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The Paradox of a Crucified King

Bible Text: Luke 23:33-43

Thanks to the various television series on royalty, both true or imagined, there seems to be a real interest in royal history. What I mean is that since programs like Game of Thrones or The Last Kingdom or various exposes on past or current royal families there is a surge in interest. In many ways it makes sense, for most of us common folk, the idea that you would be born into money, property, and power is, well, rather fairy tale like. While on a couple trips through Europe as a child I absolutely had dreams of becoming a princess. But with power comes responsibility and if the various dramatic programs are any indication, with power also comes a lot of scandal. In most cases those royals who appear to be good are often the ones under the most pressure or threat of conquest. I recently came across an interesting, true story, about Maria Fedorovna, who while born into the Danish royalty as Princess Dagmar, married into the Russian royalty when she married Tsar Alexander III. She was well loved by many and was known for her caring heart. For example, she once saved a condemned man from exile in Siberia by changing a single comma. The warrant was supposed to read, “Pardon impossible, to be sent to Siberia.” But Maria changed the document to read, “Pardon, impossible to be sent to Siberia” and the man went free. As an interesting side note famous storyteller, Hans Christian Andersen, used to come to Maria’s home in Denmark when she was growing up and tell her and her siblings stories. So, fairy tales were kind of her thing. But we have certain expectations of royalty- despite the fact that for us, they often function as nothing more than a figure head. The image of Jesus, hanging on a cross, is not exactly what most would imagine as a great demonstration of kingship- and yet, today we celebrate Christ the King Sunday and it is this lesson from the Gospel that the revised common lectionary has deemed relevant for this particular celebration.

In part this is the great paradox of our faith that we celebrate a crucified king. Next week we begin the season of Advent in which most of the passage will describe words of preparedness, getting ready for this great king to arrive. We are reminded of all the words of hope found in prophetic passages from Isaiah or Micah or even in Simeon and Mary’s songs about this great saviour who will come to bring hope to a hurting world. And yet, today, we are confronted with the results of this saviour’s actions.

Now, of course, we hear words that confirm Jesus as King, but for anyone in Luke’s original audience, they know that these words are not meant to uphold this view but mock it. In our brief, 10 verse passage, Jesus is mocked three times by three different groups. What is interesting that the taunts come from people who become increasingly closer to him. First, it is from the Leaders, the religious elite, who are close enough only for Jesus and the crowd to hear them scoffing, “let him save himself if he is the Messiah.” They are standing at the bottom of the hill as their insulting words waft up. Then the soldiers, who have already come close enough to take his clothing, stand at the foot of the cross and mock him further by saying, “if you really are a King, save yourself!” Finally, the man right beside Jesus, close enough to just whisper his derisive words says, “Are your not the chosen one! Save yourself and us!” In our version the NRSV says that this criminal kept deriding him, but the original Greek uses the term blasphemeo , which you might be able to interpret on your own, but it literally means he “kept blaspheming.” Each provocation, gets closer and closer, but also has the same challenge- save yourself. In many ways it is reflective of Jesus’ temptation in the desert, each test getting more and more serious, tempting Jesus to give up his kingship in heaven for the dark side of the devil. The irony of course being that those who make these insults- even as they get closer and closer to Jesus- are unable to see the true kingdom. Instead Jesus is surrounded by royal titles and signs, the Scriptures are being fulfilled, but it appears only as a confirmation of Jesus’ humiliation not his royal line.

In amongst this teasing and taunting comes the one sincere voice. The criminal on the opposite side addresses Jesus by name, using the same name that Gabriel tells Mary to use. Like the cross, Jesus’ kingship does not come with impressive titles or superior authority rather it comes in the humility of his name, Jesus, Yeshua, Joshua, God saves. And in this one instant a criminal is saved. The important message in that act, of course, is that we must expand our notions of who deserves mercy. Essentially that through the cross that mercy is extended even to those whom we think do not deserve it. The passage never says why the criminals were condemned to crucifixion- but again the original Greek tells us that they were coined as “evildoers”. And even the criminal who asks for mercy admits that he is there for a reason- that the punishment fits the crime. Nevertheless, in that one request to be remembered by Christ, Jesus gives the criminal more than he asked for.

Jesus says, “today you will be with me in Paradise.” The true power of Jesus’ kingship is revealed. As David Jacobsen points out, “What really makes a king? You can strip away all the pomp and circumstance, all the shows, all the public demonstrations of power, all the wealth, perhaps even the last shred of human dignity. On the cross, what makes the king has nothing to with fur, gold or courtly entourages. On the cross, the only way to recognize the crucified king is in his power to pardon…Follow Jesus to the cross and watch every external sign of his kingship stripped away- save one: his power to pardon the ungodly.”

We don’t know what caused the second criminal to be able to see past all the teasing and taunts. We don’t know what desires were deep within his heart when he asked Jesus to remember him. We don’t know what he did to deserve to be on the cross beside Jesus. All we know is that he asked Jesus for mercy and Jesus gave it abundantly. The prophecy that Jesus would come to free the captives, release the prisoners, to be the wonderful counselor, and prince of peace, is fulfilled by the simple statement, “today you will be with me in paradise”.

The picture of Jesus hanging on the cross is perhaps not the image you had in mind when you think of Jesus as king, as we celebrate Christ the King Sunday and it certainly is not the typical image that we have as we begin the Advent season. However, nothing about Jesus’ kingship is really all that typical- except the one important piece that no matter what, Jesus has the power to pardon. No matter who we are. No matter what we have or have not done. We must focus our eyes away from the criticisms and with a sincere voice ask for mercy and Jesus will welcome us into his court. Amen

