Archives: Sermons

Many years ago, before we arrived in the Comox Valley, we decided to sprout an avocado tree. Seriously, after we had used the avocado we took the pit, stabbed it with some tooth picks, suspended it in water and waited for the roots to grow, which they did.  After a year, a sprout formed from the top and we planted it in some soil. We even moved the small tree from Victoria to Comox. For a couple years it remained a small sprout in our window sill. We had already been warned that it can take seven to thirteen years for an avocado pit to transition from seed to fruit bearing tree. We knew that we would have to commit to moving the tree from indoors to outdoors gradually and than the reverse as the days and nights got cooler. But finally in about year four, we were ready to put this darling little tree outside on our patio and leave it over night. We had checked the weather and knew it would not be too cold- plus all that I had read said it needed some fresh night air and morning dew. So outside, overnight, the little tree went. It only took one night for the deer to find and consume our entire tree. But I suppose I should be grateful that in some respects the tree served a purpose,  it nourished the animals- instead of bearing fruit for us.  There isn’t really a message to this story but I couldn’t help thinking of our former little avocado tree as I heard Jesus share the parable of the fig tree. It only takes a fig tree three to five years to bear fruit, and as I far as I know they are deer resistant. I always look forward to picking up fresh figs from the market.  But what is unique about this parable is that we don’t really know how it ends- did the tree bear fruit or not?

This morning we heard Jesus tell the very challenging parable about a fig tree and the warning against a fruitless existence. This is one of those passages that is convoluted at best but it is made all the more distressing by the passage that precedes it about Pilate mixing blood and a tower bringing destruction. Our passage begins with a warning against presumed spiritual security. Let’s be honest, I think most of us no longer presume much. The pandemic, natural disasters, and the threat of war in Europe has taught us that we are not always safe. We have learned to pivot- more than once. The pandemic has taught us that what might look like a fruitless effort may actual reap some wonderful rewards. All of this will demand some further explanation, especially as we prepare for our AGM following the service, but first we need to unpack our Gospel passage just a bit. 

The conversation begins with some people telling Jesus about some Galileans whose blood Pilate had mingled with their sacrifices. In case it is lost in translation, these people are telling Jesus of the murder by Pilate of some Galileans. Now, we could be simply talking about people from Galilee but in all likelihood the term is actually referring to a form of Jewish Palestinian Aramaic speaking people, that the Pharisaic tradition (the ones we hear about most throughout the Gospel) found Galileans to be insufficiently concerned with the Law of Moses.  This is perhaps why, many early Christians were called Galileans because they too were beginning to loosen their observances of various Jewish laws. So, some of the people reporting to Jesus about this slaughter of the Galileans are trying to find out if he thinks their murder was their own fault. Jesus then goes on to also reference eighteen people who were killed, not because of an abhorrent ruler but because of human error when the tower of Siloam fell. Basically, these people are really asking Jesus, “To what extend is God in control or behind all that happens?”

Oh my, I can tell you I have had MANY conversations along similar lines these last couple of years. Did God create covid to teach us a lesson or not?  The problem is, is that Jesus’ answer doesn’t necessarily clear things up. HOWEVER, it is clear that Jesus rejects the idea that those who died got what they deserved- and that my friends is a very very very important lesson as we think about how it relates to our current times. Yes, God is in charge and God has purposes beyond that which we can see yet to be fulfilled- but that does not mean that the evil in this world is of God’s doing.   The Rev. Dr. Grant Barclay, through his use of the text The Providence of God: A Polyphonic Approach by David Fergusson points out, “There is a great deal of scope for human freedom, and much occurs in an incomprehensibly complicated world that we cannot superficially attribute to God.” What happened to the Galileans was not because they were bad people but because they were victims of a brutal and powerful regime. What happened to the people struck by the tower was due to the fact that accidents happen. Barclay goes on, “The world is a risky place where bad things happen- sometimes as a result of selfish human decisions. As meaning-making creatures we instinctively jump to “why” as soon as we have encounter “what”.” And Jesus’ rebuke is supposed to be a lesson in, “don’t jump to conclusions.” 

Jesus is basically saying, we are all sinners, and therefore we cannot evaluate the spiritual condition of others based on whether they do or do not suffer. We need to look to God, not ourselves or our life experiences when it comes to spiritual security, literally thank God for grace. Which is then why Jesus brings up the parable of the fig tree. The death of these people is not reflective of whether they were good or bad people. God was not punishing them or using them as an example or lesson. If God punished that way then we would all be in trouble. Basically, most simplistically, all the bad things in this world, are not a result of God’s doing. However the parable tells us that whatever good we experience comes to us by the grace of God. In giving us grace, God has a purpose- for us to bear fruit. And say we don’t bear fruit- we don’t live out our purpose- yes God is displeased but instead of putting us out to be eaten up by the deer of this world God continues to give us room to grow and produce.

If you’re asking me, if covid is a punishment by God- all I have to do is look to Jesus’ words in this passage and can clearly say, no God did not bring covid upon us to punish us. But has God provided lessons for us- absolutely- just as God does all the time.  It does make a difference how we live and we must take stock of how we are living as a community so that if we are off track, God is at work in our lives to effect the desired change. An AGM is the right time to think about these things.

As we read through our Annual Report it can perhaps feel like we have had another year of barely bearing fruit. In part because the pandemic put a stop to what we were doing before, to our previous status quo.  In a lot of ways, the way we did things before, no longer works, in part because we have a new appreciation for the well being and comfort of others, in part because we are all two years older and our abilities have changed. 

Yet, within these pages I read about a year in which CVPC did things differently, and often successfully. The Missions Committee encouraged us to raise funds for our lenten project- which this year included two local charities. The Session has worked through a bunch of things like covid protocols and grant proposals.  The Finance Committee and Building and Property Committee oversaw the replacement of the furnace and roof as well as numerous other little projects that popped up. The Prayer Group has met faithfully every two weeks throughout this pandemic over zoom, to pray for this church, for every single member and for requests big and small. And I continue to be impressed with the fruitful work of our New Beginnings Building Committee. We definitely still need to evaluate- as always- and ask, are we taking advantage of God’s many graces yet bearing no fruit or are we taking all the good that comes to us by the grace of God and bearing fruit with it?  We may not know how our story ends, all we can do is tend to our tree, protect it from the deer,  and hope it will bear fruit. Amen

We are continuing the theme of wilderness wanderings on this our second Sunday in Lent. You know, one of my favourite things about being in the wilderness is the lack of light pollution and therefore the abundance of stars that one can see in the sky. It was always a special treat, when camping as a kid,  to get woken up by Dad who would say, “Jenny come out and look at the stars.” Headlamps in tow we would walk to a clearing, turn off the lamps, and look up. On those nights it was obvious how the Milky way got it’s name. Astronomers estimate that there are septillion stars in the observable universe, that’s a 1 followed by 24 zeros. However, on a good night the most we might see is 2500, which is still mind boggling. Before the invention of electricity, those kinds of nights- and seeing an abundance of stars- were available to most, now they are relegated to nights in the wilderness. Wilderness wanderings aren’t always about fasting or remorse or repentance. Even last week, we learned that the wilderness was both a place of penalty and a place to encounter God. Sometimes wilderness wandersings are simply just good for the body and soul. 

It is on a wilderness night that God speaks to Abram and makes a covenant with him. God takes Abram out of his tent, basically says, “Come out and look at the stars- Look toward heaven and count the stars, if you are able to count them, so shall your descendants be.”  In this wilderness moment God makes a bold promise, especially given that Abram has yet to have any biological heirs, let alone many!  God actually makes two promises to Abram on this starry night because God also gives a declaration of salvation-a promise of land. While it is vital to focus on the importance of these promises, I am also struck by how Abram carries on this conversation with God- questioning God, confused by God, working through what these promises mean. In the wilderness Abram and God have a full on debate. But perhaps a bit of an Abram 101 is need for us to understand why Abram is questioning God’s promises. 

