Service Type: Sunday

Bible Text: John 12:1-8 | Preacher: Rev. Jenn Geddes

Someone recently said to me that the smell of white jasmine blooming is for them, always a smell that reminds them spring is just around the corner. Within the same conversation I recalled that the smell of lavender makes me think of summer. They say that one’s sense of smell or the olfactory is the one sense tied mostly to memory because the olfactory bulb is part of the brain’s limbic system- a part of the brain that is closely linked to one’s emotions. I have often wondered about our sense of smell because, out of no nowhere I can be drawn back into a childhood memory just because a particular aroma- the smell of baked bread reminds me of coming home from school, the smell of thrills gum, or soap for that matter, reminds me of my grandma, the smell of old spice reminds me of my Sunday School teacher, and the smell of grilling tilapia will reminded me of meals beside the Nile River. Apparently one’s sense of smell is developed even before we’re born- research shows that a baby in the womb who is exposed to garlic will prefer the smell of garlic over those who are not. I was not. Both the sense of smell and emotions are closely linked in the Gospel story this morning.

Jesus is enjoying a visit with close family friends. Perhaps he was coming to check up on Lazarus-making sure he was living his recently revived life to the fullest. Perhaps he was checking up on Martha, in the hopes that she had found a way to relax, found a way to take time for herself. Or perhaps he wanted to introduce his disciples to the woman who has been so engaged in his teachings, the one person who seems to get what he’s saying. Just as everyone is getting settled Mary comes in with a jar of very expensive aromatic oils.

The NRSV says that it was a perfume made of pure nard. To be perfectly honest, I had no idea what pure nard was and had to look it up. Nard is a flowering plant related to the Valerian family.  I know what valerian smells like and trust me it is not something I would have described as a pleasant smell. But it turns out that the ancient Greeks called Lavender naardus and that’s a smell I can enjoy. In the ancient Middle East nard oil was used to anoint the deceased as they were prepared for burial.

Mary’s anointing is a prophetic act- whether she knew it or not remains to be seen. Jesus reads into the situation pretty clearly and when Judas reacts with such disgust, Jesus says, “Let her alone. She’s anticipating and honouring the day of my burial.” Anointing with oil or perfume did have many purposes during the New Testament era. There are numerous Biblical examples of kings, priests, leaders being anointed for a specific purpose. As many of you know the word, “Messiah” means “the anointed one” in Hebrew. The sick were anointed as a ritual of healing. Perhaps Mary was trying to calm Jesus’ nerves. Mary could have meant any of these possibilities. But her behaviour means something pretty clear to Jesus, John and the reader.

Judas’ behaviour and comments add an additional layer to our understanding. Judas is a contradictory character. He is one of Jesus’ disciples but he is about to betray him. Judas’ concern for the poor is merely a ruse to cover his own greed. Although he is portrayed as a bit of a hypocrite in this passage, I can kind of relate to him. Sometimes our words and our actions struggle to mean the same thing. But I have always been a bit intrigued about Judas. I’m always surprised that Judas stayed with the disciples until the last supper. And there are a few versions of how Judas was conflicted by his betrayal days after Jesus’ death. But Judas also demonstrates that true loyalty and honesty are not prerequisites for discipleship. Basically all of us disciples have our Judas moments- but that doesn’t mean Jesus rejects us or tells us to leave the group. As we welcome new members today I want us to be reminded of that- that we vow to be disciples in this church together but sometimes we are more like Judas than Peter. Even in this passage Judas is being prophetic in his words- by betraying the common funds we know he is setting himself up for greater betrayal.

Mary demonstrates that it is not belief IN Jesus that matters most but faithful action. This might seem contrary to Protestant understanding of “By faith alone” Mary’s actions do not dispute this but rather demonstrate how faith is not just a doctrinal understanding of Jesus but rather faith is active not passive. And that sometimes our actions demonstrate a deeper faith than we even know. John does a lot to explain this scene but he does not tell us what Mary believes, and it seems beyond sound reason that she could understand all that will happen to Jesus, and all that her actions evoke. Yet, we see her enact a faith that resonates deeply with who Jesus is and what our faith implies. Mary’s actions in a simple house in Bethany transforms it into a sanctuary, a place of worship to God and for Christ.