Temporary Buildings and Permanent Results

Bible Text: Isaiah 65:17-25, Psalm 98, Luke 21:5-19

Of the seven wonders of the ancient world only one still exists. The seven ancient wonders were originally placed on a list in various guidebooks to Hellenic tourists in the 1st and 2nd centuries BCE. It’s rather fascinating to think that there were these Greek tourists travelling the world just to tick off sites on their bucket list, around the same time that the church was getting off the ground. These tourists existed due to Greek conquest, and access to places like Egypt, Persia and Babylon. Among the seven wonders was the Colossus of Rhodes, which was destroyed by earthquake despite it being about 108 feet tall, the Lighthouse of Alexandria, which fell apart after three earthquakes, the Mausoleum at Halicarnasses, which, while being the 2nd last wonder to exist, was eventually destroyed by earthquake in the 15th century, the Temple of Artemis, which was destroyed in a fire, and the Statue of Zeus, which somehow went missing. On the list was also the Hanging Gardens, but their location has not been known for some time and many even speculated that they only existed in myth. The one remaining wonder is also the oldest, the Great Pyramid of Giza. And to this day we don’t quite know how it was made, but it has stood for over 4500 years. It seems impenetrable, and yet, most of those other seven wonders would have seemed indestructible to those Hellenic tourists. The truth is, that any human made product can be destroyed, or razed, or ruined, and the seven ancient wonders teach me that, as well as, the importance of seismically upgrading. The temple in Jerusalem must have seemed that way too at one time, with its gorgeous columns, its massive stone work, its beautiful design and of course its divine plan. But, few things in this world are permanent, except perhaps the damage we can cause to the earth, to one another, to society when we spend our efforts on building wonders of the world rather than building up people.
We are entering the final days of the church year- and so appropriately we approach discussions about THE final days. Scholars often call this eschatology, meaning the end of time as we understand it, “escha” meaning “last” and “logy” meaning “study”. It is the study of the end times. Unfortunately, this passage in Luke has been used to justify all kinds of atrocities both natural and human made, making them sound like part of God’s greater plan or that they happened because we deserved it. That is often the spin that is put on eschatology. But I see it differently and that this passage is more about the context than it is about eschatology. Yes, this is a very important warning about Christ’s second coming but it is also written in hindsight and a warning about the here and now, the first readers of the Gospel according to Luke, not the future. It is about the fall of all things indestructible- for buildings are not permanent but building people is.
Let’s remember that Luke is the first half of a two part series. The author is writing this Gospel and the Book of Acts to a man name Theophilus who is clearly interested in understanding everything there is to know about Jesus and the early church. It is likely that Theophilus, a wealthy Greek, has charged Luke, an educated Jew, with being researcher and recorder of all things Jesus Christ. Luke is not a first person account of Jesus but rather, more like a reporter, collecting data from all kinds of sources, possibly even from people who were there, and putting it together into two long letters, Luke is hearing this from first and second sources. But Luke himself was not there. This is important in understanding all of Luke but in particular this morning’s passage, because Luke’s Gospel is dated around 85 CE. Meaning, it was written roughly 50 years after Jesus death and 15 years after the destruction of the temple Jerusalem. Which means that Luke’s readers, including Theophilus, would hear what Jesus says about the temple as a reflection rather than a prediction. Hindsight, is a handy tool when writing something about the past. The destruction of the temple, by the Romans, would have been devastating and to this day it has never been rebuilt.
The focus of Jesus’ message is often lost within the apocalyptic language that follows. Jesus is saying that our focus should not be on things, for they are not permanent. Just before our passage, right at the beginning of chapter 21, Jesus shares one of his last parables, about a widow who puts two coins into the treasury- stating that no matter how small her funds- they are worth more than all the rich people putting in their gifts. I want to believe that Jesus is linking that story with the understanding that our attention should be drawn to help the poor, the oppressed, the marginalized before it is on a building. I know not all of you will be happy with that statement, especially because we clearly need a building to help us build up people but it is all about priorities. Jesus is telling the disciples to rearrange their focus.
Jesus then moves to very specific catastrophic events. Let’s remember this is written as a reflection and we know that in the 50 years since Jesus’ death, nations have risen against each other. Earthquakes have destroyed great and beautiful buildings and famines and plagues have dealt a heavy blow to the fertile crescent. All of this is going on while the church is in its infancy. But also, the words Jesus uses are reflective of many themes found within the Hebrew apocalyptic tradition, in books such as Daniel, Ezra and even Revelation. Theology scholar Gilberto Ruiz reminds us, “Apocalyptic literature uses unsettling language and imagery as a means to assure the faithful that they should keep their trust in God even when facing the most challenging of circumstances. Sure enough, while describing the terrible events. Jesus tells his listeners not be afraid…We should trust that God remains present in our lives.” We are brought back to this concept that anything human made is impermanent but all things God created are everlasting.
Luke is also setting up the book of Acts for he not only researches the matriarchs and patriarchs of the early church but eventually he joins them in their mission. There is a moment in the book of Acts in which it switches from third person to first person- all because Luke ceases to be a recorder and becomes a follower. Luke has seen the persecution and opposition that the early church has experienced. The early leaders faced exactly the kind of trouble that Jesus describes near the end of our passage. What often happens among some Christian organizations or leaders is that they blame reckless behaviour or certain changes to our moral ethic or even tolerance, as the reason for natural disasters or persecution. But Jesus is clear that laying blame on a particular segment of society is not what should happen. Instead Jesus says that these challenging times are a opportunity to testify.
The early church was facing all kinds of challenges, their numbers were low, the predominant culture was increasingly secular and hedonistic, there were all kinds of atrocities that called into question the very existence of a God who is love, it was difficult to convince people the value of coming to faith in community when most of the community could careless whether the church existed or not. Huh, it sounds familiar. In many ways the modern church is similar to that of the early church, struggling to survive. And yet, imbedded in these words of warning is a deep sense of hope. There will come a day when the world as we know it, or time as we understand it, will look vastly different than it is today- in part because what we build on this earth is temporary but what we do or don’t do is permanent. There’s a good chance that 20 years from now the church will look nothing like it does today and that’s frightening but the hopeful message is this, that God remains present and permanent. Amen

Falling Short

Bible Text: Luke 19:1-10 | Preacher: Rev. Jenn Geddes

The average height of a woman in Canada is 5’4” or 1.6 meters. The average height of a man in Canada is 5’9” or 1.75 meters. Which means that I, at exactly 5’4”,  am average. However, I have to admit that whenever we go to an event that involves standing and observing- I feel rather inadequate, or below average. Try standing and attending a concert amongst many above average people. I in fact have special concert sneakers that give me an entire extra inch and boy do they make a difference.  I am also, since the death of my great-nanny, who was the tiny tenacious height of 4′, the shortest person in my family. So, you will have to excuse me if in this one particular area I feel- well less than average.  If you are under 5’4”, you likely can identify with what I am saying. Only things you never use go on the top shelf. You have no problem turning to a total stranger in the same grocery aisle to ask for assistance to reach that one can. When you realize that you are taller than someone you all of a sudden think- so this is what the rest of the world feels like. It’s a whole new perspective. Sure, people will say to you, oh but good things come in small packages, sure if you were a diamond you’d be pretty special but in reality you are just you and I am just short. If you are taller than 5’4” then this sermon really isn’t for you. You can go home.  Because of course today we encounter the story of Zacchaeus, that wee little man who climbed up into a sycamore tree. But then again Zacchaeus’ height, which does play a part in our story, is not the only short thing about him, so if you are above 5’4” you might as well stay to find out what happens next.

In this familiar narrative from Luke we are almost at Jerusalem, but there is one town left, Jericho. As an archaeologist I just need to mention something interesting. Jericho is a border town but it is also the oldest inhabited city in the world- to date. Archaeologists have found over 20 successive settlements dating back 11,000 years. It is unclear why, at this moment in the Gospel, Luke gives us an actual location but if one knows how close Jericho is to Jerusalem then perhaps Luke is giving a clue to the fact that Jesus has almost made it to his destination. I would like to also suppose that Luke names Jericho to give us a hint of how despised Zacchaeus is, because Luke not only names the town of Jericho but also describes Zacchaeus as the chief tax collector, that he is short and that he is rich. Nowhere else in the Gospel is someone’s height mentioned as an important detail.  Being the chief tax collector in such a city would mean that a lot of people would know who he was and while he has gained a lot of money it has likely been at the expense of others. Not only would people know who he was but also, most of them would despise him. In the city of Jericho that could mean a lot of people.