Abram was the son of Terah and brother to Nahor and Haran, both of whom only have bit mentions in the Genesis 11. Haran is the father of Lot- whose name will likely be familiar, but his story and wilderness wanderings will be for another day. Abram was born in Ur which is in modern day Iraq. After he marries Sarai, he goes with his father, Terah, and nephew Lot toward Canaan. But they don’t quite make it, rather they settle in Haran (yes, that’s the same name as Abram’s brother but this time it’s a place not a person). Why I think this is important information is because we often loose the fact that Abram is a foreigner and a wanderer. After Abram’s father dies he receives a call from God to continue on his journey. Abram and his wife end up in Egypt, which doesn’t go according to plan because Sarai ends up in Pharaoh’s harem and, again, another story for another time. But eventually Abram is wandering in the wilderness again when God calls Abram to continue on to Canaan where God will bless him and make him a great nation. That call is made in Genesis 12. What we hear in Genesis 15 is an affirmation of this call, that  Abram’s descendants will be as many as the stars in the sky.

The fact that Abram is childless is really only part of the problem. Yes, it is true that from the very beginning there is an emphasis on the importance of children. God’s first commandment to humanity is, “be fruitful and multiply.” There is also a great emphasis on genealogy, we know how important it is based on the emphasis on Jesus’ genealogy but genealogies are listed in Genesis 4, 5, 10 and 11 and there are whole books of the Bible that were written to outline the genealogies of kings. One’s link to the past is important. So, we can be excused for thinking that the only problem Abram has is that he is childless. However, this covenant made in the wilderness highlights something else. After Abram grieves his lack of children Abram laments that as a consequence Eliezer of Damascus, Abram’s slave will end up his inheritor. Abram’s problem is not just lack of children but his prejudice. 

Thankfully, we know that God’s covenant with Abram is broader than simply a promise of biological children- it is also a promise of land. God promises Abram and all of his descendants that he will have land to possess. For many of us who have been wanderers, people who have travelled far from home for work, people who have served in the military with limited time to put down roots, people who have struggled to afford a place to live; the promise of a place to settle, to land, may be even more comforting than the promise of children. It is also why conversations about identity being tied to the land, whether we are talking about Jewish Settlements, Palestinian refugees or Indigenous rights, can be so passion filled. Land and identity are as intricately linked as one’s family, one’s inheritors. God makes these defining promises with Abram in this undefined wilderness and it is these promises that will shape the future of God and God’s people. Judaism, Christianity, and Islam all trace their roots, their identity, to these promises in the wilderness.  

You might find it strange that our passage for this morning then continues to give some of the details about how Abram brings a heifer, goat, ram, turtledove and pigeon and they are cut in half and laid against each other. The reason why this is important is because this is how this particular covenant is cut. Baptist Minister and Hebrew Scholar Justin Michael Reed, points out why these details are important, “This is not just a promise but a type of agreement where humans ensure their obligations with a symbolic gesture that speaks volumes. By treading through a path of blood between animals cut in half, a person “cutting a covenant” symbolically asserts that they will keep their word lest their own body be severed like the animal whose blood they walk through.” That is why these instructions are included. It is also why that piece about the smoking fire pot and flaming torch passed between these pieces; because that is depicting God passing “between the carcasses in order to say that God will suffer death if God does not keep this promise.” The almighty, omnipotent, omnipresent God doesn’t need to come down to our human level and walk the same path as we do when we make promises- however God chooses to do that.

People often talk about how small they feel, even insignificant they feel, when they look up and see all those stars. In the wilderness there is beauty but also humility. In fact, in the wilderness, God humbles Godself. In the incarnational story of Jesus God humbles Godself.  In this story God meets Abram at a very human level. In fact, Reed points out, “God [even] concedes to Abram’s prejudicial anxiety about a slave carrying his legacy.” Actually, since we know how the story goes we know that Abram’s fear that a slave will become his inheritor will actually come true- not through Eliezer but through Joseph, Abram’s biological great-great-grandson. Abram’s descendants will become slaves in Egypt yet through Moses they will be freed and will spend the next 40 years, under the stars, in the wilderness.

In conclusion, Abram worries about his future and the future of his inheritance. We all have worries about tomorrow, next month, next year. We all worry about our future- and nothing can augment those worries like being in the wilderness. Sometimes those fears do become realized- just perhaps not always as we expected. But in every situation the truth is that God humbles Godself to walk in that wilderness of worries with us. God passes between the covenants made so that we and God can be in relationship with each other. God tells us to get out of our tents and look at the stars. Perhaps that’s the most amazing thing about this relationship God wants to have with us. Imagine, the God who created all those stars says to us, “Do not be afraid. Look up. I’m in this wilderness with you.” Amen

 

Renowned author and theologian Philip Yancey has recently written a devotional book entitled “A Companion in Crisis: A Modern Paraphrase of John Donne’s Devotions”. I chose to use this book as my daily devotional throughout the month of February. John Donne wrote his devotions in 1623 while he was serving as the priest at St. Paul’s Cathedral in London England during a bubonic plague epidemic. Donne, himself began to show symptoms of the illness and it was during this time that he wrote these devotions. Yancey says, “Donne burned, raved and raged. By recording his encounters for posterity, he became a guide who can help us face our own fears and confusion in the midst of a crisis, while also finding a way through it.” It is amazing how these devotions, thanks to Yancey’s modern updating, can truly speak to our own fears and confusion and concerns during this current pandemic. But as we begin the season of lent, I also began to see how Jesus faced his own crises- not the least of which was his own death, but today that crisis is the story of his 40 days in the wilderness.  I began to find connections that I had never realized before- in part because we feel like have been in the wilderness for 2 years. I will share some of Yancey and Donne’s thoughts in a moment but first we have to realize a few things about this oft familiar gospel story. 

In Luke chapter 3 Jesus is publicly baptized. I barely remember the story that we heard two months ago, but what I do remember is how Luke is rather abrupt with the story. Unlike the birth story which includes songs and lengthy details, the baptism is very brief. At the end of Luke chapter 4 Jesus gives his first publicly recorded sermon, stating that he is the fulfilment of the words found in Isaiah. This publicity garners both amazement and anger. But what is interesting is that in between these two very public stories is a very private moment. We are in-between two public stories of Jesus in which, Jesus most have felt very alone. Yes, Jesus was led by the Spirit in the wilderness, leading us to believe that the fellowship of the Holy Spirit was with him. And yes, it certainly states that during those forty days he was tempted by the devil, so we can assume the devil was his “travelling companion”  but it must have been a very lonely, even isolating, time for Jesus. He clearly felt some very human feelings- not the least of which was hunger, having not eaten for forty days. Jesus is famished and that is when the devil tries to take advantage of his very human emotions. 

Yancey shares one of Donne’s devotions on solitude that speak to the challenges of our own solitude that occurred during the early days of the pandemic. He writes, “If our greatest misery is sickness, its greatest misery is solitude. Fear of contagion daunts the helpers I need, and even the physician hesitates to visit. As a result, I lie here alone, isolated, a torture that hell itself does not threaten.” The passage continues a little further, “Solitude goes against the natural order, for all of God’s actions manifest a love of community…On earth, families, cities, churches and colleges all comprise of multitudes. Immediately after pronouncing creation good. God saw that it was not good for humans to be alone. So he made Adam a helper, one to increase our number on earth…In contrast, with an infectious disease I’m sentenced to solitude, left utterly alone.”   

  While Jesus was led by the Spirit and had the devil there to tempt him. Jesus was very much alone in the wilderness. For much of the history of God’s people, especially the Israelites, they have a complicated relationship with solitude and the wilderness. Guess what, I love being on my own especially if it’s along a trail or sitting by a campsite. As a borderline introvert I enjoy spending time by myself…but only for a short while. Eventually, I crave human interaction let alone contact. Conversely the wilderness can be a beautiful place- a perfect place to recharge…but after a short while one often begins to crave the conveniences of civilization. For the Israelites, and I would argue for many of us, the wilderness was both a place to get to know God, encounter God, develop a relationship with God, and a place of trials, tribulations and testing, a dangerous place in which they were punished for their disobedience. 

