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Bible Text: Luke 12:49-56 | Preacher: Rev. Jenn Geddes

For thousands of years prior to contact with Europeans the Iroquois and Algonquin people in Eastern Canada, used fire to shape the land around them.  At the time of Cabot’s arrival these First Nations had created a lush landscape based on this unique style of cultivation. It was so lush that in one journal from 1679 it states that the land in the eastern Oak forests were, “full of vast meadows, vineyards, trees bearing good fruit, groves and forest, so well-disposed that one would think nature could not have made it.” That turned out to be true; nature did not exactly landscape the area without some assistance. This Savannah-like habitat with oak meadows was cultivated by the First Nations using fire. They carefully used fire to shape and harvest the land. It is estimated that tens of millions of hectares were burned each year. Why this was beneficial was because fire would burn away young trees creating large grassy openings in the forest and clearing the way for the larger trees, which would produce more nuts and fruit. Controlled burning also stimulates the germination of some desirable forest trees and reveals soil mineral layers which increase seedling vitality- and in that way these controlled burns renew the forest. In fact there are some cones such as lodgepole Pine that are serotinous, which means they require heat from fire to open the cones and disperse the seeds. I know that discussing the positive effects of forest fires is perhaps not the best thing to do as we face some more dry weather- and as we know, forest fires across this continent have caused major damage. But it was this positive and renewing image of fire that gave me a sense of hope as I encountered this rather dismal passage in our Gospel text. I don’t normally preach 3-point sermons but this passage so clearly covers three points that in order for us to understand all that is going on we need to look at these three sections individually before we understand how they connect.

The first section is a quick summary of Jesus’ ministry and what lies ahead. Jesus said, “I’ve come to start a fire on this earth- how I wish it were blazing right now! I’ve come to change everything, turn everything right side up! I’ve come to disrupt and confront.” This language of fire and confrontation seems out of character. This is not the subdued, compassionate, gentle Jesus that we often refer to in our parables and miracle stories. It is not the image of love that we expect or even tell others all about. Instead this is a fire and brimstone kind of conversation. We often interpret this kind of fire-y talk with the fires of hell.  But think for a moment what I said about controlled burns- and harvesting the land following a forest fire. It is that kind of fire which Jesus brings. It is a cleansing fire which renews and restores so that the harvest will be even greater. It is the kind of fire that brings warmth, and nurtures. This is what Jesus means when entwined with this fire talk is also the explanation of baptism. Jesus’ flame will be snuffed out on the cross but for what gain? So that we may be incorporated into the household of God through the cooling waters of baptism. Jesus states that he is under a lot of stress and that is in part because he knows that baptism is not the cute ritual we have made it out to be but rather the claim that through baptism we join Jesus in his death and resurrection. Through baptism we claim the calling God makes for our lives and sometimes those callings, or vocations, are challenging. There is a part of us that is serotinous- we require this cleansing fire to open us up to the teachings found in Scripture so that we can disperse the seeds of the Gospel. Baptism allows us to receive grace for every time we fail.

The second portion of the text deals with these divisions that faced the early followers. Jesus is reminding those gathered that following him is going to be full of challenges, and while it is a Gospel of good news, it does not always bring peace. The disciples likely know this all too well, they have already given up their lives with their families. Some said goodbye to Fathers and the family business- something that was unheard of in the days of patrilineal responsibilities. Some have said goodbye to wives and children- leaving them abandoned in a world where women could not work to receive an income. Some have walked away from secure jobs and others have walked away from apprenticeships. The disciples already know what Jesus is talking about. Their decisions have created divisions in their family and home life and separation from their congregations, their faith.

When the Gospel of Luke was written the early church was already gaining followers despite Roman oppression. In fact, the divisions between Jews and Gentiles were blurring in the church as Paul began to explain that those distinctions no longer matter. But as a result, from the get go the early church not only encountered division outside the congregation from family and friends but also from within, between Jews and Gentiles. The early church was constantly reforming as its daily rituals and practices were modified to include both Jews and Gentiles. We already know from Paul’s letters that there were often full-out disagreements and fights regarding where one could sit, how one could worship, and whether or not one was permitted inside the sanctuary. So not only do these early converts already face separation from their families but divisions are causing conflicts in the church. In some ways Jesus’ comments about his bringing division must have given them comfort, that these divisions are part of the divine plan. Perhaps what Jesus is saying is that no matter how hard we work toward unity there will always be division in the church. In part because we are not created all the same but rather with our own passions and drives. But what is one to do in the face of these divisions?

This leads us to the third section in which Jesus calls out the hypocrites, which by the way means, he calls out everyone. Jesus says, “You know how to tell a change in the weather, so don’t tell me you can’t tell a change in the season, the God-season we’re in right now.” Jesus addresses our inability to see the truth, to recognize the signs, to read between the lines. What Jesus is actually describing is not really hypocrisy but rather a misinterpretation of what is going on. However, the label still means something, especially as reflected in the section about division. Perhaps Jesus is calling people hypocrites because they think they have it all under control, they think that they know the real truth while others are blinded by doctrine or ritual or theology or mission, they think they have it all figured out. This ties in well with the message about being fools, about being without God. We cannot insist that we follow God while still being tied to the idols of our earthly lives. We cannot claim to follow the truth- no matter what divisions it causes- while still being hit by distractions. That’s the hypocritical piece.

So how do these three pieces all tie in? Lutheran Pastor, Erik Thompson has a good line, “It may lead to division, but, we have to trust that God is at work in all situations, and remember that God has claimed us in our baptisms.” It is hypocritical of us to ever think that we are perfect Christians but thankfully the cleansing fire of God purifies our hearts, makes room for that faith which is deeply rooted in us to bear fruit from larger trees. It gives us stronger trunks so that we are not swayed by divisions but ready for the new growth which surrounds us. It allows us to receive the reviving minerals of the soil so that we our nurtured by the Word of God. Amen

 

 

Bible Text: Luke 12:13-21 | Preacher: Rev. Jenn Geddes

When Mike and I moved to the Comox Valley we moved from a 700 square foot basement apartment on Fort St. in Victoria to our current 1400 square foot home across the street. In the basement apartment we had one bedroom and one small office/storage space and we moved to, a two bedroom and two bathroom home. As with some town-homes we discovered that we also have  a 5 foot high crawl space that spans the entire footprint of our home. When we first told family of our new home we said it was rather palatial especially compared to our little apartment and we had no idea what we would do with all that space. We couldn’t conceive that we would fill it. Ever! Funny that, we seemed to have filled our space no problem. In fact, it strikes me that no matter how big the kitchen is, it is never big enough for two people.  I don’t think I’m alone here in this idea that we can fill whatever space we have with all kinds of things in no time. It is kind of a cyclical self-fulfilling prophecy. The more room you have- the more stuff you have. Which is one of the warnings we receive from this parable in our Gospel reading.