Luke tells us that Zacchaeus is rich before he tells us that Zacchaeus is short. But the two are intertwined. Zacchaeus falls short of morality, falls short of being liked by his neighbours, falls short of being a righteous man, which is a little ironic since the name Zacchaeus means, righteous one.  Zacchaeus falls short because he has gained wealth by defrauding others. His height is not the only thing that makes him small. But Zacchaeus is also desperate which means that even though Zacchaeus is both short in character and physicality he is so desperate to see Jesus that he is not concerned with the fact that he is acting like a child, climbing up a tree. He might be rich, he might have a lot of power, but he has lost all shame because he wants to see Jesus.

Sight or seeing is a significant detail in this story. Zacchaeus wants to see Jesus so badly- what is equally fascinating is that Jesus looks up and calls Zacchaeus by name. This isn’t your average story.  This is not only a unique story because it only appears in the Gospel of Luke but also because of what Jesus says earlier in the Gospel. While Jesus often fraternizes with tax collectors or uses them as examples of humility Jesus also comments, “How hard it is for those who have wealth to enter the kingdom of God!” And you know when Jesus says that? Not even a whole chapter ago in Luke 18:24.  Zacchaeus might be a tax collector, but he also has wealth.  So, here you have the impossible made possible thanks to Jesus presence.

Just as Jesus’ disciples and followers are starting to see his pattern- that he helps the poor, the oppressed, the marginalized, Jesus goes and changes the rules again. Because as soon as Jesus looks up and sees Zacchaeus there, Jesus invites himself over for a visit. While Zacchaeus is pretty excited to have Jesus as his guest, all who see this invitation begin to grumble. Finally, they had figured out the formula, that Jesus helps those who can’t help themselves, and all of a sudden the rules have changed- because clearly Zacchaeus has been helping himself for a long time.

I want to point out something that we often don’t catch because we have been so influenced by this story in Sunday School or thanks to a song we sang in Bible class. According to the text Jesus doesn’t actually go to Zacchaeus’ house. Yes, Zacchaeus accepts the command to take him to his house and he is happy to do it- but it doesn’t actually say they went. For years I have had an image that the two of them are sitting around a table, following a lovely tea time, when Zacchaeus is so moved that he then gives his money away and pays back anyone he has defrauded. But what the text actually says is that, “He stood there and said to the Lord, “I will give half my possessions to the poor.”” They haven’t left the scene of the tree. Now, perhaps they did go to his house and perhaps they did have a lovely tea time. But what this passage actually tells us is that no matter who we are, when we have a deep desire to see Jesus and Jesus responds with his presence- we are liable to stand there in awe and be moved by joy.

Today is Reformation Sunday- next year will mark the 500th anniversary on Oct. 31st when Martin Luther stood at the castle church and nailed his 95 theses to the door. You know what the first point was in this treatise, “When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed the entire life of believers to be one of repentance.” That’s important. Luther is saying it is not up to us to decide who gets to be in Jesus’ presence. It is not up to us to take confession of those who are sinners. It is not up to our doctrine to decide who gets to see Jesus. David Lose points out, “[The story of Zacchaeus] embodies the promise that anyone-anyone- who desires to see Jesus will. More than that, anyone who desires to see Jesus will, in turn, be seen by Jesus and in this way have their joy made complete.” We no longer have to worry about falling short, or being below average.

Sometimes it is out of desperation that we turn to seek, find, see Jesus, because we have fallen short of the call laid upon our lives but if we truly desire to see Jesus- Jesus will look back at us and say I’m coming to stay with you and right then and there we understand that the Son of Man came to seek out and to save the lost, to go above and beyond average. Amen

 

You think this story is about you

Bible Text: Luke 18: 9-14 | Preacher: Rev. Jenn Geddes

In November of 1972 Carly Simon released one of her greatest hits. The song reached #82 on Billboard’s greatest songs of all time, and the UK official Charts Company crowned it the ultimate song of the 1970s. The song is a critical look at a self-absorbed partner and for a long time there has been speculation regarding who this song is about. Which in my mind is a little ironic because the song is about a person speculating that the song is about them.  Apparently the press speculated that David Bowie, David Cassidy, and/or Cat Stevens were all candidates. It is such a mystery that in 2003 Carly agreed to reveal the name of the song’s candidate to the highest bidder at a charity auction. The top bid was $50,000 and went to the then president of NBC sports. A condition of the prize of course, was that the highest bidder could not reveal the secret to anyone else. Upon the release of her tell all book just last year Carly admitted that one section of the song, the second verse and second verse alone, was about actor Warren Beatty.  “You’re so vain, you probably think this song is about you/ You’re so vain, I’ll bet you think this song is about you/ Don’t you? Don’t You?”

To be perfectly honest I think we all have these moments of vanity when we think that what someone has said is about us when in fact it is not. It is actually a struggle that I encounter in our Gospel passage. Perhaps not that the parable which Jesus shares is about us but rather that we are in danger of becoming like the characters in the story. In the crowd, to which Jesus is speaking,  there are some people who are complacently pleased with themselves over their moral performance and they look down their noses at others. One might claim that they are so vain that they think this story is about them- or not. Jesus uses a parable about a Pharisee and a tax collector to teach them a lesson. The Pharisee prays loudly, “O God, I thank you that I am not like other people because I am capable of and do all these righteous acts like fasting and tithing.” While the tax collector slumps in the shadows with his face in his hands asking, “God, give mercy. Forgive me a sinner.” Where we might be in danger of thinking that this parable is about us and then conversely end up truly having this parable being about us is that when we look with judgement on the Pharisee than we end up no better than the Pharisee. Basically, our prayer ends up being, “God, we thank you that we are not like the Pharisee who is hypocritical, overly pious, self-righteous and vain.” Sure this parable is about being humble but it is also about avoiding self-congratulatory words or actions. It is about avoiding placing judgement upon others, regardless of who they are. It’s about loosing our selfish behaviour for selflessness- taking off our masks, presenting who we really are and putting others first, including the Pharisee.

In fact, before we judge the Pharisee for his behaviour we need to look at what is really going on. Notice how Jesus doesn’t actually say that the Pharisee is wrong for his behaviour. I can only assume that everything the Pharisee says is true. That he has indeed set himself apart through righteous living. That he has indeed followed the letter of the law and that he has donated generously to the temple. Why not be grateful that he has been placed in such a blessed situation. Why not be thankful that he has enough money to truly tithe. There is nothing actually wrong with his prayer- especially if we think of it as a prayer of thanksgiving. The Pharisee is, however, missing part of the prayer. Both prayers are steeped within the language of the Jewish tradition. The Pharisee’s prayer is quite simply a prayer of thanks. Likewise the tax collector’s prayer has roots too in traditional prayers of confession.  When we pray our prayers of the people they are thanksgiving prayers but they are also intercessory prayers, asking for God’s actions through us.  Luke states at the very beginning of this section that Jesus told this parable to people who “trusted in themselves that they were righteous.” That’s the problem.

