crowd to go but they are also not the type who could afford purchasing anything in the first place. These are people who may not have understood the meaning of food security but certainly lived its challenges.

When Jesus sees that the crowd has followed him instead of getting frustrated or burnt out by the situation, Jesus looks to the crowd and he has compassion. In hearing the story of the feeding of the five thousand we must consider not what Jesus did but why. As David puts it, “Because the character of God that Jesus reveals and represents is captured in a single word, “compassion.”” Think about this juxtaposition, Jesus has just heard that his greatest supporter has been murdered by the elite leader of his people and, while he wants to mourn in peace, he sees the desperate poverty facing most people of the day. They do not need some rich leader who chooses who lives and who dies; they need a compassionate God who will feed more than just their physical bodies. This would have been in great contrast to the other gods of the day who were often portrayed as using humans as playthings, or only intervening when they were bored. The Greco-Roman gods were not for the peasants and poor but for the rich and wealthy. So, the fact that this man, the son of God, is healing, ministering, addressing, and feeding the poor is an incredible statement on the God of Israel. This is a God who understands grief and who has compassion and feeds our needs. What an incredible sign of who our God is.

But also notice how Jesus uses others in this story. Despite being in the middle of nowhere, Jesus could have sent the crowd away to get their own food but instead he says that they need not go away, rather the disciples will give them what they have. The disciples are quick to respond that all they have are five loaves and two fish but Jesus takes this meagre amount, looks to heaven, blesses and breaks the loaves. Hopefully that act sounds a little familiar- it is a foreshadowing of the last supper. But then the incredible thing is that Jesus gives these broken pieces to the disciples and the disciples give them to the crowd. While Jesus may be the miracle worker it is actually the disciples who do the distribution.

This is a story about a compassionate God who, in contrast to all superficial values about riches and fame, cares for those most vulnerable and who provides healing and nourishment for those of us who are hungry for something more and of deeper meaning. However, this is also a story about how we too are equipped to provide for the needs of others, even with our meagre amounts. And perhaps that’s the real miracle of this story, not that the loaves and fish are enough to feed thousands but rather that the 12 disciples serve thousands.  It is natural for us to think of ourselves first, of our own needs and wants, but through God, hearts are moved to respond to the needs strangers and friends first. It is a miracle that continues day in and day out when we respond as a community to crisis in the world, or when we work at providing a space not only to worship but to gather in outreach and fellowship. And it is a versatile miracle, that packs a powerful punch, in that it occurs in a diversity of ways and we never know just how one act of reaching out can grow. That’s what I call super food and a golden miracle. Amen

Bible Text: Genesis 24: 34-38, 42-49, 58-61 , Matthew 11:25-30 | Preacher: Rev. Jenn Geddes

One of my favourite things to ask when meeting a couple, either for a pastoral visit or for marriage preparation, is “How did you meet?” Sometimes the stories are full of romance, like “I was sitting at the soda counter and in walked this handsome, shy guy and I thought, this is the man I want to marry” to the less romantic, “I saw her at a social and asked if she wanted to dance.” Regardless of the details of the story, often when people tell me how they met, there is a smile, a spark, even a little joy that comes when recalling the memory. In this modern age I hear more and more about couples meeting on line. Perhaps this is where a slight generational gap may occur but perhaps you have heard of or used sites like plenty of fish or match.com or the increasingly popular app among millennials, “Tinder”. While a lot of the sites use profiles and match people up based on likes and dislikes, Tinder is fairly simple; all you do is see a picture of a person and if you think they are worth pursuing you swipe right, if not, you swipe left. In turn they too will swipe left or right and if both swipe right Tinder will tell you there’s a match and will set up a private messaging system. For the record, I had to Google how Tinder worked. I have never used it myself. Many of us might hear about how superficial this type of app is and be concerned about how it seems impossible to base relationships just on looks alone; what about the connection, what about falling in love, what about at the very least having a meaningful conversation. We might hear about Tinder and think, “What is this world coming to?” But our love story or the match making narrative that we hear in Genesis tells us that for millennia, people have been meeting in very strange ways and with little knowledge about their potential lifelong mate.
It’s worth pointing out that in the previous chapter we hear the story of Sarah’s death at the age of 127. Why this is worth pointing out is because in some ways it is a passing of the torch. Upon Sarah’s death Abraham feels the need to find a wife for Isaac. As one matriarch dies a new one needs to be found. The story is transitioning from one generation to the next, moving from Abraham’s family to Isaac’s. And of course, we must remember that God’s promise to Abraham was that he would be the father to a great nation. In order for that lineage to continue, the son needs a wife.
Either because Abraham is advanced in years, or with Isaac as the only heir he doesn’t want to risk losing him during a match making journey, Abraham decides to send a servant to find a wife for Isaac. He makes this servant swear that he will not find a wife among the Canaanites but will travel a great distance to Abraham’s previous homeland to find a wife. Already this story is beginning to make us uncomfortable and clearly the servant, while loyal to Abraham, is concerned about this whole deal as well. The servant takes 10 camels and other choice gifts and travels a great distance. He prepares for the task ahead by creating a plan and a dowry. As he approaches the city of Nahor, he begins to get concerned. How on earth is he going to find the perfect wife for Isaac, how will he know that she is of the preferred lineage, how can he be sure of his decision. The servant is carrying a great weight around, a great burden, a task that seems impossible. So, what does he do? He prays. He essentially asks God for a sign; the first woman to offer not only water to the servant but the camels as well will be the one he is to pursue.
As he is wrapping up this prayer, lo and behold, Rebekah approaches. Now a couple of things to note. First, I find it rather frustrating that, when God promised Abraham and Sarah a child, it took God years to fulfil that promise. But then, when this servant prays regarding a wife, the results are almost immediate. The lesson in that is that God knows when things are urgent and God knows when things need time. It is a reminder to us that sometimes our prayers are answered swiftly and sometimes they are answered in God’s time. The second thing to note is something rather interesting about this narrative. In contrast to almost all the other stories about Abraham and his relationship to God, in this story God doesn’t say a word. Previously, throughout Genesis, God engages with the people, speaks out right to them, telling them directly what to do. In this story there is no mention of God directly intervening or telling Abraham, the servant, Rebekah or Isaac what to do and yet God is clearly active and involved. This is a shift that will begin to change the course of the rest of the book of Genesis. It does not mean that God is distant from their concerns. Rather, God answers prayer through the people and through the affirmation of the community. God’s presence is felt through a diversity of ways.
The servant sees Rebekah approaching the well. The well was essentially the neighbourhood pub of its day. It is where couples met and fell in love. Think of Jacob and Rachel, Moses and Zipporah, among others. But again this is unique because it is the servant not the intended meeting the woman at the well. The servant asks for water and Rebekah offers water not only to him, but the camels as well, the first sign. In case you are wondering, one camel can drink close to 25 gallons of water at one time- and there are 10 camels! We will discover just how strong willed and how strong in character Rebekah is in the following chapters but what we discover at this juncture is that Rebekah is physically strong as well. It says in the Scriptures that the servant “gazed at her in silence.” Part of that might have been because she is clearly freakishly strong. There also must have been a part of him that couldn’t believe his prayers had been answered so quickly.
The narrative continues to tell us and confirm that Rebekah is the woman who is to be Isaac’s wife, from her lineage to her willingness. Isaac and Rebekah are about to become central figures within the history of God’s people. However, I want to point out that the servant, who is never given a name, is really the one who should get credit in this story. He exemplifies how we are to live out our relationship with God. The servant is loyal not only to Abraham but to the task set before him. The servant prepares by taking camels and gifts. The servant prays, especially when the task appears overwhelming. The servant pays attention to the signs and carefully, even with caution, follows through. We too should prepare, pray, and pay attention in everything we do. From the mundane tasks of making sure our church is ready to host guests, to choosing a spouse. But the most important part is that the servant is quick to praise God and to witness to others of God’s faithfulness. For as soon as the servant hears of her lineage it says, “The man bowed his head and worshipped the Lord.”
The servant prepares, prays, pays attention and praises. The servant had an incredible task and heavy burden to carry but he prayed and praised in all he did. What a model for us. I do not know the logic behind why this Old Testament passage was paired up with our Gospel lesson, but perhaps this why. The servant personifies what Jesus is saying, the servant finds rest through the incredible relief of prayer. The servant gives over his yoke to God and finds affirmation. And it is worth pointing out again, that even though God does not speak in this story, a change in direction from previous narratives, God does have a voice. God intervenes by responding to prayer through people. Even through God’s very own Son. It is the ultimate love story. Amen