It’s a funny parable which includes a rather strange request. Jesus has been engaging in debates, storytelling and warnings with his disciples as well as Pharisees, scribes and men and women along the way, but this is different. I get the impression that someone sitting in the crowd listening to all of these previous debates  jumps up while there is a lull and says, “Jesus, tell my brother to divide the family inheritance!” It’s rather unique because this person makes a demand of Jesus that is out of character. There are no other examples quite like this and this story only appears in Luke’s Gospel. Now the history behind inheritance is an interesting one- there are many ancient cultures who have patrilineal inheritance and others that have matrilineal. Within the Hebrew tradition, which is what we assume this person in the crowd is from, although it is never stated, land was the most important inheritance. This makes sense considering the close relationship that the Ancient Israelites had with the land- for it was understood that God had given them this land of milk and honey. The principal heirs were indeed the legitimate sons while daughters were provided a dowry, but in the event that there were no sons the estate could be granted to daughters.  While often shares would be divided equally we actually have laws in Deuteronomy 21 that discuss how shares are to be divided- particularly if a father loves one son more than the first born son. So it is all very complicated, yet there are rules in place. I suppose this man in the crowd called upon Jesus to solve the issue not because he felt Jesus was the appropriate mediator but rather because Jesus had demonstrated throughout the preceding interactions that Jesus had a strong knowledge of the law- including the complicated inheritance laws.

Jesus, however, replies that it is not his business to judge or arbitrate this issue. It does nevertheless, inspire a teaching moment. Jesus warns, “Take care! Protect yourselves against the least bit of greed. Life is not defined by what you have, even when you have a lot.” There are somethings that Jesus says that are dated and only relevant when viewed through a particular socio-historical lens. This comment by Jesus, however, seems timeless. It is a sad fact that since Adam and Eve, greed- the desire for more, more knowledge, more power, more things, more wealth has driven moments in history. Yet, if ever there was a society that has demonstrated time and time again the event of building bigger barns, it is us! One does not need to look deep into our cultural behaviour to discover that we seek more- often. But this attachment to greed is what separates us from God. Inheritance, greed and accumulation of wealth are all important aspects of this parable but the greater message is that when our attention is placed on anything else but God than we are living foolish lives.

Throughout the following weeks many of the Gospel stories will not only come from Luke but will relay this message in different forms. Here Jesus drives home his point about greed by telling the story of the Rich Fool. Jesus uses the image of a farmer because it would have spoken to those who are in the crowd, including the one who asked Jesus to arbitrate for his inheritance. If Jesus told this parable today perhaps he would have used a stock market investor, or a reality TV star, or any number of corporate CEOs, maybe even a church. It is important to note that within this particular parable, the abundant harvest is not actually a bad thing.  In fact, when a harvest so unexpectedly large occurs elsewhere in the Bible it is signalled as a miracle. That God is actively doing something great for God’s people. It is usually cause for celebration throughout the entire community. But the issue in this parable is not: when is enough, enough. The issue in the parable is not even that this farmer tears down what he has already to build a bigger barn.

The Message, a contemporary translation of the Bible, has a great translation of this story, “The farmer said, “Here’s what I will do: I’ll tear down my barns and build bigger ones. Then I’ll gather in all my grain and goods and I’ll say to myself, Self, you’ve done well! You’ve got it made and can now retire. Take it easy and have the time of your life!” Then God showed up and said, “Fool! Tonight you will die. And your barnful of goods- who gets it?” That’s what happens when you fill your barn with Self and not with God.”

This farmer not only was greedy but then in deciding what should happen the farmer does not consult God, and the greatest sin is that the farmer does not celebrate with thanks and gratitude to God.  Rather than thanks to God for the bountiful harvest this farmer elevates himself to the highest position. His self-congratulating ways is what makes him a fool. And how often is that what happens to us. We accomplish something, we receive something, we have an abundant crop and we congratulate- ourselves. Of course we should take pride in our efforts- but along with greed, pride can get out of control. We end up filling our barns with self and not with God. We are fools if we think all that is done in this world is thanks to us!

The term fool in this passage occurs only one other time in Luke and it is used to refer to the Pharisees in chapter 11 who were too foolish with greed and neglected justice and love of God. The Greek word is aphron and is literally translated as “unperceptive” and is used throughout the Bible to describe someone who lacks true moderation because they fail at understanding cause-and-effect relationships. The Greek word aphron actually combines the term alpha, meaning Godly wisdom, and phren, meaning without. A fool is someone who lacks Godly wisdom and of course God is the one who understands best the interconnectedness of all relationships. A fool is someone who thinks they can play God but do not understand how God works.  And when we congratulate ourselves with no regard for God then we are fools- believing that it is  we who have developed the wisdom and the wealth.

Jesus concludes this parable with a hint of hope. The world will always be full of fools but we can make every effort to be rich toward God rather than ourselves. Grace ultimately transcends greed. Because the lesson right after this story of the fool is the story of God providing for even the birds. Greed begets greed but grace begets grace. While accumulation of wealth and things is a downward spiral that often involves fear and anxiety, a sense of isolation and separation from God, Jesus offers the antidote- that we do not need to be rich in things for then we only think of our self- rather let us be rich in God. For we have been blessed with abundance. Thanks be to God! Amen

Bible Text: Luke 10:38-42 | Preacher: Rev. Jenn Geddes

In 1983, 2 years after I was born Donna Summer released the album entitled, “She Works Hard for the Money.” The single track, of the same name, was nominated for best female pop vocal and her performance at the Grammy’s that year is numbered among some of the best performances of all time. “She works hard for the money./ So hard for it, honey./ She works hard for the money./So you better treat her right.” The song tells of a woman who to no surprise works hard every night at a diner waitressing.  It is based on an actual encounter that Donna had with an exhausted rest room attendant named Onetta Johnson at a restaurant in Los Angeles. Donna startled the woman from her nap, and Onetta told her that she worked two jobs and was really tired. Donna thought to herself, “Wow, she really works hard for her money.” Later that night Donna wrote the song in 20 minutes.  Onetta was later featured on the back cover of the album. Interesting fact is that Donna Summer had a top 40 hit for every year between 1975 and 1984. So, one can suppose that she too worked hard for her money back in the day. The thing about working hard is that sometimes we end up exhausted, sometimes it is not for Grammy nominations but rather for little recognition. Sometimes we compromise and give up something we would much rather do, in order to make sure that things get done. Sometimes we lose our patience that no one else seems to care. Which of course brings us to the story of Mary and Martha.

Every church has a few Marys and a few Marthas and this is not based on gender. There are men and women who work hard at balancing this work and worship paradigm and sometimes that balance is off kilter. There are the Martha “types”, the busybodies; the ones who do something and we may not even know they do it but entirely take it for granted that it will get done. While practical and competent, these Marthas sometimes miss subtle points of Jesus’ teaching because they are busy. And then there are the Mary “types”, the thoughtful and silent types. One type seems most often to represent Christian service and the other type Christian reflection and contemplation.

