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Bible Text: Luke 4:14-21 | Preacher: Rev. Jenn Geddes

This might surprise you but I am awfully fond of my hometown, Hamilton, ON. Ok, that probably doesn’t surprise you at all. I am always extolling what great things Hamilton has to do (from Dundurn Castle to going to a Ti-cats game)or the famous people it has produced (from Martin Short to Karen Kaine)or the beauty that surrounds it (Hamilton has the most waterfalls in a metropolitan area than anywhere else in the world). While at one time more than half the people on my block worked in the steel industry now most of those companies have closed or moved and now instead one can say that at least half the people work in the arts industry, be they musicians, visual artists, actors or teachers and gallery owners. It is true, Art is the new steel in Hamilton, Ontario and if you have never been I suggest you visit next time you’re heading east. It was a great place to grow up and I’m proud to call it my hometown. Not all of everyone can be so certain about their hometowns. I know in a Canadian Forces community like Comox not everyone can define their hometown so well. Just ask a guy who was born in Germany and lived their for his first two years but has also lived in Chilliwack, Winnipeg, Vancouver, Toronto, Hamilton, Victoria and Comox.  The tough thing about a hometown, or any place where we’ve lived, is that once one leaves it is never the same. Jesus found this to be true when he returned to his home province, region and village. 

In Jesus’ day Nazareth, his hometown, was a farming village in the small province of Galilee. In fact it was situated close to the Galilean capital of Sephoris. So, in Biblical terms it might have been considered a bedroom community. It was the agricultural centre for the region and along a major trade route. Most of the village citizens were farmers or larbourers. It was not a wealthy centre or village but like many Jewish communities it did have a synagogue- a place of worship, prayer and education. It was likely not a bad place to grow up, especially when even a carpenter’s son is able to learn to read. We know that Jesus left home at some point as a young adult- after all he appears beside the Jordan river to be baptized by John, which incidentally wasn’t all that far- but far enough on foot to be a days journey. But then we also know that following his baptism Jesus was led by the Holy Spirit into the vast wilderness. It is after all of that, after such life-changing and transforming experiences that Jesus returns to Galilee. Perhaps it is not that his hometown has changed but that he has certainly changed.

Jesus, at this stage in the story, is welcomed home. Luke helps set the scene with the words, “He began to teach in their synagogues and was praised by everyone.” Jesus’ visits around and about town and province are met, at first, with great approval. They are proud of their hometown hero. As was expected of Jewish families Jesus attends the synagogue in Nazareth on the Sabbath. In fact, the hometown crowd give him the honour of reading the Scriptures and even interpreting it for them. I don’t know much about synagogue customs but it must have meant something special that this son of Mary and Joseph the carpenter was given the opportunity not only to read but preach in the synagogue. 

Jesus chooses to read a portion from Isaiah that clearly announces the in-breaking of the will and work of God. Throughout Luke’s gospel the spirit guides, empowers and gives prophetic voice. The Spirit guides Elizabeth to give words of encouragement, empowers Mary to sing, provides prophetic voice to Simeon with answered prayer and allows John to clear the path for the coming of Christ. The Holy Spirit has been very busy in the first four chapters of Luke. We the readers know from the Gospel passage two weeks ago that Jesus was anointed by the Spirit. Now Jesus expresses through the reading and interpreting of Scripture the ministry for which he was anointed. Of course Jesus was very intentional about reading these passages from Isaiah which does indeed recall the themes found through the first four chapters of Luke, that the Spirit guides, empowers and gives prophetic voice and introduces who and what Jesus will be.

The quote found from Isaiah in Luke actually comes from two different verses and has been rearranged. It is doubtful that Jesus would have read them that way but rather they were recorded that way to prove a point. Namely that in the person and preaching of Jesus we are to understand that God’s declared purposes are fulfilled. You might wonder why the lectionary, the tool used by all mainline churches to determine the Scripture readings for the week, did not pick from Isaiah but rather Nehemiah. I would argue that like Ezra helping the people understand the text read from the law of Moses in the temple, so Jesus provides his interpretation to the listeners in the Synagogue. But also the description in Nehemiah of the people lifting hands, bowing their heads and worshipping the Lord is similar to the reaction of the listeners in the Synagogue at Nazareth. They are in awe, wonder, joy and concern.

In the quote from Isaiah Jesus refers to the Spirit of God and that the Spirit is resting on the speaker for the purpose of proclaiming good news to the poor in a “year of God’s favour”. This portion from Isaiah is referring to something called the Jubilee year which was also known as the year of God’s favour. Every 50th year was to be set aside as a time for liberation and restoration especially for the poor, marginalized and enslaved. It was a time when relationships were restored and renewed and it was an opportunity for land owners or money lenders to be merciful with debts owed. It is described in Leviticus- also known as the law of Moses. And it was expected that all land was returned for free to the original owners and all slaves were released. It should be noted that there is no record of a jubilee year, and one presumes that something of such an occurrence would have been recorded in the history books. However, it was a hope, a challenge to land owners, to the wealthy, and an affirmation that God owns the land, cares for the poor and marginalized and that God’s economy is greater and supersedes human economics

When Jesus reads these passages and then interprets that the Scriptures have been fulfilled through him, he is stating that God is bringing about the Jubilee year to end all Jubilee years in which the poor are liberated from something so much more than financial debt or enslavement. It is freedom from sin- which comes through the work of the Holy Spirit in and through the person and work of Jesus Christ. Jesus is the one who will provide radical liberation. Jesus is proclaiming that his ministry is like a year of Jubilee- bringing good news to the poor and landless and freedom to the enslaved and indebted. Through Jesus those who have had to be enslaved by the economics of the world will be set free, those who have found themselves landless are given a place to live, those who have lost their freedoms because of civil war or tyrannical powers, people who have been pushed out of their hometown always have a home in Jesus Christ. And it is through the body of Christ- the church- that this is made a reality for the poor and marginalized, the refugees of today.

