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Bible Text: John 14:1-14 | Preacher: Rev. Jenn Geddes

It is likely no surprise that we, Mike and I, like hiking or going for walks. Some of you have picked up on this and have shared with us your favourite walks or given us suggestions and we appreciate them all. There is something about the smell of the trees and dirt, something about the sounds of the birds or flowing water, something about just being outside, rain or shine in God’s creation. Likely this love of walking among the woods started at a very young age when our family would head out of Sunday afternoons and hit trails along the Niagara Escarpment. However, I am also someone who likes order and certainly likes to know where I am going. If the trail is not well worn or clearly marked I can panic. Or, if there is a trail that heads off in one direction that was not on the map my anxiety level can rise. Mike has adjusted to this behaviour and now has started taking a picture of the map at the trail-head with his cell phone so that we can consult it when we inevitably have a debate about which direction to head next. The idea of being lost in the woods terrifies me. And there is a reality about the woods in these here parts in particular. I learned in girl guides to be prepared and for that reason I usually walk in the woods with a cougar stick and bear bell. The last thing I want is to be surprised by any one of the wildly wonderful creatures lurking in the forest. I recently had a conversation about the West Coast Trail. The thing is, when I read that one of the most infamous portions of the trail are the 200 feet of ladders up and down both sides of Cullite creek, or that Parks Canada warns all hikers that the trail is strenuous and difficult and beginner or novice hikers should not attempt it or on the official website it states that the trail is not without personal risk and it has the reputation as the most grueling trek in North America. Oh yeah and that hikers can expect to have to wade across some rivers and creeks and always be on the look out for cougars, bears, or wolves, I tend to wonder why any one would hike it. Although I definitely commend the many hikers who have taken this trail and I am sure there are beautiful spots that make it all worth it but for the record, that is not my idea of a good Sunday afternoon trail. Give me the boardwalk trail of Paradise meadows or any of the well marked trails throughout this region over that any day.

It is for these reasons that I feel for Thomas and Philip. I know exactly what it is like to feel lost or confused about which way to go. As I mentioned this chapter is part of a larger conversation referred to as Jesus’ farewell discourse. This particular passage opens up with Jesus attempting to reassure his disciples. However, it seems to do the exact opposite. Instead of the disciples feeling like they are on the right course there is an unmarked trail that confuses their sense of direction. Jesus has washed their feet and commanded the disciples to love and serve one another. He has also foretold of his betrayal by Judas and the denial of Peter. No wonder they are upset and confused. How can they trust one another let alone love on another knowing that all these betrayals and denials are lurking in the background, hiding in the woods.

It is after all these predictions that Jesus tells his disciples not to worry. “Do not let your hearts be troubled, Believe in God, believe also in me.” Some translations, like the NRSV use the term believe, while others use the word trust. I tend to lean toward the term trust because it seems to evoke a deep relationship while the term believe is often used as a superficial catch phrase. With regards to the Greek either word trust or believe is appropriate. But let’s imagine Jesus says, “Trust God and trust me.” I hear this as an imperative-Jesus is commanding the disciples to trust even to keep trusting in him. Do not let your hearts be troubled, continue to do what you are doing, trust in God and trust in me and things will work out. This line is often used in funeral services and rightly so, we are most often troubled or hurting when we are faced with the mystery of life and death. Jesus’ attempt to reassure and give comfort to the disciples gives us assurance and comfort in the face of unknown. These are words of comfort and hope, promise and plain speech and there is little mincing of words as to what’s soon to take place.

Jesus’ farewell words to his disciples in this conversation anticipate the events that lie ahead, the crucifixion and the resurrection. It is also important to note that it also assumes the ascension. The resurrection is not the end of the story. Jesus is trying to tell the disciples that the not only is the crucifixion going to happen but to wait and see for the resurrection followed by the ascension.

Despite Jesus’ efforts the disciples seem to be particularly agitated about Jesus promise regarding a place. Jesus says, “There is plenty of room for you in my Father’s home and I will show you the way. In fact I’ll be sure to come and get you.” Jesus is not describing resurrected life but ascended life with God. Both Thomas and Philip have a moment of panic. Thomas says “But Master, we have no idea where you’re going. How can you expect us to know the way?” Thomas flat out says-we don’t know where the trail-head is, how will we be able to spot the trail when we don’t know what we’re looking for? Philip adds to the conversation. “Not only do we not know where we are going but we don’t even know what the Father looks like.” The anxiety about being left alone is clouding their vision, their perception, their hearts, their ability to understand the words of hope that Jesus is trying to share. Their panic is only causing them to be more lost. Instead of seeing the well beaten trail they only see the overgrown forest.

If they were listening with calm hearts and open minds they would hear the good news that Jesus is the road. Jesus is the trail-head. Jesus is the way. To see Jesus is to see the Father. And they, more than any others have seen Jesus’ face, heard his voice, and more importantly, have seen what he did, his works and his ministry. To know Jesus is to know the Father. Our own anxieties and fears can confuse us, cloud our vision and distort our perceptions. We can not see the trail for the panic of getting lost.