Despite the negative stereotyping, many of us, including me, women and men alike, identify with Martha. We know that talk or reflection doesn’t put food on the table, and if we sit down to relax, the dishes won’t get done or that sermon won’t get written, the fundraiser will not happen and the service just won’t flow or the church just won’t be what it is meant to be.  Jesus’ rebuke to Martha may make us feel devalued and under-appreciated. Like so many people in multiple low-wage jobs, or folks in volunteer leadership positions they work hard (maybe not for money) but often work until exhaustion, until they are burnt out. And so it may seem as though we are encouraged to like Mary. But is that really the case? How does the sisters’ household in Bethany fit into the bigger picture?

The Gospel text states that Jesus entered this village and it was Martha who brought him into her home and made him feel welcomed. This offsets some of the experiences that Jesus has in the previous villages and towns where they totally rejected him. Finally Jesus experiences a warm welcome and it is thanks to Martha. Then Martha disappears to work in the kitchen or garden. The NRSV states that Martha was distracted but the Greek word is perispao and it means literally to be pulled or dragged away. In other words, Martha would prefer to sit with Jesus but her long list of duties pulls her away from enjoying his company. In her frustration she tells Jesus to get him to tell Mary to help Martha in the kitchen.  Notice how Martha addresses Jesus, as an equal and a friend. Like many of the psalmists and persons in the Old Testament who challenged God, Martha dares to question authority; she challenges Jesus and makes a demand. In this story Martha exercises the authority that would have been the sole right of a male in the Roman imperial system. So either Martha is so frustrated that she has lost all cultural tact, or she and Jesus are so close that she can address him in that manner.  Jesus answers and he talks to Martha just as directly as she talked to him. He repeats her name, “Martha, Martha,” which shows his caring and his concern-he isn’t angry with her. He knows she is frustrated and is asking her to calm down. And he does not tell her that her work is unimportant. Martha knows how to speak her mind and she is confident in her request. She is a practical and talented multi-tasker, but she is also at her wits end.  She boldly speaks up for what she believes is right. Martha has a voice and she uses it. She engages in a theological and cultural debate with Jesus.

Mary, on the other hand, doesn’t have a voice per se, but she has a very important role: “she has chosen” to sit at the feet of Jesus and listen. She obviously has Jesus’ approval, and has risked her sister’s anger to follow her choice. What does this tell us about Mary? She too, is bold; she is resisting society’s expectations by choosing to listen to Jesus instead of helping Martha in the kitchen. She is breaking social norms, not only by fraternizing as an equal with the male followers of Jesus but also by sitting at Jesus’ feet-behaving as a student, as if she has a right to learn and be educated. Jesus is open to the choices of women, but also by telling Martha that Mary has chosen this better part, he is implying that there is room at his feet for Martha as well.

This story is multi-faceted and contains dimensions that are far more interesting than a petty domestic discussion. We can look at this passage as being about different forms of discipleship. Martha’s role can be seen as a ministry of service and Mary’s role is the ministry of the word.

The Gospel of Luke is full of stories about meals- so much so that you might have thought Luke was a Presbyterian- or United Church! Some scholars feel that Luke values words or preaching over service but with so many stories centred around food and hospitality it would appear that Luke sees these as equally important roles. For the early church these two roles were not seen as competitive but complementary. The gifts of service and the word ministered to people’s physical and spiritual needs, just as the life of Christian discipleship requires both action and reflection. So why does Jesus say, “There is need of only one thing?”

If Mary has “chosen the better part” what is this one thing? It is often interpreted as being Mary’s role of silence and contemplation, with the other part being Martha’s role of activity and service. But Jesus isn’t separating them but combining them. This is something I am sure we all have trouble balancing. Whether or not one role is “better” than the other, Jesus sees them as one thing, two parts of one whole. By saying that Mary has chosen the better part, Jesus seems to question Martha’s priorities; that she should come out of the kitchen and sit down with her sister. Perhaps there’s another way of looking at this passage, however, without setting up a conflict between the two sisters, and a comparison between the two roles. When we look at this passage in Luke’s Gospel and we see it follows on the heels of the Parable of the Good Samaritan.  The hero rescues the robbed traveller, tends his wounds and provides for him. Jesus concludes with the saying, “Go and do likewise.” This parable with its emphasis on active service answers the question “Who is my neighbour?” after the law is stated, “Love the Lord your God…and your neighbour as yourself”.

This commandment and parable seem closely connected with the two parts which Martha and Mary hold. Mary, in her devotion to Jesus, shows us how to love God, while the persistent action of Martha helps us to see how to love our neighbour. The love of God broadens, deepens and makes possible the love of our neighbour, while the love of our neighbour embodies God’s love to the world. As long as Martha and Mary speak up, make sure their voice is heard, behave boldly sharing their concerns and listening to the concerns of others and act out of their love for God, then everything else falls into its right place. Hospitality is a significant act of love for both God and neighbour.

Author and pastoral theologian Jeanne Stevenson Moessner points out that “we can learn that to be caregivers we need also to be care receivers. We are not alone in the world, operating out of our own font of energy. Rather we are interconnected beings, in need of welcome and nurture for our own selves. Only after recognizing our interrelatedness can we truly begin to love God and love neighbour as ourselves.” What an important message to hear today as we have four churches coming together in worship. What an important message as we think about demonstrating hospitality. What an important message as we think about sharing resources in ministry.  Yes, we all work hard for it honey- but we do not need to work alone, as we attempt to love God with all our hearts and with our whole being. We too ask God to teach us to sit at the feet of God’s Word. But also to embolden us to be of service in the world. And this is not a question of are you a Mary or a Martha, but as women and men in this church how are we going to live out Mary and Martha together.        Amen

Bible Text: Luke 9:51-62 | Preacher: Rev. Jenn Geddes

There is an NPR program called “Car Talk.” The premise is simple, people call in to talk about their car problems- while two brothers, Tom and Ray, give advice. The show is now in reruns ever since Tom died in November of 2014 but it still has a strong fan base. You would think someone like me who knows very little about cars and is an extremely nervous passenger, let alone driver, would not be interested in such a show. And you’re kind of right, but there is such a humour to these two guys answering bizarre auto issues that when I catch the program on Saturday mornings, I usually end up in tears of laughter. A recent syndicated episode was about the classic summer adventure of a road trip. Well, actually the show invited people to talk about their worst road trip experience and they had a winner- the ultimate worst road trip story. Thomas Martinez said, “I could sum up this little adventure in one phrase-1977 MG Midget-but here it is anyway. I left Los Angeles in July of 1979 with my girlfriend, the MG midget, and naiveté. We were headed for Yosemite.  Going up the Cajon Pass, the car boiled over so we stopped and let it simmer down. As soon as we hit Victorville, the accelerator cable let go. I found a foreign parts store but the only cable they had was for a Spitfire–it barely worked. We made it up Tioga Pass sputtering all the way. I hit a deer at the summit. It busted both headlights. It was dark so we slept on the side of the road. The next morning we got to Yosemite Valley and promptly lost the clutch. I tried unsuccessfully for two days to fix it. That night bears ate all our food. The next day a stranger suggested that I drive the car with no clutch. I didn’t know how, so he taught me the finer points of “speed shifting.” The next morning we loaded up and headed out toward Merced, grinding the gears on twisting mountain roads. We made it to Merced in time for a rain storm. You’ve got it: The top leaked! The fuel pump gave out in Salinas. We had it fixed in Monterey. It cost a fortune.  We made it down to Bakersfield when the water pump went. We finally puttered into the San Fernando Valley and that’s when the throttle cable broke.”