Bible Text: Matthew 10:24-39 | Preacher: Rev. Jenn Geddes

A Sunday school teacher was discussing the Ten Commandments with his young class. After explaining the commandment “to honour thy Mother and thy Father” he asked, “Is there a commandment that teaches us how to treat our brothers and sisters?” Without missing a beat one little girl answered, “yeah, Thou shall not kill.” My brother and I have a pretty good relationship. But that wasn’t always the case. There was the time he pushed me down some stairs and as I result I broke my leg, he was four and I was eight. To be fair, before he could talk I used to pinch him and when Mom would ask me, “why is your brother crying?” I would say, “I don’t know.” We fought with and annoyed each other for most of our childhood. Then as we grew up, we grew closer. I remember my Mom telling us as kids that when we grew up we would actually like each other; at the time I thought she was crazy. Yet he has become one my closest confidants and someone I know who will always love me- and vice versa. Despite the distance (I live here and he lives in Boston) we stay in touch regularly, and while I don’t understand all of his outstanding atmospheric science research I know that it is pretty impressive and I’m proud of my baby brother. My love for my family really causes me to react with intense concern when I read Jesus’ words at the end of our Gospel lesson.
This passage is a rather complicated text, in part because it has some of the most beautiful words about God caring for the sparrow and every hair on our body juxtaposed with Jesus’ words that whoever loves their parents more than him is not worthy of him. But the conversation begins with Jesus talking about imitating your master. For some reason, and I don’t have an answer why, the lectionary skips over verses 5 through 23 of chapter ten. However, those preceding verses help to give us some context. Last week we heard Jesus giving his disciples the authority to heal and expel unclean spirits. Before they are sent out Jesus gives them these instructions- sometimes it has to do with payment, sometimes it is warnings, all of the instructions have to do with practical application. This is how we get to Jesus talking about the disciple-teacher or slave-master relationship. I prefer to use the term master-apprentice.
In Jesus’ day the most common teaching model was for a student to observe, learn from and train with a master before they could them call themselves a tradesman. In fact, it was most common that a son would follow in the same career as a Father- learning from an early age how sometime was to be done. Perhaps even now you can recall someone who taught you an important lesson, be it a teacher, a minister, a parent or even a sibling. You might even feel a bond with said person because they inspired you to be who you are- perhaps you chose your career just because they taught you something special. That’s what Jesus is saying: first you must imitate me, you must find your inspiration through me, you must follow me, and through this imitation model the bond between Christ and us will be inexplicably deep, but it requires a great level of commitment. In his book Mere Christianity, C.S. Lewis said, “The Church exists for nothing else but to draw people into Christ, to make them little Christs.”
I bet when the disciples heard this they were concerned and afraid, because Jesus’ next statements are all about fear. Jesus says don’t be afraid of the persecution or the commitment, or the challenges or the rejection, because if God cares for even a little sparrow then how much more does God care for us. In this statement I often think of the love parents have for their children; the powerful bond that means you would do anything for your child or to make sure your child was safe. So why then does Jesus go on to talk about the break-up of the family?
The not-so-simple answer is, just as Jesus’ comment that he has not come to bring peace but the sword is meant to be allegorical, so too is his statement about the family. Yes, we can talk about how Jesus or faith in God must be our top priority, even above family, but that would be missing some of Jesus’ words. You see obedience to Jesus changes the family unit in that it is not solely based on biological or cultural contexts. Through Jesus the family is redefined. Daughters are set against mothers and sons are set against fathers because through Christ the family is changed. We all become brothers and sisters adopted through Christ into the household of God. Just as we fiercely love our actual siblings, so too are we to fiercely love the people sitting next to us in church. And just like in a real family, we don’t get to pick who are relatives are. Perhaps we even fight every once in a while- but as we grow up together we will actually begin to like each other. But I also know that not everyone’s family life is perfect. There are some who have become estranged from a sibling or parent or child or there are family rifts in which one’s foes are members of one’s household. The Gospel passage is perhaps more of a reality than you would like. But that is why the new family paradigm described in this passage is all the more to the point. When we are baptized, we are adopted into the family of God, not just a part of us, but all of us right down to the hairs on our head.
We have all been to those family dinners that involve the crazy aunt or the grumpy uncle. I once heard a comedian say, “If you are thinking to yourself, I don’t have a crazy aunt or a grumpy uncle, then there is a good chance, you are that aunt or uncle.” However, imagine our communion table as that family dinner in which all of us characters are gathered around the table, ready to have a meal- the ones you see often, the ones you wished you saw more, the ones who push all your buttons, the ones who keep to themselves, the ones who seem to have it all together and the ones who are falling apart, the siblings who are easy to love and the ones who are not but you know you must try. We are that family and Christ invites us to this dinner table so that we can be reminded that God is the head of our household. This means we do not come to the table half-heartedly, but with our brothers and sisters and our whole selves, right down to the last hair on your head. Amen

