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In 2003 the American pop group The Black Eyed Peas released the lead single from their album Elephunk. will.i.am one of the writers said that inspiration for the song came from the general anxiety following the attacks on Sept. 11. Over Christmas in 2001, just 3 months after the attacks, he wrote some of the music, shared it with his friend Justin Timberlake who helped write the chorus and then shared it with his band mates. There were some initial production challenges but when the song was released a few years later it was a break out hit for the group and garnered them two Grammy nods the following year.  The song is entitled, “Where Is the Love?”  and the group states that it is a protest song which takes an “Intersectional approach to societal criticism from a racial justice perspective.” I’m not going to sing or rap the song- I simply am not talented enough- but like Billy Joel’s “We didn’t start the fire”,  the song references modern issues and challenges facing particularly marginalized people in North America. One part goes, “Father, father, father help us/ Send some guidance from above/’Cause people got me, got me questioning/ Where is the love?” It is challenging to think that a song that calls for love could be seen as revolutionary or as a protest song. Yet, like the Beatles “All You Need Is Love” or Costello’s “What’s so funny about peace, love and understanding” the song “Where is the Love?” draws on the fact that within much of our every day- loving your neighbour- is more elusive than it should be. It may seem like a stretch- and I don’t want to claim that these pop songs have deep theological meaning- BUT Mary’s Magnificat is a protest song, is a revoluntionary song and is about reclaiming God’s love. It is also about asking, where is the love? Every year, at about this time, when we have been overly saturated by the “commercialism” of Christmas, I start to question where the love is too.

The love between Elizabeth and Mary is profoundly important to the story of the birth of Jesus. Those of us who have been participating in the Bible study got to study the Magnificat, Mary’s song, in detail.  They might recall how we discussed that Luke uses songs, not just Mary’s to make some theological claims on who Jesus is and what is expected of him. This song is called the Magnificat because Mary’s soul magnifies (magnificat) the Lord. Mary’s song also demonstrates who she is and what is expected of her. Despite the fact that she is clearly a strong person Mary would have been feeling very vulnerable given the strange circumstances around her pregnancy. It is no shock to us that she would go and spend time with Elizabeth, her elderly cousin who was also expecting. Mary needed to surround herself with love. Yes, she has assurance that the Holy Spirit will come upon her and that the most high will overshadow her. Yes, she knows that nothing is impossible with God. Yes, she has the support of Joseph who has also been visited by an angel. But, women’s bodies and choices have always been scrutinized and that was particularly true in first century Palestine. You’ve heard me say it before, according to Biblical law Joseph was within his right to request that Mary be stoned to death. We are not told why Mary goes to visit Elizabeth but staying in her community would not only have been uncomfortable but unsafe.

The narrative portion of what we heard this morning highlights this importance of finding love in the care, prophetic words and blessing of Elizabeth. Elizabeth’s words allow Mary to feel joy about this unusual pregnancy. As Mary approaches, Elizabeth is filled with the Holy Spirit- she becomes a prophet in her own right- and with her prophecy exclaims that Mary is blessed. What is interesting is that it is John who stirs the Spirit within Elizabeth. Elizabeth’s yet to be born son John recognizes Mary’s yet to be born son Jesus. It’s why the bulk of Advent focuses on John’s story. In truth, John is the first to recognize that Jesus is Lord, is Emmanuel, is God with us. It is John’s leap in his mother’s womb that allows Elizabeth to react with such jubilation which in turn allows Mary to sing her revolutionary song or say her prophetic protest words, and boy does she let loose.

The pure fact that it is Mary who makes these statements is revolutionary enough. This is one of the few texts in the Bible, where a woman is presented not only as a main character but speaks prophetically. It certainly mirrors Hannah’s song in 1 Samuel 2 when she presents her son Samuel to God’s service. Both women proclaim that God is doing something not just for them but through them all people will be drawn in, to God. But it is rare to have records of women speaking in such a way. Note, I believe it is not that these occurrences of women speaking prophetically was rare but it was rare that it was recorded. Mary’s words also introduce a theme that will unfold throughout the books of Luke and Acts; that salvation comes through the reversal of the norm or status quo.

This reversal starts with Mary- a lowly servant of God who has been called blessed. Mary is not of high standing. There’s no real reason for us to even know her name. Until God chooses her, of all people, for this significant role. Mary’s own soul magnifies the Lord and her spirit rejoices in God. She recognizes her part within this story. But very quickly these words move from an individual to an entire nation, people, and society. Not only has Mary’s place in this world been reversed but then God, through Jesus, will reverse systems oppression. The powerful will be brought down and the lowly will be lifted up. Mary personifies a cultural shift.

But hang on, linguistically, something else is going on that is important to note. Unfortunately we lose a little in most of our English translations. In the NRSV Mary speaks in the perfect tense, as in, “He has shown strength, He has scattered, He has brought low, He has filled, He has helped” implying that the actions in the past continue on into the present. But in the original Greek they are all in the past tense- full stop. God showed strength, scattered, brought down, lifted, filled, helped; implying that the actions are completed. A great commentary by Wesley Allen Jr. pointed out that this means that Mary’s Magnificat is a paradoxical prophecy! “It speaks of a future God will bring in through the yet-to-be-born messiah using the past tense verbs. There is a sense, then, in which Luke is proclaiming that already at the point of awaiting the coming of the messiah, salvation is done deal. The paradox of the Magnificat is the paradox of our faith. This is the “already” and the “not yet” [that we speak of at this time of year]. Already the reign of God has arrived, but when we look around at the world we plead that God’s reign might yet come.” If Jesus’ birth meant a reversal of systemic oppression then why do we live in a world where we still have to ask ourselves, “Where is the love?” This is what Advent is all about. It is about the paradox of Jesus already in our midst and yet we wait, prepare, and hope for Christ to come.

I think Mary speaks this way because she is not only telling the world of her visions and hopes and truths about her son, about what is to come but because Mary has lived this reversal herself. She has experienced it first hand and she can now share this joy with the one other woman who understands what’s going on. Because Mary, a lowly servant has been called blessed, the lowly have been,  are and will be lifted up. Mary is stating that even before Jesus’ birth, God’s salvation has come, is here, and will come.

Where is the love? It is in the support Elizabeth gives this young unwed mother. Where is the love? It is in Mary’s prophetic and revolutionary song.  Where is the love? It is in a humble manger. Where is the Love? It is in a small vulnerable baby. Where is the love? It was strung up on a cross. Where is the love? It is still manifested each time we break down systems of oppression or hatred or inequality or inequity. Jesus is present, comes again, each time we respond to need, love our neighbour, turn our other cheek. Where is the love? It came down at Christmas. It is here among us. It will come again. Amen

It has been many years since I read Charles Dicken’s classic Great Expectations, however, as I was thinking about all that we expect out of this season that book kept popping into my mind, not the least because of it’s title. Like the classic we read at this time of year, A Christmas Carol, Great Expectations was written as a serial from Dec 1 1860 to August of 1861. And the opening stage, as I recall, does indeed take place at Christmas. Now, assuming that not all of you have read the book, or it’s been a while for you as well,  in brief, it is a coming of age story about a boy named Pip who manages to overcome poverty through a benefactor. The story really begins when Pip steals a pie and brandy that were meant for Christmas dinner. To be honest, not many people had any great expectations of Pip since he was also an orphan, but that is what makes the title relevant to the plot. As the story unfolds some expectations are met and some take totally different turns. At this time of year I always expect to be drawn towards Victorian or Dickensian classics, I didn’t expect this year to be so drawn to re-read Great Expectations.  As we hit the middle of December I think we all begin to assess our expectations of the season. I tend to put a lot of weight into Christmas dinner, even when it’s just Mike and I, I expect that this year, like most years we will have kraft dinner and chili around a campfire. But sometimes even that expectation is not always met.  Along with joy, today’s theme is really about great expectations.