We have everyday simple actions that can be generous- can be worth more than any statement of belief. Our actions are like a fragrant oil that can invoke deep emotions. Remember that as we celebrate the life and ministry of this church in our AGM. Our actions are like a fragrant oil that can invoke deep emotions that can spread throughout the entire household of God. Amen

Bible Text: Luke 15: 11-32 | Preacher: Rev. Jenn Geddes

As the truck pulled up to the SP Geddes School in Osiri at Kamin Oningo Beach Community in Kenya we were greeted by 200 students singing an adorable welcome song to us. Children ages 3-10 were singing over and over again, “Welcome, Welcome, Our Visitors. Happy to see you. Happy to see you. Welcome, Welcome, our visitors!” Knowing the connection that my Uncle John had had over the years with this community and knowing that this school was named after my Grandpa Stewart Porterfield Geddes I couldn’t help but well up and feel like I was being welcomed home. It seemed to me that just as I was excited to meet these students so the students were excited to meet us. Across a set of eaves- on a building that CanAssist Africa had built- the school had written, “Thanks to SP Geddes. In our hearts he lives!” It was a great privilege to also share a meal with these students. It was a simple mixture of smoked beans, rice and chipati. It is a meal that the students receive every day and while the school wanted to serve their visitors a large meal we insisted that we’d rather eat what the students have on a regular basis than have them break their minimal budget just to feed us. It was delicious and I’m so glad that we had the opportunity to come together with these students over a meal. An interesting addition is that at all the schools any kind of ceremony began with a prayer and sometimes one of the minister’s in our group, my father or I was asked to give the blessing. It was like coming together as a family and I know my Grandfather was certainly in all of our hearts that day and I know that God was also present and honoured. I don’t have to tell this church how important it is to eat together.

In Jesus’ day, what you ate and whom you ate it with were critical matters. For the Jewish community, eating together was literally a religious experience. To eat together was to celebrate one’s faith, worship God, and follow a certain ritual. Along with being careful about what foods you ate and when, cleanliness was paramount. One had to have clean food, clean dishes, clean hands and a clean heart. Barbara Brown Taylor describes a Jewish meal as “a worship service in which believers honoured God by sanctifying the most ordinary details of their lives.” In a world where grabbing a quick bite to eat at the fastest food restaurant is normal, thinking about eating as a way to honour God is difficult. But it really explains what was going on in our passage this morning.

Chapter 15 actually begins, “Men and women of doubtful reputation were hanging around Jesus. The Pharisees and religious scholars were not pleased, “can you believe he eats with them?! Disgusting!” It is this comment that inspires the following parables about the lost being found, particularly the best known parable of the prodigal son. Jesus offended a lot of people because he shared a meal with some pretty sketchy people. He thought nothing of sitting down with filthy people, people who didn’t follow the same rules, people who probably ate things that were unthinkable, people who probably didn’t have dishes to clean, people whose hearts and practices were less than respectable. When the Pharisees and others saw him doing this they could only assume one thing. He had lost his sense of what it meant to worship God. 

As a result the parable of the prodigal son is framed by this comment. While it is this criticism that sparks all of the “lost” parables, it is the parable of the lost son that deals with the issue of eating with sinners. It may seem as though who one eats with is irrelevant to the story but by telling this parable Jesus challenges the norm, making the claim that God, welcomes sinners-in fact sets a table, a banquet table, for sinners. The prodigal son did a lot of things wrong, insulted a lot of people with his request, by his behaviour, and where he ended up. This wasn’t just a runaway story but a story that involves offence after offence and yet it is the celebratory meal upon his return that lends this parable to an important teaching moment.

When the son demands his inheritance he is basically saying, “Dad-I wish you were dead. You know what, better yet, I’m going to pretend you’re dead and move on with my life.” The son insults the family further when he creates a great distance between them. But it is when the son gets into some difficulty that we realize the serious nature of his experience.

We know that the person the son ends up working for is a gentile. How do we know that? Because he owns a pig farm. To raise pigs, live with pigs and eat pigs is to completely reject the Jewish kosher laws and for the Jewish community to reject the kosher laws is to reject God. This son has turned his back on his family, his culture and his God. To add insult to injury, the son is not only required to feed the pigs but live with them-live side by side- eating from their trough. Feeding pigs would be in itself bad enough, but to consider joining the pigs at the trough is to add degradation upon shame, far worse than eating with unclean people is eating with unclean animals.

Despite the desire to wish his father dead, despite the distance he created between him and his family, despite the most disgusting behaviour in the pig sty, the son realizes that he needs to go home. It would be better to be disowned by his father and treated as a hired hand then working where he is now. The parable chances pace. Instead of the focus being on the son’s disgrace it turns to the father’s warm embrace. Before the son can say anything, before the son can show any sign of remorse or repentance, the father approaches him with elation. The father has no idea why the son is coming down the road; he doesn’t even speculate about his son’s motives. He simply sees his son and runs to meet him with hugs and kisses. Three things a father in that day and age would not have done. A dignified man did not run, did not embrace and certainly did not kiss his son. But that is an important feature to this parable as well. The father does not act like a normal father- nor does God, our father.