Wendy Lloyd in her commentary says, “It was in the wilderness that God met them in cloud and fire, and it was in the wilderness that God’s law was revealed. But it was also in the wilderness that they wandered for 40 years and they hungered and thirsted; it was in the wilderness that they succumbed to the temptations of power and comfort and worshipped a golden calf instead of the God who rescued them.” Donne, as he lay sick in his bed, struggling with the solitude, also has some beautiful encounters with God but struggles with anger and discomfort. 

Jesus also hungers and thirsts and faces temptations in his wilderness, but unlike the Israelites, conquers those temptations. Jesus also faces this solitude and finds a way for it to strengthen rather than weaken him. In part because each time that the devil tempts him, he picks humility and obedience over pride and pleasure. Through his ability to be humble and obedient Jesus is then prepared to preach good news to the poor, freedom for the oppressed and the year of the Lord’s favour!

I want to say to you that this is what our lenten journey this year should be like- a time of solitude, and reflection and humility in amongst the tempting wilderness BUT let’s get real! We have been in a two year long lenten journey. We have faced a lot of solitude and feeling cut off from our community. Many of us see wearing a mask in public as a very symbol of humility. And we have been wondering in this wilderness- full of ups and downs, full of wonderful encounters with God and deeply devilish temptations. So how do we celebrate or live this church season when it feels like all we have been doing is living it!

Maybe this lent it is about granting time for our inner- solitary- private faith to align with our humble-challenging-public faith. After Donne reflects on or laments his solitude, he realizes that sometimes solitude also brings one closer to God. He writes, “I remind myself that Moses was commanded to approach the Lord alone, and that God came to Jacob when he was alone, and then wrestled with him through the night. Perhaps a state of solitude and desertion best disposes us for God’s drawing near? Like Jacob, I am left alone to wrestle with you and with my conscience, Lord, in a manner that would not occur if others were there to console me?” 

As we begin our lenten journey with communion today may this be a time in which we can walk closer with God- through our solitude and wilderness. May this be a time in which we can turn with humble obedience so that we are strengthened privately for the public life of faith. May this be a time in which we can  reorient ourselves and connect with each other and God. Amen

   

Did you know that February is Heart Health Month? Now this may seem obvious based on the romance that pervades the air at this time of year but it’s not really about that kind of heart health. This awareness month was initially set up to be “a time to reflect on the importance of our cardiovascular health and to learn about how we can manage our risk factors for heart disease.” As many of you are aware, my own heart health has been a catalyst for some changes in my life following a diagnoses of high blood pressure nearly a year ago. In celebration of heart health month I looked up some fun facts about the heart. Yes the heart is an involuntary muscle but did you know that the average heart beats about 115,000 times each day and that it pumps about 2,000 gallons of blood. Laughing is good for your heart because it reduces stress and gives a boost to your immune system. The heart has long been associated with love because it is the organ that moves the blood around, without which we can’t have life and since life and love are so intricately related, the heart became synonymous with life and as a result love. But the love that Jesus describes in today’s passage is no laughing matter. It is a very serious, even rebellious, love that requires sacrifice, courage, and to be frank, is often impossible- but it could do our hearts a lot of good.

We continue to hear from Jesus’ “Sermon on the Level Place”. Last week we heard both blessings and woes- words that should make us a little uncomfortable. Today Jesus’ sermon continues to raise some eyebrows and should push us well beyond our comfort level. Our passage begins with pushing us to think about how and who we love. “Love your enemies”- a challenge indeed. Jesus expands on this simple sentence a little further along when he says, “If you love those who love you, what credit is that to you? For even sinners love those who love them.” It’s true. It is a lot easier to love the people who love us back. In fact, it makes my heart glad when we express love for one another. Oh, but the heartache I get when I am forced into awkward situations of trying to love someone who is so different from me.

I think I read more commentaries and sermons in preparation for this service then I have in a long while. This was in part because the more I read, the more I kept feeling like what Jesus asks of us is impossible. Over and over again history has demonstrated that humanity prefers to return violence for violence- in part because we do not want to appear weak or become the victim or be taken advantage of. One sermon I read, it was the title that stuck out the most, the title was, “Love Your Enemies-It Will Drive Them Crazy”. Due to the retaliatory feel to that sermon title I thought, “ah! Now that I can get behind!” but of course this continues the vindictiveness of our human nature and is likely not going to help our hearts heal. Thankfully there were a few other sermons and commentaries that helped.

The late baptist preacher Carlyle Marney said of Jesus’ words, Love your Enemy, that “the truth of this passage makes you flinch before it makes you free.” He then told of a story of a Jewish man in Israel who every day would go to the Palestinian border with food. He would take it across to an elderly Palestinian couple and they would have a meal together. The soldiers at the border would give him a hard time. It was eventually discovered that the man was eating with a couple whose son had been killed by an Israeli solider and that it was their son who had killed this man’s Israeli son. When the soldiers asked why he was doing this he said, “The only way to stop is to stop”. The only way to stop this cycle of violence was to stop and eat together. This is the kind of love that Jesus is describing and commanding his followers to live. It not only does the heart good but so much more!

The kind of love that Jesus is telling us to practice is a merciful love. All of Jesus’ examples, be it turn the other cheek or do not withhold even your shirt, are all examples of mercy.  Be merciful as God is merciful. I read that one definition of mercy is “releasing people and circumstances from recrimination with compassion and forgiveness.” Due to the fact that Jesus mentions, “Give to anyone who begs from you” it means that the socio-ecomonic situation of the day is one in which people are exploited, live in poverty and struggle to make ends meet.  It is deeply distressing to realize that things have not changed much.

Yet, the story of the Jewish and Palestinian families breaking the cycle reminds me of how important one small step can be, how good it can be for the heart and the community. And perhaps that is where we need to start- the larger socio-ecomonic  problems won’t be solved if we can not show love at an individual level. Yes, Jesus’ words are speaking to forms of non-violence that we have caught glimpses of in various game-changers in the world but what I think Jesus is really saying is, it begins with us, with our small actions in building relationships that demonstrate a care for the well-being of all people.

The issue of course is, that it can often feel like an impossible task. Sometimes we mistake loving our enemy as a way of remaining victims. Certainly when Jesus says, “turn the other cheek” we can interpret it as, “if you get hit, let them hit you more” but that is not what Jesus is saying. Rather, we need to find new ways of combating violence- ways that are grounded in love and forgiveness.  One commentary beautifully put it this way, “Jesus is inviting all of us into forgiveness into a deep, unlimited and radical kind of forgiveness that we can fully appreciate only when we have been on the receiving end of it. All of us can experience the extraordinary peace and healing that comes from letting go of bitterness and letting go of anger. Because when we let go, the peace of God that passes all understanding flows into our hearts and minds through Jesus Christ.”

(Our country has faced a lot of anger these last few weeks, and I have struggled to love people who are reacting to things in a way that I find profane and unsavoury. As was shared last week there are real problems with the use of symbols and slogans that are offensive and it is even more dangerous when Christianity is thrown into this mix. Everyone has to consider how their actions hurt their fellow citizens. But part of that call was that we need to boldly reach out to one another -in love. That does not mean we have to agree, it does not mean we respond with counter-violence or words, but it definitely means we need to pray, for one another.)

Building on that I am reminded of a passage from theologian Frederick Buechner who said, “When somebody you have wronged forgives you, you are spared the dull and self-diminishing throb of a guilty conscience. When you forgive someone who has wronged you, you are spared the dismal corrosion of bitterness and wounded pride for both parties. Forgiveness means freedom again to be at peace inside your own skin and to be glad in each other’s presence.” That sounds like good heart health advice and an example of what it means to love enemies, turn the other cheek and be merciful.