Certainly fear can close our ears and hearts to words of hope. It is particularly difficult to hear words of assurance when we have had heartfelt prayers that have gone unanswered, when our hearts are broken and our trust has been shattered. Jesus after all continues to tell the disciples that if they really mean it, if they pray with honesty and truth, that those desires will be fulfilled. Instead of seeing a clear answer or the way, we can get angry or frustrated, and understandably our faith is challenged. But what Jesus is saying is that there is room in this relationship for honest acknowledgement of our confusion, our lack of power or control, our frustration when our requests seemingly go unheard. In all those experiences we are called to continue to trust and abide, believe, in the most authentic way, in Jesus.

We all struggle with the feeling that God is absent from our world. That instead of hope we have hopelessness, instead of peace we have war-often carried out in the name of God. Instead of contentment we have the trauma of grief. But this discourse between Jesus and the disciples reminds us that God is not absent nor are we waiting for God’s presence but rather that God is here. God has come. When Jesus says I AM the way we realize that God is present in the life and ministry of Jesus. God is at work. We may not have the luxury of seeing the physical Jesus or hearing his voice and know that it is the face of God, but in his commandment to love one another we are encouraged to look at the faces before us and see Jesus in them. Jesus is pointing to the trail and saying, you don’t have to worry about where its headed, you don’t have to worry about getting lost, you don’t have to worry about what’s lurking in the trees. Do not let your worry get in the way of your life. Do not let the confusion or concern, the panic or the upset cloud your vision. Instead come and follow me because it is the best hike you will ever walk. Amen

Preacher: Rev. Jenn Geddes

Today’s Gospel reminded me of a scene from Planes, Trains and Automobiles, with Steve Martin and John Candy. The bumbling salesman played by John Candy is in the car with the put together white collar business man played by Steve Martin. John Candy sees what he thinks is an on ramp to the highway, completely missing the do not enter and one way signs. As they are driving on the ramp, toward on coming traffic a car beside them tries to tell them to turn around. Which John Candy mistakenly understands as an invitation to drag race. The driver yells out, “Your going the wrong way!” to which John Candy says, “How would he know where we’re going?” At which point there is a nerve wrecking scene with the car just making it between to transport trucks. I often wonder if Jesus ever wanted to yell out to his disciples. “Hey! You’re going the wrong way!”

Two of the disciples are leaving Jerusalem and heading toward the small hamlet of Emmaus. Are they leaving Jerusalem because they too are afraid of the Jewish leadership, as we heard last week, or is it because, with Jesus gone, there is no point for them to remain in the Holy City, despite Jesus requesting that they remain there. We know one of them as Cleopas. The other disciple remains unnamed. Some commentaries argue that it is one of the twelve disciples, others say it is Cleopas’ wife-which only makes sense if they are heading back home. I like to believe the other disciple remains unnamed so that it is everyone of us. The disciples are deep in conversation, going over all that had happened. Again, we find ourselves a few weeks away from Easter while the disciples are actually still living that one day. These disciples have heard that Mary believes Jesus to be alive and that Peter has confirmed that there is no body in the tomb. But as yet, they have not experienced Jesus’ resurrection for themselves and therefore are discussing the recent events. The Greek verb used implies not just a discussion but that they were examining evidence together while walking on the road away from Jerusalem.

Journeys, and no not the band but the act of travelling, are a major theme in Luke’s Gospel. The entire second half of Luke centres around Jesus’ journey to Jerusalem. The story of Emmaus reflects many themes in the Gospel. Luke begins by stating to Theophilus, the recipient of this Gospel, that Luke’s goal is for Theophilus to recognize the certainty about Jesus. The Greek term is epignosis. It is Luke’s desire for Theophilus to experience epignosis, a deep “AHA” moment. The kind of sight that is revelatory. It is also the term is used in describing what happens with the disciples on the road to Emmaus. Epignosis opens the eyes of the disciples to recognize Jesus’ presence in their midst, walking alongside them on their journey. Even when they are going in the wrong direction. In a wonderful act of ministry and accompaniment, Jesus is wiling even to accompany the two disciples as they walk away from Jerusalem. If he accompanies the disciples in their walk in the wrong direction, how often is Jesus accompanying us in our walk.

In the middle of their walk and talk, in the middle of their debate, Jesus came up and walked along with them. But the disciples are unable to recognize who it is. This is certainly the case as we walk too. I don’t know how many times I have been on my walk and only too late do I realize Jesus was walking with me. But Jesus, nevertheless, does not give up on these disciples and stop walking with them. Instead He asks, “What’s this you’re discussing so intently?”

The disciples, feeling shame and grief are also surprised that this traveller has no idea what has occurred in Jerusalem. They see him as a transient sojourner, someone who clearly has not been up-to-date with the world. “Obviously sir, you have been living under a rock these three days. But let us explain why the long faces. The man we had hoped was the one to redeem Israel has died.” Again the Greek term and tense helps us understand what the disciples are truly feeling. The word is hlpizomen and it is in an imperfect tense meaning the disciples had once had hope in this man but that hope is now gone. We all have our “we had hoped” moments. We had hoped that the results would be better. We had hoped that the treatment would work. We had hoped that this was the last time. We had hoped that it would heal and things could be back to normal. Theologies of hope surround the Easter story but it is in this moment that we realize that there were deep moments of disappointment. A crucial hope has collapsed. I can pretend that the Easter story easily and automatically overcomes all disappointment but it doesn’t. What I can say is that we are all invited to lay our “we had hoped” moments at the foot of the cross, or in the bowl on the communion table and begin ever so slowly to connect our moments of disappointment into the larger journey of transformed hope. A hope that only comes through the long awaited “aha” moment. A moment that can happen even when we’re headed in the wrong direction.