Bible Text: Gen 18:1-15 and Matthew 9:35-10:4 | Preacher: Rev. Jenn Geddes

There are many regions that are known for their hospitality. There is the well-known and experienced, “Southern Hospitality”, the recent Tony award winning musical Come From Away is all about a generous East Coast welcome, and in many traditions mothers have a reputation of putting on great feasts regardless of the occasion. I have to admit I had never heard of German hospitality but upon our arrival in the small village where Mike spent the first two years of his life we were overwhelmed by their generous, warm, and welcoming hospitality. It was a real privilege to meet with, eat with and stay with the children, grandchildren and great-grandchildren of the couple who billeted Mike’s parents when they were stationed there some 55 years ago. They had even brewed a fresh batch of beer for our arrival. Also, as many of you know, one of the reasons we went to Germany this year was to help celebrate the 500th anniversary of the beginning of the Reformation. While we were in Wittenberg to see the various historical places and have a pilgrimage of sorts, we also chose the dates based on the annual festival celebrating the wedding of Martin Luther and Katharina Von Bora. Many of the 500 anniversary celebrations focus on Luther, but I have come to realize just how important Katharina Von Bora was to the Reformation. At the age of nine she moved to a Cistercian monastery where it was expected that she would live her life as a nun. But on the night of April 4, 1523, she and a few of the other nuns escaped by hiding in the herring merchant’s covered waggon and they made their way to Wittenberg where Luther helped find homes, employment and husbands for the nuns. Eventually he married Katharina. While visiting their home we learned that often over 50 people lived in the house from their children, to adopted children, to students and Reformation refugees, visiting scholars and royalty. Hosting all those people fell to Katharina. Who was not only well known for her hospitality, but also her beer. Luther called her the “morning star of Wittenberg” because she would rise at 4am to take care of her various daily duties. So I guess, Germans do have a history of and should be known for their hospitality.
The Old Testament story from Genesis this morning includes a great example of hospitality. Our Scriptures say that the Lord appeared to Abraham, when he looked up he saw three men standing near him. While it does not say so explicitly we often read this line through our Christian lens and understand that the three men represent the Trinity. But for our interpretation it is important to remember that these three men where strangers to Abraham, yet the relationship quickly changes from strangers to guests. Abraham’s first instinct is to have water brought and to wash their feet, a custom only reserved for close friends or special guests, not foreigners or strangers. Perhaps Abraham’s reaction to these three men gives us a sense of what our reaction should be upon welcoming others, or even welcoming God into our space. Do we really get down and take on the role of a servant in order for God to transition from something foreign and obscure to something familiar and personal? Do we treat new people as foreigners or friends? Theologian John Pilch points out, “this story from Genesis is an excellent illustration of the Middle Eastern practice of hospitality, a process for allowing outsiders to enter a family circle by transforming them from strangers to guests.”
This is demonstrated when Abraham says, ‘”let me get a little bread” but in fact, he then has Sarah use three measures or seahs of the finest flour for cakes. For those bakers in the congregation three seahs equalled about 22 litres or 93 cups of flour. Then he fetches a tender calf. This is not just a small snack for some weary travellers, this is a feast! Again I wonder if this is supposed to be symbolic of our generosity to God. For example, when we give of our tithes and our offerings, do we give an excess? Do we give to God first and then figure out what we can do with the leftovers or do we give what is left over after we’ve spent most of it? I’m not suggesting we should go bankrupt or stop paying our bills, but rather perhaps be more like Abraham when we think about being hospitable to God’s presence within our humble homes, or our humble church. We should be giving the very best to God not whatever we can spare.
There were also strict cultural expectations between host and guest when it came to hospitality. The guests should not insult the host, just as the host should not insult the guests but show concern for their needs. While the host was expected to be hospitable, the guests were also expected to repay the kindness with a blessing. Keep that in mind.
In our text it appears that the blessing comes after the meal but first they ask, “Where is Sarah?” Culturally there is no reason why Sarah would have been with them under the tree. She was expected to remain in the tent. So it is curious that these guests would ask but I believe that this was to help set the scene for us readers. Obviously the tent is not all that far from this little gathering at the tree, we know it is within ear shot, and we know that Sarah is not a young woman so her hearing may not have been all that great. But by asking about her we know that the text will now focus on her rather than Abraham. The story shifts from Abraham’s hospitality to Sarah’s, well, Sarah’s rudeness. For the guests announce that their blessing, their favour for this hospitality, their hostess gift, is going to be the best gift imaginable for a Middle Eastern Old Testament family, a son!
Then Sarah has one of those moments in which she thinks out loud. While the text says that she laughed to herself, clearly it was not kept inside. It is the kind of laugh that is akin to a scoff, how could she, at her age, bear a child?! Regardless of who these guests are and who they represent she laughs at their blessing and doubts. And when the guests ask why she laughs, instead of explaining herself she denies it, she lies to God! In a normal situation, her laughter, doubt and lie would have been the most offensive reaction to these guests’ blessing. Yet, all they seem to do is say, “Oh yes, you did laugh.” They also point out that nothing is too wonderful for the Lord. In other translations it says nothing is too amazing or too awesome. We are reminded that God had promised Abraham a grand lineage but that cannot happen if there are no children. So, even though Abraham and Sarah are well on in years and had likely given up the hope of children God keeps a promise, it just happens in God’s timing, not theirs, for it says, “at the set time” or “in due season Sarah will have a son.” This isn’t a laughing matter. Nothing is beyond God’s wonderful, amazing, and awesome power but it will come at an appointed time. That is where this idea of trust comes in because there are many times when we expect God to work within our time frame, yet we have to trust in God’s timing. Much easier said than done.
Our Gospel passage can help us with that. It is a really powerful story in which Jesus is travelling as a stranger into communities and villages, and as their guest Jesus shows them a great deal of compassion, but the task is becoming overwhelming. I can hear Jesus’ exhaustion in his words, “The harvest is plentiful, but the labourers are few.” While many of Jesus’ words can help us in the modern church I think this particular sentence touches upon a reality we know all too well. We want to offer the kind of hospitality that Abraham offered, we want to be generous with our time and our talents but we don’t have the energy or the resources. But that doesn’t stop Jesus; instead Jesus looks at the situation and summons the 12 disciples and gets them to do some of the work. Jesus trusted that they could do it- he even trusts that Judas Iscariot can help heal and have compassion. It is a reminder to us that we aren’t in this alone. Hospitality is no laughing matter and isn’t just about being generous and welcoming and warm, but it is also about working together, so that in all we do we can welcome God and even when we don’t follow all the customs we know that God gives us amazing blessings. Amen