We are still in the season of epiphany- we tend to forget that this late into the month of February- but it is still a season in which we celebrate that light always overcomes darkness. To borrow from some other non-violent movements,  love conquers hate. We know this to be true but we often struggle to embody that knowledge. However, we need to practice good heart health- yes that means eating well, exercise, and laughing a lot but I am also confident that there is no better way to be heart healthy then to let the light and love of Christ burst from your heart. Amen

We have learned over the past two years just how far our droplets spread, particularly via a cough or sneeze. A friend recently said to me, now-a-days hearing someone sneeze is as terrifying as hearing a twig snap in a horror movie.  It used to be that when someone sneezed, instead of repulsion, we would turn to them and say, “God bless you.” Now, I always thought that the reason we said this blessing is because during the plague any sign of illness meant a possibly fatal future. But I recently learned that to say “God bless you” after one sneezes was actually a papal edict. In 590CE Pope Gregory the Great commanded that Christians respond to a sneeze with a blessing.  Not only to wish upon them God’s divine intervention but because there was concern that sneezing allowed evil spirits to enter your body and therefore a blessing from God protected you. Culturally, in part because it is a learned behaviour and in part because it is a conformity, for the most part we still tend to say “God Bless you” or at least “bless you” when someone sneezes. So in someways sneezes are blessings not curses because they are one of the few ways our secular society expresses blessings to others, even if, we are currently living in a era similar to that of the plague where a sneeze is looked upon with suspicion. Perhaps for those of us within the church the idea of blessing others is not foreign or uncommon but today we hear some versions of blessings that may make us, even churchgoers, uncomfortable-as if someone has just sneezed in our face- because these blessings may serve more as a bane than blessing to us.

Today we continue to hear some bold words by Jesus. A couple weeks ago we talked about how the people of Nazareth transformed from amazement to anger pretty quickly following some of Jesus’ words. Well, the passage that is often seen as Luke’s version of the beatitudes, would have likely had a similar affect. We continue to see this incredible juxtaposition of amazement and anger as Jesus makes his way through the countryside. We see reservations and hostility paired with acceptance and openness. There is power, real genuine, personified power behind his words and we know that not everyone appreciates his power.

Now, just before this passage Jesus has called his disciples, named his twelve apostles (which means  “one’s sent out”), healed lepers, paralytics, and a man with a withered hand and now it appears that Jesus is garnering quite a following. As oppose to the mountain in Matthew’s version, our passage opens with Jesus coming down to a level place. From the very start Jesus levels the playing field. And as a result Jesus is surrounded by a great multitude of people who come from all over. I believe that this is the first time in Luke where people who are not Hebrew are coming to Jesus. Yes, people were coming from Judea and Jerusalem but the passage also says from Tyre and Sidon- towns that are on the coast of the Mediterranean sea, now in modern day Lebanese. Most of the time when these gentile towns appeared in the Old Testament it was not good. Most prophets predicted that the inhabitants of these towns would be overthrown which does come to fruition but not by Israelites but by other gentile kings. So for me, that tiny little mention of Tyre and Sidon, points to the universal appeal and breadth of Jesus and God; because it does not say that only Jesus healed the Hebrews but everyone came to be healed of their diseases and everyone who was troubled with unclean spirits were cured. All in the crowd tried to touch him because of the power that came from him. By coming down to a level place and by healing any and all who have come to be healed by him, Jesus points to the fact that he has come for the many not the few. But his words of blessing do tend to narrow this calling, and playing field,  a little.

Jesus looks to his disciples and begins to express blessings. This relates to the fact that a multitude of people were coming to Jesus because people clearly perceived the saving power of God at work in and through Jesus. I wonder, where people perceive the saving power of God at work in and through Jesus today? Perhaps Jesus’ blessings help us answer that question. While they are often called Luke’s version of the beatitudes it should be pointed out that most scholars call Luke’s text more primitive than Matthew’s. In part because there are only four in comparison to Matthew’s five but also because they are very straightforward. Scholars Kendall McCabe and Marion Soards point out that in this passage, “Jesus talks of real poverty, of real hunger, of actual weeping, and of being hated and excluded. In relation to these terrible experiences Jesus speaks of the will and the work of God to overturn these situations. Poverty, hunger, sorrow and oppression are contrary to God’s purposes and Jesus’ promise is that these realities will not prevail.” Perhaps this is where we need to perceive the saving power of God at work in and through Jesus today. Where does the work of God overturn situations of poverty, hunger, sadness and hatred? It is my hope that the church can be one of those places- but historically that has not always been the case. Even though blessings, and blessing others is not a foreign idea for us, how often do we reserve that blessing or does it just come out as a learned behaviour?

Luke’s version of the beatitudes also differs from Matthew’s because on the heels of his blessings come words of woe. These are clear warnings to the rich, the full, those who laugh and those of whom others speak well. Basically these are warnings to people who have privilege. So what does that mean for us? Theologian Sarah Heinrich points out the danger a preacher might have in talking about these blessings and woes. The danger is that we might imply that it is better to be poor, hungry, sad or hated rather than rich, well-fed, joyful and loved. She asks, “Does God only love us when we are miserable?” In relation to other stories of Jesus, particularly in Luke, where he befriends the rich, like Zacchaeus, I think these woes and perhaps blessings relate to our loyalties more than our actual status. Where do our loyalties lie? Do they lie with wealth or food or pleasure or ego? Or do they lie with the Lord? Perhaps these blessings and woes are a call to faithfulness toward God. While this may sound like I am trying to soften these woes, the truth is, either way they should make us very uncomfortable. We are a people of privilege. We are a people of comfort.  And the truth is, yes we need to pay attention to these blessings and woes and figure out where we lie, or where our loyalties lie, but that these words are supposed to bring hope to those who are suffering. To say to them God sees you, loves you, and is intent on helping you thrive. The woes are meant to be a call to attention for those of us in places of privilege to be attentive and generous to our neighbours- to be the embodiment of God who sees them, loves them and is intent on helping others thrive. We are to bless others. It is not an easy task- I know.  Next week Jesus’ words will push the boundaries of our comfort levels even more as he talks of love, mercy and forgiveness towards not only friends but enemies.

News flash: blessing others is not merely a wish for well being after one sneezes. It is about being present to the needs of others- or perhaps recognizing when we are in need. Where there are gaps -be it economic gaps, educational gaps, health gaps, equality gaps, we are meant to overturn them so that the saving power of God can be at work in and through Jesus and can be recognized today. And drawing back on the fact that Jesus came down to a level place, to be within this multitude of people, some of whom were people who didn’t even celebrate his religion or customs means we should not withhold blessings either. Jesus did not withhold healing, therefore we too should not restrict our blessings. Rather the best way to show our faithfulness, our loyalty, is to bless all- whether they sneeze or not. Amen

As the winter Olympics approach I find myself following profiles of different athletes in a way that I don’t normally follow most of the time. In fact, normally I could careless about luge or snowboarding or even figure skating but right about this time I start to pay attention to standings. We not only begin to take pride in our Canadian athletes but we start to hear about folks from BC or people with connections to Mount Washington and we get really excited. For example, last winter Olympics I was obsessed with following Comox raised free style skier gold medal winner  Cassie Sharpe who learned how to ski in the Bumps and Jumps program on Mount Washington. At the time of writing this sermon she was named as a likely candidate to the 2022 Canadian Team.  This year I will be following other BC and Canadian athletes closely, taking pride in these hometown heroes. I think that’s why we tend to watch the Olympics, we get wrapped up in cheering on our hometown heroes. Which is why I find our gospel passage today so challenging. Jesus returned to his hometown- the the place where he was raised- and instead of a hero’s welcome they try to toss him off a cliff! Now, I would never try to toss any of our local people off a cliff, but I bet if someone did, Cassie Sharpe would make the jump and ski perfectly to the bottom. Jesus handles the situation a little differently. 