While the Pharisee makes the claim that he is righteous based on his own accomplishments and merits, the tax collector relies entirely on God’s actions. That’s the difference. The tax collector throws himself on the mercy of God. He takes his sin seriously. He knows that God is truly righteous. He knows he cannot hide himself from God. But the tax collector also believes that God can be merciful, even to a traitor, lawbreaker, deceiver, tax collector, sinner, like him. He has nothing to offer but his broken self.  The tax collector puts every hope, trust, claim not on any action or word of his own but rather he places it entirely in God’s hands. Now, one can suppose that the tax collector does this in part because he is desperate and in part because he truly hasn’t done anything righteous. But there is a message in that too. It is not about what we do but what God has done for us. The tax collector is bold enough to ask for this gift.  God meets us in our desperation. God hears our cries for mercy. God turns humility into exaltation.

Famous author Flannery O’Connor uses this theme in one of her stories in which one character declares, “Try as we may, we cannot redeem others, much less ourselves. There is only one who can save , and we can only throw our sinful selves at the feet of this one’s inscrutable mercy. We “ain’t right”, and only God can make us so.” Jesus sums up this parable by saying that the tax collector is the one who went home right with God. Eugene Petersen’s the Message translates it like this, “If you walk around with your nose in the air, you’re going to end up flat on your face, but if you’re content to be simply yourself, you will become more than yourself.”

Maybe this parable is about self-esteem- but in a world where bullying is a reality for many, where feeling inadequate is something we know all too well, where feeling like we have to change because there is just something different about us, when we all wear a mask to hide our hurting selves, this is a parable about trusting that God will deliver us. The Pharisee begins his prayer with all the things he is not. We could easily do the same, “O God, we thank you that we are not like those lackadaisical believers who only come on special occasions, we thank you that we are not declining as rapidly as most churches, we thank you that we are not judgemental like those other congregations.” But then we are no better than the Pharisee. Instead, there should be no judgement on anyone else but rather our prayer should be,  like the Pharisee full of gratitude, thank you God for who we are, but we would do well to stand with the tax collector and join him in his simple prayer.  O  God- help us be the people you want us to be. Help us to be the church you desire us to be. God, we’re so vain, that we think it is all about us. Have mercy.  Help us to trust in you.   Amen

 

In November of 1972 Carly Simon released one of her greatest hits. The song reached #82 on Billboard’s greatest songs of all time, and the UK official Charts Company crowned it the ultimate song of the 1970s. The song is a critical look at a self-absorbed partner and for a long time there has been speculation regarding who this song is about. Which in my mind is a little ironic because the song is about a person speculating that the song is about them.  Apparently the press speculated that David Bowie, David Cassidy, and/or Cat Stevens were all candidates. It is such a mystery that in 2003 Carly agreed to reveal the name of the song’s candidate to the highest bidder at a charity auction. The top bid was $50,000 and went to the then president of NBC sports. A condition of the prize of course, was that the highest bidder could not reveal the secret to anyone else. Upon the release of her tell all book just last year Carly admitted that one section of the song, the second verse and second verse alone, was about actor Warren Beatty.  “You’re so vain, you probably think this song is about you/ You’re so vain, I’ll bet you think this song is about you/ Don’t you? Don’t You?”

To be perfectly honest I think we all have these moments of vanity when we think that what someone has said is about us when in fact it is not. It is actually a struggle that I encounter in our Gospel passage. Perhaps not that the parable which Jesus shares is about us but rather that we are in danger of becoming like the characters in the story. In the crowd, to which Jesus is speaking,  there are some people who are complacently pleased with themselves over their moral performance and they look down their noses at others. One might claim that they are so vain that they think this story is about them- or not. Jesus uses a parable about a Pharisee and a tax collector to teach them a lesson. The Pharisee prays loudly, “O God, I thank you that I am not like other people because I am capable of and do all these righteous acts like fasting and tithing.” While the tax collector slumps in the shadows with his face in his hands asking, “God, give mercy. Forgive me a sinner.” Where we might be in danger of thinking that this parable is about us and then conversely end up truly having this parable being about us is that when we look with judgement on the Pharisee than we end up no better than the Pharisee. Basically, our prayer ends up being, “God, we thank you that we are not like the Pharisee who is hypocritical, overly pious, self-righteous and vain.” Sure this parable is about being humble but it is also about avoiding self-congratulatory words or actions. It is about avoiding placing judgement upon others, regardless of who they are. It’s about loosing our selfish behaviour for selflessness- taking off our masks, presenting who we really are and putting others first, including the Pharisee.

In fact, before we judge the Pharisee for his behaviour we need to look at what is really going on. Notice how Jesus doesn’t actually say that the Pharisee is wrong for his behaviour. I can only assume that everything the Pharisee says is true. That he has indeed set himself apart through righteous living. That he has indeed followed the letter of the law and that he has donated generously to the temple. Why not be grateful that he has been placed in such a blessed situation. Why not be thankful that he has enough money to truly tithe. There is nothing actually wrong with his prayer- especially if we think of it as a prayer of thanksgiving. The Pharisee is, however, missing part of the prayer. Both prayers are steeped within the language of the Jewish tradition. The Pharisee’s prayer is quite simply a prayer of thanks. Likewise the tax collector’s prayer has roots too in traditional prayers of confession.  When we pray our prayers of the people they are thanksgiving prayers but they are also intercessory prayers, asking for God’s actions through us.  Luke states at the very beginning of this section that Jesus told this parable to people who “trusted in themselves that they were righteous.” That’s the problem.

While the Pharisee makes the claim that he is righteous based on his own accomplishments and merits, the tax collector relies entirely on God’s actions. That’s the difference. The tax collector throws himself on the mercy of God. He takes his sin seriously. He knows that God is truly righteous. He knows he cannot hide himself from God. But the tax collector also believes that God can be merciful, even to a traitor, lawbreaker, deceiver, tax collector, sinner, like him. He has nothing to offer but his broken self.  The tax collector puts every hope, trust, claim not on any action or word of his own but rather he places it entirely in God’s hands. Now, one can suppose that the tax collector does this in part because he is desperate and in part because he truly hasn’t done anything righteous. But there is a message in that too. It is not about what we do but what God has done for us. The tax collector is bold enough to ask for this gift.  God meets us in our desperation. God hears our cries for mercy. God turns humility into exaltation.

Famous author Flannery O’Connor uses this theme in one of her stories in which one character declares, “Try as we may, we cannot redeem others, much less ourselves. There is only one who can save , and we can only throw our sinful selves at the feet of this one’s inscrutable mercy. We “ain’t right”, and only God can make us so.” Jesus sums up this parable by saying that the tax collector is the one who went home right with God. Eugene Petersen’s the Message translates it like this, “If you walk around with your nose in the air, you’re going to end up flat on your face, but if you’re content to be simply yourself, you will become more than yourself.”