Then father throws a party. Not just any party but a feast! We’re back to this discussion about food. Just as the party is getting underway the elder son approaches. We all must have sympathy for this elder son, the one who follows the rules, respects his elders and eats what he’s supposed to. Not only that, he is a hard worker. While the younger son was off gallivanting around the country side the elder son was working in the field. The elder son is even in the field when he comes toward the house and hears the music and dancing. It would appear that someone forgot to invite the elder son! No wonder his nose is out of joint , no wonder he gets frustrated and says “Dad, I’ve been working hard all these years and have never received such a celebration!”Many of us are that older son. We are the ones who are here Sunday after Sunday, we’re the ones who participate regularly in the life of the church, we’re the ones who work hard for little recognition.  But the father never ignores the needs of the older son. The father says, “Son, you misunderstand what’s going on. You’ve been with me all the time and everything that is mine is yours-but this is a wonderful time, and we had to celebrate.” The father tries to bring harmony in the household and says, forget about the rules, forget about what has happened in the past, what matters most is that we are here together, sharing a meal together. Again I find Barbara Brown Taylor’s words helpful. This story is “about hanging out with the wrong people. It is about throwing parties for losers and asking winners to foot the bill. It is about giving up the idea that we can love God and despise each other. We simply cannot, no matter how wrong any of us has been. The only way to work out our relationship with God is to work out our relationship with each other.”

God has prepared a table for us. Jesus invites us to his table. We’re all on the guest list- those of us who have been here week after week, those of us who are here for the first time, those of us who have hit rock bottom and those of us who haven’t been for a very, very long time. Who will you invite to sit beside you?

Bible Text: Luke 13:1-9 | Preacher: Rev. Jenn Geddes

We all know that a cliffhanger is a narrative device used to hook the reader into reading further, to find out what happens next. This tool has been used in literature as early as Homer’s poem The Odyssey and one of the most famous uses is in the tale of One Thousand and One Nights in which the Queen, who has been sentenced to death by her husband and is faced with a morning execution, extends her life by telling the King a story but leaves it a cliffhanger and thus the King postpones her execution to hear the rest of the story. It was, however, with the creation of serialized fiction that cliffhangers really became part of the common narrative. By the mid-nineteenth century newspapers were featuring novels which were published a chapter at a time every month. To ensure a dedicated fan base authors and editors would leave the chapters as cliffhangers. The Three Musketeers, Anna Karenina and The Bonfire of the Vanities were all written in that way. In fact, The Count of Monte Cristo was also a serial and appeared in 139 instalments, with cliffhangers nearly at the end of every chapter. One author said, “Make ’em cry, make ’em laugh, make ’em wait—exactly in that order.” With a change in media consumption cliffhangers have become a great tactic in television programs, be it to keep the viewer interested through the commercial break, think of any episode of star trek, of any generation, or until the next airing, of course the most well known being any soap opera. Even video streaming companies like Netflix and Crave have capitalized on cliffhangers, creating an entirely new way of watching something- by binging on a program, think of the series 24. Cliffhangers have been used since humans have been storytelling as a way to hook us. So, what do we do if it is Jesus who is the one giving us a cliffhanger.

I am, however, getting ahead of myself. In this portion of Luke’s gospel, Jesus also uses a narrative device that he often does not use. Jesus addresses current events. It begins with Jesus referencing two very different news stories that have clearly been affecting the people in the area. Both are rather gruesome and both are rather tragic but while these stories clearly are familiar to those listening in Jesus’ day, we readers, 2000 years later, have lost much of the details. Luke is the only source in history that provides any information of these two different but equally horrific events. And despite a desire to move past them it is necessary that we address them.