Bible Text: Luke 24:44-53 and Acts 1: 6-14 | Preacher: Rev. Jenn Geddes

On April 12, 1961, during the height of the cold war and space race the Soviet Union declared that the first orbit of Earth had been successfully completed by Yuri Gagarin, making him the first human-being to journey into outer space. He was made a hero of the Soviet Union and a symbol of their great accomplishments. On April 14, 1961, two days after Yuri’s return to Earth Nikita Khrushchev delivered a speech declaring this a victory for the Soviets. Nikita was not only the leader of this communist country but a supporter of the state’s anti-religion campaign. In his speech Khrushchev said that, “Gagarin flew into space, but didn’t see any God there.” Yet, it turns out that Gagarin, this hero of the Soviet Union, was also secretly a member of the Russian Orthodox Church and never made such a statement. I wonder if Khrushchev thought that Gagarin would find God while orbiting earth? Was there a part of him that was relieved or a part of him that was concerned? What did they expect to find? I have to admit two things, first, I debated referencing this story because I’m going to be away for the next two weeks and won’t be around to unpack it for anyone who is troubled by it, and second, I blame the ascension passages from the Gospel of Luke and Acts for such a naive, foolish and simple understanding of who God is and where God resides. Did they really think that they would encounter God while orbiting earth? But then again that is a consequence of believing that God is up, in heaven. If God is up, than yes, it would make sense that someone going up into space, if they went high enough, would encounter God.  Many interpreters, many strong people of faith, many of us, may have this same image, but it seems to me that when we talk about the ascension of Jesus we get stuck on this one image of Jesus being carried UP into heaven and we miss the entire point of the story.

Now, I know that near the end of our reading, and near the end of this wonderful Gospel by Luke for his friend Theophilus, that it says that Jesus was carried UP into heaven but I think that our language and translations have contributed to us believing that God is UP in heaven and that if we continue to go up than we will eventually see God. It is this simplistic idea that made Khrushchev declare that because Gagarin went up and didn’t see God, that this was proof that God does not exist. But this is not at all what this story is telling us. In doing my research for this sermon I came across a beautifully written paper by Dr. Mark Travik, who is both the chair of religion at Augsburg College in Minneapolis and an ordained minister in the Lutheran church. It was so well done and spoke so deeply to my concerns about this text that much of this sermon comes from or is inspired by his paper.

Dr. Travik begins by stating that we must move the focus from this image of Jesus floating up and away in the clouds, to what the verses are really telling us about the relationship between Jesus and God. I would add that we need to pay attention to what that relationship then means to and for us. This is not a story about where heaven is, or how to get to heaven or even that heaven is up, above us. In fact, it isn’t really about heaven being a place; rather it is an expression for where God resides. Yes, it brings us comfort to imagine angels on clouds, or our loved ones, “looking down at us”. I can’t help but think of the former ad campaign for a brand of cream cheese in which an angel sat on a cloud and declared the cheese “heavenly”. But nowhere in this passage does it really describe such a scene, and yet it is ingrained in our understanding of heaven. But these images and ideas contribute to the issues facing the church. Instead of focusing on this idea that Jesus is up, up and away, rather we need to hear his words of comfort, hope, and peace and the amazing reality that this ascension actually alters the way we think about God in our lives, here on earth.

Our passage begins with Jesus giving the disciples a mission.  First he shares his final lessons, sermons and interpretations. Unfortunately we are not privy to the details of this conversation, but it is an equipping of the disciples. It is possible that Luke gives us a hint of the discussions with the passage from Acts in which the question is asked, “is this the time when you will restore the kingdom to Israel?” If you think that’s a strange question to ask at this time, for the record, I agree. If I had one question to ask Jesus after he told me he was going to physically join God in heaven, that would not be the question I would ask. But we have to remember that they are coming out of the Hebrew tradition in which they expected the Messiah to violently restore the kingdom of Israel, and so far that hasn’t happened. But other than this question and answer we don’t really know what Jesus said to the disciples.  Yet it was enough information that they were then able to be witnesses, to be people who professed what they have seen, heard and experienced. Whatever Jesus told them, it was enough for them to carry out their mission. Jesus then says that this is not all that they will receive to help them in their discipleship. If they stay a little while longer, then God will equip them with a power beyond their imagining. This of course alludes to the events at Pentecost, the anniversary of which we will celebrate next week. If Pentecost is the birth of the church, then the ascension is the inception. The seed was planted through this equipping of the disciples so that they may grow together as a church, as witnesses.

At the end of Jesus’ ascension it says that these witnesses worshipped with joy. Now, because so many of us have come to church and worshipped God, or the trinity in this way for so long, we forget that it was a very new way of worship for the early church. What Luke’s Gospel says is that, “they worshipped him (meaning Jesus), and returned to Jerusalem with great joy.” What is shocking about this sentence, and would have been very shocking, even blasphemous to the early readers is that these devout Jews are worshipping Jesus- when the Hebrew Bible clearly says you are not to worship anyone or anything other than God. The ascension creates a complete shift within the early believers in that, with Jesus now residing with God, then it is impossible to separate the two. The shift will continue as we approach Pentecost with the introduction of the Holy Spirit. But what this brief little story about the ascension teaches us is that “it is no longer possible to talk about God without talking about Jesus. When we think of God we must also always include a crucified, risen, ascended and living Christ.” We worship the three in one, one in three.