As we heard last week, Luke often spends time on details about time and place. He likes to situate everyone within a larger historical framework which helps us understand a little better why so many were ready to hear Jesus’ message of hope, peace, love, rebellion and redemption. What Luke is trying to point out is that while these events seem to be taking place on a small world stage they are of global significance. Luke had expectations of Jesus- which is why he writes his Gospel.  We hear in this song that Zechariah has expectations too.

Zechariah had some great expectations for his son John- and we know based on last week that many of those expectations are met while others take some turns. For a little refresher it might be handy to remember that Zechariah, a priest of the order A-bi-jah had been married to his wife for quite some time when he receives word that his wife will bear a son. This is not something Zechariah expected for either himself or his wife so late in years. It is so unexpected that he questions the angel Gabriel who then declares that because of Zechariah’s unbelief he will be mute, unable to speak, until his son is born. The angel does tell Zechariah that upon the day of John’s birth, Zechariah will be filled with joy and gladness and many will rejoice at his birth. Clearly over the nine months Zechariah and Elizabeth have not only come to terms with this pregnancy but are indeed filled with joy! But this joy must have also been filled with expectation and even concern.

When the baby is born, as is expect, Zechariah names him John. The name John is a short form of the term Jehohanan, which means Yahweh (or Jehovah)’s gift or God is gracious. This unexpected baby is indeed a gift from God not only for these elderly parents but for the world at large. We can hear in Zechariah’s song the joy he feels about this gift. But also in this song we discover that Zechariah has caught a glimpse of who he expects his son to become. In the NRSV translation this section is given the title “Zechariah’s Prophecy”. But this song is also a hymn of praise.  As we have learned throughout our Advent Bible study, Luke uses hymns throughout his opening chapters to provide commentary on these extraordinary events. This song is most often called the Benedictus because the first word Zechariah says after being mute for 9 months is “Blessed” or Benedictus in Latin. From verses 68 to 75 it truly is a hymn of praise.

Zechariah bursts with joy not only declaring the blessedness of God but also in celebrating God’s faithfulness. Zechariah sees the words of prophets from days gone by as finally coming to fulfilment and he expects his son to be a part of that story. We know from last week that Malachi is really the prophet that highlights the expectation of not only a saviour but a forerunner to the saviour. We heard the verse, “See I am sending a messenger to prepare the way.” A town crier is coming! But it was generally expected, in part because that is how other parts of Malachi are interpreted, that this forerunner would not be someone new but would be Elijah. Through his praise Zechariah, a priest who would have been well informed about the expectations surrounding the arrival of a messiah, we learn that God can not only throwback to prophesies of days gone by but also do something new with them. God can show mercy and keep promises and remember the holy covenant, but God is not just the God of the past but of the present and the days to come. With God we have certain expectations but we also have to expect the unexpected.

The second section of Zechariah’s song really gets to the heart of the prophecy. Zechariah expects that John will be this messenger and will prepare the way for the coming saviour. Every advent, no matter the cycle in the lectionary, we are faced with the theme of being prepared. Yet, I think most of us avoid talk of preparedness when it comes to the messiah. I remember hearing Ben Douglas talk to the Church Breakfast  about emergency preparedness and he finished his presentation by stating, “if you don’t get these supplies in the next 72 hrs, you likely will not get those supplies.” Meaning that, we all know we should be prepared for an emergency, many of us, including me, say, “Oh yah, we should get one of those earthquake kits.” But unless we are motivated to do it following a presentation like that, than it always remains a “should have” task rather than get implemented. Until it is, of course, too late.  Our talk about preparedness during advent usually boils down to just that, all talk. We spend so much time preparing for Christmas and thus expect much from this season. Yet, how do we prepare to welcome Jesus?

Zechariah sings of knowledge, that this messenger will give the knowledge of salvation. I think the saying is, “knowledge is power.” We celebrate with joy the knowledge of God’s forgiveness. Practising this knowledge, embodying this knowledge, living this knowledge is a way for us to be prepared.

However, I also wonder along with being empowering if knowledge can also be worrying. You see, we know what happens to John because we have read the story. It’s why it is helpful to hear this song following last week’s sermon. We can read the song with hindsight.  We know John will garner a following. But we also know that this following will make the authorities uneasy, which will get him arrested and out of fear and selfishness John will end up beheaded, all because of the knowledge he held. Many of you know the popular song, “Mary Did You Know?” it is a beautiful song, but the truth is that yes, yes she knew exactly what would happen to her child because she too sings about it. But I wonder, did Zechariah know what would happen to his song? Based on his song, I’m not sure. He expected his son to speak of repentance,  to shine a light on Jesus, to guide people towards peace. Did he expect that the story would end the way it did? Probably.

We all place expectations upon this time of year and not all of them are met and many take strange turns. You probably didn’t expect to hear two sermons about John back to back! It’s not particularly “christmasy” is it? But that is part of the advent experience. John lays the foundation for us so that we can receive Jesus with preparedness, knowledge and joy. We expect to have a season seeped in traditions and the familiar but this is also a story about new beginnings. Zechariah sings that, a light will shine. Tom Gordon, a former hospice chaplain, has an interesting take on this song from Zechariah, he says, “It’s a light-bulb moment that means freedom from darkness and the amazing nature of a new beginning in Christ in our personal acceptance of the peace He brings.” Zechariah’s song is indeed a song of joy about his son John, but like his son, Zechariah points to the incarnational power of Jesus.   What more can you expect? Amen

I was recently asked, “If you weren’t a minister, what do you think you would do?” Truthfully, I had to think long and hard about the answer and then I said, “You know, I think I would be a really good Town Crier.” There is no denying that I have a loud voice- my inside voice is often louder than most outside voices. The person then asked, “Do town criers still exist?” and I had to admit that likely they didn’t or at least it wasn’t a paid profession. I have since discovered that there are 144 towns in Great Britain who have registered Town Criers and that some of them are indeed paid. There is the Ontario and Nova Scotia Guild of Town Criers. As recently as 2016 the town of Burlingame, California added a town crier to their payroll and Provincetown, Massachusetts has had an active Town Crier position since 1840. So, I suppose there is a career for me if this goes belly up. Of course,  town criers were much more prevalent when most of the population could not read. They were the greatest means of communication, often proclaiming bylaws, market days and other special announcements. They often began their speeches by ringing a bell and declaring “Oyez, Oyez, Oyez!” which comes from an old French word blending ouir (ear) and ecouter (listen). But there are records of town criers that date as far back as ancient Rome. You can likely guess where I’m going with this, today we hear about John the Baptist who essentially served as Jesus’ town crier. But I also suspect that someone in Philippi would have served as the “town crier”, disseminating Paul’s letter to the rest of the congregation.