The first event is the awful mention of Pilate’s mingling of blood of Galileans who were presumably martyred. They were likely Galileans who were on a pilgrimage to Jerusalem, something that many Jews did on a regular basis being that the temple in Jerusalem was vital to their expression of faith. While it does not state that Pilate is the one who sanctioned the violence, his behaviour, especially for a community of faith who practices purity laws, is unconscionable. It also gives us a fearful foretaste of who Jesus is dealing with when this Roman governor appears at Jesus’ trial. It seems that those who reported the news about Pilate’s behaviour assumed that it was a bit of a quid pro quo system, that those murdered got what they deserved. Jesus rejects this interpretation by comparing this news with the other event. The second event refers to the fall of a tower or wall on 18 seemingly innocent people. They were simply in the wrong place at the wrong time. So one event is state led terror and the other is a random accident but both incidents saw people’s lives cut short rather quickly. While it is not explicitly stated as such, it appears that Jesus is answering the question, “why do bad things happen to good people?” That is, however, not where Jesus goes, rather these two horrific examples are supposed to lead us to realize that our existence is fragile, precarious and is a delicate balance. Jesus also states clearly that tragedy is not equal to divine punishment. That bad things happen not at God’s will but simply because bad things happen. The same could be true in the reverse- we should not see good fortune as an example of God’s blessing. We cannot evaluate the spiritual condition of others or ourselves because we, or they, do or do not suffer. Jesus reinforces something that we study over lent, our mortality, but also that humans need to look to God, not to themselves for the security of living even when life can be short-lived. I know it is a rather morose topic and trust me, understanding my mortality is already easily done, especially on a birthday, when one is one year older!

There is, nevertheless an important piece to note, that life’s vulnerability gives it, it’s urgency and it is here where we can turn to God in joy. This portion of Luke is warning us against false self-assurance or false self-accomplishment, a false sense of security. It is also giving us an opportunity to realize that in life’s vulnerability God has given us the opportunity to seize grace. This is evident in the following parable. Yes, this parable is a warning against fruitlessness, yes, this parable is about a second chance, but it is also about what should inspire us to repentance. Here is where we find ourselves in a cliffhanger- because, we never hear what happens to the tree. The parable begins with a vineyard owner declaring that since a particular fig tree has not bared fruit it should be cut down. For three years, he has waited for this fig tree to produce and for three years it has done nothing. It should be noted that it can take a long time, more than three years, for a fig tree to reach maturity and fruit bearing age. But the point of the story is that the vineyard owner proclaims imminent judgmentally on the tree but the gardener requests that the owner allow one more year and perhaps with the proper care it will bear fruit. With the right kind of soil, with the right kind of care, with the right amount of time, perhaps this tree will do what it was planted to do. So, what happens, does it end up bearing fruit or is it cut down? A traditional cliffhanger would give us the answer, at least at some point in the following chapters. But instead we are left with the unknown. This parable ties in with Jesus’ previous comments about the recent events because, as theologian Matt Skinner says, “Just because you have not been cut down, do not presume that you are bearing fruit… Jesus’ words about judgement and repentance are scary, yet they depict human life as a gift, albeit a fragile one.” The fate of this tree is left hanging.

I believe that we don’t know the fate of this fig tree because it is up to us to create the ending. Will we choose to bear fruit- in all of our vulnerability through God’s grace- or will we choose to live in fear- immobilized by our fragility? Repentance in this parable means something so much more than being sorry, it refers to a changed mind, a new way of living, a claiming of a particular lifestyle. Repentance means living a life that points toward God- regardless how brief or how long that life is- because life is a precious gift. But God has been waiting for milliennia for us to complete that cliffhanger. Which ending do you choose? I guess we’ll just have to wait until next week to find out. Amen