Maybe this parable is about self-esteem- but in a world where bullying is a reality for many, where feeling inadequate is something we know all too well, where feeling like we have to change because there is just something different about us, when we all wear a mask to hide our hurting selves, this is a parable about trusting that God will deliver us. The Pharisee begins his prayer with all the things he is not. We could easily do the same, “O God, we thank you that we are not like those lackadaisical believers who only come on special occasions, we thank you that we are not declining as rapidly as most churches, we thank you that we are not judgemental like those other congregations.” But then we are no better than the Pharisee. Instead, there should be no judgement on anyone else but rather our prayer should be,  like the Pharisee full of gratitude, thank you God for who we are, but we would do well to stand with the tax collector and join him in his simple prayer.  O  God- help us be the people you want us to be. Help us to be the church you desire us to be. God, we’re so vain, that we think it is all about us. Have mercy.  Help us to trust in you.   Amen

 

 

Centred on Wellness

Bible Text: Luke 17:11-19 | Preacher: Rev. Jenn Geddes

Have you ever wondered why Canada and the United States celebrate Thanksgiving on different days? Ok, maybe this is not a question that keeps you up at night or a question that deeply affects us in our day to day life. It is often understood that Canada celebrates Thanksgiving earlier simply because it is more north and therefore the harvest season is earlier. Pretty simple. However, the real reason is still a mystery but here are some interesting facts about Thanksgiving. It turns out that Canada has been celebrating Thanksgiving longer than our neighbours to the South. The first documented Thanksgiving celebration took place in 1578 in Newfoundland when explorer Martin Frobisher held a ceremony of gratitude for surviving the journey from Europe. If you know your historical dates, that pre-dates the arrival of the Mayflower by 43 years.  The first official federal Thanksgiving Day in Canada, however, was actually celebrated in April in 1872 as a celebration of thanks for the recovery of King Edward VII from a serious illness. So, if you think about the original thanksgiving days, they are more in line with our Gospel passage- a passage that talks about a journey and healing- than we realize. As an aside, the actual date for the traditional Thanksgiving Day that we have come to know and love in Canada has moved around…a lot. It started on a Thurs in November and then in 1899 it moved to a Thursday in October, then in 1908 it moved to a Monday in October and then in 1922 until 1930 it was celebrated on November 11th. Finally in 1957, the federal government made the difficult decision of fixing the date to the second Monday in October.

But let’s go back to what I said about the real meaning behind thanksgiving days. The first one was celebrated not due to harvest but rather because of gratitude for a safe journey. The second one was in celebration for a healthy recovery of our head of state. Of course, we should give thanks to God for a bountiful harvest and indeed it is great to gather with friends and family but the images of pumpkin pie and turkeys are not what punctuated the original idea behind giving thanks. Like the Samaritan leper and Jesus’ journey to Jerusalem, there is so much more to give thanks for than a large family meal. And like the actual date, there is a lot more to this Gospel story than the important message of giving thanks.

The story begins with, the now common refrain that, “Jesus is on his way to Jerusalem.” We have been hearing it all Summer and Fall as Jesus walks toward the cross. Then it states that Jesus is currently walking through a region between Samaria and Galilee. If you recall in other examples there is an important hidden message in that statement. Jesus is walking between two volatile borders. Unfortunately, like the Holy Land today, Jesus is walking between two groups and two territories that do not get along. At one time the Samaritans and Jews were one people, but the devastation brought by exile and then return, in which one group stuck to strict religious laws and the other intermarried with Babylonians, has meant that they are now at odds with regards to beliefs and practices as stated in Scripture. The Samaritans and Jews cannot agree on what it means to be holy, and sadly that has meant that they have both been unholy towards each other. So Jesus is walking between these two lands- it is an image of Jesus that I appreciate. Throughout his ministry Jesus represented and respected the law but also taught what true faith and practice meant. Jesus balanced the serve and be served. Jesus walked the line between history and change. Jesus travelled between the has been and not yet.

This balance is made all the more obvious with the following story of a healing miracle. The lepers keep their distance but yell out to Jesus, “Have mercy upon us!” Then Jesus tells them to go show themselves to the priest. This is because according to the law, the Torah, the Hebrew tradition, one is both diagnosed and confirmed well by the priest. Just as the symptoms of leprosy are not confirmed without priestly observation, so too any healing was not complete without the priest’s blessing. So Jesus tells them to go see the priest as he walks between the borders of priestly tradition and God’s miraculous healing. But then this story takes on a turn that is totally different from most other miracle or healing stories in the Gospel. In most other cases, the outcome of the miracle presents itself in front of Jesus, or at the very least in front of his followers, but here the healing takes place while the 10 lepers are walking away. Also, in most stories the healing is narrated, as in, the lame man gets up to walk or the blind man can now see, but in this case only the outcome is narrated. No one actually witnesses the healing; in fact even those who are healed don’t notice right away. It is only after one of them, the Samaritan, sees that he has been healed that he returns to give thanks.

We have no idea how far this group travelled before someone noticed the dramatic change in their condition. Just think about it. You are walking back to the priest, your hands gnarled by the rash, your feet aching because of sores. When all of a sudden you realize they don’t hurt any more. You look down at your hands and see that they are smooth, no sores or blisters to be found. There is no longer any discolouration or disfigurement; you realize that can walk normally again. Think about it, if this happened to you, would you turn around and walk back to the guy who made it all possible, or would you head straight for the priest who has the ability to declare that your life has been restored, that you can go back to your home and family.  For most of those lepers their one thought is “we have to get to the priest to be set free”. In fact it is the other nine who do exactly what Jesus told them to do.

What this story tells me is that sometimes we are healed from what ails us without even noticing it. Sometimes God’s healing touch happens without us even acknowledging it. Sometimes the Spirit moves through us and affects others without affecting us. It is also not until this one leper returns and worships God that we find out he is a Samaritan. This means that Jesus extends his ministry to those beyond his heritage and genealogy.

The reoccurring theme of God’s mercy being not limited by human boundaries is found throughout Luke. What this particular story details is that while the miracle itself is important, it is actually the response that is given centre stage. It is assumed that since the story only states that this particular returnee is Samaritan that the others were Galilean, were Jewish. So, you have a contrast between one thankful outsider and nine ungrateful insiders. An important message is that healing is a gift given to both the grateful and ungrateful but it is the grateful one who also receives faith.

The Samaritan returns to Jesus and worships and Jesus says, “Your faith has made you well.” This seems in contrast to what I just said; that healing is given to both grateful or faithful and ungrateful or faithless alike. The initial healing is given out generously, to whoever needs it, but the happy ending belongs only to the one who has returned with thanks. This Samaritan was not only accepted by Jesus, a Jewish leader, equally healed, but finally it is the Samaritan who is given faith and is made well. Think about it. There is a difference between being healed and being made well. Within our 21st century language there is still a difference. If we go to a health clinic it is because we have some physical need that must be attended to. If we go to a wellness centre there is a much more holistic approach. Perhaps we will not only have our physical needs looked after but our emotional and mental as well. Yes, healing is made available to all but only those who respond with gratitude are made well.