Lutheran Bishop Ann M. Svennungsen says, “It is as if we are each given two hands to remind us to bring good news in two profound ways. With one hand, we reach out with the good news of forgiveness, with a new beginning, [a renewal of oneself and a restoration], with salvation by grace alone. With the other hand, we reach out to write letters to leaders in support of justice, we share with others, we live simply and share more generously. We are called to talk the talk and walk the walk.” We are to be Spirit led as citizens as God’s kingdom. Jesus is the one who has been chosen to restore the relationships, through the liberation from sin, but it is we who provide the opportunities for renewal. It is we who invite people to come home. Amen

Bible Text: John 2:1-11 | Preacher: Rev. Jenn Geddes

You may not know it but tomorrow is called, “Blue Monday”. In 2005 a travel company came up with this pseudo-scientific equation to determine that the third Monday of the month of January is the most depressing day of the year. The equation, which looks pretty detailed on paper, balances things like weather, time since Christmas, failure to commit to new year resolutions, monthly salary and debt, as it is about this time that people receive their credit card bills from December purchases. Note of course that it was a travel company who created this term as a marketing ploy to get people to ironically spend more money on a vacation. A vacation, being one way in which people are able to, “avoid their problems.” In case you are curious, supposedly the happiest day of the year falls between June 21 and the 24th, but there is no scientific equations for that. While it really has no academic backing, as a former chaplain at a University I can tell you mid-January was always a down or blue time for students. In part due to the aforementioned variables like weather, times since they were last home, and of course debt but also in part because it was about that time that their first semester marks came it. As a result the Multi-faith department at the University of Victoria would always put on a party on the third Monday in January. We would hand out yoyos- symbolizing the ups and downs of life, jars of bubbles to symbolize letting our troubles go, and popcorn- mostly because, who doesn’t enjoy some popcorn. Students would laugh, smile, and mingle with one another and it really made a difference. It was always funny how such a simple party, could change their attitude for that one hour, one day, maybe even week, and even possibly turn their outlook for their whole term around. I’m not saying our simple parties for the students were life changing but they did provide a moment in time when the students could play, even lighten their load and help them problem solve, without them spending a penny and it was often the first time students met with the chaplains and it helped us build trust- some of those relationships would end up lasting throughout their entire academic career and even beyond. For many of those students they learned of God’s presence in their lives in that one simple moment. Sometimes it takes a party to do that- to find joy, build trust and learn of, even witness to God’s presence.

The party at the wedding celebration in John certainly gives us an opportunity to find joy in amongst some darker passages, it builds trust between Jesus and his disciples and it is the first public act in which Jesus demonstrates his abilities and thus God’s presence. While this is Jesus’ first public act it is also an example of Jesus fulfilling a need. It might seem odd to us that the need is alcohol, but of course, as with most Biblical texts, there is more to it than that.

What starts out as a dismal and embarrassing story for the bridegroom and host, ends up turning it into one of the most unique parties any of the guests have ever attended. It begins with the shameful realization that there is no more wine. In an honour/shame society like that of Jesus’ era, to run out of something as the host would mean public disgrace. People wouldn’t remember the good company, the marriage ceremony or the delicious food, all they would remember is that the host ran out of wine. The duties of hospitality was a matter of highest significance. This kind of social failure would have been a complete loss of face from which one might never recover- and the stigma could extend to the family- even in subsequent generations. Don’t think I’m being hyperbolic here- wedding ceremonies themselves often lasted more than four days. They were very big deals in the life of a family- something that they planned for, the minute a child was born. This is not about running out of wine per se, but about losing one’s status in society.

Upon realizing this social faux pas, Jesus’ mother, turns to him and states that they are out of wine. Of course, the implication is that she wants Jesus to do something about it. Jesus’ response often catches us a little off guard as he turns to her and says, “Woman, what concern is that to you and to me? My hour has not yet come.” First, let me just point out that Jesus, often as John writes, calls women, “woman” so he is not being rude to his own mother but rather we have lost something in the translation. He is addressing his mother with the same feminine noun that he will use when saving the life of the woman about to be stoned or when he reveals his truth to the woman at the well. Also, a better translation of “What concern is that to you and to me?” in Greek would be, “is that our concern?” And when Jesus says his hour has not yet come Jesus is not disregarding the needs of this host but rather pointing out something about his eschatological presence. Within John’s Gospel in particular, it is pointed out that no human knows the hour upon which the kingdom will come, not even Jesus’ mother. The hour being that moment in time when the kingdom comes in a restored relationship between humanity and God. It is God alone who knows that hour. But as I mentioned this is a story about relationship- the relationship between the bridegroom and the entire village is at stake and Jesus is all about restoring relationships.

In true motherly fashion, Mary ignores Jesus’ comments, about whose concern this is or even what hour it is- or more precisely she trusts that Jesus will do the right thing and Mary turns to a lowly servant and tells him to do whatever Jesus says. Now there have been many discussions about the quantities of wine and why John feels it is relevant to include the statistics, that there were six stone jars that held twenty to thirty gallons each. There is indeed symbolism in the changing of purification water into wine and throughout history people have seen that as an example of Jesus replacing the Jewish rites with a new covenant. My opinion is that it has nothing to do with numerology or replacing water for wine but rather the point John is making is that there was A LOT of wine- far too much for the community to consume- even if weddings were big deals and lasted many days. Let us not forget, they had already consumed enough that the host had run dry. And so perhaps this is more foreshadowing that through Jesus, grace overflows, that there is an overabundance, that we will never be able to comprehend the vastness of God’s love- that there is enough to go around with even lots to spare.