Last week we considered the first half of this Gospel story and had we stopped there it would appear that people were amazed at Jesus’ very first recorded public sermon. That’s how our passage this morning begins, “All spoke well of him and were amazed at the gracious words that came from his mouth.” Those listening to Jesus initially respond favourably to Jesus’ declaration that he is the fulfilment of the words from Isaiah. Last week we were able to interpret how Jesus’ words would have brought hope and celebration to the people. The crowd gladly hears what Jesus has to say particularly that, the promise of God’s care for those who suffer and are oppressed was fulfilled. No one seems to take offence at Jesus’ implication that he is that fulfilment. They seem impressed that the hometown boy has “made it”. But I wonder if this is because while they heard Jesus’ words they didn’t quite understand what they really meant.  One commentary gently pointed out that we are a lot like that initial crowd in the synagogue. We regard Jesus as one of our own. We hear Jesus’ words and assume that it is good news not just for others but for us. However, what we are hearing is not necessarily what Jesus is saying. As an abstraction, Jesus’ teaching is fine; but when he begins to illustrate his point and makes it concrete with further words and much action, the good news isn’t what was expected, for the original listeners and even for us. 

Some in the crowd clearly know Jesus’ family. They watched Jesus grow up. That little boy who sat at his father’s feet in the carpentry shed is now speaking to their very core stating that he is the fulfilment of prophecies from centuries ago. We all love our hometown heroes but I also wonder if, especially when they achieve such a reputation as Jesus had, if it is hard for those who remember this Jesus as a little boy to think of him as a discerning, healing, life-changing adult. In their minds, is Jesus still that trouble making twelve year old rather than a fulfilling thirty year old. Then again maybe it’s just that issues arise as Jesus brings his fulfilment to the fore. Jesus’ initial words soothe the people which creates amazement but then Jesus is unable to leave it at that- he goes on to illustrate his point and it is these words that get him into a bit of trouble. 

Before we get to the cliff-hanger of this story. Perhaps it is challenging for us to understand how Jesus’ words about Elijah and Elisha could elicit such rage in the people. But the thing is, of all the stories Jesus could have picked to talk about Elijah and Elisha, Jesus picks two examples in which the prophets minister to people who were not part of the people of Israel. Not only does Jesus reference stories about widows and lepers- people who are already on the fringes of society but about Phoenicians and Syrians- not Israelites. Jesus’ whole ministry will be for the least of these but also for everyone. And by tying himself to the actions of Elijah and Elisha, Jesus is pointing out that like them he will take God into places where God was not thought to be or had no business being. Jesus implies that his ministry is not for those within the hometown but for those beyond it’s borders.  We know, and are the beneficiaries of the reality that Jesus came for all not just one people. Basically Jesus is saying, I will not serve the special interests of my hometown but rather be a messenger of good news for all, particularly the most vulnerable. This is how and why the people switch on a dime from amazement to anger. They think they will get special treatment because Jesus is their hometown hero and Jesus makes it clear that they will not. As Christians, who regard Jesus as one of our own, do we think we are entitled to special treatment? 

When Jesus’ message proves to be different from what the crowd expects, the crowd tries to rid themselves of this irritating disappointment permanently- perhaps foreshadowing how Jesus’ words of good news will irritate many who are in power or in places of privilege. People who expect special treatment.  But what is great about this story is that it doesn’t end there. The crowd seeks to hurl Jesus off a cliff but Jesus passes through the midst of them and goes on his way. 

That sentence is key for me in understanding who Jesus is and what Jesus does. Jesus passes through our midst all the time and most of the time we do not see him- in part because we do not want to get uncomfortable with what Jesus is pointing out to us. Jesus often speaks truths we would rather ignore or re-interpret to suit our own ideas, needs, and desires. The truth is that Jesus sometimes tells us or shows us things that make us uncomfortable-tells us truths we are trying to deny- tells us things that do not align with our own ideas of who Jesus should be. When Jesus did not fit popular expectations- instead he defied them- the people turned away and actively turned against Jesus. I mean nothing stands more in the face of all encompassing love than a crucified man on a cross. And yet, Jesus still had the last word. This story foreshadows the resurrection and the truth that God will have the final word. That Jesus will walk in our midst again. 

Two lines from two different commentaries have stuck with me, the first was, “Our power cannot thwart the love of God, expressed in Jesus, now raised in power and working in our world.” Meaning that no matter how wrong we get it, God’s love will still always have the last word, will always win, will always be in our midst. The other comes from Rev. Dr. Karoline Lewis who says, “Jesus pushes through our walls of resistance, our facades of forbearance, and our determined denial toward that which will truly bring us peace, comfort and hope.”  Again, pointing to the fact that we don’t always get it right but Jesus will always push through, will always be in our midst. 

How often is Jesus in our midst but we just don’t see him? Jesus walks among us- but not so that we can get special treatment, not because we deserve to hear this good news, but Jesus walks in our midst among those who are suffering- showing us how to be good news.  May we remember that our power cannot thwart the love of God, expressed in Jesus and that Jesus pushes through every possible wall we put up. May we notice Jesus in our midst. Amen

 

 

While I have never been one to follow the ritual, I have been curious of late as to how the giving of traditional anniversary gifts was established. For example, why is crystal given for the 15th year or silver for the 25th? Some of the gifts for the years are really very strange. The traditional gift for the 10th year is tin or aluminium, for the 16th year it’s coffee or tea, for the 35th it’s coral?!  While gift giving itself should be no surprise and likely dates back to ancient Rome, the established traditional gifts for wedding anniversaries did not appear until the 19th century in Victorian England. Historians believe this is in part because up until then marriages were not usually based on love but on arrangements and convenience, so  not exactly something you would celebrate. It was in the 1880s when the whole idea of specific gifts like paper, silver, or tea for specific years was established and the company Hallmark took it to a whole new level in 1920 when it included an exhaustive list for every year of marriage. So like many things the tradition started as a commercial tactic.  In an article from 1886 it says that the reason one should give a gift for a wedding anniversary is not only, “in congratulation of the good fortune that had prolonged the lives of the couple so many years,” but also, “in recognition of the fact that the pair must have known a fairly harmonious existence to make it so far and that in agreement with the old idea that the harmony of the household depended mainly upon the wife that she be the one to  receive the reward.”

All silliness aside it does take a fairly harmonious existence to make it in this world. Today we celebrate Comox Valley Presbyterian Church’s anniversary as a congregation, a good 27 years. Which by the way, the traditional gift for 27 years is music. And while there have been challenges, grief,  disagreements and changes along the way, I would argue that for most of us it has been a fairly harmonious existence- even over the past two years of pandemic life! This is in part due to the hard work of those who have gone before us, those who literally laid the foundation for this church-some who are with us today! This is in part due to the harmonious effort of the leadership within session and committees. But I also suspect it has a lot to do with the Holy Spirit-to the leading, guiding, pushing, and pulling that the Spirit has done and continues to do within this church.

You know, of all the Gospels, the Holy Spirit appears most in Luke. It’s been a month, but perhaps you can recall that in the beginning of Luke, it is the Spirit who fills Elizabeth as she greets Mary. It is the Spirit that fills Zechariah as he prophesies upon the day of his son’s birth. It is the Spirit who guides Simeon in the temple. It is the Spirit that descends upon Jesus at his baptism and then leads him into the wilderness.  Now, as Jesus returns to his hometown and reads in his home synagogue, Jesus is filled with the Spirit as he reads from Isaiah.

Something important to note that might surprise you is that, in Luke,  the words Jesus reads from Isaiah in the synagogue are Jesus’ very first recorded words in public. Yes, we hear Jesus speak to his Mom when he’s lost in Jerusalem, yes, Jesus and the devil have a conversation in the wilderness, the wilderness into which the Spirit led Jesus. But the reading from Isaiah is the first recorded words of Jesus’ public ministry in the Gospel according to Luke. And it’s all thanks to the fact that Jesus is filled with the power of the Spirit.