Jesus, who at this time remains a stranger to the disciples, tells them they are fools. Not exactly the kind of support they were expecting. He does, however, provide them with an alternative way of regarding the events in Jerusalem. He places their story about Jesus’ death, his death, into the larger story of God’s action in the world, as recorded by the prophets and Scriptures. It was necessary for this to happen, for Christ to suffer and die, but it is not the end of the story. It is only in the second portion of this narrative, the meal, that the disciples have their epignosis, their aha moment, their recognition that this stranger is not a stranger at all but rather Jesus!

The Emmaus story is foundational for the church and for ministry. We are invited to recognize Jesus in the Scriptures- as we discuss and debate along this road and when we break bread together. Walking, bread braking, Scripture sharing are central to the recognition of God’s presence in our story. It reminds us to take time to walk with our neighbour and to be willing to greet the unexpected stranger.

This morning we welcome new members into our congregation. They are both the disciples who travel with us and Jesus in our midst. As the disciples walked together even as they headed in the wrong direction Jesus accompanied them. Today we all take the vow to accompany each other in this journey. We invite these new members to be our friends on the road, to stand with each other when we have our “we had hoped” moments, to pray with and for us in our daily living, to celebrate hopes realized and mourn with us when we face hopelessness and one never knows how or when Jesus will be revealed in those relationships. We come with our debates and doubts, all of us, but as we worship together we have the opportunity to encounter and recognize Christ.

Bible Text: 1 Peter 1:3-9, Psalm 16, John 2 | Preacher: Rev. Jenn Geddes

In 1981, the best power ballad of all time was released. What’s a power ballad you might ask? Well, according to Wikipedia it is a term used for emotional love song which builds to a loud and emotive chorus backed by drums, electric guitars and sometimes choirs. It is rocks attempt at conveying a profound message. What is the best power ballad of all time, you wonder? It is Journey’s Don’t Stop Believin’ (Just a small town girl-living in a lonely world). This song has recently had a comeback thanks to television shows including The Sopranos and Glee. I will admit, I have to agree it is the best power ballad of all time. An interesting fact is that writer, and lead singer of Journey at the time, Steve Perry, wrote the lyric, “born and raised in South Detroit”. However, there is no such place as south Detroit. If one were to go south from downtown Detroit, they would quickly find themselves in Windsor, Ontario. Why I mention this song is because I not only find it to be a great power ballad but the lyrics bring us to this morning’s gospel passage.

Don’t stop believing, hold to that feeling. More seriously, how easy is it, for us to loose that feeling, to stop believing? When we are confronted with anxiety or fear, when we are dealing with something we just can’t seem to handle, when we grow complacent, or just because, we often loose the feeling of faith and most definitely have moments of doubt and unbelief. The disciples are no different, and in that I find some relief.

Our passage begins, “When it was evening on that day”, this is often an introduction that gets ignored, but is so vital to our understanding. For us, it has been a week to digest, re-tell, and experience the story of Easter. For the disciples, it is still that first day. It was just that Sunday morning that they heard the news of Jesus’ resurrection. Some might expect that by now the disciples would be celebrating, ecstatic with the words that Mary has shared with them, or the sights Peter and the other disciple have seen, but instead we find them huddled behind locked doors. The Gospel says that the doors were locked for fear of the Jews, more precisely, for fear of the Jewish leadership. They saw what the leaders did to Jesus and they are terrified that it could happen to them. They are afraid for their own lives. The disciples are also, overwhelmed, afraid of the uncertain future and the only people who understands what they are going through is each other. Therefore, it makes sense that they would be huddled behind lock doors, likely in a mixture of prayer, shock, doubt, and concern. They had lost their feeling.

I have also read in many commentaries that it is quite possible they are afraid of Jesus. Partly because the man just defied everything they know and understand about life and death. They know he died, they know he breathed his last, and yet, they hear, and some have seen that he is alive. How on earth is that possible? It is quite frightening. But also, partly because they all failed him miserably. Peter denied him and all but one, deserted him while he was hung on the cross. Perhaps the last person they want to meet this night, the first night since Easter morning, was Jesus- for fear that he might confront them with their failures. The fact that they had lost their believing.

Jesus, however, is not stopped by the locked doors. He comes right through and he comes not to confront the disciples with their failures but to grant them peace. The first words he speaks is, “Peace be with you.” Much like the Hebrew word, Shalom, this greeting has a much deeper meaning then a sense of quiet, or tranquillity. It is a wish for the recipient to have a deep sense of well-being. As Jesus, himself says, it is the kind of peace the world cannot give.

This is the reality for all of us. We often loose our feeling and find faith has become lost in the depths of grief or pain or confusion. We can feel a tremendous sense of guilt or a concern that we will be judged. Although, sometimes our peers can have that affect on us, the most important thing is that Jesus does not come in judgement or to confront our failures, but loves us despite those failures, and offers us peace, shalom, well-being.