In relation to Luke’s Gospel it kind of feels like we are doing things a little out of order. And quite frankly, it’s true, we are. We are going to hear John’s announcement this week and next week we will hear Zechariah’s Prophecy, or song, about John on the day of his birth. But this is in part to give us some context. Zechariah’s words next week will make more sense because we know who John is and what he becomes. Speaking of context, Luke really sets the stage for us and gives us a very clear context of when all this takes place and who is in charge. At first it might seem like irrelevant details but here is what I think is going on. Luke states that this takes place in the 15th year of the reign of Emperor Tiberius. Naming the emperor, who is way off in Rome may seem like unimportant information but it was Tiberius’ stepfather Augustus who was the first emperor, so this form of government was still quite new. Tiberius’ relationship with the senate was very touch and go.  I think Luke mentions Tiberius, not only to provide a date but so that we can understand the state of the world. That it is a tumultuous time. Then Luke refers to local politics by stating that Pontius Pilate is governor of Judea and that Herod and Philip were rulers of the region. Luke is anchoring John’s announcement of a coming Lord within a specific political time and place. But then Luke turns to the religious situation and names two High Priests, Annas and Caiaphas. What’s very strange about giving their two names is that it was unheard of to have two high priests serving at the same time. We might not realize it, but original listeners would have picked up on this, there is something strange happening within the temple system, something not quite right, something out of the ordinary. It is within this unstable time politically and religiously that John makes a proclamation! Also, by being so specific to the context Luke is actually demonstrating the universal significance of the story, something we might come to realize when we hear the closing verse that “all flesh shall see the salvation of God.”

To claim that all John is, is a town crier, is also not accurate. We know he wasn’t dressed in white breeches and a tricone hat like most town criers of our folk lore. John certainly goes around the region making this grand announcement, proclaiming a baptism of repentance for the forgiveness of sins but much like the prophets of the days of old, this proclamation comes to him. The word of God came to him in the wilderness. John is not just a town crier but a prophet as found in the old testament. Our call to worship today comes from one of those prophets, Malachi, and in that passage we are told that a messenger is coming, a prophet and preparer. John bridges the days of old in which prophets acted as reminders and town criers to the people and the days about to come in which Jesus will shine a light on God’s will.  John is telling the people it is time to get yourselves organized! One paraphrase I read stated that John’s message was, “The King of kings is coming. Mend your minds as well as your roads, your faith as well as your politics, your hearts as well as your structures. Get yourselves ready, so that you are fit for the King to see!”

John’s call is certainly a call to preparation and expectation, which of course makes it well suited for advent. As I think about last week’s passage in which we are told to be alert to the signs of God at work in our world, I wonder how John’s call to preparedness might relate. Luke not only locates John’s arrival within a political and religious context but Luke also states that the word of God came to John in the wilderness. Things have been pretty wild of late. Not just politically or religiously, but literally- with various weather bombs and climate change events. To hear that God’s words can come to one in the wilderness reminds me that even in the most desolate areas of the world are part of creation and are of concern to the creator. No matter how wild things get- God’s words can still break through, get through, be heard and proclaimed! We are not only to keep alert and see the signs of God today but hear those words and proclaim them. Much like last week those signs bring me hope, this week those words bring me peace.

Now, Presbyterians don’t really talk about repentance much, because it’s not something that generally brings us peace. However, what John’s ministry was all about, was a call to an altered life and a symbol of grace, that our sins are forgiven which transforms our existence. This is where Paul’s letter comes in. Paul seemed to really get on with the Philippians. It is a pretty positive and upbeat letter. We heard a few weeks ago that it is called “Paul’s happiest letter.” Today we hear how Paul gives thanks to God every time he thinks of this congregation. It’s actually a multifaceted expression of thanksgiving. There is prayer, joy, the experience of grace, compassion, concern and anticipation which makes this letter quite a proclamation. Paul is confident that God will continue to work among the Philippians. In part because they are shareholders with Paul in God’s grace. In verses 5 and 7 Paul uses the term share. They share in the gospel and they share in God’s grace. Because they share in this way, Paul declares that he is confident that God will bring to completion the work among the Philippians that God had begun earlier.

Today we share in communion, because we too are a part of this greater context. We too hear the words proclaimed by John that even in our own context of political and religious uncertainty, even in our own wilderness, we need to be transformed so that we can cry out- not only making sure our voices are heard but the voices of those who are unable to speak. “Oyez! Oyez! Oyez! We need to mend our minds as well as our roads, our faith as well as our politics, our hearts as well as our structures. Get ourselves ready, so that we are fit for the King to see!”   Amen

In 1989, in celebration of his 40th birthday, singer-song writer Billy Joel began to reflect on various events that had taken place over his then four decade life time. He started to write down a list of significant events from 1949 to 1989 and he came up with 118 political, cultural, scientific and sporting events. The list included all kinds of things like the establishment of the communist party in China to Woodstock to the first airing of the game show Wheel of Fortune and ending with the Cola wars.  That list turned into a fast paced song and became Billy Joel’s third single to reach number one in the United States. The chorus of which went something like, “We didn’t start the fire/It was always burning, since the world’s been turning/ We didn’t start the fire/ No, we didn’t light it, but we tried to fight it.” Joel wrote the song with the intention of pointing out that though things seem crazy in this day and age, that things have always been crazy and will continue to be crazy. It is simply a sign of the times- that the times have always had signs. I have not heard how Joel feels about the times we are living in now. It has been over 30 years since he wrote that song and perhaps he is older and wiser or feels the same as he did then. As 2021 begins to whined down. As we celebrate a new church year on this first Sunday in Advent. As we look with hope towards 2022. And as we hear our passage from Luke I am reminded that each advent, but in particular this one, asks us to look at the signs of the times and be ready for what God will unfold.

We have to realize that by the time this passage comes up in Luke. A lot has been established about Jesus. Luke’s gospel begins with the most detailed birth story. We have a few missing years and then the story picks up again once Jesus is in his thirties and beginning his ministry. Chapter after chapter we hear parables, miracle stories, and many teachings of Jesus whom Luke often refers to as “The Lord”. Jesus has made the journey from Capernaum to Jerusalem, has had a triumphal entry with palms a-waving, wept over Jerusalem and cleansed the temple. Chapter 21 is a collection of prophetic messages spoken by Jesus in the final days of his earthly ministry. Both Jesus, and Luke as the recorder, are lamenting and expressing dissatisfaction with the way of the world in their day and age.