There is also something else unique about this sign or miracle. There is one very short verse, in fact, in our NRSV version it is in parenthesis. The chief steward- the one responsible for this debacle- tastes this new one and has no clue where it came from but is pleased with the results. The only ones who do know, where this wine came from and how, are the servants. This is certainly a foreshadowing of who Jesus will serve, preach to and teach. These servants, who were likely of a low caste, become the first insiders to know who and what Jesus is capable of. One’s social status does matter to Jesus or to the revealing of God’s messiah. It is also through this sign, or miracle, that the disciples believe. They trust in Jesus, they see first hand his abilities, they know they are in the presence of God.

It can be easy to trivialize this sign- after all it does not heal, it does not feed, it does not raise the dead like most of Jesus’ signs or miracles. Instead it shows Jesus enjoying himself and participating in a party. But this is a story about Jesus’ abundant goodness. That Jesus is willing to save us not only from ourselves but lifts us up when we fail- when we no longer follow our new year’s resolutions or have fallen into debt. Through Jesus we can restore those relationships. Jesus shows us how to trust and believe and most importantly Jesus shows us that God gives us grace upon grace.

Following the service next week we will have a brief meeting to decided whether or not to become Sponsors for a refugee family. I too was nervous, concerned about whether we could do it, not really sure about the process. And then I met with some folks who showed me that we have an abundance of grace and generousity. We have an abundance of resources. We also trust that God is among us. And so, while it isn’t my decision- I believe we can do it… and we won’t be doing it alone. It is definitely worth having a party! Amen

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

When Mike and I moved to the Island we would often spend a Sunday afternoon driving around, exploring various neighbourhoods, roads, and communities. In fact, we still do quite a bit of exploring but I have to admit I am a bit more cautious now than I was before. It used to be that we would drive around the capital regional district and say to ourselves, how lost can we get? We’re on an island- we’ll hit water eventually. That was before we drove the windy 111km drive from Victoria to Port Renfrew on a quarter tank of gas only to discover that there is no gas station in Port Renfrew. There are also a lot more logging roads in these here parts than there is in the South Island. Or at least, we find ourselves on more logging roads and there have been a few times when I have wanted to turn around but due to a steep incline up and down on either side of the narrow road I know that we only have the one option of going straight or backwards. But it is always a pleasant surprise to find yourself on a new route or in a small community that you had never heard of, or just simply on a peaceful back road. Sometimes those discovered scenic roads become our preferred route- we enjoy the redirection, even if it takes us a little longer. This morning is not only about taking a route that leads to Christ but also about being re-routed, not so much about a detour but by re-direction.

While this story is rather familiar for most of us, there is always something new to be gained. These wise men, magi, travellers from the east follow a star that directs them to God.

The wise men took a route that eventually led them to Jesus but first they stopped at the most logical place for a king to be born- at the holy city of Jerusalem in the royal palace of King Herod. But instead of finding Jesus they find a frightened King and the Scripture says “And all Jerusalem with him.” I’ve often wondered what that meant and have yet to find a satisfactory answer. But here’s a theory. The people had lived under this tyrannical king for a while now ever since he overthrew his predecessor following a three year long war in 37 BCE. He had reigned for about 30 years before Jesus’ birth. The people of Jerusalem know what he is capable of and so the arrival of these wise men, and their announcement of a saviour, creates a bit of a stir and concern among the people and rightfully so, as we know that King Herod will respond with great acts of violence. At this stage, however, it is ironic that it is King Herod who is the one who finds out for them where Jesus will be. We never know where the route will take us and we never know who will lead us there. Imagine, the one who will try to kill Jesus, is the one who helps the wise men bow before God.

Instructed by King Herod the wise men set off and the star appears again in the sky and once again it leads them until it hovers over the house where the toddler Jesus is to be found. The appearance of the wise men in this story of Jesus’ birth gives us a clue to what Jesus’ ministry will be like. They are the first gentiles to react positively to God’s work in Jesus Christ. They are the precursors to the later gentiles who will bow down before Jesus, who will receive the gospel, who will respond with devotion, who will follow God’s work and will. They are the first gentiles to be included in the once exclusive community of faith.

Once the wise men have delivered their gifts and kneel before Jesus something else happens. They are re-directed. They are warned in a dream not to return to Herod which means they must leave for their own country by another road. Now this is First Century Israel- I can’t imagine there were all that many roads and I can’t imagine that the redirected road was all that well maintained. In fact, in the Message, Eugene Peterson translates that, “they worked out another route.” It is as if they had to start from scratch in their re-direction and this time there is no star to lead them home. But it should be noted that following their worship of Jesus they are re-directed. Isn’t that true of us, throughout Advent and Christmas this year we spoke of living changed lives, of living daily in God’s covenant, and how our lives once touched by Christ mean a life that is re-routed.

Well known Lutheran pastor and preacher Richard Wing shared in a sermon, “That is what we all get after kneeling before Jesus: we are re-directed. That different direction after kneeling before Jesus means that your joy in life will not be in seeking happiness and fulfilment directly, but in intentionally walking the way of service, sacrifice and surrender. The new direction involves finding the holy in the least expected places, the very places we would most like to avoid.”

It reminds me of a former road we once found ourselves on. We were headed to Little Huson Caves which is found close to but not near Woss off the road to Zeballos. This road was no longer in use by logging trucks and I’m pretty sure that most motorized vehicles using this road were not standard cars but safari jeeps or all terrain vehicles because either the road was made up of jagged boulders or the van was engulfed in scotch broom. But we did make it and it was well worth it as we found ourselves standing in a large cathedral like entrance in which a limestone blue river ran through a cave. A highlight for that trip. Just next time we’ll do it in a four by four.