Once the disciples receive this peace. Jesus tells them, “As the father has sent me, so I send you.” Last week we heard how the two Marys experienced fear, but were then were told there was no need to fear any more for Christ is risen. Once they were relieved of this fear they were able to serve. So too is it true for our disciples. With Jesus’ peace comes the opportunity to serve. The disciples are sent to continue Jesus’ mission for the world and they are not ill equipped for this task because along with the peace of God comes the breathe, the Spirit, of God. Jesus breathes into the disciples the gift of the Holy Spirit. This advocate, or spirit of truth, will teach them, inspire them, and remind them of all that Jesus has said to them. The Spirit will guide them into all truth. Jesus continues to specify what it means to be sent, to make known the love of God that Jesus himself has made known.

Now, Thomas is absent at the time of the first appearance of Jesus. He gets a really bad rap as “doubting Thomas” when in fact he asks for nothing more than the others have already received and asked for. The wonder of the story is that Jesus does show up a week later to provide exactly what Thomas needs. Often Jesus shows up in our lives to provide us with what we need-sometimes it is exactly what we asked for and sometimes it is what we needed all along. But Thomas is in fact, not the doubter we all claim him to be, but the first disciple to give the highest confession of faith- My Lord, My God. Only in doubting was Thomas able to come to the conclusion.

I firmly believe there is room for doubt in faith. It is through doubt that we develop. It is through doubt that we ask questions-sometimes even answer questions. The Easter season can sometimes seem to leave little room for doubt or fear or pain. However, we tend to forget that for the first disciples there was A LOT of fear, doubt, pain and confusion. Thomas was not the only one who needed reassurance and peace.

The promise of Easter in amongst all the Hallelujahs is that Jesus cannot be stopped by our locked doors. Jesus comes to us as he came to the first disciples, right in the midst of our fear, pain, doubt and confusion. He comes offering us peace, breathing into our anxious lives the breath of the Holy Spirit, our advocate and guide. And Jesus keeps showing up-each time we are gathered, what’s more is he keeps sending us out of our locked rooms into a world that so desperately needs his gifts- his peace. Jesus is there when we loose that feeling and stop believing providing us with restored faith and feeling. Don’t stop believing, hold on to that feeling. Amen

Preacher: Rev. Jenn Geddes

 This morning is a five sense morning, and that’s s-e-n-s-e not c-e-n-t-s. Our five senses come alive when we hear this familiar story and go through the familiar motions. We have the smells of spring, sweet smelling flowers and dew on the grass, the sights of familiar symbols, the empty cross and tomb, the rock rolled away, the messenger sitting beside it. We hear the message, the words “Do not be afraid for He is risen”. We taste the hot crossed buns, donuts, and remember Easter dinners. And we feel. We feel the joy, the confusion, the relief and the possibilities. This is Easter morning. This is the Easter story.

What a morning it must have been that very first morning. Certainly the women we hear about in Matthew’s version had a five senses morning. To start off emotionally they would have been heartbroken, grieving and hurt. The morning did not start off as we often start it, with joy and tribulation, but instead with pain filled emotion. The one whom they followed, the one who changed their lives, the one who promised a change in the world was now lying in a tomb. They were feeling sadness and despair.

We hear that they have come to see the tomb. The original Greek word was theorasai, which means to watch, to observe or to hold a vigil. The women were coming with incense and spices to lay around the body, the smell of oil wafted from the jar as they walked. They were coming to sit and watch, to see their Lord, their rabbi wrapped in a burial cloth. They were coming to hold vigil to pray, and hear the prayers of each other. They were tasting the bitter flavour of loneliness that comes from losing someone they love. These senses are not the ones we associate with Easter but they were the ones the women had anticipated.

Things changed in one single sudden moment. The word “suddenly” is repeated in our passage. Sometimes this is what our life with God is like, sudden changes amidst the norm. Sudden moments of revelation. Suddenly God is made visible through acts of grace, or forgiveness, or joy even sorrow. As the women approached the tomb they suddenly felt a great earthquake. They felt the message of Easter before the heard or saw a thing. Isn’t that true for us too sometimes- we often will feel something, particularly feel emotion before anything else. God often works in our lives in the same manner. Providing us with a feeling before all else, sometimes shaking our very foundations in new and awesome ways. Some times we cannot meet Jesus without being shaken. They women feel the message- a great seismos that shakes their foundations. How true that is- the very thoughts they have about this morning, the very plans they have for how it will turn out are going to be turned upside down.

Suddenly, they see a message. To them the angel looks like lightning-something that is bright, blinding, and frighteningly powerful. The angel is strong enough to roll back the stone and certainly frightening enough to scare the soldiers- they are literally scared stiff, unable to move, unable to run, unable to shout out. What a sight it would have been, two women expecting one thing and suddenly experiencing something that causes the strong guards to tremble.

Then they hear the message, “Do not be afraid. Jesus is not here. He has been raised, just as he said.” The angel invites these women to see for themselves that no body is there. What a message to hear. What the angel says is not a command, do not be afraid, but rather a comforting assurance. There is nothing to fear, you need not fear. This calming voice comes from an authority who speaks with power that is beyond this world- and that can be frightening- but with no need to fear, we have an opportunity to serve. It is now that the messenger gives a command, “Go quickly, and tell his disciples.” The women are likely still afraid, courage is not about throwing caution to the wind, but rather action despite danger. Their fear though, now also contains joy. The good news of Jesus’ resurrection has been announced. The command now,is given to go and spread the word. The women obviously fulfilled this command. Matthew’s version is about the first announcement in what was to become a continuous chain of announcements, with one messenger repeating the message to the next, down through the ages that, “He is not in the tomb. He has been raised.” Upon hearing these words, I imagine the women dropped their spices and jars of oil and ran. The smell of this unused oil released out into the air.