Jesus tells the Samaritan to get up and go on his way. Jesus too, gets up and continues on his journey. The Gospel continues with Jesus crossing more boundaries, both literal and metaphorical, healing more people and providing wellness to others, and moving toward a cross that will ensure that our relationship with God is not just healed but made well. That’s what thanksgiving is all about- it is about making a tumultuous journey but making it to the destination safely and it is about gratitude for wellness- body, mind and soul. Amen

A Little Goes A Long Way

Bible Text: Luke 17:1-10 | Preacher: Rev. Jenn Geddes

Most people know that when a cookie recipe says a tsp of baking soda and a tbsp on baking powder that to confuse the two ingredients is rather detrimental. One might not think that the difference between a tea and a table spoon is really all that big or that baking powder and baking soda aren’t really all that different but just ask those to whom you serve that cookie whether there is a difference or not. It turns out that the difference is acid and it can make a big difference in the taste and texture of any baked good. Baking soda or sodium bicarbonate reacts when it comes into contact with acids like buttermilk, yogurt or vinegar. This reaction produces carbon dioxide and in baking the reaction is called chemical leavening because it traps the CO2 gases and makes the dough rise a little. It’s also why often in a recipe it suggests keeping the wet and dry ingredients separate until the last minute. Baking powder essentially does the same thing but it not only contains sodium bicarbonate but it also contains acids called monocalcium phosphate, which does not react with the sodium when dry, but heat makes a big difference. There’s a whole bit about bubbles reacting to heat and moisture and then setting thanks most often to eggs, but the point I want to make is that with both baking soda and baking powder a little goes a long way but it is best not to confuse the two. If you mix up which amount is which, your cookies will be flavourless or fizzy or just, well, bad. I have recently discovered this fascination with understanding how ingredients work thanks to a re-found love of baking and also testing a few products on Mike- in which I perhaps confused some ingredients. It is rather surprising just how much a little soda or powder or yeast is needed to transform a baked good.
Perhaps you see where I am going with this. Jesus compared faith to a tiny mustard seed and said that if we have even just a small amount it is enough to uproot a tree and make it grow in the sea. But what prefaces this remark is rather interesting. Jesus warns the disciples that occasions for loosing or lacking or stumbling in faith abound. Jesus’ warning is rather grim but as I read and re-read it I realized what Jesus is really saying is, there is enough in this world to cause people to fall out of faith so be ware of becoming a stumbling block to others. It’s sort of like saying, there is enough hurt in this world without us hurting each other so just don’t and if someone hurts you, forgive, over and over and over and over (7 times) again. But boy does that take a lot and sometimes we confuse the things that make faith easy with the things that make faith hard but in either case a little goes a long way.
The Greek word for faith is pistis and it can also be translated as trust, confidence or commitment. These are unmeasurable things and yet Jesus says, even a little goes a long way. A seed holds potential enough to grow into a great giant. I suppose that this comment was most directed to the disciples. They have demonstrated huge commitment and trust, leaving everything to follow Jesus, even now after he has warned them over and over about what lays ahead. But then we also have accounts in which they repeatedly demonstrate a lack of faith. Think of the story of the storm in which they are overcome by terror and Jesus says, “Where is your faith?” They have trust and commitment but their confidence is lacking. And don’t we all express our small little faith in a diversity of ways. Some of us are like baking soda, just one ingredient and liable to have moments of exploding in praise while others of us are a bit of a mix, who just need a little heat to make us jump out of our seats. You know, this is an important piece to consider on a Sunday such as this, on World Communion Sunday. Churches all over the world have gathered today to intentionally celebrate this sacrament together. It matters not whether we believe what exactly happens to these gifts set on the table, rather what matters is that we believe, we have faith, we have trust that it is a gift given to us.
Author Audrey West says, “Faith manifests itself in many ways, by a variety of people. Faith is persistence in reaching out to Jesus and trusting in Jesus’ power and authority. Faith is responding with love to forgiveness received, not letting fear get the upper hand and being willing to take risks that challenge the status quo. Faith is giving praise to God , having confidence in God’s desire for justice, and being willing to ask Jesus for what we need.” Faith is all of those things but just one small piece is also good enough for God.
Jesus closes this teaching moment by saying something that has be used throughout history to uphold the atrocious practice of slavery. It should be pointed out that while the NRSV, the version we heard this morning uses the term slave, the NIV uses servant and the Greek word, doulos is often translated as either one. To our 21st century ears it may seem like a harsh analogy. Jesus suggests that they imagine themselves as masters of an estate and when the hard working slave comes in from the field we note that the slaves work is not complete. Only once the slaves tasks to and for the master are done is the slave allowed to rest. However, when one looks deeper into the passage we realize that Jesus is stating that leaders would do well if we viewed ourselves as ones who serve not the ones to be served. When those who have finished all that they were ordered to do, it does not mean that their work is done, rather God expects vigilant care and service to others. This is important also on a Sunday such as this. It is rather intentional that the elders of this community come forward to serve communion. Presbyterian churches everywhere have debates about what the Session really does at their monthly meetings but let me tell you, it is not meant to be a secret but rather a way in which we serve one another and today as the bread and juice is passed around we serve one another again. Sometimes we are exhausted by the small tasks that seem unending. But we are but slaves or servants, or to put church language on it stewards of the life God has given us. And Jesus is the life giver to the church and that power is accessed through faith- but it need not be a lot.
Like what seems to be an insignificant amount or ingredient, when we have a little faith we know that it is a powerful gift from God. As I said in the children’s story it may seem like the juice is but one sip and the bread is but one bite- but that little act, means and represents a huge amount of grace. Just like on world communion Sunday, for one moment in our worship, we are united with other churches around the world and throughout denominations- imagine how huge that really is. Amen

Losing it

Bible Text: Luke 15:1-10 | Preacher: Rev. Jenn Geddes

I recently came across this brief article on line. When Dawn’s dog Thor went missing she and her daughter were heartbroken. The 12-year old had put up posters and looked everywhere. For months they had hope but heard nothing. When Dawn got a job across the country the family moved from BC to Windsor, Nova Scotia. Any thoughts of seeing their dog again were gone. The family had been in Nova Scotia for a year, when they got a call from an animal rescue centre in southern Alberta. Thor had been found in a work camp. The centre managed to track down the family through the tattooed number on the dog’s ear to a vet in BC. The dog was flown to Nova Scotia and immediately recognized the 12-year old, now 13 and half, when she arrived to pick him up at the airport. No one knows what the dog had been through, but he was no worse for wear. Sometimes we need to hear those good news stories. It warms the heart and I think a story like that appeals to us because we all desire to find something that was once lost and it is good when what has been lost is found.

Today it is all about the lost being found. An interesting point is that these stories, the lost sheep, the lost coin and the following story of the prodigal or lost son are unique to Luke. Matthew refers to the parable of the lost sheep very briefly, but it appears more like an afterthought than a teaching lesson. This is an important distinction because Luke’s audience, more than any of the other Gospels, were predominantly gentiles. So, their understanding of redemption would be rather different. Whereas the Jews would have looked at Jesus’ teachings through the lens of the covenant and law, the Gentiles would have really questioned what’s so important about salvation- they didn’t have the same struggle or guilt or concern about God’s laws. Therefore, for them Jesus’ teachings struck, not at practices of the Judeo traditions, but rather at the cultural behaviours of the Roman empire.