Road trips are an essential part of summer adventure but I sure hope I don’t experience one like that. While Jesus, of course is not in a vehicle, he seems to be having similar trouble. Jesus has decided to head to Jerusalem. In the NRSV Luke says that Jesus is “firmly resolved to go to Jerusalem”, giving Jesus a single-minded determination. The Greek is literally, autos to prosopon esterisen,  or “he set his face” to Jerusalem. Interesting that the Greek word autos means “self.” So an automobile is a mode of transportation for self. Jesus sets his face to a very specific destination but it is worded as such because this isn’t just about Jerusalem but about a fulfilment of prophecy and purpose. This journey is all part of the divine plan. The city of Jerusalem is linked with Jesus’ destiny.

Unfortunately it is also a journey that has an inauspicious beginning. As they enter a Samaritan village they begin looking for a place to stay, but they are rejected because their final destination is Jerusalem. There is a lot of animosity between the Jews and the Samaritans- these Galileans, who are Jews, are already treated with suspicion but then when it is revealed that they are headed to Jerusalem, the capital of Jewish faith, the Samaritans want to have nothing to do with them. The disciples are indignant that they and Jesus would be rejected like this and the disciples are eager to try out their new prophetic power. As I have mentioned before, the relationship between the Samaritans and Jews is frayed because during the Babylonian captivity the Hebrews, who managed to remain in Judah and Israel, made every effort to preserve their faith despite living in a place called Samaria. When the Israelites who were in Babylon returned the Samaritans felt that the Torah and religious practices of the Jews had been altered and affected by Babylonian culture. As a result, despite being part of the same ethno-religious group they clashed in their orthodoxy, their theology, and their orthopraxy, their practices.  And for centuries those relationships festered and were frayed. So the animosity is mutual and you can well imagine that if it were Samaritans looking for a place to stay, the disciples would not have them in their house.

Jesus, however, is not even thrown off when this village will not receive him, in fact, it appears that this is what he expected would happen and when the disciples are put off by this and want to condemn this town, Jesus rebukes the disciples, particularly James and John, likely because they are so quick to condemn and destroy. Their proposed violence and punishment is not what Jesus came to preach and teach. It is likely that the disciples’ reaction to the Samaritan village is what will inspire the story of the Good Samaritan a few chapters later.

The story continues- remember they have just left a Samaritan village, one in which they had hoped to lay their heads. So they are tired, it is probably late, and most definitely hungry. But three new followers meet Jesus on the road.  Jesus responds to these three would be followers who say that they are ready to follow Jesus wherever he goes. This section introduces the theme of discipleship- fitting, since James and John and their desire to punish the village with fire from heaven- isn’t really part of the job description.

Mikeal Parsons, the Chair of Religion at Baylor University points out that Jesus’ three responses to these followers mean that , “to follow Jesus is to follow someone who has no place to lay his head, is to embark of a journey that may involve alienation; indeed it already has in the preceding rejection by the Samaritan village. Further, the call to follow Jesus on the journey of “proclaiming the kingdom of God” is a call to radical commitment.” But Jesus is always on this journey with us. To the first follower, Jesus’ remarks make sense, since he has just experienced this inability to lay his head. Unlike the birds of the sky or the foxes in their den there seems to be no place for Jesus to rest.

The second follower, though, seems to have a very reasonable request, to go and bury his deceased father. To be honest I don’t have a great answer about why Jesus would say, “Let the dead bury the dead.” It seems equally difficult to understand when read with our Old Testament reading from 2 Kings- even Elijah allowed Elisha to say his farewell. In some commentaries they suggest that it refers to those who are metaphorically spiritually dead or for those who always seem to have an excuse. Or perhaps Jesus is aware of the urgency of his journey. It reminds me of how I feel before I go on a road-trip. I will get packed well in advance, and wake up early the day of our trip so that we can hit the road as early as possible. The earlier we leave- the earlier we can get on our way. There is determination in my planning.

Perhaps Jesus is feeling this urgency and the burdens before him- especially those that will meet him in Jerusalem. On the road Jesus will experience his own life and death and of course while Jesus heads toward his death it will mean life for us. This certainly explains his response to the third follower- there just isn’t time to look back.  Jesus is calling all disciples to leave the predictable and cherished moments of daily living and instead take up the surprising and unexpected realities of discipleship.

You know what I needed to hear that this week? I needed to be reminded that discipleship is unpredictable and busy and full of exciting moments punctuated by the mundane not the other way around. Like Jesus, whose face is set to Jerusalem, whose journey is entirely based on God’s plans, we too must set our faces to the discipleship at hand. There are times we when might be more like the disciples feeling rejected by the Samaritan village- people make assumptions about who we are as Christians, proclaiming judgements, and restricting evangelism. People at us and want nothing to do with us. But that is in part because we are often like the three would-be followers. We have excuses, we have distractions, we have our idols that interrupt our obligations. It is humbling when we are reminded that discipleship is a lot more than that. As the disciples travelled with him to Jerusalem so do we go with him into today’s world. Sometimes that means that we will experience frustrations because our clutch breaks, sometimes it means we are hit by unbearable grief, sometimes it means we have to replace our parts but always as Jesus set his face to Jerusalem he set his face on his purpose- which was to be our friend, our guide, our saviour. What a road trip it is! Amen

Bible Text: Luke 7:36-50 | Preacher: Rev. Jenn Geddes

A video surfaced back in March on Upworthy.com and was followed by an article in the Huffington Post. It was about a soup kitchen in Kansas. Kansas City Community Kitchen serves food to the homeless in restaurant style. It includes greeters, waiters and as one article put it, a side of respect. Individuals arrive at the soup kitchen and are greeted by a hostess who seats them at their table with a menu. A little while later a waiter comes to take their order. One patron commented, “It’s different. They’re treating me good, like they don’t know I’m homeless.” The idea came from a chef and restaurant owner in the area. It just so happens that he also lived in poverty and knows what it’s usually like when having a meal at a busy soup kitchen. Through his experience and generosity he now plans and prepares these meals on a daily basis and it brings a little bit of dignity to the folks who come in for a meal.

Our Gospel passage is also about a meal and providing dignity but it is also a very unique story. The story of a woman anointing Jesus appears in all four Gospels. However, there are major  variations to that story and those variations of the story really change its meaning. In Mark and Matthew the event takes place two days before the Passover, in the home of a different Simon, and it is the disciples who are disgusted by the woman’s behaviour. In John it occurs at Lazarus’ house and it is Lazarus’s sister, Mary, who anoints the feet of Jesus. But here in Luke we have an unnamed woman who comes into the house of a Pharisee while he hosts Jesus for dinner. Imagine if an uninvited guest just came to your house and began provocatively addressing your dinner guests. I really understand Simon’s response and shock. I know my body language would reflect a, “Who does she think she is?!” kind of attitude.