Walking Jesus’ path can be more of an adventure than we had planned and it can sometimes means taking the long or less travelled way around. Sometimes it is the scenic route with moments of peace and sometimes it is gridlock traffic. But Jesus does indeed re-direct us and re-route us and there is no better time of year to consider this redirection. I’m not one for resolutions because I always break them but kneeling before Jesus and offering ourselves as sacrifices, of being changed in our worship is far more than just a resolution to do something different or change a habit- this is a lifestyle change this is a re-direction that will guide us straight from kneeling in front of a child, to praying below the cross, to utter shock and joy at the empty tomb, to tongues of fire. This is re-direction. I return to Richard Wing’s words, “To walk the way of Jesus is to kneel before the holy with empty hands, not with the words “Give me” but with the humble prayer that begins, “make me.” At that moment Christ sets us on paths we might not have chosen. And the end of the journey is to discover that the redirected way of life that Jesus calls us to is, in fact, in miles and in blessings.”

Just as the wise men followed in obedience even when it meant taking the road less travelled- we are invited to experience the light of God among us- into the dark corners of the world as much as the pleasant calm in our congregation. May we be rerouted as we experience the divine throughout our life. Amen

Bible Text: Luke 2:21-40 | Preacher: Rev. Jenn Geddes

When a child is born there are certain expectations- some cultural, some legal, some spiritual- about what is to happen in the first few days or months of the child’s life. For example, there are the stories of the fathers’ being invited to “cut the umbilical cord”, within our tradition there is the hope that the child will be baptized, prayed for by the community and there is of course the expectation that the parents will name the child- supplying the legal name for the birth certificate. The top baby names for 2015 were Aidan, Jacob and Ethan for boys and Emma, Emily and Madison for girls. But for 14 solid years from 1970-1984 Jennifer was the top girls name. In Canada it spiked in 1975 with almost 3,000 girls in Ontario alone given that name and then in 1984 the trend began to plummet until 2011 when no girl born in Ontario was given that name and thus, Jennifer became another name for the history books. Along with names there are all kinds of other expectations, announcements and pictures now shared over emails or face book and rites of passage like Baby’s first hair cut. There are responsibilities and there are traditions.

This is always a funny week in the year as most of us aren’t finished with our Christmas celebrations- there are a few family members left with whom to be in touch, there are a few special parties and social events, there is still Christmas music in the stores and yet there is a big sigh that we have made it through another Christmas and now it is on to beginning a new year, setting goals and resolutions or reflecting on the year gone by. As a result we find ourselves in this awkward Sunday in which we are still singing the carols but the stories of Baby Jesus are scarce. The one that we find in Luke, however, is all about those responsibilities that Mary and Joseph have- been they cultural, legal or spiritual. While these stories are scarce in any of the gospels they do give us an indication of how Jesus was raised and what mattered in his upbringing.

The text begins with a rite of passage central to the Jewish tradition, Jesus being presented for his circumcision and naming ceremony. What this tells us is that Israel’s laws and covenant will frame, form and direct Jesus’ life within his family. His parents take these laws seriously. Throughout the passage Luke repeats himself at how important it is that Mary and Joseph observe laws as they were given by Moses. This is to emphasize that the law was central to Jesus’ childhood. From the time of his birth Mary and Joseph teach Jesus a devotion to God. The law of Moses will be instilled in him as he grows up. When I was younger my parents forced my brother and I to learn piano and music theory. I hated it and really didn’t see the point of music theory and while I am by no means musical, my brother continues to play the piano. One night when I complained about a music theory lesson, my father explained- we have to learn how something works so that we can make it better. What seems like such an insignificant verse can be a foreshadowing of so much. Jesus knew the law inside and out so that- he would understand how it worked and how it could be improved. This is certainly true when we look at how the Pharisees and Sadducees and other religious authorities would take advantage of the law or would manipulated it for their own gain- creating religious practices that undermined the point of the covenant and the love of God and neighbour. Jesus also never abandons the law but is a fulfilment of it.

In our Scripture passage, Jesus is then brought back to the temple about 40 days later and we are introduced to Simeon and Anna, who and what Jesus will become are confirmed through their words. This portion of the narrative is Spirit-filled and perhaps this is also a foreshadowing of what Jesus’ presence will mean and bring. The Spirit will inspire, affirm, and fill the days of Jesus’ life and how appropriate that the first occurrence of all of this will be in the temple. The law, the spirit and the temple- it should be noted that in this passage Luke entwines all three, you cannot have the law fulfilled without the temple and the Spirit speaks through Simeon and Anna in the temple while the parents are observing the law. For many of us church is a cultural and spiritual behaviour- there is nothing in our laws that says we have to be here- and that’s ok because our civil law means nothing to God’s divine law. But perhaps that’s the point I’m trying to make, our church is our temple, and here we should be observing the laws of God’s new covenant as fulfilled and lived by Jesus (which means I’m not talking about Presbyterian polity). We should be experiencing the presence of the spirit, in the temple by observing Christ’s covenant, so that we are spirit led people like Simeon and Anna.

Simeon’s spirit-led speech includes some very important details. First, God is the one to bring about salvation, “for my eyes have seen YOUR salvation” and more importantly that God’s salvation is not limited to a chosen few. But rather this is “a light for revelation to the Gentiles and for glory to your people Israel.” It struck me for the first time how shocking it would have been to hear something like that in the temple- not just that the saviour had been born but also that this saviour would bring salvation to gentiles. The temple is a sacred space reserved for those who practice Jewish traditions and observe the Israelite covenant but within the walls of the temple it is announced that Jesus is for all. That’s huge.