In all likelihood what Jesus read was a much larger portion from Isaiah because what we have in our passage is a merger of two sections from Isaiah, chapters 61 and 58. You might recall last week that we heard from Isaiah 62 which is right after the passages Jesus reads and that the whole section of Isaiah 60-62 is about restoration following years of living in exile. While the people have not been living in exile, in Jesus’ day they certainly did not live with autonomy or freedom. They lived as oppressed people in their own land. So Isaiah’s words of restoration, regrowth and renewal still resonated with them. Jesus’ first words in public ministry are very intentional because they set up what Jesus’ ministry and mission will be about- particularly from Luke’s point of view.

Theologian Elisabeth Johnson points out, “Right here, at the beginning of his ministry, Jesus tells us clearly what his mission is about. He boldly claims to fulfil the words of Isaiah, who speaks of the Spirit anointing him, sending him, compelling him, to bring good news to every one of God’s children who is bound up, pressed down, broken in spirit, impoverished, imprisoned, and desperately hungry for good news.” Perhaps as privileged people it is hard to understand just how liberating these words would have been, particularly as Jesus follows them up with, “Today this scripture has been fulfilled in your hearing.” But there is a part of me who can appreciate how much we need to hear good news in these times. How much we need to hear that Jesus proclaims release from captivity and freedom and recovery. We are not captives or oppressed, most of us can not claim to be poor. Yet, we are in need of good news.

The Greek word for poor used in this passage is ptochoi which did indeed relate to economics but also to status and all the factors that could influence one’s lack of status in society, including race, gender, education, occupation, disability and even degree of religious purity. So when Jesus quotes Isaiah stating good news to the poor this really is a powerful statement of who Jesus is and whom Jesus has come to save. But this news would not have sat well with those who held power. Even for us, it can force us to come face to face with some uncomfortable truths. We are the powerful today. This can affect our harmonious existence because the Spirit stirs us with the realization that we may need to give up being comfortable. What are ways in which we can celebrate our anniversary in this community? Sure, we can congratulate our selves and remain insular in our thinking or do we hear these words of fulfilment from Jesus and ask ourselves how does Jesus want us to celebrate? For some this may be an abstract or spiritual question but Jesus demonstrated concrete examples of how to bring and be good news to the poor. Jesus healed, welcomed, liberated, many who others deemed to be on the fringes. Jesus turned tables- literally.

Back to this point about harmonious existence being something worth celebrating. You see, next week we will find out that Jesus’ words made a lot of people, particularly in his hometown, very uncomfortable. Quickly they go from transfixed and amazed to anger and violence. Jesus’ words do not fit in with their own idea of harmonious existence- even if they are living under Roman oppression. A reminder that we are still in the season of Epiphany. We tend to think that epiphany only represents the story of the visit of the Magi. We forget that there are many epiphanies recorded in the Gospels and today in the people hearing Jesus’ words, the epiphany is both enlightening and disturbing. Jesus sheds light on Isaiah and tells the people that this ancient prophet’s words to a post-exilic people have finally been fulfilled in Jesus.

This is our anniversary Sunday service- when we celebrate the gifts we have been given as a church in the Comox Valley. We can indeed celebrate with joy, and so we should, how far we have come and who we as a congregation have become. We can celebrate the harmonious existence we have had over the last 27 years. BUT I also wonder, how do we see our fulfilment in the Comox Valley? In our harmonious existence do we run the risk of becoming complacent. Where is the Spirit pushing and pulling us, filling us today? Happy Anniversary CVPC! Amen

We are privileged to live in a place where a walk in the forest is readily available.  Whether it is along Brooklyn Creek, the Cumberland Community Forest or Seal Bay there are examples of forest growth in our very own backyards.   As we walk through our forests, especially, old growth or second growth, we might see the classic sight of a  “Nurse Log”. I read on an interpretative sign about nurse logs that, “Even though they’re dead, they are not gone- trees find a  way to help each other out postmortem.” A Nurse log is a fallen tree that provides “ecological facilitation” as they decay. Meaning, that the log provides new growth for seedlings through shade and nutrients. These old longs become a nursery for saplings. The signature look of a nurse log is that of a fallen log with sprouts of tree growth now bursting from it’s topside.  Nurse logs are one of the many examples of restoration, renewal and new beginnings that occurs in nature but it is quite possibly one of the simplest and most photogenic. Through these nurse logs, new beginnings are taking place. We talked about rebooting last week. Well today it is about re-growth and restoration.  Many at this time of year resolve to do something different or better or have a new beginning. Restoration, renewal and new beginnings, are top of mind still, even as we hit mid-January. In their own ways, both of our Scripture passages for this morning are about regrowth,  restoration, renewal and new beginnings.

The passage from Isaiah is all about total restoration. Now our brief section is part of a larger unit that spans from Isaiah 60-62. It was likely written in the post-exilic period, a time when the Hebrews were returning to their homelands after years of being exiles in Babylon, now Persia. This is the time when they look to restoring their lives

after decades, generations, have lived so far from home.  There is a mix of emotions within these prophecies. In this larger section there is both lament and salvation. They lament the challenges they have faced. They lament the changes that have taken place. They lament the people who have not lived to see this day of restoration come to be. They even lament the challenges that rebuilding and restoration will include; but they rejoice in the salvation that God has kept promises. The author looks forward in hope at the restoration of the people. This will be a time of regrowth for them all!

But regrowth and restoration does not mean a return to what once was. In this passage the prophet says that they will also be called by a new name. This isn’t a complete return to what once was but a restoration that will include something new. Nurse logs facilitate new growth through their decay. The people of Israel, in their return to their homeland will be starting a whole new journey.  In fact, there are hints at the universal message of God in this passage as well. The restoration that will take place for the Israelites will be an example to the nations.

Now, it might be a challenge to hear words of restoration when we hear words like desolation or forsaken in this passage as well. The point is that the land God had given the people has been ransacked and laid desolate by the enemies, but God is ready to change this situation. Out of the decay of the land something new will take place. What are the areas of our lives that have been left desolate that have the potential to birth new life? What are the nurse logs in our lives, as a people, as a congregation? We know that the church at large has some pretty major challenges ahead- particularly as we come out of this pandemic time- a changed people. We must rebuild and restore ourselves- but that doesn’t mean it will be a return to all that was familiar before. This is also a time of regrowth and renewal. A time of new beginnings.  Personally, I look to the possibilities and the hard work of our aptly named New Beginnings Building Committee and I see that through their vision, restoration in a new way has the potential to take place. They have been working hard, connecting with all kinds of people who can help us move forward with the vision of housing on our property and they will be presenting a recommendation to Session in a couple of weeks.  After that, I will call a congregational meeting so that the committee can share all this information with you.  We have some amazing possibilities ahead of us to give new life to our community as we look to restore ourselves within God’s plan. I’m not saying we are totally decaying like a nurse log, but I am saying that we can provide a place where through our shade and nutrients new life can grow. Isaiah claims that part of that restoration will look like a wedding feast, in which the people will desire to be with God as a man desires to be with his bride. For the record, marriage feasts usually lasted for about seven days back then- so quite a celebration!

During those days of feasting the host family would entertain guests with great fanfare. It was considered a embarrassment to run out of food or drink, especially wine. This is the predicament that the host of the wedding that Jesus’ has attended finds himself in. I love that it is Mary who finds a simple solution. She knows her son can solve this problem with just a graze of his hand. And despite his objections she takes charge and tells the servants to do whatever Jesus tells them to-not even giving Jesus a real opportunity to back down. Mary’s words confirm her total confidence in Jesus’ ability and purpose.