Verses 25-28 are the most apocalyptic, which makes them very challenging to preach on, especially on the first Sunday in Advent in which we celebrate hope! The Message paraphrases this passage in this way stating, “It will seem like all hell has broken loose-sun,moon, stars, earth, sea, in uproar and everyone all over the world in a panic by the threat of doom.” Where is the hope in that! Yet, if we see these words as an expression of dissatisfaction with the way of the present world, perhaps these are not hopeless words but rather a yearning for an altered future. Jesus is convinced, as we should be, that God ultimately exercises authority over all creation. One commentary wrote, “The cosmic distress is but evidence of the power of God that is at work to bring about the redemption of those who believe in and recognize the authoritative work of God.”  That certainly sounds more hopeful than I initially thought.

Jesus then moves on to tell them a parable. Ok, great, we have discovered recently that parables can be read in a multitude of ways, can have messages of hope, can teach us lessons, can reveal something about God and God’s kingdom! And this parable does not disappoint. Jesus uses the lesson of the fig tree to tell his followers that the signs are all around them. But Jesus complicates the matter by stating that heaven and earth will pass away!

Jesus softens his words a little by telling them to be on guard, be alert, watch for those signs and keep your minds focused on the task at hand rather than over consuming in merry making and alcoholic beverages. This very day, the first day of advent, is usually the beginning of a month long binge of merry making! This passage is not helping me get in the advent mood at all. But you know, I’m beginning to think, that perhaps Jesus’ promise of redemption and statements about the coming of the Kingdom were in reference to his upcoming crucifixion, not in relation to some as of yet unrealized event. If that is the case, then the signs Jesus was talking about were more related to the sombre observations of holy week then advent.

And yet, and yet, advent is always about the “already and the not yet’. What if, in relation to advent, and all that this season represents, and, on this Sunday, hope, what if what these prophetic words are supposed to do is direct us to be attentive to God’s leadership and playfulness in relationship to our human condition. What if Jesus’ words are meant to be a warning but also an assurance. I think we can all agree that this year has not turned out the way we expected it to! In some ways I am glad I didn’t know a year a go what I know now- I think I would have been so discouraged. I would have read these words of warning and felt utterly hopeless. BUT, if we keep our eyes open, if we are on guard, if we are alert, then we realize that the signs that God is with us are all around us.

I do want to acknowledge that for many within our congregation and certainly within the broader world this year’s celebrations will be different. There will be one less guest at many tables. When others are singing blissfully away at all the familiar carols some of us might be pulled into moments of melancholy. Not everyone can see signs of hope especially when they are in the fog of grief. Yet, advent is a season of light during a very dark time of year.

I could list off, all kinds of things that have happened over my 40 years on this earth, I could list off tragedies, political events that made us shake our heads, various cultural events that have changed us as a people and then I could throw in a pandemic that none of us saw coming or playing out the way it did. But perhaps those aren’t the signs we are supposed to looking for. Ruth Harvey, current leader of the Iona community says, “As we read the signs of the times, we are not asked to debate, or write a list, or even to ponder- but we are asked by our Lord Jesus Christ, to “stand up and raise our heads.”” We are meant to keep alert at all times, in our times, seeing the signs of God in the here and the now, at work in our worship, in our play, in our hoping and dreaming, in our actions and words, in our neighbours and neighbourhoods.

The next question that arises in my mind is, how do we keep alert to hope when things seem hopeless or when it comes to our budget meeting after the service. You have all seen the numbers, it is hopeless to try and stop the rising cost of basic necessities. Projecting another deficit is absolutely concerning. But also within the pages I see hope. We are planning on continuing various ministries like our Pastoral Care Assistant- a literal God send to this congregation. We may not have had our nativity display this year but within the lines of this budget it is clear we anticipate having it next year! It is our hope that we not only meet the challenge of making our budget but exceed it- covering our costs so that our community can see the signs of hope in this church.

When Jesus tells his followers to look to the fig tree, he tells them to look for signs of growth, of hope, of new beginnings, of brighter days ahead. We need to see the signs of God at work in this world- God’s kingdom on earth- see the signs of hope that have been all around us as we struggled along over this past year and more, as we head into this new church year, as we look towards a story of hope in which the world was illuminated by a light, the light of Christ. It’s not about starting a fire- that fire has already started-but it is about fanning the flames with wisdom, love and hope. Amen

Sermon for Nov. 21, 2021

Stepping Forward in Faith

As many of you know I’m walker. I love walking over any other mode of transportation. I am not, however, a runner. Even as I continue to work on staying active, running, is not one of the things on my exercise routine. Honestly, I really don’t understand the pleasure of running. Yes, I’ve heard of a “runners high” but the excruciating effort it would take to reach such a state does not appeal to me. If you are a runner. Good for you. It’s not for me. But whether one is a runner or not, all of us can understand the metaphor of “running a race.” Living through this pandemic has made us feel like we are on an endurance run. And it hasn’t always been easy, we are definitely not at the “runners high” stage, nor have we reached the finish line.

Our lives are a journey- that sometimes feels like a 100m dash, sometimes a sprint, and many times like a marathon. At times, it feels like we’re going around in cycles on a track and other times like a cross-country jog. At times, the path is intense, as we keep moving, trying to keep up. At times, it is a straight line. At times, it is all over the map. The apostle Paul took many circuitous routes as he journeyed over land and across the Mediterranean Sea, from Damascus across Turkey to Macedonia and Greece and back to Jerusalem, planting churches and raising funds for the church in Judea. There is a lot to love about Paul’s writings but one in particular is that all along the journey he is thinking about the future and always moving forward. This movement is rooted in his relationship with God through Christ, who is always calling him forward.           In Philippians, we hear that Paul wrote, “I am well on my way reaching out for Christ who has so wondrously reached out to me.” But here is the crazy thing about Paul’s letter to the Philippians. Paul wrote it while in jail, his work was under attack by competitors, he has been planting churches for 20 years with very little reward and yet, this letter is called “Paul’s happiest letter” within biblical scholarship! Perhaps at this point in Paul’s life he has found that runner’s high! Even from prison, Paul helps early church communities move forward, because he has his eye on the goal, far beyond any present circumstance. The goal is, drawing near to God known to us in Christ. The path is wherever or whatever God is calling us to do- to serve, to learn, and to be in relationship. Paul doesn’t claim to be an expert. In The Message’s version of our passage verse 13 goes, “I’m not saying that I have this all together, that I have it made, but I have my eye on the goal where God is beckoning us onward. We are off and running and we’re not turning back!”

In our church calendar, today is called, “Legacy Sunday” and much of what we will hear comes from excerpts from the Stewardship and Planned Giving department within our national church. Today they really hone in on the idea that the reason we are a part of this race is because we wish to leave a lasting legacy. Legacy gifts, or planned gifts, are a way for people to keep moving forward in faith, as is our weekly offering. This is about supporting ministry that is forward thinking. The most common type of legacy gift comes to the church when a person dies: money left in a will, a gift of life insurance or a charitable gift annuity. However, a planned gift can also be given when a person is alive, like stocks, bonds or mutual funds.  I’m not going to pretend I understand it all but I have witnessed, especially over the past two years, how much of an impact legacy gifts can have. Planned gifts can have a big impact on communities. Think about the conversations we are having around building affordable housing on our property. Think about how you all did an incredible job this year in raising funds for our roof and furnace. I mean, truly it is astounding, to know that when we put out the call not only did people respond so that we met our goal but we exceeded it! Nearly tripling our goal. And you know what that means? It means that we will not be depleting as much from our GICs. Instead it means we can use our GIC funds to invest in further ministries that are forward thinking, like an affordable housing building project.  The legacy of investment in ministry that can be felt for generations to come.