While Anna’s words aren’t recorded they too highlight a thankfulness to God and a universal scope. Anna, however, also does something central to who and what Jesus will become. Verse 38 in our passage says, “At that moment she came and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.” For Anna this good news that was preached about in the temple is not reserved for her alone- it is not a private act but rather news, good news that should be shared, celebrated, and talked about.

At different moments throughout our worship we are the different characters in this story. We come as Mary and Joseph with responsibilities and expectations, we are spirit led in our praise and prayers and sometimes preaching like Simeon and sometimes we find ourselves sharing the good news like Anna. But most of all we are Christ’s body in the world and are called to be God-revealing lights-pointing to God’s salvation. Amen

Bible Text: Luke 1: 39-55 | Preacher: Rev. Jenn Geddes

Legendary Irish Rock band, U2, released a song in 2000 entitled “Grace”. Lead singer, Bono, said that the song was about a couple of his favourite people rolled into the lyrics and it is those people who personify his favourite word, grace. He said, “It’s not a song about people being graceful in their actions but covering over the cracks…Grace is the idea I get most excited about.” The first verse says, “Grace, she takes the blame/ She covers the shame/ Removes the stain/ It could be her name/ Grace, it’s the name for a girl/ It’s also a thought that could change the world/ And when she walks on the street/ You can hear the strings/ Grace finds goodness in everything” and another line is “Grace finds beauty in everything.” Grace is one of those words that has many different and many misused meanings. But Bono seems to understand a thing or two about grace. Grace finds goodness and beauty in all places, in all circumstances, in all people.

In many ways Mary’s song is a song of grace. And talk about a place, situation and person in need of grace. An unwed, teenaged, woman, walking to a distant relative’s home on her own. Luke states that Mary set out to visit Elizabeth but he does not tell us why she wanted to visit Elizabeth or how she made the journey by herself. It would have been very unusual for a pregnant woman to undertake such a journey. It says something about Mary’s strength of character. In her culture an unwed pregnancy would have had very serious consequences. If ever there was a situation in need of grace it is this one. Thankfully, Elizabeth is the friend and confidant that Mary needs and it is Elizabeth’s words of encouragement that allow Mary to praise God for God’s grace. One might not expect that an unplanned, teen pregnancy is the best way for God to exemplify grace but as we learned last week it is about the unexpected. When Elizabeth and Mary meet, the babe in Elizabeth’s belly responds with joy. Throughout the Bible any activity in the womb before a birth was thought to be an omen from God that offered a clue to the destiny of that child or more to the point, the purpose that God had in store for the child. Of course, this certainly makes sense in that John will serve, will express joy, will be the kick that everyone needs to welcome Jesus.

Following the response from John, Elizabeth in turn gives an inspired speech as she interprets Mary’s pregnancy. Elizabeth says, “You’re so blessed among women, and the babe in your womb, also blessed!” Blessed, was likely not what Mary’s parents thought and we know will not be the words that Joseph will first use. But Elizabeth calls her blessed. In this way she erases any doubts that Mary might have about what would normally be described as a shameful pregnancy. The words of blessing give Mary the courage and joy she needs to sing out her song of praise. Grace is at work in this story. There is no judgment, no shame, there is no regret. This text tells us a profound truth about the grace of God. I often wonder if we the church should be more like Elizabeth- inviting people and situations that would otherwise be viewed as a disgrace to come and sing their songs of praise. Our words should not be words of judgment but words of blessedness. So that those who have been voiceless can sing. Our words should empower others to find grace, rather than disfavour. What we say and do and how we react to the needs of people around us affect their ability to sing.

Musically Mary’s song is written in two movements and while the movements are definitely distinct they also cooperate with one another. The first movement acts as a preview of the coming attractions that will be revealed in full in the second movement. The first portion is written in first person while the second is written in third person. The song itself mirrors the individual’s feeling of grace which then gives way to life in community.

Mary begins by stating that God “has looked with favour on the lowliness of his servant.” It should be noted that lowliness does not mean humility or modesty but rather someone who has been humiliated or marginalized. It is into these circumstances that grace removes the stain, relieves the pain and finds goodness and beauty. God refuses to let Mary’s low social status to become an obstacle to the exalted role she will play. Mary begins by singing about her own experience, her own personal story of grace. It is also a reversal that mirrors many stories throughout the Old Testament, throughout God’s grace in history. But Mary then turns from her own experience to speaking more generally of God’s actions throughout history for the community.

God’s grace is always about a reversal of roles and in Mary’s song God is determined to overthrow the order of empire and establish a reign of mercy and justice. The powerful will become powerless, there will be a redistribution of goods, filling the hungry with good things and turning the rich away empty-handed. The reversal of all these things is a great act of mercy for the vast majority of the population living under Roman oppression. Grace means salvation and there are saving words in Mary’s story for her people. One commentary stated, “This text is a radical recognition of the power of God to reverse the fortunes of this world. Humans do not have final authority over their lives. God does. And as the text sings of God’s ways, it informs us both of who God is and who in Jesus Christ God calls us to be. The experience of grace, which has the capacity to recognize God’s work and the ability to utter God’s praise, must inform a life that embodies God’s values.”

Mary sings and implies that rulers who occupy their earthly thrones, from Caesar to Herod, use their power to oppress others and secure their reign at the expense of peasants like Mary. I began to wonder, where do we stand on this plane of powerful and powerless? As most of us enjoy the comforts of the holiday season, as most of us will eat too much, laugh a lot, enjoy good company, what is our role in this story? Clearly we do not occupy thrones, or rule to intentionally oppress others but we do have far more power than many in the world. But this reversal of roles is no just for the sake of reversal. It is a fulfillment of the covenant that God entered into with the people of Israel at Sinai. As Mary states, it is a completion of the covenant that God entered into with Abraham. In both the exodus and Abraham story this covenant that God calls Israel to follow is to be a society built on mercy and compassion, on grace. This is a reciprocal relationship, “God’s own thorough, gracious involvement with human life and creation is itself the source of creations capacity to recognize and praise the divine.” It is not about inequities that lead to iniquities in the mistreatment of the poor. Mary’s song celebrates that this new way of living has been fulfilled through her son.