It also says at the very beginning of the chapter that the scribes and Pharisees expressed their disdain for the company that Jesus was keeping. In the original Greek it uses the term houtos which is an expression of contempt. These religious authorities had contempt for the kind of people who Jesus was attracting, meaning that these are the lowest of the low, they do not belong. It might strike us as odd that they would point out that Jesus was spending time with sinners and tax collectors. Why pick on this one career choice? Well, tax collectors were essentially traitors- in that they were collaborators with the colonizing power. They made sure that the oppressive Roman Empire was funded, and often they not only took the law into their own hands but took a little off the top for themselves. How could Jesus, this up and coming rabbi, fraternize with such people? People who worked along side their oppressor.  People who didn’t deserve hearing about God’s salvation.

These gentiles, sinners and tax collectors would have understood what it means to be lost, or not be where they are wanted and yet, Jesus makes them feel welcome. Note the two parables we hear this morning demonstrate that redemption isn’t just something we should be concerned about but it is also something God is concerned about- even when it appears to be something insignificant or unworthy.

The images of both the shepherd and the woman are also important. The grumbling by the religious elite is important when understanding the conflict which Jesus was facing and the very reason for the parable. But then, he not only spends time with these “lesser” people, but uses parables about “lesser” people to make a point. Jesus would have actually aggravated the scribes and Pharisees a little more by telling parables using a shepherd and a woman. Both shepherds and women were held in low esteem in Jesus’ day. While the scribes and Pharisees may have disapproved of Jesus’ companions they most definitely would have been offended by the image of shepherds and women to describe God’s love for the lost.

Both the lost sheep and the lost coin also make a very strong theological claim. David Jacobsen points out, “The parables start with life as lived: a shepherd loses one of a flock of sheep; a woman loses one of her ten drachmas. What is described is not their “repentance” at all, but the absolute commitment of the person to finding them again. Action verbs predominate with the shepherd and the woman, not the sheep and the coin.” Think about it for a moment, these are not parables about what we should do but rather what God does for us. The shepherd leaves, goes, finds, is glad and carries the sheep home. In the same way the woman lights a lamp, sweeps, looks, and celebrates. In this way Jesus was telling the Gentiles, the sinners, and the tax collectors that they do not need to be ashamed of who they are. They are simply sheep or coins. Rather, God celebrates that Jesus has found them in their need. The good news of the Gospel is that the Divine is relentlessly seeking and finding.

Jesus’ response to these critics is that we do not get to assess who God redeems. It should be noted that it is also implied that the scribes and Pharisees, the ones with knowledge of Scriptures, are the neighbours and friends in these parables. Instead of critiquing these sinners they should be celebrating and rejoicing. The proper response to Jesus’ work with sinners is to join in and have a party!

Our world is full of people who are anxious and afraid, and even more than that, we constantly create gods for ourselves, like the Israelites in the wilderness. And yet, we have a God who is active- who goes, finds, is glad, carries, who lights, sweeps, looks and celebrates. These parables reveal that God does not leave us to our own devices but like an old woman who keeps track of her treasure and notices when a single coin is missing, God wants to reclaim what is lost and there is great joy when what has been lost is found and restored.

I would argue that the parables about the lost as found in Luke are so well known because we can identify with each character in the text. We have been the Pharisees- concerned about what kind of people are hanging around. We have been the old woman trying to find something that may seem insignificant but is of great worth. We have been the sheep- caught in the brambles and totally relieved when we are saved. Now, we need to be the friends and neighbours who celebrate! Amen

We Are Home

Bible Text: Ephesians 2: 15-22 | Preacher: Rev. Jenn Geddes

Canada Youth has been a part of the Presbyterian Church in Canada since 2000. It began as a one off event for the millennium. We had every intention of making it an event that would be remembered, but had no intention of making it a tri- or bi-annual event. But after the success when a thousand youth, young adults and youth ministers descended upon Brock University in St. Catherine’s, Ontario, the national church had no choice but to see it happen again three years later. After the success of Canada Youth 2012 the national church decided that instead of it happening every three years, it would happen every two. And so, the Canada Youth, or CY, legacy continues to grow. This conference is not only unique in that it invites young and youthful members of the Presbyterian Church to gather for worship, play and study for a week, but also because it includes youth ages 14-18, young adults ages 19-25, and youth ministry training for anyone over 21. The leadership also includes many people from clergy to lay leaders, from young folk to retirees, and so it is the most inter-generational event within the Presbyterian Church in Canada. It is also the largest gathering of Canadian Presbyterians ages 14-18…and boy, do they come. This year we had over 400 participants coming from all over Canada from places like Mistawasis to Miramichi but also from Taiwan, Romania, North Carolina, and Hungary. The theme this year was “Joined together as God’s dwelling place: We Are Home” and it was based on the passage from Ephesians 2:20-22. The theme statement was, “So many doors. So many journeys. Still, whoever you are, wherever you’re from, wherever you’re going….we belong to each other. Even more, we belong to God. God who says, “Welcome Home.”

Remember when you were a young person, a teenager, remember when all those hormones were confusing and concerning. Remember when feeling like you needed to belong was of the utmost importance. Remember when you struggled to define who you were—no matter how old we are that can still be the case. Imagine hearing those words. “We belong to each other. Even more, we belong to God” and how comforting it is to know that.  That’s what Canada Youth was for so many, a place to belong and be faithful. It is why I continue to be involved every year- because it is so important to remind ourselves that we have a home in God- and that no matter your age- you have a place in this church.

This year, I was privileged to be one of two preachers. I shared the responsibility with Reid Chudley, minister at Trinity, Victoria. Worship at CY is a little different than worship here. First of all, there are production meetings in which we discuss lighting, videos, and set design. It often took us 6-8 hrs a day just to get ready for the evening worship service. While I was preacher, I also held responsibilities like set painter, carpet purchaser, video producer, communion bread cutter, and all kinds of other interesting tasks. It included early mornings and late nights. And yes, I would do it all over again. At our first worship service we began the evening with a video of all those descending upon Brock University followed by a video in which we had youth answer the question, “What is home to you?” It helped us set the stage for the week.

After Reid and I shared what home was to us we jumped right into the passage from Ephesians. First, what did Ephesus look like in Paul’s day? It was this massive metropolis and it was one of the top three cities in the East. Even back then they had dredged the harbour, giving it access by sea and it had easy access to trade routes by land to the interior of Asia. It is estimated that the population was 250,000 and with so many trade routes beginning or ending in Ephesus it was a multicultural hub. Paul called Ephesus home for 3 years where he ministered in the Synagogue, then in a school and then he rented a lecture hall. By the time Paul left, the early church in Ephesus was well established.

Eventually, however, conflicts arose between the Jewish and Gentile Christians. There was debate about who really belonged in the sanctuary and questions about who could worship where. So, the church wrote to Paul and Paul wrote back. It is his reply that we have in Scripture, but what is not really explained is that Paul wrote the letter to the Ephesians while he was in prison in Rome. Imagine, here he is in prison- in the most pitiful kind of home one can imagine- and he writes to the Ephesians about the importance of being members of the household of God. So while Paul is experiencing his own conflicts he is telling the Jews and Gentiles to reconcile their differences because we are all saved by grace.