The planned giving office shared the following story. As we hear this story of giving I pray it inspires us to think about our legacy in this community. Like Paul, Mary Hobley thought about the future ministry of the church. Mary was passionate about music. She was still singing in her church choir and taking weekly voice lessons into her 90s. She wanted to pass the gift of music on to future generations, so she left a gift in her will for St. Columba by-the-Lake Presbyterian Church in Pointe-Clare, Quebec. Interest from this gift allows St. Columba to support music ministry in Mary’s name. Half the money provides two music scholarships annually for high school students in the community who have graduated and are going on to study music. The second half provides funds annually to support St. Columba’s ministry, which the session can designate as it sees fit. Some years it has been used to enhance the music ministry, like piano maintenance, but it has also been used to help fund sanctuary renovations and a new Food Ministry Coordinator at St. Columba. Mary’s gift has enabled that particular congregation in forward thinking ministry.

Throughout scriptures we are reminded that everyone is blessed, valued and entrusted with resources. We are given these resources by God and it is up to us to decide how we use them. The ministry we do, and the impact of legacy gifts, looks different in each congregation. As a church, especially as Presbyterians, we are known to be thinking people. We think carefully before we do things. We assess and reassess; we pray and we ponder. We look at the big picture and the long-range goals. We create budgets and prepare reports. Don’t forget we have a congregational meeting next Sunday to review and approve the 2022 budget.

But even with all that planning, there are things we don’t know about how ministry or our lives will unfold. The past two years has taught us that sometimes we have to rethink everything! And yet, we keep moving forward in faith. We pledge from our resources, make use of our gifts and strengths and invest in what will enable us to serve God and make our community better. Stepping forward in faith always involves a risk and an investment. Paul risked everything to share God’s love, creating and supporting communities that would live out the way of Jesus. He ended up in jail because of this work. People of faith have always taken risks, in the generous use of their lives and financial resources. We are asked to take the risk to love, to hope, to be generous, and to try something new. Like Paul, we are not always experts, but when we continue to run the race, and when we continue to be generous, our lives are enriched.

As we step forward in faith together, we move towards the God who created us and who loves us. The road is not always straight or paved, frankly, the road is not always clear or safe, but God goes with us. As we step forward taking risks and sharing our resources, there is always life-giving legacies in our community to be found. Amen

The Rev. Jenn Geddes

Sermon for Nov. 14, 2021
Honour and Sacrifice: Remembrance Sunday
          One never knows what they might find when renovating an old house. Veronique Cote knows that better than most. She was renovating her home in Chambly, Quebec. It was time to remove the old papers and put in proper insulation. She began the arduous task and was pulling out all kinds of old newspapers that had been stuffed between the wall when all of a sudden an envelope fell to the floor. Inside the envelope was an 8 page love letter dated Sunday, May 23, 1943, written by Lt. Robert Macfarlane to his young wife Jean Macfarlane. A portion of the letter stated, “My dearest wife, I’ve just come in from a walk of a few miles and thought I would write down, if I could, some of the things I’ve been thinking about you, things that are deep in me but that I’ve expressed perhaps only rarely to you, I hope you won’t find it too sentimental. I don’t think you will, I know I never do when you write that way to me.” Veronique says that it was a beautiful letter about how much this engineer serving in the Canadian Armed Forces overseas deeply missed his wife. Veronique wanted to know the end of the story, wanted to know if Lt. Macfarlane made it home. She posted a picture of the envelope on social media and hoped that she might learn a thing or two about Robert and Jean. The next day, while she was back at work removing the paper between the walls, there was a knock at the door. The 70 year old man at the door introduced himself as Bruce Macfarlane, son of Robert and Jean. A friend had phoned him just 12hrs after the post went up. Macfarlane had grown up in Chambly and from the Facebook post describing the letter, he recognized the house where it had been found. He decided to drive from his home in the Eastern Township about 115 kilometres away and see the letter for himself. Robert did indeed return from the war and grew the Macfarlane family. This is just one of many stories of  sacrifice that we know took place and takes place amongst our armed forces families. Sacrifice is a funny word because it is usually made in reference to an offering towards a deity, but in this case we are talking about giving up or surrendering a part of ourselves in the service of others. The widow in our scripture passage today displays sacrifice as she makes a small offering at the treasury.

The passage we hear today occurs in two different places amongst two different groups but the two situations are closely related and linked to all that Jesus has been preaching and teaching for the last little while. In the first scene Jesus is in the temple amongst a mixed audience, disciples, followers, religious leaders, likely a few scribes too. In the next scene Jesus is opposite the treasury, within the temple grounds or nearby and he calls to only his disciples to make his final point.

Jesus has been teaching in the temple for the last few chapters. He has been fielding  of all sorts of questions about the resurrection and David’s son. Our reading picks up at Jesus’ cautionary words about the scribes who walk around with their swelled heads and expecting esteem as they make their way through the market place. Yet, as they take up the best seats in the house they are also devouring the widow’s houses. It is unlikely that Jesus meant that the scribes were literally devouring widow’s homes but perhaps it was the result of either demanding tithes from the widows beyond what they could afford or mismanagement of the widows’ assets with which the scribes would have been entrusted. Either way the scribes are behaving badly.

In the next scene, however, Jesus then points to an example as he sits opposite the treasury and sees a widow put in two copper coins. In this two part story Jesus is transforming our understanding of honour and sacrifice. Those who are listening to Jesus’ warning would have typically either been the scribes expecting respect in the market place or those who gave respect to the scribes in the market place. Yet with his follow up example Jesus is declaring that it is the widow who sacrifices much and therefore it is the widow who deserves honour. This would certainly have surprised the disciples who would likely have had pity for widows but not honour.

It is also perhaps surprising that this widow gives so much. Two copper coins, or lepta, was the smallest denomination in first century Palestine. Jesus seems to know about this particularly widow’s financial situation and states that she has put in her whole life. Truthfully, the NRSV version that we heard does not give a proper translation. The Greek expression is olon ton bion autes which means, “her whole life”. Yes, she puts in everything she had but really, she puts in what her life depends upon.

I read a commentary by Amanda Brobst-Renaud in which even our traditional reading of this text may be in need of some transforming. Yes, this is a story about stewardship and giving all that we are to God. But, what perhaps we might begin to wonder is, in relation to Jesus’ warning about the scribes devouring widow’s houses, why is the widow who gives two copper coins so poor? And why is she giving to a clearly broken system? Why does this woman sacrifice everything to an institution that has devoured her house?