This is rather ironic since Jesus was invited to Simon’s house for supper because Simon was wondering, “Who does he think he is?”  Simon has not overtly come out and criticized or challenged Jesus. In fact, it would appear that he’s not even interested in having Jesus preach or teach.  We do learn, however, that Simon isn’t the best dinner host.  Simon’s inner dialogue is, “If this Jesus really were a prophet, he would know what kind of woman this is and what she does for a living.” It should be pointed out that regardless of what she did or whether she was a known sinner or not, what she is doing is very scandalous. Not only has she crashed this dinner party but a woman would have never uncovered her hair before strangers nor would she have touched a stranger’s feet. These were intimate details left for marital couples. So, it is all a bit shocking. But, given her likely profession, she is used to sharing intimate details with strangers. Jesus, however, never asks her questions, never demands that she explain herself, never pushes her out of the way. Instead Jesus tells her that because of her scandalous behaviour she has demonstrated love and her sins, which were many, have been forgiven.

Simon believes that he has gained his status in society because of his moral rectitude. In his eyes, he is a righteous man. In contrast to Simon, the unnamed woman puts aside all worries about reputation, in order to find Jesus. She comes uninvited into the company of men and tenderly cares for Jesus. But Simon, so caught up in his analysis of righteousness and purity, is entirely untouched by this woman’s sorrow. She is just a sinner. His pride in his own righteousness is his undoing. It leaves him blind to his own debts and the one before him who could and would cancel them. In the end, the uninvited woman is invited by Jesus to new life and possibility. If Simon didn’t want a teaching moment, he shouldn’t have invited Jesus for dinner. Jesus goes into a parable about two debtors. One has 500 denarii in outstanding debts and another 50 but both debts are cancelled. The creditor as a result demonstrates love for both but a greater love for the one with the greater debt.  This story is all about generosity and dignity.  Jesus chastises Simon for his lack of hospitality, not treating Jesus with the dignity he deserves as guest. Jesus expresses a deep sense of generosity as he forgives the sins of this woman and gives a parable to others. We are often like Simon in this story, calling out others on their debts while hoarding our own blessings but we are also a lot like the woman. We have our own debts and we owe God an un-payable debt and what does God do? God invites us to a table for dinner.

Not only has God been generous with us but we should take what we have, what we do, what we earn, what we harvest, and place it on the table. Our offerings are not solely about paying our bills but each week we pray that the funds will be transformed into the building up of God’s kingdom. They reflect our deep sense of gratitude for the grace we have received, for the dignity of being one of Jesus’ dinner guests. Our offerings are not a burden but a joyful obligation. Just as God’s generosity has freed us from our debts, our generous gifts provide us with the freedom to teach, show, and provide for others in service to Christ. As we come to the table to be fed, so may our responses feed others, and let’s enjoy all the guests who come for a meal in this place.                                              Amen

Bible Text: John 16:21-15, Proverbs 8:1-4, 22-31 | Preacher: Rev. Jenn Geddes

Jesus, Moses, and an old man go golfing. The first one to tee off is Moses. He smashes the ball and it is heading right for the water hazard before the green. Moses raises his club, the water parts, and the ball makes it to the green. Jesus gets up to swing, cranks it out, and it is headed for the water hazard. Jesus closes his eyes and prays. The ball skips across the water and lands on the green two feet from the hole. The old man’s turn comes and he drives the ball. The ball looks like it is going to drop directly into the water. A fish jumps from the water hazard swallowing the ball, as an eagle drops from the sky, grabbing the fish. As the eagle flies over the green, a bolt of lightning strikes the eagle, making it drop the fish. As the fish hits the green, it spits out the ball and the ball falls into the hole, making it a hole in one. Jesus looks at Moses and says, “I really think I’m leaving Dad at home next time!” It shouldn’t surprise you that holy humour is important to me. While I view my role as preacher and pastor with a lot of seriousness and sanctity I also feel it is important to have fun, to be playful, and to laugh a lot. As film director Kevin Smith once said, “Even God has a sense of humour, just look at the platypus.” God’s sense of humour is especially revealed in the writings from Proverbs, including our text this morning, and even in the mystery of the Trinity. This morning is Holy Trinity Sunday and it is a Sunday dedicated to the celebration of God as Trinity. Each of our Scriptures this morning works together to suggestion that the Trinitarian doctrine- no matter how important it is to our faith- is just one way in which we attempt to understand the Divine. One could argue that it is difficult to see any humour in our Gospel reading. Time is running out for Jesus and he wants to get everything in order for what he knows will be the end of his physical ministry on earth. He still has so much to say, and yet, he is aware that the disciples can’t take it all in. This is perhaps all the more reason to be playful because the disciples will remember the words better if they are happy- if they are enjoying themselves- if they are not fully exposed to the sadness that will come later. In the Gospel text we are back at the events in Holy Week, which might seem like a strange juxtaposition for Trinity Sunday, but from this context of sorrow, which will deepen before it is turned to joy, Jesus seeks to prepare the disciples for not only the end of his human companionship, but for the revelation of the Spirit. Last week we talked about the Spirit being Jesus’ parting gift but also about the confusion experienced at the events at that first Pentecost. It was so strange, so inconceivable, so silly that the disciples are accused of being drunk at 9 o’clock in the morning. The Holy Spirit, one aspect or element to the Trinity, is going to burst in with such bizarre flare that people won’t know what to do and it will be a huge gathering of Jewish celebrants that experience this silly Spirit, for the disciples begin to speak the different languages so those around witness to this strange and wonderful phenomenon. But this morning what we have is an intimate setting, a table around which the disciples sit, Jesus with a bowl of water and towel, an unforgettable meal, and as twilight descends Jesus begins to speak of his love and hopes for his disciples. Old Testament theologian Rebecca Kruger Gaundino says, “Jesus teaches that absence does not mean nothingness or aloneness…Jesus’ absence is his presence in a way that is even more powerful and enduring, so much so that he tells the disciples that, “It is to your advantage that I go away.” There is something about the advocate that is the continuing presence of Jesus as well as the presence of the Father, all three available and present to the disciples.” Maybe this isn’t the kind of sense of humour that you thought I meant- this seems more like a dramedy in that something awful has to happen in order for the joy of the truth to be revealed. But Jesus’ going away is not so cut and dry as we think. We heard last week that the coming Advocate and Spirit of truth will teach the disciples anything that is left undone. Jesus also said, “If you loved me, you would rejoice that I am going to the Father.” In the section following our Gospel, the subheading is “Sorrow Will Turn into Joy”. Jesus explains that through the Spirit they will know the truth about God. The Trinity is the complete expression of God’s joy, God’s playfulness. Through Christ, in the company of the Spirit in the power of God the Father, we are invited and able to experience the deep and direct knowing of the Divine among us, with us and in us. We know there is something playful in that- we are not just talking about a playful creator, but a thoughtful messiah, and a spontaneous Spirit. And in the trinity we experience the wisdom of God. The passage from Proverbs is heavily debated by scholars and yet often neglected by preachers. Which is perhaps why I like it, but it also expresses this playful side to God. Despite it seeming to be a strange passage to hear on Trinity Sunday, it is rather appropriate. This wisdom, and as I mentioned in the introduction many scholars call it Woman Wisdom, is also entwined in the Trinity. Yes, it is a poetic device but let’s use the pronoun she for a second. Wisdom, ה ָמ ְכָח chokmah in Hebrew or Sofia in Greek is the very first of God’s creative actions and she arrived on the scene before the Mountains were sculpted and the hills took shape. The translation of the Message says, “I was right there with God, making sure everything fit. Day after day I was there, with my joyful applause, always enjoying his company, delighting with the world of things and creatures, happily celebrating the human family.” While wisdom is given this female pronoun and called Woman wisdom, that one passage makes me think of the delight in children and child’s play. Another great quote that I like to live by is that “pleasure and playfulness are built into the very structure of things, making possible a spirit of discovery and generosity that implies that Woman Wisdom opens up the world rather than closes it down.” Wisdom provides a playful transformative experience in which we can receive a new outlook on life. Remember the first time you saw jumping salmon, or deer in your garden, or a unique bird at your feeder. Remember the joy and delight in play. This is what wisdom says she was doing from the very beginning, taking delight in awe, squealing with joy as things were created, clapping in excitement at the wonders of creation. We often portray wisdom with images of wise, old, thoughtful, even stoic mystics, but here we have a little girl giggling at God. It is a mystery, but one that can still be enjoyed. Which brings us back to the Trinity. For it is through the trinity that we are able to mildly understand the truth about God- that God is creator- creating things like platypus, and barnacles. That God is Jesus Christ, the one who washed his disciples’ feet and welcomed children. That God is the Holy Spirit, causing people to act as though they are drunk and expressing joy in all kinds of languages. Emma Goldman said, “If I can’t dance, I don’t want to be part of your revolution.” Well, if we cannot be playful in worship then we are not doing justice to the Holy Trinity. A Sunday school teacher asked the children just before she dismissed them, “And why is it necessary to be quiet in church?” And one of the students replied in all sincerity, “Because people are sleeping.” Amen