Now, it might surprise you how Jesus’ first “miracle” is also a symbol of restoration. But first, I should point out that the term miracle isn’t quite right. Not once does the term miracle appear in the Gospel according to John. Not even the term “mighty acts” appears as it does in Matthew, Mark and Luke. Rather the author always refers to Jesus’ accomplishments as “signs”. This is the first sign of who Jesus is and what his purpose is. And within this sign, there is symbolism. No doubt, ALL of Jesus’ signs point to who Jesus is and what his purpose is. I think that’s why John uses the term. These signs point to the new relationship with God that we are all invited to form. But this sign in particular is steeped in restorative symbolism.

Jesus takes six stone water jars normally reserved for the rite of purification, has them filled with water and then it is converted to wine- the very best wine. By changing this ceremonial water into wine, Jesus is pointing to the newness of life that He has come to give. Through Jesus a renewal takes place.

In a commentary provided by the Church of Scotland regarding these passages it says, “The state of our nation and the Church should concern us as Christians. There is urgent need for renewal in the church.” This renewal needs to take place as a transformation- much like Jesus transforms water into wine, taking something old and familiar and doing something new, extraordinarily new with it.  The commentary goes on, “Transformation comes not by making New Year’s resolutions that we soon fail to keep, but by seeking the Lord Jesus with all our hearts and tapping into the empowering gifts that the Holy Spirit provides.” There is beauty in these words, inspiration in these words, but also, for me almost a feeling of dread, because I don’t know if I’m up to the challenge. Especially as we face MORE uncertainty. We don’t know where we’re at within this pandemic. We don’t know if things will get better or worse. But we can not miss this opportunity for transformation.

You can be assured that your New Beginnings Building Committee has spent A LOT of time looking at all the possible scenarios and “what ifs” . There is certainly concern that a building project is a big commitment. It is why we are seeking the input from experts! This committee has been in contact with various consulting firms and national church departments to help us put together the best possible scenario.  But you know what scenario would be the worst scenario? If we just let that land sit vacant, “decaying” in a way- rather than building upon it.

Like the people to whom Isaiah spoke, we are facing 2022 with a need to restore and renew ourselves. We need to rebuild in ways that may be new. We need to find ways in which we can delight in all that God has, is, and will do for us as a people and sometimes that includes regrowth.  Like the jars that hold wine that was once water, we need to be transformed, so that our community can celebrate in all that God is doing. Like a nurse log, we may need to let go of some things, BUT remember that out of the decay, new life can grow. I don’t have all the answers or expertise but I have the assurance that the Lord delights in us so long as we delight in the Lord. Amen

Charles Babbage is considered “the father of the computer”, of course people like Turing and Packard and Hewlett helped develop the computer even more and then companies like Commodore, IBM and Apple developed personal computers. But it is Charles Babbage who is named “the father of the computer”, because in 1833 he designed an Analytical Engine- a prototype for the very first computer. However, it wasn’t until 1906 when his invention of computing tables was demonstrated in public. It took 73 years for his design to become a reality. This is in part because what he was attempting to do had never been done before but also because I believe that even in it’s infancy computers had bugs that would cause them to do things that we didn’t understand…and the only way to” kill” those bugs was to turn the computer off and then turn it back on again and start over. There is a British comedy show called the I.T. Crowd which follows a small tech department. Any time someone calls their department the first thing they say is, “have you tried turning it off and then on again”. If Charles Babbage is the father of the computer than he is also the father of the term “reboot”. And I know most of you know what I am talking about. Sometimes our computers force updates- sometimes at the most inconvenient times- as Mike is all too aware. Sometimes we have to force shut downs because what we are seeing on the screen doesn’t match what we think should be there. We have to turn it off and then on again. We have to reboot.  When I taught meditation to students at the University of Victoria we actually used the analogy of rebooting for our minds. Turning our selves off for a moment so that we could reorganize and start fresh. Meditation can be like that, it can reboot us. As we step into the new year of 2022, I pray that it is a bit of a reboot- that we are able to find a way in which we can start fresh. Quite honestly, spending some time talking about baptism, particularly as we hear the story of the baptism of Jesus this morning, it is also kind of like a reboot.

Today our Gospel passage comes in two parts. First we have Luke 3: 15-17 followed by 21 and 22. The passage begins with John. Throughout the season of advent we encountered the verses leading up to this week’s text. We heard how Luke was setting up the context so that we could hear the word of God coming to one in the wilderness and during a tumultuous time. Now John has garnered quite a following and people are beginning to really start to ask questions and feel the buzz- they are filled with expectation-not so much because they can sense the Messiah is near but rather because they are beginning to think that John is the messiah. John quickly corrects their assumptions and points out that he can only baptize by water, and that one who is more powerful is coming and he will baptize with the Holy Spirit and fire. John’s declarations reveal that his own divine commission was to serve as a preparer, a town crier, a witness to the forthcoming of the Messiah. These are words that the people have been waiting for, for a long time. But John also helps them reboot their lives- their baptism by water enables them to wash off their old lives and step forward in faith ready for a new start before God.

We Presbyterians tend to skip over the part where John says that “His winnowing fork is in his hand, to clear his threshing floor” and then further where it says, “the chaff he will burn with unquenchable fire.” But these words are supposed to demonstrate the seriousness of baptism. This is not an act that one does lightly- there are commitments and vows that those undergoing baptism make or are made on their behalf but congregations make commitments too. One commentary clearly wrote, “Baptism is not a mere welcoming rite but a rite that signifies one’s separation from evil.” Yes, for us baptism is about being enveloped by God’s love and welcomed as a member of God’s family but it is also about committing to live a Christian life.  This is about pointing to our need for salvation and why we need a reboot. That is what repentance is.

This is what makes the second part, verses 21 and 22,  of this morning’s reading so fascinating. Luke is rather neutral about the story of Jesus’ baptism and it only takes two verses. This seems almost out of character for Luke, especially when he went into such great detail regarding the birth stories of John and Jesus. I mean, really, we managed to spend four weeks in a Bible study studying the songs alone, never mind the details surrounding Jesus birth. Whereas Luke was quite dramatic about the birth he is rather nonchalant when he records the story of the baptism.  Yet, if baptism is about a reboot and repentance and separation from evil, a washing away of an old life and stepping forward in faith, why does Jesus do it?

Luke, in his simplicity, states that while Jesus was also being baptized and was in the midst of prayer, the heavens opened and the Holy Spirit like a dove descended. And a voice comes stating just how beloved Jesus is and whose Jesus is. The commentary went on to say, “This majestic moment in Luke gently recounts Jesus’ private divine confirmations of his identity as the Son of God.” That’s why Jesus gets baptized. So that both he, and us, can confirm his divine identity as the Son of God. Due to these two verses alone we can understand the person and the work of Jesus. The only person in the whole world who didn’t need a reboot was Jesus. Yet, I don’t think Jesus’ baptism was a reboot but it is an example. This story informs us who it is that we will be following throughout the course of the Gospel of Luke. It is a bit daunting, frankly a reboot can be a bit daunting- what if the update changes everything!

This is where the reading from Isaiah can be helpful. I will admit that this is one of my favourite passages, and it is only since coming to CVPC that I have come to understand this passage beyond it’s original exilic context. The Lord’s words to the people of Israel through the prophet Isaiah begin with “Do not fear, for I have redeemed you; I have called you by name, you are mine.” Claus Westerman in his commentary says that this phrase is not meant to be a psychological exhortation for an audience to muster courage, but that it is a divine action meant to banish fear. It is meant to be a soothing passage. It is meant to create a sense of calm. It is meant to bring us the peace which the angels declared to the shepherds upon Jesus’ birth. It is meant to bring us assurance. At the start of this new year we can be assured that we will not face challenges alone, not only do we go with the presence of God, but God calls us by name. When we pass through water or fire or whatever this year has in store for us- and for the record I pray it is not more water or fire but our environmental impacts have a lot to do with that. No matter what this year has in store we can breathe deep and know that God is with us. Let me assure you that this is what I meditate upon when I need to reboot.