If you were able to attend our Sonrise service, you know that taste is part of this story too. That Jesus offered food soon after his resurrection. We know from other gospel accounts that sometimes it took Jesus breaking bread with the disciples for them to even recognize him. Taste and see that the Lord, our God, is good, is risen, is alive in every moment we commune over a meal. Although the sense of taste is not so much a part of the womens’ experience, it is a part of the story.

It is hard for any of us to imagine how the women felt. Even the gospel writers struggle. The Gospel of John ends by saying that all the books in the world could not fully describe all the signs that Jesus did. In a similar vein, our Gospel this morning, simply announces. He has been raised. The resurrection of Jesus is announced, not explained. I think, in many ways this is due to the fact that words are not enough to explain it. For these faithful women, the significance of the angel’s message is emotional and they come to a major realization, Jesus, the one whom they’ve followed these last three years is indeed the Messiah. The resurrection of Jesus is the heart of the Christian gospel. Everything changes with the announcement that “he is not here.” Words can not describe how those women must have felt.

Upon witnessing, feeling, seeing and hearing the angel and the angel’s message the women leave quickly with fear and great joy, those are the mixed emotions I’ve been talking about and while they are running with all these senses pulsing through their body they run into Jesus. The first words out of his mouth are, “Greetings!”

At that moment whatever fear and joy, and whatever other emotions the women were feeling, however fast they were running, whatever senses they were experiencing, everything stops. In elation they fall to their knees, grab hold of Jesus’ feet and worship. The women display exactly what all of us in a post-resurrection moment need to do. To stop, whatever is racing through our minds, to stop are usual motions of daily activities, to stop and come together in worship. Their reaction is the response we should have all have . Which brings me to the sixth sense, and I’m not talking about some ethereal sense- some supernatural or prophetic sense but the sense of faith.

Donald Juel says of the Easter story, “None of the Gospels can really end the story of Jesus. The whole point is that it continues- and its significance continues….Jesus is full of surprises. The world’s uneasiness in the presence of Jesus is fully justified. He will not be found by tradition that defines human life; even death has no final power over him. The end only marks a new beginning- a beginning of the good news that Jesus becomes our source of life.”

Jesus is not bound by the end of the chapters in the Gospels. There is no “the end” that finishes this Easter experience. Instead our sense of faith, continues with Jesus into the future. A future that God has in store for creation, for us. We walk by faith not by sight, touch, sound, smell or taste. We have faith in God, that we are included in this story. We can only trust that God will one day finish this story with hope, promise and joy.

Amen

Bible Text: Isaiah 50:4-9, Psalm 118:1-2, Psalm 118:19-29, Matthew 21:1-11 | Preacher: Rev. Jenn Geddes

The pulpit is no place for politics. However, I do have to admit some sense of relief that Quebec’s Charter of Values is off the table. As I heard from friends serving congregations in Quebec there was concern about what it would do for interfaith dialogue, what it would do to communities of all faiths, how it would alienate many and displace some. It is, nevertheless, a sign of the change in our culture. The privatization of religion has meant that we keep it, both the discussion and practice of faith, to ourselves. It is true the public arena is no place for indoctrination, assimilation, or confrontation but it is a place for education and appreciation. I firmly believe that when we remove any possibility for dialogue about faith from our public spheres we might create tolerance but we also most definitely establish ignorance. We resort to media for teaching- and create assumptions. I am one of the lucky few who are often invited to discuss religion in public. For some years it was a gift I didn’t always appreciate. It used to be that I hated the question upon meeting someone, “And what do you do?” because inevitability when I said, “I am a minister in the Presbyterian church”, there would be that moment even a slight flinch on their face and I knew what it meant, they were replaying our entire conversation until that point to make sure that they had not said or done anything inappropriate. I would often try to calm the situation by saying or doing something…inappropriate. But I realize most people are not given the opportunity to discuss their faith and faith practice and most are deterred from doing so. Jobs can even be at stake and so we resort to subtle symbols of crosses or fish displayed discretely.

I have been thinking about this a lot lately in part due to the political events in our country and around the world but also because I have be wondering about Palm Sunday. In Jesus’ day faith was very public. There were visible signs in appearance but also in engagement. Faith and practice were discussed out in the open, debates were held among the scholars in public places. The people lived their faith first and everything else second. I began to wonder, if Jesus were to enter our city today, even Jerusalem today, would it be much of a parade? Would anyone notice? Would anyone recognize him? Would anyone care?

Matthew’s version of the events clearly establish that those witnessing the event saw Jesus as Majesty, as the King who would bring peace and whose dominion would extend to the ends of the earth. Matthew’s intention is to highlight the key feature that Jesus is being honoured; the cloaks of his disciples provide a cushion and the crowds’ cloaks provide a carpet. What I like about the passage is that the crowd seems to gather immediately and out of nowhere. Perhaps one reason why no such parade could happen now is because most of us spend our time inside-rather than outside waiting for something to happen. It nevertheless seems rather sudden- certainly the disciples did not expect this kind of entry. In other gospel accounts they even seem to question whether Jesus knows what he’s talking about. You know, these days if someone wishes to have a public parade, there would be proper bureaucracy to follow, permits to fill out, approvals to receive. There would be no spontaneity, but then again this wasn’t exactly a spontaneous parade, but rather one that had been planned for quite some time.