You know, over the past year in particular, I have had a lot of conversations about why the church still matters, especially as we reflect on horrendous moments in the church’s history like the residential school system. One of the reasons I remain in the church, is not because of the story of redemption or salvation or grace, but because the church is often a broken system- and the only way it can be fixed is by sacrificing time, energy, and finances in trying to make it more like the kingdom of God. I suspect that many of my friends who serve or have served in the military feel somewhat similar. They serve not because it is the perfect system but because they want to work towards providing hope and peace and justice in a broken world.

Brobst-Renaud says, “Perhaps this widow’s house has been devoured as she gives the last of it to a broken system. Maybe this widow places her whole life in the treasury (not because she trusts the scribes but because) she trusts God with all she has and all she is. Maybe the widow’s offering is both an expression of trust in God in the midst of the world comprised of broken people, systems, and communities of faith…Those whose sacrifices provided for the temple financially were not the ones who gave the most. Rather than lifting up those with power and influence in the community, Jesus identifies the widow as having given more: she gives herself.”

This past week we took a moment to reflect and remember people who sacrificed their youth, their love, their efforts,  gave themselves up for our country, an often broken country, but this sacrifice represents hope, and for many trust in God. Giving of our whole lives to God means that the systems that are broken have a chance to be fixed. It forces us to ask the question, where do we put our energy, our finances, our time, our sacrifice, and our patience? Who do we honour?  How do we give of ourselves so that the kingdom of God, the realm of peace, and hope, and love, has a chance? When we remember- it is also an opportunity to reflect on how we can do our part to make it better.

As we think about how we can give of ourselves to fix a broken world or system and to demonstrate our trust in God,  I’m going to close today’s meditation with words written by F.B. MacNutt from his book A War Primer: an Anthology of War Prayers, Intercessions, and Prayers of Devotion:

We arise today with the power of God to guide us, the might of God to uphold us, the wisdom of God to teach us, the eye of God to watch over us, the ear of God to hear us, the word of God to give us speech, the hand of God to protect us, the way of God to direct us, and the shield of God to shelter us. Amen

Parables: Lost Son
The Rev. Jenn Geddes
          Most of you have seen my desk in the office. When you receive my updates entitled “A Message from the Minister’s Messy Desk” it is quite genuine. My desk looks like chaos. Real research by Arif Dalvi of Palm Beach Neuroscience Institute has discovered that a messy desk is one of the signs that you might be a genius. I’m not sure if that’s true in my case but I do know that when my desk is a mess I still know where everything is, most of the time. It is the minute I clean said desk that I am no longer capable of finding the information I need at the appointed time. And when I loose something I get so frustrated especially if I KNOW I have seen said item just moments ago but can’t quite remember where. Jesus tells three parables about loss back to back in the Gospel of Luke. First there is the lost sheep, then the lost coin and the trilogy is completed with the parable of the Lost Son- often entitled The Parable of the Prodigal and His Brother.

The Parable of the Lost Son is arguably one of Jesus’ most well known parables. Even people who have never heard the story, have heard the term prodigal, usually in reference to a wayward family member. Many of you have probably heard numerous sermons interpreting this parable most often comparing the father to God, the prodigal to the outcasts or tax collectors or sinners of Jesus’ day and the eldest son being compared to the pharisees. There is nothing overtly wrong with this interpretation- it is an interpretation that has been shared for centuries. What my course attempted to do and what I am going to attempt to do today is look at some alternative ways of reading this well known parable. But really, I’m not a genius. I not only using notes from my class but for this parable I am using the book, Short Stories by Jesus by Amy-Jill Levine. Amy-Jill is really interesting because she is a professor of New Testament and Jewish Studies at Vanderbilt Divinity School. She is a self-described, “Yankee Jewish feminist who teaches in a predominantly Christian school in the buckle of the Bible Belt.” As a result, she has a really interesting perspective on some of the parables of Jesus.

As I mentioned this is part of a trilogy of parables about loss. The first was a parable about one lost sheep among a hundred. The next was a parable about one lost coin amongst ten. The parable of the lost son is distinct not only because it references one lost son amongst two but also because in those first two parables the man and woman diligently search for the lost item. The shepherd wanders around the countryside looking for the sheep. The woman sweeps under every piece of furniture looking for the coin. However, the father in our parable does not search. We do indeed get the impression that the father is waiting for his son to return but the father never goes after him when the son first leaves. This might be the first indication that the lost son, is not the one who wanders off into a foreign land. We might be getting a head of ourselves but another distinction is that the first two parables end with a party. This parable ends with two men standing in a field. Another indication that we might need to think about a different son when looking at this parable.

But let’s start at the start. The parable begins with “There was a man who had two sons.” Now, if you know your Biblical history you know that the relationship between brothers was not always positive. There are many men who have had two sons who did not get along. Adam had two sons, Cain and Abel. Abraham had two sons Ishmael and Isaac. Isaac had two sons Esau and Jacob. Jacob had many sons, but one favourite. Joseph had two sons. And do you know what most of those two sons had in common? The eldest son, who is supposed to get the descendant blessing, is often the one who gets cheated or murdered or rejected. There is a pattern throughout the old testament that most of the people hearing this parable would have understood. That elder sons usually end up with the short end of the stick. So, as the parable unfolds the audience would not have been surprised at hearing that this younger son is doing something conniving. Nor would they have been surprised at the father’s enabling reaction of just handing over a portion of his wealth.  It becomes increasingly more challenging to see God as the father in this story because the father is the one who bends and enables and acquiesces. God is not a push over, but this father is.

The prodigal then runs through his money in a foreign land and eventually he faces a big problem- starvation. I have always read that when the son comes to himself and decides to return to his father that it was out of contrition. But what if his repentance came from desperation not remorse. Levine claims that first-century listeners would not have heard contrition but more conniving as he plots a return home. Nor is this son “found” but rather that he “comes to himself.” Another key that there is more manipulation in this son’s words of “I have sinned against heaven and before you” is that they echo what Pharaoh said in Exodus 10, “I have sinned against the Lord your God, and against you.” Levine says, “The lost son is no more repentant, has no more change of heart, than Egypt’s ruler.” This idea is deepened further when he recites the exact same words upon seeing his father. Interestingly the Father’s reaction of placing nice garments and a ring upon this son reminds us of the reunification of Joseph with his father in Egypt. And the father in our parable continues to enable this son by spoiling him.

Which brings us to the eldest son. The eldest son is in the field- and as he approaches the house, the party is already underway. Unlike the shepherd who searched for his sheep, unlike the woman who looked for her coin, no one runs to invite the elder son to the feast. In fact, no one noticed he was missing. His alienation is palpable. It is only after the eldest son refuses to go in that the father goes out looking for him. The elder son is the one who has been lost. The father goes out and pleads with him, other translations also say, comforted him. But years of resentment boil over for this elder son. Actually the eldest son even seems to remove himself from this familial relationship by stating, “your son”, not “my brother”. This son no longer wants to be part of this dysfunctional family. But the father pushes further and attempts to reconcile and restore. “In correcting the elder’s phrase “your son, this one” to “your brother, this one” the father reminds his child that the relationship exists between the two of them. Were either brother to be missing, the family would not be whole…when personal resentment overrides familial and cultural values, we all lose.”