Now, this may not seem particularly surprising or moving but here is the incredible thing about all this. Prior to Christ, God was often portrayed as an entity detached from human experience. We still get stuck in this idea that God is a bearded guy, sitting up in heaven, looking down, and just being relatively disappointed with the whole state of affairs. But what the ascension of Jesus should do is alter our picture of God. Jesus reveals “a God who is vulnerable and even approachable. When we turn to God in times of distress or temptation we are not addressing a deity aloof and unfamiliar with our struggles. God knows our trials intimately well and not only comforts us by identifying with our pain, but also assures us that affliction will not have the final word because it is the risen and ascended Christ who intercedes for us, and nothing can separate us from his love.”

Through Scripture there are stories and examples of a God who is perfect, who is omnipotent, all-powerful, omniscient, all-knowing, omnipresent, ubiquitous, majestic, sovereign, and never-changing. God is these incredible things, which is what makes God, God. But the God being worshipped by the disciples at the end of our passage is also a God who knows and has experienced loneliness, betrayal, rejection and even death. That is what the story of the ascension teaches me.

Now, there is nothing wrong with the images of Jesus rising up on a cloud; after all Luke’s version of the ascension as found in Acts says that he was lifted up, and a cloud took him out of their sight. But this version also includes two angels who tell the disciples to quit looking up and start getting to work. Sometimes the church is so busy looking up at the empty space left behind by Jesus that we forget that there are people who need to experience Jesus through us. We witness to the great love given to us and therefore give it to others. There is another image that strikes me about the ascension, one that is more fitting to me than Jesus on a cloud. It says that Jesus lifted up his hands and blessed them. The same hands that were lifted up and pierced by nails. But instead of retribution Jesus gives them blessing- gives them a message that includes repentance and forgiveness. A message that includes a commissioning to be witnesses. These witnesses themselves being ones who were complicit in his execution. Now regardless of what is up there in space, that is an image that would compel me to worship. Amen

Bible Text: John 14:1-14 and 1 Peter 2: 2-10 | Preacher: Rev. Jenn Geddes

In the summer of 1998 eleven 17 year old teenagers decided to spend 5 nights and 7 days hiking 35 km along the highland backpacking trail in Algonquin Park. Believe it or not I was one of those eleven teenagers and it was a trip of a lifetime. There was the site that was right beside a waterfall, the moose calf that surprised us as we went for a swim, the night re-hydrated chili was the best meal I had ever had, and the day we had a massive thunder and lightning storm and pouring rain for an entire 7km of the hike. I am sure that there were times I wanted to give up, times I wanted to turn around or just radio for an evacuation, but I don’t remember those moments. I only remember the scenery, the adventure and that I am still in contact with many who were on that hike. One of those eleven is an elder at his church, another is a Christian Educator at hers, another is a parish nurse, one works at the national offices, and two are now ministers in the Presbyterian Church in Canada. I know that six of the eleven are involved in their churches and that is in part because this hike was led by Camp Kintail, a Presbyterian camp on Lake Huron. We not only grew as teenagers but also we grew in our faith. If you have ever been to any of them, you know that Christian Camps are a way in which youth are able to really define their faith. I can say with certainty that without my experiences at certain camps I would not be where I am today. Camp has a special way of nurturing one’s faith. This is one of the reasons why I felt it was important for us to acknowledge that some youth within our congregation are involved in Christian camps. It is our responsibility as a congregation to encourage them, pray for them and support them in this adventure. Through camp these young people can develop their faith through growth, confidence and trust. Hiking for 7 days in Algonquin taught me much about trust. We had to trust that everyone had packed their backpacks with the right amount of food, the right tents, bug spray and that someone clearly had the first aid kit. You had to trust that the one in charge of putting up the tent had put the pegs in deep enough, or that the one in charge of winching up the food in the tree to keep it away from bears had hung it high enough. And our parents had to trust that our guides were equipped with the right skills to lead us.

Jesus encourages the disciples to trust in his opening statement this morning. The disciples have just heard that Jesus is leaving them, that it is in part due to betrayal by one of their own, and that the perfect student, Peter, is going to deny even knowing Jesus. They are anxious, upset and concerned. Their hearts are troubled. But Jesus says, “Do not let your hearts be troubled.” He then encourages them to have faith, “Believe in God, believe also in me.” While Jesus says he will be leaving them, he is not abandoning them; his return to God is good news for them, not something to cause anxiety or upset. They must have trust and trust that Jesus is all they need.

Jesus then says what is possibly one of my favourite lines, “In my Father’s house there are many dwelling places and I go there to prepare a place for you.” It is perhaps my favourite because it taps into my travel instincts. Like a cozy hotel room after a long journey, or a campsite already all set up after a long hike, or a cabin by a river, this dwelling place will be all set up just for you by Jesus, the one who loves us and knows us deeply. This knowing deeply is also important because Jesus knows us, knows our likes and dislikes, knows our strengths and weaknesses; Jesus knows how hard it is to trust and faith.   But then Jesus will also dwell with us in a special relationship that only comes from knowing God. Relationships at camp are so completely different than relationships anywhere else. I am closer to people with whom I spent one week at camp than I am with people who I went to high school with for 4 years. Those relationships are so deeply rooted in something more than similarities; they have to do with that trust and growth.

Thomas takes Jesus’ words literally as he talks about this place with many rooms, and he wants a trail guide to this magical place. But Jesus responds that Jesus, himself, is the way, is the trail map. Jesus says, “I am the way, the truth, and the life. No one comes to the Father except through me.” You see there is no need to desperately search through your overflowing backpack to find the map, nor is this some treasure map to which only a few have the clues. We all have access and we only need to look to Christ for direction.  Now unfortunately this verse has been used to threaten people, force conversion, and push people away. I want to point out that nowhere in the passage does Jesus say, “The Church is the way or even that Christianity is the way.” In fact, there is a part of me that wonders, if Jesus could see the church now, would he say it was what he had envisioned for faith? This statement is not supposed to be a threat rather it is supposed to bring comfort. Jesus is all they need.

Philip than gives his two cents worth and asks the question again. Don’t just tell us the way to God, show us, be my guide, then we will be satisfied that you are not abandoning us. I kind of sense a bit of exasperation in Jesus’ response, “Have I been with you all this time and you still do not know me? Whoever has seen me has seen the Father.” We don’t hear it in our English translation but when Jesus says, “If you know me, you will know my Father also.” In Greek, the grammar is such that it is a condition of faith which means that the condition is understood to be true. So, a more accurate translation would be, “ If you know me, and you do, you will know my Father also.” Throughout all the Gospels, but the Gospel of John in particular, Jesus has one mission, to make known the Father, essentially to reveal who God is to God’s people. Through this revelation then others are able to grow in their faith and trust in God. They are also able to have confidence that God is with them, and that Christ dwells among them and that they have the tools to be Christ’s disciples.