Bible Text: Acts 2:1-12; John 14:23-31 | Preacher: Rev. Jenn Geddes

I had a wonderful time in Ontario this past week. I went first because I had a Canada Youth Planning team meeting. I have been involved in Canada Youth since its beginning- when at the age of 16 I was a member of the very first Canada Youth planning team. Planning the conference is only one part of the planning team experience. The teams are made up of the best of the best in youth ministry and the Presbyterian Church. As a result, gathering together is often refreshing, renewing and a reminder of why it is so good to be Presbyterian. Despite not seeing one another often, getting together with them is always a delight. I stayed a few extra days so that I could attend my brother’s wedding before he and his partner move to Boston. Our family doesn’t see each other all that often given that for the past few years my brother has lived in Halifax and of course I’m out here. Our extended family, while centred throughout Ontario in London and Kingston, also includes folks in New Brunswick and San Jose. So we cherish the family gatherings, especially when they are celebratory. Every time I travel, particularly when heading back to Ontario, there are often hellos and goodbyes involved. Of course the hellos are filled with joy as months can go by in which I don’t see my friends or family but the goodbyes are bitter sweet. I’m happy to be returning home, and our home is here in Comox, but sad to be once again so far removed. This was particularly true this past week, following such wonderful celebrations. We made sure to exchange well wishes and hugs and laughter before taking our leave. I recently heard a wonderful devotion by Gloria Gaither, wife to gospel singer Bill Gaither and narrator to the Gaither Homecoming series often seen on Vision TV. She and her family have written over 700 songs ranging from gospel to hymns to praise songs and they have five Grammy awards and many more Gospel Association Music awards. Due to their accomplishments and celebrity they often had to travel. Gloria writes, “Travelling has been a part of our lives from the very early days of our marriage. When our children were little, our singing took us away nearly every weekend and occasionally for longer periods of time. Although leaving was common, it was never easy. Our daughter said to us when she was three, “I know you have to go, but don’t go without saying good-bye.” She knew that leave-taking was very important to everyone’s security and sense of purpose. Before leaving we would give them advice like, “Don’t argue. Take care of the dogs, and always love each other. Remember that you represent our family.” When Jesus was leaving his disciples he too, knew that leave-taking was very important. He didn’t leave them without saying good-bye. Jesus gave some special parental instructions, “Love and take care of

each other. The way you treat each other will tell the world about our family, so remember whose child you are. And the Holy Spirit will see to it that you have all you need.” The Holy Spirit is in effect Jesus’ parting gift but it is also the assurance that the disciples need. Despite the fact that they do not yet fully comprehend what the Spirit does, in fact, I think we are still trying to figure out how the Spirit works, what the Spirit does, and when the Spirit acts, but despite that the disciples seem prepared to receive this gift. Jesus’ farewell discourse with the disciples is teaching them an essential lesson. Jesus will soon depart his disciples and they need to understand how they will still experience his presence. Throughout the entire chapter in John, Jesus is establishing that he is in the Father and the Father is in him. Jesus assures the disciples, particularly Philip, that they will do even greater works that he because they will invoke Jesus’ name and power. In other words, God’s presence will be with them too. The presence, of course, is the presence of the Holy Spirit. The Holy Spirit is not a new concept to the disciples or to the early church. The term Holy Spirit may only appear in the Old Testament three times but the term Spirit of God, is a frequent flyer within those ancient texts. In Hebrew most of the references for Spirit use the term Ruah, which basically means wind or breath. So, when it says the Spirit of God, it is talking about the breath of God breathing life into the people of God. In the New Testament the Greek word is pneuma and it essentially means the same thing. With the exception that baptism changes the image from one of wind to water and that in the waters of baptism we are given a new life, new breath. Within the Jewish tradition the Holy Spirit is God’s only self-expression in word and action in the world. As a result, when the Holy Spirit descends upon the disciples we can see not only that it is God’s expression but God’s Spirit that is abiding in and with the disciples. This is something we often don’t think about when discussing the role of the Spirit. This Holy Spirit will, in effect allow the disciples to have similar power to the divine power of Christ. I have heard it said like this, “that the disciples will experience the mystical indwelling that Jesus claims, for God will send to the faithful disciples another Advocate like Jesus. This advocate will not only abide with the disciples as Jesus has done these last three years but the spirit will be in them.” Do you catch it? The Spirit allows the disciples, and us, to be part of this divine relationship between God and Christ. When the Holy Spirit is among us, God’s self-expression is breathing life into our human Spirit.