As you can see there is a lot going on in this parable. But you know what doesn’t happen? Forgiveness. In fact, no one really expresses sorrow at hurting each other at all thus creating no reaction of forgiveness. Even the father doesn’t say he has forgiven the younger son, he simply says that was lost has been found. Perhaps the alternative message to this parable is- celebrate first, forgive later. Levine says that the message of this parable is, “Don’t wait until you receive an apology; you may never get one. Don’t wait until you can muster the ability to forgive; you may never find it. Don’t stew in your sense of being ignored, for there is nothing that can be done to retrieve the past. Instead, go have lunch.” We can also read this as a cautionary tale, do not take what is right in front of you for granted. Any of us who have lost someone, whether through death or broken relationships know this lesson well.

Perhaps Jesus was indeed speaking to the Pharisees in this parable, stating that they are still part of this family of God. Perhaps this is a parable of compassion for broken families. The beauty is that there are multiple ways to read this story.  I’ve been the father, enabling people, even pushing people away. I’ve been the younger son, distracting myself with partying it up rather than planning for the future, and as an actual older sibling, I’ve been the elder brother. But as I think of loss in my life, at least at this juncture, I think I will focus on how resentment hurts relationships. And as a member of the family of God- we have a lot of relationships to celebrate no matter how complicated they are!So, let’s have a party! Amen

The Parable of the Sower
The Rev. Jenn Geddes
          In the small rural town of Ripley, Ontario one can find the Bruce Botanical Food Gardens. Ripley, like many small towns across this country, has faced economic challenges as job opportunities are sparse and younger generations are moving away. It is also a town that has this interesting mix of long time farmers, young entrepreneurs, newly retired cottagers and old order Mennonites. In 2012, members of the community from all those walks of life, founded the Bruce Botantical Food Gardens as a non-profit organization, with the mandate to address the issues of food insecurity, sustainable agriculture and the issues faced by the small family farms through tourism, education, hands on experience and cultural activity.  The Bruce Garden’s main focus is not only on growing sustainable food but providing education so that people can foster self-sufficiency when it comes to growing food. Now, I know that BBFG is not the only garden of it’s kind and we have programs in the Comox Valley that have a similar mandate but to be perfectly honest I am partial to the gardens in Ripley because any time I visit the family’s cottage, not far from Ripley, a picnic at the gardens is a must. It’s not a huge space but in each patch one can find a unique kind of grain, or an interesting bean, or Ripley’s own apple variety!  You might not think that a region known for it’s agriculture, needs to worry about food security but in truth between cash crops and a struggling economy, food insecurity is a very real concern- even here in Comox, the land of plenty, there is a serious issue with food insecurity. I found that between our traditional celebrations of Thanksgiving Sunday and the focus on the Parable of the Sower I was struck by thoughts of food insecurity and the importance of knowing where our food comes from, and knowing how to sustainably grow food! A funny thing happens when you think about sustainability as you read the parable of the sower.

Like last week we are going to look at this parable through a different lens. In many of Jesus’ parables there is a relationship between the natural order of things and God’s kingdom. Think of the short parables like the mustard seed or the weeds and the wheat or even comparing the kingdom of heaven like a fishing net. There is an inward affinity between the kingdom of God and the natural world in part because the natural order of things IS the kingdom of God. For example, in the parable we’re focusing on today, seeds are meant to be scattered and grow.  But it is also not that simple. My professor this past summer said, “You can’t just observe a parable and get a meaning, you have to “get your hands dirty” and make decisions in order to find a meaning”. At the end of the passage, Jesus seems to imply that he speaks in parables precisely because they are hard to understand! When Jesus says “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables,” what I think he is saying is that parables contain revelation about God’s kingdom.  Only in Mark is it implied that as a result, there are both insiders and outsiders to the understanding of what God is doing. It gets messy, dirty even, but we have to get our hands dirty if we want to walk away with meaning.  And there is no better way to get one’s hands dirty than plunging them into dirt. Which ironically, the sower in our parable does not do!

First of all it needs to be pointed out that in most of our translations the title of this section already influences how we read this parable. In the NRSV, just as it is in this sermon title, the parable is called “The Parable of the Sower”. Automatically, rightly or wrongly, our focus is on the sower. And truthfully, if we read this parable with a heart towards food insecurity, this sower is sloppy and wasteful! As the sower is sowing his seed some falls on the path and immediately birds come and eat the seed. Now as a bird lover who likes to feed birds I don’t necessarily see those seeds going to waste. Rather they have nourished the birds. But then some seed ends up on rocky ground which produces a rapid crop but since it does not have much depth of soil these plants wither and die. And then you have seed that ends up among some pretty nasty thorns that chokes the plants and again they die. Now any of us who use green spaces in the Comox Valley know how rocky our soil can be AND how invasive thorny bushes like Himalayan black berry can be! And most of you who grow fruits and vegetables would know better than to toss seeds into or around either rocky soil or thorny bushes. Yet, as the parable teaches us, some seed does indeed fall on good soil and the yield that grows is quite large.

Back to this discussion about the title it is curious that it is traditionally called the parable of the sower when in reality the seed and growing conditions are really the stars of the story. I have also avoided Mark’s version of Jesus’ interpretation of the parable for two reasons. First, the interpretation differs in both Mark and Luke, as well as the Gospel of Thomas in which this parable also appears. Second, because as was mentioned last week parables have more than one meaning. As we studied this parable the professor turned to the class and asked, “What does this parable mean to you?” and I was amazed at the beauty and variety of interpretations. Here is some of the surprising wisdom that I learned from my fellow classmates.

One student, a priest in the United Methodist church in the Southern United States said, “God tosses us into the world but we are all subject to our own environment. Yes, we are all victims of our circumstances but there are different seeds that thrive in different soils.” Another, a single mom just starting her studies at VST replied, “this parable tells me that we all have to try and grow no matter our conditions.” And another, a former Bay street financier now studying for her Mdiv said, “Growth is experimental and we just need to throw things out there to see if they will grow.” And the professor responded, “Yes! Notice how this parable never mentions bad soil. All the seeds served a purpose.”

Perhaps this sower was being a little less wasteful than I originally thought because the act of throwing the seed is one act. Meaning the sower didn’t throw some of the path and then throw some on rocky ground, then some among thorns and finally some of good soil. Rather the sower threw it all in one fell swoop. Here is more of that surprising wisdom; in this parable everything has a measure of success and failure built in, the loss is part of the harvest, because ultimately it is a good harvest. This parable challenges our notion of success and success doesn’t always look like a fruitful harvest. Now, within the literal sense of harvest this isn’t necessarily true. This year, due to drought, floods, fires, pests, and a shortage of workers, harvests around the country are struggling. So to say that a success doesn’t always look like a fruitful harvest to a farmer is a little dismissive of real concerns. The same goes within the context of food security. It’s why gardens like the Bruce Botanical Gardens also include sustainability within their awareness programs. However, read allegorically, this parable demonstrates that being fruitful, also means, throwing things out there and risking that they may or may not grow.