Perhaps one of the other reasons why camp can be such an important part in a young person’s life is because it builds them up. It gives them confidence, and confidence often comes when one knows their identity. Here Jesus is giving them their identity, “trust me, this is who you are” and in his first letter Peter defines who the believers are, gives them an identity and confidence. Peter tells the community how they are to behave in a post-resurrection world. The Message translates it like this, “Now, like infants at the breast, drink deep of God’s pure kindness. Then you’ll grow up mature and whole in God.” This is priestly work and we are chosen to be holy people, set apart to be God’s instruments. Once we were nothing and now we are something, transformed from rejected to accepted.

Believe it or not, congregations can become like camp, a place where people feel surrounded by family, a place that feels like a home away from home, a place where trust is developed, confidence grows, and faith is nurtured- you don’t have to be a teenager to want all of that. So, as we support our youth in their summer endeavours and adventures at camp, let us also think about how we can be those chosen, called, and crafted people for our community. Amen

Bible Text: John 10:1-10 and Acts 2: 42-47 | Preacher: Rev. Jenn Geddes

Sheep are often thought to be rather dim-witted creatures. For a long time it was believed that without a shepherd they would not be able to find food or water and would easily get lost and not be able to find their way to safety. That actually seems to still be true but I have recently discovered that sheep are not as stupid as we might think for two very important reasons. First, they can recognize the voice of their master and second, they remember people. These two observations go hand in hand, in that they remember who it is that gives them food, water,  shelter and protection and they know that person’s voice. Equally they remember if someone has caused them harm and will not come when that person calls them. I recently read an article posted by a lamb sanctuary which said that sheep carry emotional baggage. If a sheep has been mistreated it can take years to help them heal. Within that same thought, because sheep have memory, it also appears that sheep grieve, I’m not making this up, the research shows that, “when sheep lose someone close, it can completely shake their world and leave them feeling lost and unsettled for months. Sheep have been known to cry out for their lost friends and family in a desperate attempt to understand why they are no longer with them”. All of these statements lead me to believe that sheep are a lot smarter than we give them credit for and it kind of makes me want to become a vegetarian. The image of us as sheep and Christ as the shepherd is likely not a foreign one to you, but this morning’s Gospel passage is slightly different from other images. In fact, it seems to uphold the scientific research- especially the part about sheep recognizing the master’s voice!

There are, however, mixed metaphors in this passage and that can cause confusion. To be perfectly honest, I like mixed metaphors- I may even use them in sermons! But this time Jesus is really mixing things up. First Jesus uses’ familiar language regarding the Shepherd. He compares himself to someone he is not, someone who climbs into the pen by a different way; rather Jesus enters via the gate and calls out to his sheep. He then calls them out by name and they follow the shepherd. It actually seems pretty self-explanatory, Jesus calls us by name and we follow, but the text says that Jesus shared this comparison with his disciples but they did not understand what he was saying to them.  The narrator does this clever comparison of his own. Here Jesus is talking about how when he calls his own sheep by name they recognize his voice and follow, but then the narrator says, but those who were listening to this figure of speech did not understand. This is irony at its best in that Jesus is saying that only his followers understand him, but the ones who are listening to Jesus at this very moment don’t understand what Jesus is saying- they can’t hear their own names being called!  The voice recognition is not working. They do not recognize the message in Jesus’ speech. The sheep might have heard and followed his voice, but the disciples don’t. I hear hope in this statement, however, because it means that even when we get things wrong, Jesus is persistent and continues to call to us.

In this story Jesus does the one thing that Jesus does best; instead of dumbing it down for those listening he makes it more complicated! He says that he is the gate. The function of the gate on any sheep pen is to keep the sheep together during the night- presumably to keep them safe from predators or thieves. In some ways this is a mixed metaphor that doesn’t make a lot of sense. On one hand Jesus says he is the shepherd that leads the sheep out and on the other hand Jesus says he is the gate that keeps the sheep in. But both the shepherd and the gate have similar functions to support the well-being of the sheep. And by Jesus being both shepherd and gate, this is a holistic approach to our well-being. As a matter of fact it will require Jesus’ whole being to assure the safety of his sheep. While it was not read as part of our reading Jesus goes on to say in verse 11 that he is the good shepherd who lays down his life for the sheep. Now there is a metaphor that we understand.

Just briefly I also want to point out that the metaphor of Jesus as the gate is not one that should be used to exclude. This does not give us permission to create an “us and them” dichotomy. The purpose of Christ as the gate is not to keep people out but rather to provide for one’s well-being. And there is a freedom in the gate because Jesus says that those who enter are welcome to come and go as they please. But also note that it is not us who saves, but the gate or the shepherd or both.

The salvific qualities of Jesus are not ones that the modern Presbyterian Church uses very often. You don’t hear me shouting from the pulpit, “Jesus Saves!” and this is in part because many traditions have used such a slogan to exclude rather than include others. But if Jesus truly saves holistically, which is what I am getting at, than this is not just a saving within eternal life but rather here and now. Elisabeth Johnson, author of “Covenant Communities” says, “John’s Gospel is not just about life after death. It is life that begins here and now; it is knowing the one true God and Jesus Christ whom God has sent. It is knowing the voice of the good shepherd who truly cares for us. It is a life in community, finding security and nourishment as part of his flock. It is life that abounds in meaning and value and endures even beyond death.”

It may not appear that our Acts passage and John’s passage have much in common and yet Jesus’ comments seem to map out what Acts describes. Jesus says that he came so that they may have life and have it abundantly. Acts then describes how this abundant life is achieved.  The Book of Acts is unique in that it is the only book which records the actions of the early church. With Paul’s letters we can piece together what the church was up to as it spread around the known world, but Acts is the only firsthand account (that we know of) of the first days of the church. What Luke, as the author of the book of Acts, writes about are the rituals, like baptism and  breaking bread, the communal living including the sharing and redistribution of wealth and property,  and most importantly the worship and growth among the early church. While Luke wrote his books for his friend Theophilus to help Theophilus understand who Jesus was, the book of Acts is not so much about theology as it is ecclesiology- a description of what it means to be the church.  It is a description of how the sheep behave as members of the same flock. It is as Elisabeth Johnson put it, “life in community.”