Through grace we are united to God instead of being separated from God. Paul is clear that the divisions that the early church in Ephesus faced are not what matters to God. Rather, we have been made a new community- we are Christ’s body in the world and we are all part of a single building and it is in us, this building, that God has chosen to dwell. God is here, the Spirit is dwelling in this place and Jesus is the cornerstone. The stone that forms the base and joins the walls. And God’s grace finds expression in a unity marked by welcoming one another to this dwelling place.

Throughout the week we looked at Scriptures that touched upon this theme of home. We looked at the prodigal son and what it means to find ourselves away from home. We looked at Jesus calling us to obey in love and what it means to find a home in Christ. We spent an entire day centred on the Refugee Crisis in which participants experienced a UN simulation and had just a small taste of what it feels like to be a refugee or without a home. We encountered the magi and what it means to be changed and go home different. For youth across the country and within our denomination, this was a place to call home. At the end of the week we presented another video and asked, “what will you take home from CY?” This video was later posted on the Presbyterian Church website because these youth are telling the church that they are here, and involved, and have faith. Something we need to hear more often.

Next week we will have Presbyterians Sharing Sunday and you will hear all about the ministries that those funds support. One such ministry is that of Canada Youth. We may be a church on the extreme west coast of Canada where we are predominantly seniors- but what we do here can help and affect youth across this country and provide a home, joined together as God’s dwelling place. So many doors. So many journeys. Still, whoever you are, wherever you’re from, wherever you’re going…we belong to each other. Even more, we belong to God. God who says, “Welcome Home.”

Amen

Dinner Guests

Bible Text: Luke 14:7-14 | Preacher: Rev. Jenn Geddes

A few summer’s ago Mike and I spent most of August on a road trip up and around the province of BC, including a week-long visit to the islands of Haida Gwaii. It was one of those road trips that we still talk about to this day, reliving the wonderful places we stayed, the cultural centres we visited and the boat rides we experienced.  One such adventure was a boat ride around Gwaii Haanas, the Southern islands of Haida Gwaii. We visited former First Nation sites of big houses and encountered some of the very poles that inspired Emily Carr. We also learned about the rich Aboriginal history especially the stories of the great potlatches. Upon hearing this challenging passage from Luke I was reminded of the potlatch. What we learned was that the potlatch was how decisions were made, policies between groups were developed, one’s rite within the community was determined. It was the socio-economic foundation to the coastal First Nations. It was also a way to celebrate. Whether it was recognition of a truce between two clans or a naming ceremony, potlatches were essential to their culture and way of being. The potlatch was a feast, a festival, and a parliamentary session all in one. Particular care was given to the invitations to special guests, other chiefs, guests of honour, and matriarchs from the community. On the day of the potlatch people of all ages would gather in the long house where the clan chief would welcome everyone and invite the important guests to gather with him at the front of the long house. Everyone had their expected seat at various levels within the long house. Food would be brought out in huge wooden bowls, dances would be shared and stories would be told around the fire. At the closing of the ceremony, gifts would be given to the guests. Thankfully, even though the Federal government had declared them illegal for many years,  potlatches continue within the coastal communities today. It is still a great honour to be invited to a potlatch.

This image of a huge feast in which special guests were honoured is something that has clearly been a part of how we make decisions or define our allegiances for a long, long time. Often inviting particular guests for dinner was a political move or the right move in a business situation. Even today when a company is looking to attract a specific client they are expected to wine and dine those very important people. I imagine the Pharisee who had invited Jesus over for dinner on this occasion did so because he thought it would be an intriguing move. It says at the beginning of the chapter that Jesus was at the house of a leader of the Pharisees to eat a meal on the Sabbath. Then Jesus notices how those who have been invited to the meal seat themselves- many taking the place of honour. Jesus saw these guests choosing the places of honour for themselves, presuming to know their importance in that particular community or their importance to the host. Jesus addresses the situation by sharing two short parables. What is unique about these two parables is that they are told in the second person rather than the typical third person stories found throughout Luke. This is important because while usually Jesus tells an allegorical story to make a point, here he is directly addressing the guests and what they might have already or will experience in their life. Jesus invites the guests to imagine being at a wedding banquet where they overestimated their own importance in the host’s eyes. Over-promoting themselves would result in their being shamed when the host publicly asked them to move down- this is a very big deal in the shame-honour culture of the New Testament.

In the second parable in our text our attention is turned to the host. Jesus has instructions for him too. He instructs the host not to invite the kinds of guests who are currently at the table. Rather invite the outcasts, the poor, the sick- basically all those who cannot repay the invitation. He strikes at the heart of what hospitality means. Also note that by criticizing the guests and the host Jesus has critiqued all those around the dinner table, all those except for the ones who are serving the meal, the servants and slaves.

The Greek word for hospitality is philoxenia, which literally means, “lover of the stranger”. Hospitality that means mutual, reciprocating dinner invitations to friends and family are great ways to spend time together, but they do not really express biblical hospitality, the kind of hospitality that has no expectations or benefits. Basically there is a difference between hospitality and entertaining guests. Pastor Richard Patt says  “Hospitality is totally different [from entertaining guests]. We do not seek to portray the perfect image but invite people to love us in our weaknesses, relax with us in our vulnerabilities, and enjoy our broken selves.” When we understand our call as a congregation to be hospitable through the lens of that definition, we realize that we can be vulnerable and hospitable together.  We as a church don’t have to put up a façade or pretend that we are stronger than we are. Jesus is building the case that there are no outcasts when it comes to human beings. Everyone is worthy of welcome.  I once heard a minister say, “The church is not like a country club; it’s more like a hospital”-which literally means, “A place of healing”. Jesus challenges conventional hospitality, entertaining, with a vision of the hospitality at the messianic banquet. For Jesus, the banquet behaviour fitting for the reign of God ought to affect dinner invitations on earth.

On the surface this parable is a story about good social manners. But at a deeper level it reminds us that as a family of God we are called to be genuinely hospitable to one another, and in the background emerges the even brighter message that God’s hospitality to each and every one of us, sinners that we are, is unlimited. We are created in the image of God. As a result God gives us a value that no human power can add to or steal. Everyone is invited to the banquet table in God’s kingdom and what Jesus does is to extend those kingdom practices into the present time- here on earth.

Starting this Fall the Christian Education committee wants us to examine how we include everyone in our worship. This means that we want participation from every ability and gift, we want to engage everyone who walks in those doors, young and old. It also means that we want to have the young ones like Warren and Michael in our worship- allowing them to be who they are in this space- at the very least until the children’s time. So, that might mean that we get distracted when they are running around or have to hear them babble about this and that during our prayers. But we must make an effort to include all in our worship.  We are the messengers who take particular care to send out the invitation to others to come and join us in this place. You are the matriarchs and patriarchs of the faith which means you have the great responsibility of sharing your stories and experiences with the young ones. As a result we must give opportunity and include all those who come to worship in this space. The last sentence of the Luke passage is, “you will be blessed, they may not be able to repay you, but you will be repaid in heaven.” Jesus is saying live by the kingdom manners now- don’t wait for them to occur upon my return. It is time now to live according to the practices of the kingdom. Jesus invites us all to an amazing feast, with abundant food, wonderful dances, thought provoking stories and the greatest gift and then asks us to value others not because of what they can do for us but simple because they are children of God- just like us. Amen