I don’t know this absolutely but I am sure that when the Botanical Gardens were founded they encountered a few nay-sayers. People who said, growing a Food Garden in the heart of an agricultural region was a waste of time and nothing would come out of it but the founders had a passion and desire and failure, while always possible, would have helped their determination grow. As we continue to work within the parameters of a pandemic we have to think about our growing conditions. God has tossed us into these conditions- how are we going to grow? If growth is experimental how are we going to experiment in this time?  What purpose will our seeds serve?And it’s ok if our seeds end out serving a purpose we did not expect. And most importantly be thankful for the abundant harvest God has provided for us- where opportunities for growth are unending. Amen

Sermon for Oct. 3, 2021

The Parable of the Feast

Luke 14:15-24

The Rev. Jenn Geddes
          Like most children my age I was a huge fan of Robert Munsch. I mean, who doesn’t love the story of the Paper Bag Princess, which celebrates 41 years since publication this year. When my brother, at the age of five ended up in hospital due to appendicitis and one of the side effects of the surgery is a lot of passing gas he received the book Good Families Don’t by Munsch and we howled at the story. And I don’t know any parents or grandparents who can’t be brought to tears by the beautiful story Love You Forever. Robert Munsch is not only a good story writer but an excellent storyteller. He has an intonation to his voice that keeps the listener engaged. I know this personally because I have seen him live, twice, once as a child and once as an adult. The thing about good storytellers is that the stories they tell stick with you.  In fact, when one of us is making clanging noises in the kitchen the other will shout out “Clang, clang, rattle bing bang gonna make my noise all day!” If you raised children in the 80s you may already know that this comes from Munsch’ story Mortimer Be Quiet. While I wasn’t around to witness it personally, I know Jesus was a good storyteller. Now perhaps you think Munsch’s stories are a bit trite compared to Jesus’ parables but I would beg to differ, after all Munsch trained as a Jesuit priest before deciding to work in early childhood education.  But the reason I am sure Jesus was a good storyteller is because Matthew, Mark and Luke recorded his stories.

The parables are often seen as a hallmark of Jesus’ ministry. Now, Jesus didn’t invent this style of preaching. The book of Judges includes the Parable of the Trees (Judges 9:8-15). Nathan taught King David a lesson or two through parables and Ezekiel often spoke in parables to the people of Israel. Jesus, however, seemed to master the skill. In fact, the Gospel of Matthew seems to imply that Jesus only spoke in parables when it states, “Jesus told the crowds all these things in parables; without a parable he told them nothing.” And this was to fulfill words spoken by Isaiah that the messiah would speak in parables. Often parables will come up in the lectionary and I will do my very best to interpret them for our current context. However, following my course at VST entitled, ‘The Surprising Wisdom of the Parables’ I discovered a new depth. It is for that reason that we are going to embark on a month long journey, taking a deep dive into some of Jesus’ parables.

Today, in conjunction with communion, we are looking at the Parable of the Feast as told by Luke. I do want to point out that Jesus preaches and talks in parables in Matthew, Mark and Luke, but not in John. And sometimes the Gospel writers record the same parables, sometimes they record variations on the same parable, sometimes the story is told within very similar contexts and sometimes they place them in totally different circumstances, thus changing the meaning of the parables and sometimes the Gospel writers add their own spin- telling us how we should interpret them even if that’s not what Jesus said. For example, Matthew’s version of  the feast parable, while it has some similarities, like a big feast and the guests have excuses, is rather different in tone from Luke’s version. In Matthew, the story is a wedding banquet for a king’s son rather than a great dinner. And when the slaves tell the guests to come to the wedding banquet, some of them get fatally aggressive towards the slaves. The regal host gets upset and seeks revenge on the people who attacked his slaves and then invites everyone he can find, mostly marginalized people,  to attend the banquet. It gets even messier when one of the guests isn’t wearing the right outfit; but it takes a really gifted preacher to preach on that version this parable. Matthew puts this parable on an allegorical level whereas Luke’s emphasis on food fellowship really shines through.

Luke’s version of the parable involves a radical inclusion that would have been rather startling for the actual dinner guests  who are hearing this story. In Matthew’s version Jesus spouts off various parables, including the one about the feast,  while he awaits his arrest in Jerusalem. In Luke’s version Jesus is at a dinner party, a dinner party hosted by a pharisee no less! Here is some of that surprising wisdom of this parable as found in Luke.

I love understanding the allegory of the parables, in fact I love understanding most of Scripture in allegory, but good storytelling relies on the fact that there are many meanings within one story and sometimes it is important to look at the literal story rather than the allegory. In Jesus’ day, just like in ours in non-covid times, wealthy people put on dinner parties. This was often an effort to not only show off but make connections, grow one’s network. In this parable the first invited guests shame the host by making excuses as to why they are unable to attend. The host then turns around and invites the poor, crippled, blind etc. And a traditional reading of the parable would tell you that Jesus is seen as the host in this parable.  Yet, could it be Jesus? Because the poor, crippled, blind, lame were never Jesus’ second choice, they were always Jesus’ first choice.

Further more, the host, does not invite all these people on the margins because he wants to help them, rather he wants lots of guests to show up at his party. He is inviting them out, of revenge not honour. Thus it would appear that,  Jesus is poking fun at the honour-shame culture of the day as well as the culture of showing off or besting a neighbour.  This is what my professor called a social dislocation parable. Jesus is overturning an expected norm- one that the original listeners, wealthy dinner guests, would have been following. This is not the first time Jesus pokes fun at social structures and it won’t be the last. Jesus’ ministry was all about developing a more authentic way of living and that’s what this parable is about. The surprising wisdom within this story is that rather than trying to “play the game” we need to try to live a best-self life. A life that invites others indiscriminately. A life that lives according to Jesus’ standards of mercy rather than business, or power, or pride. A life that doesn’t expect gain out of relationships.

This got me thinking, how might this parable relate to communion, particularly World Communion Sunday when denominations from all over the world are celebrating this sacrament together? Perhaps, in the interpretation of trying to be authentic in our lives, it relates to the intent behind communion. Do we celebrate communion because it is part of the familiar rituals or is it something that reminds us of who we are as Christians? Who is invited to communion? We’ve talked about this before- that historically only those “in the know” where allowed to take communion which stands against how the very first communion ever took place. As Jesus shared this meal with his disciples, he didn’t ask them if they were members or not, he didn’t even explain to them the meaning behind his actions, he simply invited them to do as he was doing in remembrance of him. Jesus knew what was about to happen, that Judas who betray him, that Peter would deny him, that his disciples would fall asleep in his greatest hour of need and yet, Jesus still said those words, “This is my body, broken for you. This is my blood, shed for you.” Unlike the host in this parable, Jesus invited any and all who were willing to listen and more importantly Jesus overturned any social hierarchies and said, it doesn’t matter who you are- there is a place at this table for you.

Let us hear the invitation to come to this table. Let us invite any and all who want to come to join us at this table. Let the fact that many of us are physically a part not restrict us in living our most authentic selves but inspires us to think differently on how to go about living that best life. How to live as the great storyteller, preacher, healer, and saviour taught us to live.  Let us share in this communion with congregations all around the world and remember how it is we are called to live and who we are called to be. Amen