A life that is whole is one that is lived in community, walking in and out of the gate, and most importantly it is about following the one who calls us by name and remembering that master. Because sheep are also known for their flock behaviour. This is in part because there is safety in numbers but because sheep are social animals. Sheep always maintain visual contact with other sheep and they will only display normal flocking behaviour when there are five or more sheep around. You see, we need the church for our own whole well-being. Sometimes we get bogged down by the politics, the trivial decisions, the financial discussions but in reality even those things serve a purpose- to maintain the flock and to follow the one who calls us. Do you hear it? Jesus is calling our names and like smart sheep we should follow. Amen

 

Bible Text: Luke 24:13-35 | Preacher: Rev. Jenn Geddes

If there is one person that all Canadians can agree is a hero I believe it would be Terry Fox. His story is one of incredible tenacity, challenge and tragedy, but also one of strength, perseverance and hope. His difficult journey began when he was diagnosed in 1977 with osteosarcoma in his right knee which later had to be amputated. After that he met Rick Hansen who invited him to play, wheelchair basketball.  Perhaps inspired by this relationship and by a story of an amputee who finished a New York Marathon, Terry Fox decided to train as a marathon runner despite his disability.  In 1979, two years after being diagnosed, he completed his first marathon in Prince George, finishing last, but his effort was met with tears and cheers from other participants. After that Terry announced he would run across the country for cancer research. While he was unable to finish that trek, he did manage to run for 143 days and 5, 373km and raised $1.7 million. Now of course the Terry Fox Run is the largest cancer research fundraiser in the world, and has raised over $600 million. I don’t think Terry could have ever imagined that his efforts would have had such an impact- and considering he was never able to complete his goal, he has inspired a nation- becoming one of its greatest heroes. We have all seen that image of him dipping his foot into the Atlantic Ocean when he took that first step, with the entire country ahead of him. Just that first day must have been a difficult walk, and I understand that he had challenges with his road crew and family during the journey. Regardless of the distance, it was a long journey and not an easy one to make.

Sometimes our journeys are difficult and can feel like long walks or uphill battles regardless of actual distance or terrain. In fact sometimes we can be walking on level ground, but because of the burden we are carrying or what lays ahead of us we can feel hopeless and the walk seems all that much longer. I imagine that is what it must have felt like for the two disciples who find themselves walking a mere 7 miles between Jerusalem, where they were coming from, and Emmaus, where they were going. In Luke’s version of the resurrection story the three women who met the angel tell the disciples about what they say and heard, and the disciples take it for an idle tale, except for Peter who runs back and sees the empty tomb. Which means that for these two disciples walking on the road, they are still absolutely disillusioned with Jesus, their faith and how they spent the last three years of their life, following a rabbi around the Middle East and thinking he was the Messiah. But no Messiah would have died as a common criminal, right? It was a walk burdened with these doubts, disappointments, sadness and likely shame. Quite possibly they were ashamed that they had just spent the last three years with a guy who was crucified. Perhaps one of the disciples felt one way and the other felt another way. This is why they were deep in conversation.

We don’t really catch it in the NRSV translation but this was indeed a very deep conversation, even debate. The NRSV says they were talking and discussing but in Greek the narrator uses three terms, homileo, antiballette and syzeteo to describe this conversation. Homileo, is where we get the terms homiletics or homily, homiletics meaning the art of preaching. They are preaching to one another- trying to interpret with their knowledge of Scripture what has happened over the last few weeks. Antiballette is essentially comparing and contrasting, it means to “place against”. They were debating these interpretations and syzeteo means “with emotion”. This was a very lively, intelligent, difficult and possibly heated debate. No wonder when this stranger meets them on the road they are too busy blinded by their emotions to even see who this stranger is. Have you ever been out for a walk with a friend or loved one and that walk has turned into a heated conversation. Your walk might turn into a clip and speed up. Or, perhaps a better analogy for the modern day would be: have you ever been on a road trip with your family or loved one and either you or your kids are fighting? It can turn a pleasant drive into a loooog trip. When we’re stuck in that car, travelling with someone, and a fight or debate breaks out we forget all about the destination or the ability to enjoy the scenery. We forget that we are on a journey together. Sometimes our anger at something that happened to us or a comment someone made, can then flavour our entire experience. I think this is what is happening on the road to Emmaus. They are arguing and therefore their vision is clouded. It’s only 7 miles but it seems like a long walk and then this stranger has the gall to ask, “What are you discussing?”

Luke gives us, the readers a little insight by sharing with us that this stranger is Jesus but that the disciples’ eyes were kept from recognizing him. In some ways this resurrection story and appearance is unique in that unlike almost all the other stories where there is a flash of light, or an angel or an earthquake or at the very least an appearance in a locked room, this story is rather mild. I believe Luke is allowing us the possibility that Jesus sometimes comes to us not in big scenes but in gentle appearances. As one commentator put it Jesus comes to us, “Less as a flash of light and more as the gentle probing of our heart’s entanglements on the road to our next chapter.” We do not always come to a resolution regarding faith with big fanfare; I would claim that this is not the norm. Rather we come to a realization regarding faith over time in subtle ways until it all of a sudden strikes us that something about our perspective has changed, or that Jesus was with us all along, or that Jesus stands with us, even engages us in debate, until we can clearly see Jesus within our world. This story of the road to Emmaus is about a transition from blindness to sight or rather faithlessness to faith, but it is not done in one instant but rather through conversation and a meal.

Let me digress for a moment to talk about this meal. Most of the time we refer to Communion or the Lord’s Supper within the context of the Last Supper, because it was at this one meal that Jesus told the disciples what it all meant. But here in this story we are reminded that the Lord’s supper is also a meal that celebrates the resurrection; that this is a foretaste of the banquet meal that awaits us at God’s table. Charles Wesley actually called it the antepast of heaven- antepast coming from the same root for antepasto, which if you know your Italian means, before the meal. It is what one eats before the main course comes along. Our journey in life is the antepast of heaven too in that it is a foretaste of what awaits us and we cannot even imagine what awaits us because it is beyond us. As Paul says in Corinthians, now we see in a mirror dimly but then we will see each other face to face.