Grace has to do with love and joy as found in this story. For what we hear is that God is concerned with those whose needs are so profound that they can do nothing other than depend upon the Lord. There is nothing we can do to receive God’s grace- but rely, depend on God. Grace also means mercy. Grace is the essence of God’s faithfulness. Grace is God at work throughout the history of humankind. Grace is God at work through Jesus Christ. Amen

Bible Text: Luke 3: 1-18 | Preacher: Rev. Jenn Geddes

Moir’s bakery in Halifax started in 1815 but by 1873 it was making candy and chocolates exclusively. In 1920 the company decided to try something that had never been done before for the holiday season. It decided to sell boxes of its chocolates in a mixed assortment and they called it, “The Pot of Gold.” This Haligonian company was the first to ever produce those boxes of mixed chocolates. While the boxes are no longer owned by Moir’s but rather Hershey the boxes of Pot of Gold chocolates are a bit of a Canadian tradition. I think Forrest Gump said it best when he said, “My momma always said, “Life was like a box of chocolates. You never know what you’re gonna get.” ” This is perhaps true. Unless you’re like me and you find that piece of paper tucked inside or on the underside of the box of chocolates and you read intensely the descriptions of said chocolates. Then you squint and consider the various sketches of the chocolates to determine if what you see is a squiggly line or a twirl. Then with only slight trepidation you pick your truffle. At least then you can expect a particular crunch or texture or flavour. There is nothing worse then expecting a caramel and biting into a brandied cherry! Which is perhaps the point of Mr. Gump’s revelation, no matter how prepared one can be you still can’t be sure of what you’re going to get until you take a bite.

While last week was about preparation, it was also about breaking with routine, doing something differently so that we can meet God in different ways. Today it is about the unexpected, a prime example of God doing a new thing. Last week we heard Zechariah’s words of praise at the expectation of who and what his son would become and today we hear both those affirmations and some unexpected words. This week we move into more direct contact with John, hearing his preaching and teaching as we see him interact with the people who came out to hear his message and be baptized. John begins with very bold preaching.

The passage begins with Luke giving a litany of imperial, regional and religious authorities which actually gives us a date for John’s ministry either 28 or 29 CE. But it also contrasts the realities of the human kingdoms with God’s divine reign. These claims that the emperor and governor or high priests have over the land is temporary and finite. They can not compare to the infinite and ultimate power of God. Then John challenges those around him to see the wilderness as not a place of desolation but of hope, calling them back from their time in the wilderness during the exodus or exile. God is calling them to a new beginning and that is the first steps in this new journey are repentance.

All of John’s words have prophetic rings to them, not just due to their future casting but also the manner in which they articulate a call to godly living- what the prophets were known for was the clear recognition of God’s authority over all of human, and earthly, life. Which can sometimes mean the prophets- like John- say words we don’t want to here. I would argue this is the case for us today. As we near Christmas day we want to hear warm stories of a child in a manger, but that will have to come a little later. Instead what we hear is a crowd being called a “brood of vipers.” Not very nice words at all- none of that warm fuzzy Christmas stuff! But like many of the prophets John isn’t trying to tell them what they want to hear but what they need to hear.

By calling the crowd a brood of vipers John does more than name call. He is calling out their self-deception. These people, while they present themselves for baptism they merely do it as if they are taking out an insurance policy not an act of real repentance. The crowd expected to hear words of hope, that the Messiah was coming, the crowd expected to hear words of peace, that their oppression would come to an end, the crowd expected to hear words of joy, that something new was afoot and instead they end up being called snakes! This is because John knows that real repentance means an altered life. John calls for real change and evidence of it- that true faith generates godly efforts. “This is a warning against smug self-assurance of heredity, for faith lives anew in each generation; and recognizes God’s authority.” It is not what they expected to hear.

John is clear about what repentance looks like, when peoples’ hearts and minds are changed, their actions change also. Words are empty if they don’t result in good deeds. This is perhaps hard from us in the reformed church to hear as we like to follow the “By Faith Alone” stance of salvation. But the point is that while by faith we have salvation we, and others, experience it through our actions. John expresses that fruitless trees are pointless. But that made me think of our past harvest season, with a drier and warmer summer this year, many of those trees which had not bore fruit for some time were abundant. Sometimes what we expect will bare fruit brings nothing and sometimes those little, subtle, actions bring about the greatest change. John’s challenge to fruitful living prompts the crowd to ask the question, “What then shall we do?” While now we expect to hear some other comments akin to fire and brimstone, John actually gives them specific actions. If you have more than you need give some away. The command is clear, John expresses, “some people in your community don’t have enough to survive, so, if you have anything at all, share it.” The act of repentance involves renewing the lives of those in need around us. Now, that is something we expect to hear at Christmas- this is after all the season of giving. This is also what we call covenantal living.

Then as we come to grips with John’s words, he changes them again! So, in this season of expectation we do have to expect the unexpected, because John’s words change from ones of repentance to renewal to restoration, because then he invites all present to be baptized. John is clear, the act of repentance leads to a renewal of covenantal living- of living daily in and with God by serving others- and through that renewal we can look beyond ourselves to restoration. But John also knows the limits of his role. John knows that his job is to prepare the people for the coming One in whom we will find the strength to repent, the joy in renewal and the love in restoration.