This however, gives me a sense of unease, for Jesus says, “peace I leave with you, my peace I give to you.” He is also quite right in pointing out that this peace is not like any peace known in the world. In fact, the pressure of being part of this divine relationship gives me anything but peace. In Gloria Gaither’s devotion she points out that she gave the children instructions to love, care for one another and be representatives of their family, but we all know that siblings can have the worst fights, families can say the meanest things, and we often don’t look after one another the way we should. But now we are told that through the Spirit we are given the gifts to be like Christ in the world, to be God’s self-expression to others, and of course, that others are reflecting God to us. I know I fail at that responsibility often. Thankfully, we have examples of the disciples failing too. The rest of the Gospel of John touches upon these failings as the disciples fall asleep, betray, deny, and doubt in the following days. But we also know that the Pentecost story as reflected in Acts is also filled with confusion. Even when the disciples have been forewarned that the Spirit is coming they are caught off guard when it arrives. Albeit that the description of a violent wind, flaming tongues of fire, and speaking in different languages is perhaps not the kind of peace they expected. But remember this is not peace as defined in the world. This is not calm, quiet, tranquil moments. This is not even about a time without conflict. This is a kind of peace that stirs within us action when injustices occur. This is the kind of peace that drives our passions in faith. This is the kind of peace that gives us the enthusiasm to follow Christ. This is the kind of peace the pushes us away from those places of comfort and drives us to be divine disciples in the family of God. Through the Holy Spirit the disciples are to become the dwelling place of God’s mysterious and rich presence, and they will be mobilized for dynamic, Jesus-like lives in the world. And guess what, the Spirit is still at work in the world- we are those disciples. Take ownership of that, take responsibility for that, commit to live as God’s self-expression, love one another, care for another, remember we are God’s representatives and be at peace. Amen

Bible Text: Acts 1:1-11; Luke 24:44-53 | Preacher: Rev. Jenn Geddes

In 1990 Bette Midler released a single called, “From a distance.” The album was nominated for best record of the year and best female pop vocal. The song has lyrics like, “From a distance the world looks blue and green, and the snow-capped mountains white.” and “God is watching us from a distance.” I remember having an in depth conversation at the age of 10 about why this song was so theologically wrong. And yet, on a Sunday like Ascension Sunday it is often not hard to see why this song was so popular. Today we commemorate that one line in our apostle’s creed that states, “He ascended into heaven and is seated at the right hand of the Father.” We just heard the version in Luke’s gospel of how Jesus was carried up into heaven, leaving the disciples behind. We heard in Acts how Jesus was “lifted up and a cloud took him out of their sight.” In effect Jesus has left this earth and therefore God is only watching us from a distance.  But that just can’t be right. Yes, the ascension is reminiscent of Moses’ “departure” and yes, the Gospel of Mark says that Jesus was, “taken up into heaven.” But does this mean that all we do down here on earth is seen from a distance?

Prominent homiletics professor and current bishop of the United Methodist Church, William Willimon tells of a similar revelation when he was a student in 1970, during the Black Panther trial. Willimon was attending a choral mass near Yale University and the boys’ choir was singing a composition entitled “Deus Ascendit”, meaning God has gone up. As Willimon listened he found himself reflecting, “How appropriate. God has gone up. Gone up and away. God has left us to our confusion. Abandoned us in the midst of the angry shouts of the mobs, the sound of gunfire and the rhetoric of the revolutionaries.” While Willimon’s thoughts reflected the racial conflicts happening in the United States in 1970, it is certainly a thought that can cross our minds today in the midst of religious radicalism, rhetoric of fear, and suffering throughout our world. God has abandoned us. God has gone up. Gone up and away. But as Willimon sat listening to the choir he realized that the words were not “Deus Abscondit” which means “God has abandoned us.” But rather that, God has gone up but God has not given up on us. The revelation was that the ascension did not symbolize abandonment but rather that what Jesus had begun on earth would be brought to completion in heaven. Jesus ascended not to leave the disciples behind but to complete what he had started through the work of the Holy Spirit, through the church, his body in the world, and through his faithful disciples.

For Luke the story of the ascension was so important that he writes about it twice, first in the closing of the gospel and then in the first chapter in Acts. In the church we celebrate the day of Ascension forty days after Easter Sunday which means that it is actually this coming Thursday. However, in our lectionary we celebrate the ascension today.  It states in Acts that 40 days have passed since the resurrection of Jesus. Interestingly the number 40 comes up often in the Bible. Forty days could represent a literal 40 days, but in Scripture it also symbolizes times of trouble and hardship and overcoming adversity. Whenever God’s people are confronted with challenge it is reflected in the number 40. For example, the story of Noah and the rain for 40 days and 40 nights. After Moses killed an Egyptian he spent 40 years in the desert. The Israelites wandered for 40 years in the wilderness. Jesus, of course, was tempted for 40 days by the devil. All of these symbolize overcoming a great difficulty or challenge. Spending days in meditation, isolation, self-discovery, prayer, and most importantly working through this turmoil with God.  It is not so much about a literal 40 days but rather what the number 40 has come to represent. So, it is interesting that there were 40 days between Jesus’ resurrection and ascension since 40 is a symbol of hardship.  It is hard for me to say that there were days of turmoil for the disciples following the resurrection. The Scriptures certainly do not discuss any moment between Jesus and the disciples in those 40 days that required deep prayer or involved major conflict. You would think those 40 days would be the happiest days in the disciples’ lives. The man they thought was dead, was alive! But therein lies the problem, imagine trying to explain the Easter story to others, imagine trying to articulate what this means theologically or within the realities of faith. Imagine trying to convince others that the man they saw put to death was alive and well. Imagine trying to convince Jesus to stay, after all death had been defeated and the disciples knew they would be more confident with Jesus around. It was a time of fear, of doubt, of confusion, of frustration and likely a feeling of abandonment.

Nevertheless, the 40 days have passed and it is time for Jesus to ascend to heaven. He worships with them, breaks bread with them, and states that they will soon receive the Holy Spirit, which we know will happen another 10 days later at Pentecost. Jesus is leaving them with assurances that they will not be abandoned.  In Matthew’s version of the ascension Jesus’ final words are, “And remember, I am with you always to the end of the age.” Jesus is stating that no matter how far, or how high up, or how great the distance, they will be connected to him through the Spirit. And that God does not watch from a distance but is ever present.

While there must have been some difficulty in saying a final goodbye the disciples do indeed worship and return great joy at this event. This is because the disciples understood that Jesus had ascended to heaven to be with God, the Father, and that was good news because they also knew that they were connected to Jesus.  And that being connected, eternally, to Jesus, gave them the confidence of faith to face these challenges without Jesus constantly in view. They could trust God because they knew Jesus.  The disciples could now bring about the church, the body of Christ at work in the world, with the help of the Holy Spirit. In both Luke’s Gospel and Luke’s version in Acts Jesus commissions them as witnesses. God has not abandoned them but rather has bestowed upon them a vocation filled with promises of grace and mercy and the Spirit.