For awhile Jesus had been telling his disciples what was about to happen. His destiny appears to include two contradictory things. One, that he must go to Jerusalem and two, that he must endure suffering and death in Jerusalem. Our passage this morning demonstrates the difficulty the disciples have with these words. How is it that upon entering the city he is received with shouts of praise, palms meant for royalty, and encouragement from the crowd and yet continues to teach about his death? Peter in particular has trouble understanding this dichotomy. Jerusalem is supposed to fling open its gates and welcome the Messiah with tremendous rejoicing, not reject him as a common criminal. But the preparations for this parade go back even further, they go back for centuries.

When Israel was in exile, when it had been completely destroyed and when its broken people came back with a revived vision and a hope for rebuilding, the renewal of Jerusalem was synonymous with salvation and it was the Messiah who would bring about the revival for this city. It was the Messiah who would overturn the tables of oppression. Jerusalem is the place where the real journey for Jesus both begins and ends. Jesus arrived at the Mount of Olives with his disciples, where he instructed them to get the donkey and colt. It is the place from which he parades into Jerusalem in triumph, as King. It is also the same place from which the soldiers, after Judas’ kiss, will take him to Caiaphas. Many churches today will move throughout the service from the story of the palms to the stories of the passion. We will hear more of the passion’s narrative on Maundy Thursday and Good Friday. We know the story, we know these palms and shouts of praise will turn to cries of crucify him all too quickly.

We hear the words from Psalm 118, “Bind the festal procession with branches, up to the horns of the alter.” Matthew incorporates branches into Jesus’ festal procession up to Jerusalem, a tradition reserved for royalty and worship. For a brief moment the crowds’ eyes seem to be opened- they recognize that their long awaited Messiah is among them. That he is the fulfilment of their hopes and dreams, the hopes and dreams of generations of oppressed and distressed people. Note that it is not Jesus who proclaims himself as the Son of David but the crowd. By doing so they evoke his identity as a descendent of the great king and therefore a king himself. This was all part of a promise given by Jeremiah, “David’s righteous branch whom the Lord will raise up, who will reign as king and deal wisely, the one who will execute justice and righteousness.” But no where in this promise do we hear the words that Jesus must die.

There is a divide between the way most of Jerusalem thinks about the Messiah and the way Jesus came as Messiah. This division continues today but it started as early as when Jesus was among his disciples. Right up until his ascension the disciples still expected the restoration of Israel to come via a mighty soldier, a valiant king, a warrior. The sign that Jesus was not the warrior they had expected should have been realized with the use of the colt and donkey. No king, no solider, in his right mind would show up riding either one of those. The truth about Jesus’ journey into Jerusalem is that he is accepting the Messiah’s crown but also the Messiah’s cross.

Theologian and pastor John Jewell states, “The key to understanding Palm Sunday and Passion Sunday is to come to grips with the fact that all of us are on a journey through life which puts us on a road that leads to Jerusalem. In the most personal way Jerusalem is a symbol of the inner core of our lives- some call it the centre of our souls. There is a temple in this personal Jerusalem and there is a throne.” Upon that throne we place Jesus as king but this is not the king we expected. This is a king who rides on a donkey. This is a king who will overthrow the oppressor but not through acts of violent battles but rather through the shouts of a city seeking his death. And his kingdom is not a geographical location but a place within the spirit of those who are his subjects. Jewell states clearly that the kingdom of God is wherever God is in charge.

In the week ahead it will seem as though God has lost control, that God is no longer in charge. The expectations of people will be shattered. Peter will deny who he is and who he serves and the disciples will privatize their practice by hiding in doors. But we have the true gift of knowing the end of the story- or rather the real beginning to this unending story and so we can join the parade and shout, Ride on, Ride on in Majesty and pray that we will stand by the empty tomb in a week’s time. Amen

Bible Text: Psalm 149:1-5, Proverbs 2:1-11, Luke 18:15-17 | Preacher: Rev. Jenn Geddes

The first Family Sunday service was a success but due to its unique “had to be there” nature we do not have an audio recording or sermon to post.  Next Family Sunday service is June 29th.

Bible Text: John 4:5-42 | Preacher: Rev. Jenn Geddes

ipad, iphone, file for download

These days it is easy to find out about someone’s past. What I mean is, that people can search out someone with a few simple moves of the mouse. Many employers will do a “google” search on a potential employee to find out if they have any skeletons in the closet. Have you ever googled yourself? If you have little web presence than there’s likely nothing of great import, although it is always interesting to find out who else shares your name and what they have been up to. It is frightfully easy to do. We are often warned that anything we post on the internet will remain there in cyberspace despite our efforts to erase it from the records. Jesus didn’t have the luxury of a google search in his day but then again he didn’t need one. He manages to surprise the Samaritan woman at the well in a lot of ways, but primarily by telling her, her past without much effort.