This balance between repentance and restoration is important- while John promises judgment, we should never forget the unexpected way in which God’s judgment is revealed- first as a baby in a manger, then in bold compassionate ministry to the poor and oppressed and through the revelation of the depth of God’s love in Jesus’ death on the cross. No one expected any of that- but it was all topped off by the amazing grace of God brought in Jesus’ resurrection. Our God is a God of unexpectedly boundless hope, peace, joy and love. It’s better than any pot of gold but we do need to take the first steps and take a bite. What we can expect is a God who meets us here, a God who challenges us, a God who loves us and a God who expects us to live a renewed life in Christ by repenting and serving others. Amen

Bible Text: Malachi 3:1-4, Luke 1:68-79 | Preacher: Rev. Jenn Geddes

Every morning I have the same routine. My alarm goes off and I immediately press snooze button in the hopes of catching another five minutes. But every morning it’s the same because as soon as my cat Charlie hears the chime of my alarm he jumps up on the bed, promptly walks up my body and sits either right against or right on my face- purring loudly. Every morning I have the same routine, I push Charlie off and spend 20 minutes on my recumbent bike, while Charlie bats at my knee as it goes up and down. Every morning its the same, after the bike I put the water on in the tea kettle- but often the walk from the bike to the kitchen is a treacherous one because Charlie likes to weave through or run in front of every step I take- there is also a great risk that one may never know what cat toys have been dropped in the middle of the floor in the middle of the night. But sometimes, just sometimes, that routine is completely thrown off course when Kato, Mike’s cat, wakes up at the same time. She is, after all, named after Clouseau’s manservant, Kato, in the pink panther due to her desire to jump out and surprise you. Forget the regular routine if she is up- either because everyone is so shocked or because we want to revel in her rare desire to seek out attention. No matter what I do in the morning to prepare for my day my routine can sometimes be rather unpredictable with two lovely cats around. The routine, however, ensures that I am ready for my day- most of the time, on time.

While a routine is supposed to help us prepare- there are times when a routine can hinder. Routines, the familiar, while providing us with a place of comfort can also make us complacent. The regular traditions of Christmas can be central to our celebrations but they can also become the same old thing, year after year after year. When our worship is the same thing- every time- sure we know what we are in for, but that means we are less likely to be prepared for the unexpected- for the new things that God does- each day. This is what Malachi is warning against- the daily routine of temple worship isn’t helping faith growth but rather creating indifference and cynicism. Apathy is the worst thing to faith development.

As I mentioned in the introduction, the oracles of Malachi were written perhaps a century or two after the temple was rebuilt. They were hopeful that once the temple was built the nation of Israel would rise, the monarchy would be restored, there was much hope and excitement in the potential that this temple would be the centre of God among them once again. But after a few years, maybe a few hundred years, and things are still the same old routine, they have lost some of that hope, much of that energy, and a lot of that excitement. The temple and town of Jerusalem are beginning to look more like a backwater town than the cosmic centre of the universe. Daily routine now threatens to extinguish salvation. For Malachi the greatest danger for faith that is being explored is the indifference to the presence of God in the daily routines of the people of God. Malachi helps us to understand what it means to wait for God when routine threatens to extinguish visions of salvation. Ironically sometimes our need to feel ready means we are caught unprepared.

Zechariah’s Benedictus is then the response to Malachi. Zechariah believes that John the Baptist, his son, is the messenger who will prepare the way of the Lord- who will break from routine so that all may see the very new thing God will do- prepare the way for God to change lives. What is interesting is that Zechariah uses a very old, and probably very familiar formula to celebrate this very new thing. So, this is not really about breaking with heritage or tradition, its not about breaking away from routine completely but rather it is about looking to our past as examples of God’s presence- and that time and time again, God has been with us through all that change, through all that energy and enthusiasm, through all those challenges, and that is proof that God will be with us into our future. Zechariah’s song is written in the style of a psalm- the oldest forms of liturgy found in the Bible. Zechariah also calls upon the past in order to look to the future. This psalm brings together two visions or understandings of salvation that reside alongside each other. The first part of the song emphasizes redemption as a social and political act- we hear echoes of exodus imagery and the hope and desire for a righteous king. But then it moves to a more personal notion of salvation, “Through the heartfelt mercies of our God, God’s sunrise will break in upon us, shining on those in the darkness, those sitting in the shadow of death. Then showing us the way, one foot at a time, down the path of peace.”

Zechariah’s song shares a deep understanding of being faithful to God and God’s promises spoken in the Old Testament and fulfilled through Jesus Christ. This psalm is a link between the old and the new, between the routine and remarkable, between the mundane and the sacred. In fact, both he and his wife Elizabeth tend to bridge the gap between Old Testament traditions and New Testament beginnings. Both of them were on in years when this miracle of life blessed their family. Both of them have a moment of shock upon given this news. In fact, Zechariah is so surprised and questions the angel that he is made mute until he names his child. The story of Zechariah and Elizabeth are rather similar to the story of Abraham and Sarah. The song is personified by Zechariah’s life.

This is not, however, just a song or even a psalm, for as the text in Luke says, “Zechariah was filled with the Holy Spirit and spoke this prophecy.” The English translation sounds a bit harsh, in Greek the phrase is “epropheiteusen legon,” ok, that doesn’t exactly soften it. However a more accurate translation is that he prophesied these words, meaning that this is not a prediction but rather a spirit led speech. The Spirit broke into the routine of a naming ceremony and revealed words of hope and peace. The Spirit coming into the world and interrupting the ordinary is what the whole story of Jesus is about. While John’s role will be to set the stage for Jesus, Jesus sets the stage for the constant presence of God, through the Holy Spirit. Are we ready for that extraordinary event?