So, what happens, when in the midst of natural disasters, terrorism, hatred, violence, or in the midst of personal struggle, grief, loneliness, confusion or pain, we begin to feel abandoned? What happens when the church, this Body of Christ, experiences conflict and division? What happens when we feel that the church has abandoned us?  We need to hear Jesus’ promise again. That the same Jesus who welcomed little children, the same Lord who healed the lepers or cured the hemorrhaging women, the same Christ who offered himself on the cross now sits with God and rules over all creation as the head of the church, and Jesus can be trusted. God has gone up but God has not been abandoned. It also explains why the disciples seem so happy to return to Jerusalem. They joyfully accepted Jesus’ mission to take the news of his resurrection into all the world. It is a privilege for them to represent God in the world because they knew they were connected to God.

Just think of that privilege, because it is passed down to us too and so is that connection, that direct line to God. God is not watching us from a distance through rose coloured glasses or distorted lenses. God is with us when we experience that sense of abandonment. God is with us when God’s name is used in vain for violence. God is with us when natural disasters destroy communities. God is with us when we are experiencing physical pain, spiritual lethargy, and emotional distress. Jesus knows what it feels like to suffer, and thankfully, Jesus is seated at the right hand of the father, ruling with compassion. And we, his subjects, have the great honour and privilege of joyfully worshipping and witnessing to all these things. Amen.

Bible Text: Acts 11: 1-18 | Preacher: Rev. Jenn Geddes

Change can be hard. There are few cliches that are so true. “Changes”, however, is one of the most catchy of David Bowie’s songs. The song emphasizes the fact that Bowie had an incredible ability to adapt to change- particularly in his artistic career. This is rather interesting, since Changes is also considered Bowie’s official North American debut. It is a song about defying all those critics and being who you feel you were meant to be- at that particular moment. It also related to his family life in that he and his then wife were about to experience change with the birth of their first child. The song created a new trend in music as it was one of the first pop songs to include a stutter which would then inspire My Generation and Bennie and the Jets. This song actually changed David Bowie’s career too, in that it was supposed to be a parody of the ditties in nightclubs but as fans began to enjoy it, they began to chat for it, and Bowie had to put it into his live performance rotation. It was the last song that Bowie performed upon his retirement from live performances in 2006. And of course, as a Bowie fan, I mourned the change that took place on Jan 10th of this year upon his death. Ch-ch-ch-ch-changes/ Turn and face the strange/ Ch-ch-changes/ Don’t want to be a richer man/ Ch-ch-ch-ch-changes / Turn and face the strange/ Ch-ch-changes/ Just gonna have to be a different man /Time may change me/ But I can’t trace time. Change can be hard.
Change can be particularly hard when it involves faith and faith practice. In fact, change can not only be challenging but challenged and that is exactly what happens to Peter as he makes some major changes to some major laws within the practices of the early church. But before we being I want to point out this is not a story about the irrelevance of kosher laws. Rather it is a story about the importance of contextualizing the gospel, and the need for us to see the saving activity of God in all kinds of cultural contexts, contexts that can even be new, unfamiliar and vastly different from our own.
The reading we hear this morning is actually a synopsis of events that took place in the previous chapter. Acts 10 is the thorough details of the event in question. There are few stories in Scripture that take so many chapters to explain. That’s how massive this change was and how problematic it could have been for the early church. Most of Jesus’ actions or parables did not require such defences or explanations. So, it is important for us to touch upon the actual events so that we can tackle the synopsis.
Acts 10 begins by introducing a gentile named Cornelius, who happens to be a centurion of the Italian Cohort. It is unclear exactly how this man became a devouted man who feared God but we know that he has not been baptized and this is in part due to the current practices within the early church. He might have been unique or there might have been many like him who had heard about God, Jesus, and the Spirit and believed, but at this stage they cannot become fully engaged in the community of faith because, they are not Jewish. They do not follow the same holiness code and purity laws and they are not circumcised. At the same time Peter comes to town and while getting a bit hungry has a vision in which Peter is invited to eat some unclean meat. While at first he resists God clearly states, “What God has made clean, you must not call profane.” Clearly, a symbol of the changing and expanding rule of God. Thanks to this vision Peter is then able to go to the house of Cornelius and the Spirit is clearly present and the Gospel is rightly preached and all of a sudden the entire household is baptized regardless of their genealogy.
Word gets out that Peter, who has followed strict kosher laws since his birth, is not only eating with gentiles but consuming unclean meat. Then on top of that, he has baptized uncircumcised believers. When the apostles hear this news in Jerusalem they think that Peter has fallen off his rocker, it is one thing to preach the Gospel to gentiles but it is entirely another thing to eat with them and certainly a departure from the strong traditions of his faith to baptize the uncircumcised. We must remember that Jewish laws and practices were rooted within the early church as all the first believers were Jews. The focus on Jewish practices is still strong within the first half of the book of Acts and of course the Gospel was first interpreted within the larger context of Judaism. Even the story of Pentecost, the story celebrated as the birth of the church, happened in Jerusalem to Jewish followers.
This story in both chapters 10 and 11 changes everything. Luke wrote his Gospel to a gentile named Theophilus, which means “friend of God” in Greek, so that Theophilus may know the truth concerning Jesus. The book of Acts is the second letter to Theophilus and while, of course, it concerns the truth about Jesus it is also about the new role of the Holy Spirit. This story of Cornelius and Peter’s change of practice are Luke’s way of forcing the early church to come to grips with the limitations of their own ethnicity and cultural context in proclaiming a universal gospel. What stands out most to me is the clear question that Peter asks, “If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” What a great question. When people come to us and tell us that they feel called by God to participate in ministry, leadership in the church, follow a certain passion, take on a particular project within the church, who are we to hinder? No matter how deeply rooted our traditions, our doctrine, our laws, God is so much more. And sometimes the Spirit inspires change.
We love our traditions and there is always a time and place for them. Humanity is good at creating categories and establishing boundaries. We like to make distinctions between us and them. But Peter clearly interprets his vision to say that traditions can sometimes create separations, that cultural behaviour can prove to deter the spreading of the Gospel, that our contexts can hinder God, and that these divisions like that do not exist in God’s realm. Mitzi Smith, early Christianity scholar points out, “Even as God corrects our faulty theological anthropology, it takes time to undue years of putting tradition above God…We need to allow our biases and stereotypes to be checked. It is imperative that we engage with others different from ourselves, in more than superficial ways. And most of the time it will not happen when “us” keeps our distance from “them.”…God’s spirit will work despite, through, or prior to our ritual constructions. This is comforting knowing how often we get things wrong and how often we persist in making distinctions.”
Our national church is facing change, change due to demographics, change due to religious commitment or lack there of, change due to economics, change due to the multiculturalism in our society, change due to questions about inclusivity and sexuality, change due to welcoming refugees, time may change us and we can’t trace time, but the church changes because that’s what the church does. The Spirit guides that change and thank God! For without that change we would not be here today. Amen