We are invited to revisit our baptisms today. This may be an actual recollection or an opportunity to reflect on what your baptism means to you in this moment of your life. Baptism is a rite that signifies a separation from evil. Tied in with the beginning of a new year, perhaps revisiting our baptism, means washing ourselves of the year that is  behind us and stepping forward with confidence in God, trusting God to call us by name, and be present with us, in this year ahead. We can start fresh.  Luke says that the people were filled with expectation. At the beginning of this year, we expect, yearn, hope for this year to be different from last in a lot of ways. But we also read in these Gospel lines that Jesus is that expectation realized. The prophecy is fulfilled through him. Take a moment to reboot (Pause), breathe deep, let go of the old and step forward with confidence into the new. Amen

We all know how steeped in tradition our Christmas celebrations can be. I know I certainly struggle with expectations around this time of year. I expect that I will drive around looking at lights listening to a Christmas Carol. I expect that I will hear and sing familiar songs. I expect that I will be filled with the warmth and joy of the season. And to be honest, I don’t always live up to those expectations. Often it feels like I spend a month preparing for Christmas Day and by Boxing Day it’s all over. Yet, in the church season, the feast of Christmas is just getting started. In the Eastern churches, they haven’t even had their big Christmas celebrations as yet. In the medieval church, yesterday was the start, not the end,  of a twelve day festival. We are in the midst of the twelve days of Christmas! Liturgists, ministers, music directors and congregations always have some version of the debate of when to start singing Christmas Carols. Some traditions absolutely refuse to sing carols until after Dec. 24th. Advent is supposed to be a time of reflection, pondering, and preparation while the season between Dec. 25th and Jan. 6th is to be the big event. I tend to blend the two. But I have recently come to appreciate that the church has this opportunity to be a little counter-cultural when it comes to Christmas. Yes, we can embrace the fact that December is the only month in which we might hear a carol or hymn while also grocery shopping. But why not reclaim the twelve days of Christmas- as a great and wonderful festival within our tradition. Why not hang on to and celebrate this Christmas season a little more and a little longer. Spend the next twelve days reading through the rest of Luke chapter 2 in which Jesus is named, presented at the temple, returns to Nazareth and then twelve years later shows up in Jerusalem.

You might think it is a bit strange to hear the story of Jesus, getting lost in the temple at 12 years old, as part of our Christmas celebrations but I think this is part of the reclaiming of the twelve days of Christmas.  Because the twelve days of Christmas aren’t about holding onto the image of a baby in a manger. In hearing this story in Luke, we are reminded that the idyllic story of Jesus wrapped in swaddling cloths surrounded by cattle and sheep, doesn’t last long. Next week we will be reminded that this story also involved fear and violence, in amongst a great revelation. The story of Jesus in the temple reminds us that we don’t get to stay safe and cozy in our faith, rather we have to ask the question how Jesus is incarnate in our lives and communities. Do we see Jesus in our every day or does he get lost in the temple?

In Luke’s story, “Jesus is depicted as sitting, listening, and asking questions.” Then it goes on to describe how all who heard Jesus were amazed at his understanding and his answers. Now, it makes sense that often when this passage is interpreted that it is used to demonstrate just how fully Jesus understands his authority, even at twelve years old. I’m going to argue that this time around what I hear is a clearly intelligent twelve year old, who is asking and answering questions. This story is a model for faith formation. It invites us to ask questions, and tackle difficult theological subjects. It says that the incarnation is not just about a cute story of a baby in a manager but it is also a story about going deeper with God and being open to all kinds of possibilities.

I also want to point out that Jesus has been missing for three days. Imagine being his parents. We might read a foreshadowing of the resurrection into this story but for his parents it was likely a agonizing three days. Mary says so herself when she chastises Jesus stating, “I have been searching for you in great anxiety.” I wonder if we ever search for Jesus with great anxiety? Jesus’ rebuttal of, “Did you not know that I must be in my Father’s house?” is also astounding. It might seem obvious to us- that Jesus is found in the temple or in our language- the church- but how often do we really find Jesus incarnate in the church?  The story of Jesus getting lost in Jerusalem and being found in the temple forces us to ask, do we seek, find and become amazed by Jesus?

Commentary writer Phill Mellstrom points out that, “The Luke passage invites us to go deeper than “seeing” and move towards “recognizing”. Jesus is growing up…What does it mean for us to see Jesus growing up- beyond the infant, beyond the safe romanticism that can pervade Christmas traditions? How is Jesus incarnated in our homes and communities? How are we recognizing Jesus in the difficult spaces that can come with this time of year? Christmas is not a perfectly gift-wrapped time where people forget the worries of their reality. [It isn’t a Hallmark movie]. It is a time where isolation, grief, debt-fuelled stress can be very real. How do we recognize Jesus in the midst of this? Are we prepared to even look for Jesus in these hard places?”

Last year, we managed to catch Lucy Worsley’s BBC Tudor Twelve Days of Christmas Special in which she recreates how the twelve days of Christmas were celebrated in Tudor times. I would highly recommend it if you see it come up on Knowledge Network. Each day within this festival had meaning.  Still today, within the Eastern Orthodox tradition, these days have special meaning.  Now I’m not suggesting we reclaim all these days, within the reformed tradition it might seem strange to all of a sudden celebrate saint’s days. But it is fascinating to learn the themes behind some of the days- which then helps us to see those hard places where Jesus is made incarnate.

Today, Dec. 26th is of course, St. Stephen’s Day. We know it thanks to Good King Wenceslas but in reality this is a day that commemorates the very first Christian martyr. Stephen was stoned for his belief in the incarnational Jesus! The account is found in Acts 7 and you know who approved of the killing? Saul- later to be named Paul. While we don’t generally celebrate saints-I think it is important for us to remember that sometimes recognizing the incarnated Jesus is risky. Or perhaps like Good King Wenceslas this is also a day in which we are the incarnated Jesus, caring for those on the fringes.  Do we search, find and become amazed by Jesus? Do we become Jesus in those hard places?

Another interesting day within the twelve days is Dec. 28th which is sometimes called the “Feast of the Holy Innocents”. This is a day that commemorates what happens after the wise men go home by a different route and Herod realizes he has been tricked.  Herod demonstrates his tyrannical nature and calls for the the massacre of all the children two years old and under. You see the twelve days of Christmas are not always celebratory feasts. What Lucy Worsley pointed out is how comforting this day was in a time period where infant mortality was high. It acknowledges hard places found within our world. Do we search, find and become amazed by Jesus? Do we become Jesus in moments of grief?

January 1st is  known as the Feast of the Circumcision of Christ because according to Jewish tradition a male child is circumcised 8 days after his birth. What I find fascinating is that within the Roman Catholic tradition, as part of this feast it is the World Day of Peace. Like baptism in our tradition, circumcision, was a way in which children were enveloped and claimed as one of God’s own. So, I find beauty in also seeing this as day in which could mark peace. Something many corners of this world lacks. Something many corners within our busy lives lack.  When we are in need of the  peace which passes all understanding, the peace of being enveloped into the family of God, do we search, find and become amazed by Jesus?

Of course the whole twelve days ends with epiphany- the day in which we celebrate the Magi’s gift giving. I know Ross will touch on that a bit next week so I won’t say too much. But it continues this theme of searching for, finding, and being amazed by Jesus.

Mellstrom says, “Just as Joseph and Mary didn’t know where to find Jesus, we must ask ourselves similar questions- do we know where to go to find Jesus? Can we recognize signs of His presence? Do we recognize Christ in the guise of stranger as well as friend? Where are we afraid to look? Where are we afraid to go, to wait, and to dwell in expectancy?” I know, I’ve been asking a lot of questions- and not giving you many answers. I know you probably expected a sweet Christmas message about an adorable baby. But sometimes we don’t get what we expect. And like Jesus as a twelve year old in the temple, sometimes we have to ask questions. We may not always get answers right away- although almost always the answer in the end is Jesus. I invite you to celebrate the Christmas feast time in all kinds of ways searching for, finding and becoming amazed by Jesus. Amen