John will prepare the way- much as Malachi envisioned- but Zechariah’s song is also a warning against routine. The theme of preparation is central to Advent. But what does it mean to us? How do we prepare for the coming of Christmas Day? Is it filled with traditions that help or hinder? How do we as a church prepare for the advent of God in our world? Even as we set this table and prepare to have a meal together- we do it in a way that is familiar and even routine. But it is our task to find that even while we are comfortable we cannot grow complacent, even while we hear familiar words we are welcomed in new ways, even while we consume familiar flavours they are calling us toward a new life.

Because the same question remains, are we ready? Are we set, for God?

Bible Text: Mark 13:1-8, Daniel 12:1-3 | Preacher: Rev. Jenn Geddes

On the night of Sunday, Oct. 30, 1938 one radio program on CBS managed to stop traffic. Legend has it that at the same time NBC was airing an episode of The Chase and Sanborn Hour featuring Edgar Bergen but when it went into a musical interlude people switched channels to CBS where they heard a series of terrifying news bulletins. But because they had been listening to NBC they missed the introduction that stated these were fictional bulletins. Do you know which program I’m talking about? The adaptation of H.G. Wells’ The War of the Worlds as performed by Orson Welles is a science fiction story about an alien invasion and it reputedly caused major panic, although the measure of panic is relative. As the Tonight Show with Jack Paar was also about to air Paar attempted to calm down those who had phoned the studio. He even went on air and said, “The world is not coming to an end. Trust me, When have I ever lied to you?” Given what was going on in Europe as they were on the cusp of war and given that people were afraid of the unknown it is not entirely surprising that people reacted this way. In fact, talking about the end of the world, makes us all a little uncomfortable. We are still afraid of the unknown and perhaps modern technology instead of creating a calm, creates a greater panic with all the conspiracy theorists, end times predictions and false prophecies. Did you know that since the year 2000 there have been 21 predictions that the world would end on a specific date, the most recent one being just six weeks ago on Oct. 7. Now, I am not about to debate their validity or mock these very real concerns that people have, but rather I want to point out that whenever we begin to look at end time prophecies most of us what to debunk them rather than believe them. Most of us have a sceptical bias from the very beginning.

So what are we supposed to do when Jesus comes to the disciples and gives them an end time prophecy? I really would rather preach on the Scriptures from last week, or maybe I could just deviate from the lectionary as I am sometimes wont to do. Or I could be ok with the fact that this is an uncomfortable topic and one we modern Presbyterians don’t really talk about- and well, this is the year in which us Presbyterians are going to be asked to talk about things that we don’t usually talk about and things that sometimes make us uncomfortable so- why not, let’s do this! The funny thing is, the more I read about this passage in Mark the more comfortable I was with it. The less concerning it became.

Jesus and the disciples are leaving the temple in Jerusalem and they are admiring the masonry, the greatness of the building, looking at the beauty as they exit this sacred space. The disciples are in awe, “look at how big everything us!” they exclaim. Jesus sees a teaching opportunity because he points out that no matter how big and great this building is, it, like all others, will be thrown down, will be razed to the ground. Now we know that in 70 AD or Common Era, the temple was destroyed and it is possible the gospel of Mark was collected and written after that date. So it is possible that the author is trying to reconcile this destruction. That in fact the fall of this temple is a key sign that the present age of evil, just before the new age, has begun. What we have encountered in our Minor Prophets Bible study is that often these destructive stories point not to pain but rather power. That no matter how great, no matter how big, no matter how strong we or our creations are, God is greater, bigger, stronger.

Then as Jesus sits in the peaceful shade on the Mount of Olives he begins to warn Peter, James, John and Andrew, of false prophecy and describes that nations will rise against each other, kingdoms will attack one another, there will be earthquakes and famines and pain. He explains that as the apocalypse nears, suffering in the world intensifies as the rulers of this present age entrench themselves to resist this new transformation. As the fear of change approaches believers will be tempted to turn away from faithful living. There is, however, a key point that Jesus makes. It is these four disciples who pull him aside and ask for specifics, “Tell us, when will this take place?” Jesus never gives them a time or date but rather warns that they should be weary of anyone who does. Daniel also alludes to this as he indicates that God has chosen the time when this event will occur but that God has not revealed a precise time- to anyone.

Jesus also says that all this will happen but that this is just the beginning of birth pains. This is actually not about an end but a beginning. It is hard to imagine what was going on in the life of the disciples or early church but it was certainly completely different from anything they had known. These words in Mark as uncomfortable as they are, are actually words of encouragement to remain faithful to Jesus in the midst of intense suffering and that they are called upon to preach the Gospel to the Gentiles. In other words they are to encourage outsiders to become part of this new community. For the disciples this is the end, the end of the faith they grew up with, the end of the community into which they were born, the end of how they practiced their relationship with God- so that they may begin something new. They are transitioning from the old ways of living to more faithful ones and this is difficult and painful and chaotic.

In a lot of ways we are like the early church and these disciples. The church at one time had a stronghold on society but we are headed into the unknown, we know that if our numbers are to grow we’re going to have to recognize the end of some of our traditions. It’s scary, difficult, painful and certainly chaotic. This transformation will involve the passing of old ways so that new ones can emerge. But birth, while painful, is also a miracle and is full of possibilities. We are encouraged that while our ways may change the message remains the same and it is to that message that we are to remain faithful in the midst of chaos. Christian author Ronald J. Allen says, “we can appreciate the underlying assurance of apocalyptic theology that God is not content with the injustices and sorrows of the present world and always works for every person, group, and circumstance to manifest as much as possible God’s unconditional love.” The Gospel lesson from Mark this morning is no reason to panic, the words won’t stop traffic, but they are words that we need to heed to- Beware but also be faithful. Amen