Before we can understand this woman’s story we must understand the setting. It is a story rooted in history and juxtaposed with social commentary. The gospel is in the details of this story but it is a story that began during the return of the Israelites to Palestine following decades of exile. Samaritans were descendants of the Israelites of the Northern Kingdom who unlike their Southern counterparts, during the exile, intermarried with the Babylonians. As a result, when all the Israelites returned to their land following years of exile the Samaritans were regarded us impure, as people who had given up their identity, laws and culture. This friction between the two groups had been going on since the fifth century B.C.E. That’s at least four hundred years of resentment, anger and hatred. The Samaritans also denied the centrality of the Jerusalem Temple due in part because they had their own temple on Mount Gerizim, which only but a century before this conversation at the well, had been razed by the Hebrews in the Southern Kingdom of Jerusalem. The animosity was mutual and had resulted in many a conflict.

Once we know this setting we have a better understanding of how peculiar it would have been for a travelling Jewish man to approach a Samaritan woman at the well. Just as it is difficult to erase posts in cyberspace it is difficult to erase centuries of hostility and yet Jesus takes the plunge and dives right in without hesitation.

Initially this story is structured much like the one we heard last week with Nicodemus. The narrative leads to conversation, which is filled with misunderstanding, which leads to teaching. What sets it apart is that this conversation is Jesus’ longest-recorded conversation with anyone in the Bible. I spent some time last week talking about the darkness which Nicodemus approaches in and that it is a symbol for the darkness of unknowing- of ignorance and unbelief. But this woman comes at mid-day- when the blazing sun prevents most people from leaving the house. It is, however, the only time this woman is able to get water from the well uninterrupted by the local gossips or critics. If this woman was expecting another hot, quiet, afternoon at the well, she is mistaken. Instead the heat is warded off by the refreshing and cool waters provided by this chatty, travelling stranger.

Jesus surprises this woman by stepping across the line of ethnic hostility and approaches her as any other human being. In fact, he assumes an inferior position when he asks her for a favour, for a drink of water, which by the way he never gets because the conversation quickly changes from his request for water to her request for his living water.

As the conversation unwinds, the woman struggles to understand as he speaks in theological metaphors and like Nicodemus her initial reaction is literalistic. The woman first understands Jesus to be referring to water from Jacob’s well and asks how he will give her this water without a bucket. But Jesus’ reference to living water is a play on words. In Greek, the phrase ‘living water’ refers to that of a flowing body of water as oppose to still water. Jesus is offering fresh, rather than stagnant water. Jesus is linking this living water to the gift of eternal life which gushes up, even wells up, in hope. Unlike Nicodemus the woman then understands that Jesus is referring to something much greater than this water from a well.

As soon as the woman asks for the living water Jesus takes the initiative in revealing who he truly is by simply challenging her to call upon her husband. Through his internal search Jesus reveals that he knows all about her, except her name- an important detail because most of us need the name of someone in order to google them. Many commentaries call Jesus tactic provocative theology because it appears that even when Jesus tells this woman everything she has ever done he does not seem to take an interest in her sordid past. Unlike with some of the other woman Jesus knows he does not say to her “Go and sin no more” nor does he accuse her of sinning at all. Jesus tells her what he knows not to criticize her but rather to demonstrate his prophetic capacities. I like the realization that Jesus knows our inner most thoughts, our sordid pasts, our doubts, and failings and still offers us that living water. The woman perceives his abilities and realizes she is among a great prophet- and so she continues this stimulating conversation. She immediately asks him a question that has theologically divided her people from his for centuries.

To her surprise Jesus does not debate her but rather declares that true worship of God is not geographically defined but rather defined by God’s own nature, which is Spirit and truth. That is to say, that God transcends gender, race, tradition, place and liturgy so that all who are capable can dwell in God’s presence, can maintain a relationship. The Spirit is introduced here deliberately because it is through the Spirit that one grows deeper or wells up in a relationship with God through Christ. The Samaritan woman has entered a relationship with Jesus and she realizes that he might be more than just a prophet.

My feminist side wishes we knew her name. But another part of me says that the fact that she remains nameless allows this woman to be me or you, or anyone we meet at the well. This text also demonstrates that it is not what we know but who we know. It is about having an encounter, an experience with Jesus, whose light and love shines on our past and our future. The woman’s final act in our story is that she drops everything- she leaves the well, even leaves her bucket and goes out witnessing, telling people to come and see Jesus. It takes courage and wherewithal to drop everything and go and share what we know but it is the only response we can give when abundant grace is gushing out of us like a fast flowing river. Amen