Let me come back to our theme, it is kind of like the now hugely popular Terry Fox Run. The actual Terry Fox could not have imagined it would be what it would become. In his entire walk Terry Fox persevered until he just couldn’t walk anymore and while it is a tragedy that he could not complete his walk across the country, what he has accomplished posthumously is incredible. Sometimes we can’t see where our walk is leading us and we have no idea what affects it will have; but then Christ reveals himself, gives us food and nourishment for the journey and helps us to know what we can do, especially when we have others who are walking with us, discussing and engaging the Scriptures with us. And remember that our legacy could make a greater impact than we ever could have imagined.  Amen

Bible Text: John 20: 19-31 | Preacher: Rev. Jenn Geddes

In 1924 following a visit to White River, Ontario where his son, Christopher, met a black bear named Winnipeg or Winnie for short, Alan Alexander Milne wrote some of the best children’s stories ever to be written.  While the books are named for the main character Winnie the Pooh they are often stories about the gaggle of characters found in the Hundred Acre Wood. From Owl to Tigger, Piglet to Roo but my personal favourite is Eeyore. It is believed that Eeyore lives at the southeast corner of the Hundred Acre Wood and outside of his dwelling there is a marker that says, “Eeyore’s Gloomy Place: Rather Boggy and Sad”, and most of his conversations reflect that same gloomy tone, yet he is also rather witty. I read that one reason why Eeyore is depressed is because he is stuffed with sawdust. But then there is also a hint of joy with Eeyore’s exterior because he has a little pink bow on his tail. As one author put it, “[The tail] reflects well on this animal when there is an occasional hint of joy that surfaces.” Perhaps we might think that Eeyore has a “poor me” attitude because he expects so little of his friends- but there’s something to be said for that too because when his friends do help him, they always exceed his expectations and he is full of gratitude.

I have to admit that this inspiration was not mine alone, but rather I read in Jamie Clarke-Soles commentary on John 20 that she compared Thomas to Eeyore, “committed, but in a resigned, underwhelmed, less-than-hopeful” kind of way. I had to laugh a little because the commentary then went on to say, “Maybe you have parishioners like that?” I’m not about to call anyone out, but I think that perhaps why Eeyore is one of my favourite characters is because we all have a little bit of that Eeyore in us. We are all committed, but sometimes we are resigned to our discipleship and less than hopeful about the future.  An interesting fact about Eeyore is that, unlike most of the characters in Milne’s stories, we know his birthday is May 10th. And in 1963 the Department of English at the University of Texas in Austin held a spring party and picnic in celebration of Eeyore’s birthday. Due to the era this party was picked up by the hippie culture and since then there has been a huge festival in spring in Austin, in memory of this fictional characters birthday, that involves a lot of psychedelic images.

While Eeyore was gloomy he was also deeply compassionate. There is one story in which Eeyore is able to grow a plant that Rabbit, a respected gardener cannot, and it is all because Eeyore gives the plant some of his love. Thomas’ doubt and misguidance or perhaps better worded, Thomas’ scepticism and cynicism, is tempered with joy and love. I believe that’s what Dr. Clark-Soles was also getting at when she compared Eeyore and Thomas. She writes, “Thomas has a lot of conditions. He wants hard evidence, unquestionable eyewitness fact that Jesus is risen. I can’t blame him for two reasons. First, he’s asking to see at least what all the other disciples already saw. Second, who doesn’t love a solid sign in a moment of crisis and vulnerability?” And we know that all the disciples were feeling a little vulnerable.

The scene opens with the disciples in a locked room. What is strange about this scene is that even though it happens on the same day as the resurrection story, there is no reference to Mary’s proclamation that she has seen the Lord, nor is there any mention of the beloved disciple’s faith. We already know that Thomas is missing from this scene but the omission of the references from earlier in the story lead me to believe that other disciples, like Peter and the beloved disciple, are also missing.

Then Jesus appears to these unnamed disciples and offers them peace. It is a striking image to not only imagine Jesus appearing inside a locked room but also that the disciples are afraid, and then Jesus appears and offers them peace instead of fear, which is then repeated. In my mind, Jesus cannot remind us enough that he offers peace. We may experience deep disappointments or we may lament changes in our lives, but Jesus is consistent- offering peace in place of fear, offering peace in place of disappointments, offering peace in place of half-hearted commitment.

But pay attention, because Jesus does not offer peace without equipping, as he breathes upon the disciples he gives them the Holy Spirit. In Greek the word for breath and spirit are the same, Pneuma. Again, the symbolism is intense; here Jesus, the one who was dead, the one whose breath was taken away, breathes life and power into these frightened disciples. One must remember, however, that with great power comes great responsibility. This breathe is given to them with a purpose, the power to forgive. Which is why I think it is important to be forgiving in this story. Thomas often gets a bad rap. Thomas is famously known as “doubting Thomas” and yet the word doubt does not occur in this passage. Thomas does not say that he doubts the disciples saw what they saw but rather that he will not risk believing their story until he has experienced it himself.  Thomas, does have a “poor me” attitude and right fully so because he missed out on receiving the breath of God! I would be pretty disappointed too and probably a little upset with my friends that they didn’t try to find me or suggest that they should wait until I returned.

A week after Thomas makes his statement that he will not believe, unless he sees the mark of the nails in Jesus’ hands and puts his finger in the mark, Jesus shows up. But again, what is interesting is that it never states that Thomas touches Jesus’ wounds, and yet Thomas still has faith. I want to believe that this is in part because in the mere presence of Jesus, Thomas forgets that he put any kind of conditions on his faith. Dr. Clark-Soles puts it like this, “In other words, perhaps the presence of the risen Lord blotted out Thomas’ petty scepticism and puny proofs and arrogant arguments.”

This is the amazing pattern that is the Gospel. It is full of people who had their own “issues”, their own reasons for disbelief or fear or rejection or stipulations or disappointments or gloomy attitude, but then they encounter Jesus and all that disappears. It is not about whether they were physically blind or a Samaritan woman or dead or doubters, rather it becomes who Jesus makes them become in his presence. The only title they carry after encountering Christ is… disciple.

In fact, it would appear that no one really knows their full potential until they encounter Jesus. Now, few of us, if any have had a physical encounter with the risen Christ. However, within our doctrine and liturgy we often refer to the church as Christ’s body at work in the world. The church is now the risen Christ in action. We as a community of faith are called upon to tell others about this story, and through our actions as a church Christ’s love is not only known but experienced. This is where our analogy with Eeyore comes back in because we all have our fronts, we all have our barriers in which we maybe come off as resigned or underwhelmed. We all have our “poor me” moments. But then, there is a hint of joy and a little bit of love comes through and we can inspire faith to grow- so that others may encounter Christ and become disciples in this mysterious world of faith.        Amen