Bible Text: John 3:1-21 | Preacher: Rev. Jenn Geddes

Out of curiosity, Mike and I decided to explore some of the outdoor adventures in this region. Now, although I enjoy hiking, kayaking, and bird watching I tend to do all those activities with safety in mind. I never kayak in windy weather, I enjoy the hikes that are well marked, I will never get to close to a dangerous bird- I’m not what you would say, a big risk taker. Which is why exploring out of curiosity can be a very stupid thing. Out of curiosity, Mike and I signed up to take the “wet and wild tour” at the Horne Lake Caves. Now, because it was a guided tour I assumed that there would be an element of safety. I knew I would get wet and so I wore all my rain-gear and a pair of gumboots. They provided a helmet with a head lamp- after all I understood that it would be dark. And yet I stand before you feeling lucky to be alive. At one point, while I was scaling a 2 meter waterfall in complete darkness with my feet on ledges below and my hands embracing the slippery rock above I thought, at some point I will be able to preach about this. While squeezing between the upper and lower rock face which was on a diagonal and a stream up to my knees was flowing quickly below I thought, only if I survive will I be able to preach about this. Mike meanwhile, was enthralled with the adventure, jumping like a mountain goat from rock to rock. There are three requirements needed to call something a cave. One, it must be natural, meaning that a mine, which is man-made is not a cave. Two, it must have an entry point large enough for an adult to enter-albeit they might have to be able to dislocate their limbs to get through the hole, and three, the cave must endure 24hr- 7 days a week of total darkness. When we turned off our headlamps- which was one of the “fun” things our guide had us do- it was truly dark. Instead of our eyes adjusting to the light- which was no existent- if we were to spend more than 3 days in the cave we would have gone blind. It was total darkness. It sounds fun doesn’t it! Because of curiosity I now know I never need to go spelunking again.
But thankfully our curiosity does not always lead us to such dangerous discoveries. In fact, sometimes our curiosity can save us- even if we are in complete darkness. Nicodemus was a curious man but only under the cover of darkness did he pursue his curiosity about Jesus. Nicodemus was a learned man steeped in scholarship and reason. In the version we read from John says that Nicodemus was a leader of the Jews. We know from the appearance of Nicodemus at a few other events in Jesus’ life that he was a Pharisee and a member of the Sanhedrin. The word Sanhedrin comes from the Greek word synedroin which means “to sit together”. Much like the Greek word Presbyter which means elder who gather- the Sanhedrin would gather together in council to discuss matters of faith and relevance. I make the comparison between an elder or a presbyter, and the Sanhedrin because it helps us understand the role Nicodemus had in the community. Imagine what it would be like if we saw one of the elders checking out the new minister down the street- perhaps you don’t need to imagine. But if Nicodemus had been seen by a member of his community going to Jesus for teaching he would have been at the receiving end of an inquisition. As a result it is only in the darkness of the night that he is driven by his curiosity, pulled by his insatiable desire, to figure out just who this man Jesus really is.
He comes at night perhaps because he is fearful of the opinions of his peers. But also because we can all recognize the symbolism of being in the dark. Of being in a time of unbelief, ignorance and quite likely temptation. Even upon his arrival at Jesus’ lodgings he still appears to be in the dark continually confounded by Jesus’ statements.
I can not ignore the statement that Jesus makes when he says that no one can see the kingdom without being born from above. You will see in the footnotes of our NRSV text that it can also mean be born anew and in many translations it is understood as being born again. The Greek word is anaothen and it can mean anew, again, and from above, each one is correct in its literal translation. But that’s exactly the problem, Nicodemus’ confusion happens when he takes Jesus’ words literally. This is an import thing for us to remember- that even in our desire to be believers in the light of God- we sometimes try to fit the metaphors, allegories, and stories into literal spaces- spaces too small for a God so big. Fortunately for us, this discourse, this late night discussion brings some essential teachings to light. This is not really a discussion about whether one must be born again, anew or from above- rather it is a discourse of the difference of that of the flesh, mortal, human, flawed, and that of the Spirit, immortal, divine, flawless.
Something very strange happens in this passage. Nicodemus seems to fade back into the shadows. We never find out if he stayed to get the answers he was looking for or at least some resolution from his confusion. We do know that Nicodemus defends Jesus later on in the Gospel and then later accompanies Joseph of Arimathea with spices to Jesus’ burial. Again it serves as a reminder to us that sometimes belief happens in an instant but, most ofter, over time with the Spirit gently pushing us in that direction. This is a common theme in John’s Gospel. There are some who come to faith quickly and others who take more time. John invites those- then and now- who have difficulty believing that this story of love and sacrifice is relevant to them- to come along for the ride or as John puts it, time and time again, “to come and see”. Faith in John’s gospel is always a verb, and the act of believing takes time and is not a once-and-done action but rather is an ongoing work of the Spirit- who, as Jesus puts it to Nicodemus, blows where it chooses. For some, the coming of the Spirit and faith will be a dramatic life changing event, but for others, like Nicodemus, it will move more slowly and may not be realized until much later in life.
What is lost in the English translation is something rather vital. As Jesus is answering Nicodemus the language of “you” changes. It shifts from the singular to the plural. In verse 11 Jesus answers Nicodemus’ last question and transitions seamlessly from addressing Nicodemus to the entire group. No longer are these answers just for one curious man but for an entire curious community. From that transition from one man to the whole we receive the most recognizable Christian statement and the Bible’s most famous verse.
John 3:16 holds a special place in the hearts of countless Christians- for good reason, it lays out God’s love for the whole world. Notice that God does not ask the world if it wishes to be the recipient of God’s love. God just goes ahead and loves, and not only loves but gives the world his Son. Maybe we wonder, “Suuuure it’s free. But what’s the catch.” The catch is we can run into the darkness and remain there until we go blind or we can stand in the blinding light in the hopes that we too can radiate some of that love from our own beings. Last week I asked you to understand the devil within us, to even get to know that dark side so that we can come out of the Lenten journey knowing God’s love for us. But we must also remember that we are created in God’s image- meaning we must also acknowledge the divinity in each one of us. Thanks to Nicodemus’ curiosity and Spirit-led conversion from dark to light we learn that God’s love is surprising, all encompassing, unasked for and undeserved—it is also given unconditionally. God loves us, whether we like it or not. No wonder we can’t help but be curious. Amen