Bible Text: Genesis 15:1-21, Luke 13:31-35 | Preacher: Rev. Jenn Geddes

I experienced many sermon illustrations while on my recent trip. In fact, whenever something particularly significant happened someone int he group would inevitably say, “Hey Jenn, that would make a great sermon illustration”, so you can bet you will be hearing about African adventures for a while. I do want to say that it was an absolutely wonderful trip. The people were a delight and incredibly hospitable, the scenery is awe-inspiring and I did get to see some fascinating wildlife and the places we visited and experiences we had can hardly be expressed in mere words. It was quite the journey! Not only were the various flights to get to Nairobi journeys in and of themselves and not only were we each experiencing our own personal revelations while on the road. But the very act of driving across the southern landscapes of Kenya and Uganda, from Nairobi to the Maasai Mara to Jinja to Entebbe, was quite the journey. All of the CanAssist supporters, 21 in total, travelled as a group in this large over-lander vehicle- it was some kind of cross between an eighteen wheeler and a greyhound bus or between a jeep and a tank. The truck itself was enough to stop people in their tracks as it drove down the highway or through various rural communities, but when the people observing this large vehicle realized that it included over 20 white North Americans, shouts of joy would erupt. People of all ages would run and wave- but the children in particular would get a real kick out of it all. We struggled at first to make a comparison but eventually we realized it was like the circus had come to town and we were a car load of clowns. Now, the Swahili term mzungu means “to wander without a particular destination” and it came to mean the various white people who would come to Africa on safari during the exploration and colonial periods- it is not a derogatory term but rather a term of endearment. As the truck drove by, children would be outside, doing chores, getting washed, or walking to school. They would have this look of awe face and then drop whatever they were carrying or jump out of the basin and scream with delight, “Mzungu!” and wave enthusiastically. Being someone who loves a little attention, waving back with a big smile made me get quite the complex. Some of the places we visited were so remote that many children under the age of 10 had never seen a Caucasian before and they certainly had not seen so many in one place. It was an added perk to our journey that we were the object of mystery, wonder and delight. It is also one fine example of how joyful the people of Kenya and Uganda are and how much we felt welcomed. There are many stories like this that come to mind as it was an experience and journey like no other.
In our Gospel passage Jesus is on a journey and experience like no other with his disciples, a journey to Jerusalem and ultimately to the cross and empty tomb. What is remarkable is that while on this journey Jesus finds the energy and time to heal, preach, minister, and teach. What is equally remarkable is that in the passage that was read this morning, it is the Pharisees who warn Jesus of upcoming conflict, remarkable because the Pharisees are often the ones who who enter into conflict with Jesus. We get the sense that this particular group of Pharisees seek Jesus out, as it says in our NRSV, “the Pharisees came to him to warn him of the danger he is in”. It is a rare day indeed when the Pharisees come looking for Jesus and rather than wanting to start trouble are coming to assist him. Jesus not only replies to this group of Pharisees but then seamlessly turns the conversation to all who will listen and most importantly to the city of Jerusalem, to the place where Jesus is headed. Jesus reveals his concern for Jerusalem and his perception of the city’s (and his) fate. This conversation is also recorded in Matthew, but Matthew has it in a very different place- after Jesus entered Jerusalem on a donkey. Luke places these words much earlier in Jesus’ ministry while he is still in outlying villages and therefore in Luke it has some very important prophetic meanings.
This text is often broken into two parts, verses 31-33 and 34-35. In the first section immediately I am touched by Jesus’ confidence and commitment to God’s will at all costs. Jesus is rather brave. Jesus is casting out demons, performing miracles, preaching to the outcasts while also heading toward that holy city. But this is not a route that he has mapped out but one that God had planned since the beginning of time. While Jesus’ words, “I must be on my way,” reveal that God has a will for the course of life in this world- and explicitly Jesus’ life. It is also Jesus’ life that is at stake here. But it will affect us all, most specifically our salvation, our relationship to God as children of God. It may not seem like it but this passage is telling us that God is at work for our well-being. Jesus must be on his way, to Jerusalem, to fulfill the will and work of God.
The second section, verses 34 and 35 reveal Jesus’ concern for Jerusalem. It is a lament for this city in which he sees Jerusalem’s inability to love and listen to one another. I love the gender defying comment that Jesus is like a nurturing mother hen in which he opens up his arms and invites Jerusalem to gather under his protection.But the pain in Jesus’ words is that even though he extends this invitation they, the dwellers of Jerusalem, are not willing to gather. Perhaps they are unable due to things like pain, pride, hurt, anger, or skepticism. Author and Presbyterian Record contributor Katie Munnik once wrote, “Jesus longs to stretch out sheltering wings to show Jerusalem that there is refuge here, that there is comfort, and the solution for all its missteps and mistakes. Jerusalem may be broken and Jerusalem may be proud, but Jesus longs to give her the words she needs, to begin again to see the light.”
I have wondered about this reference to Jerusalem. What is Jerusalem? What does it represent? Are we talking about the physical city or is it a symbol for the Jewish people? Could it be a reference to all life here on earth? Is Jerusalem us? Of course for Jesus the literal city of Jerusalem is important as it is where Jesus is headed. It is where Jesus will enter the gates to the words, “Blessed is the one who comes in the name of the Lord.” It is where Jesus will be persecuted and charged with death. It is where he will die. But what about if Jerusalem is analogous with us? What if Jerusalem means more than the city that has endure so much conflict? What if we are the ones, who despite Jesus’ desire to gather us up, to protect us, are not willing? Because we have our own pain, pride, hurt, anger and skepticism.
We have begun a journey through Lent, a time when we acknowledge our mortality, our frailty, our fallibility and the further we move into Lent, the clearer it becomes that things are not going to go well for Jesus. Jesus has stirred resistance. Even the Pharisees are uneasy. Herod is a major threat. Yet, Jesus refuses to journey down a safe path for safety’s sake. At this stage in Lent, Palm Sunday seems like it is a month away (which it is) but Jesus knows that with palm Sunday comes another chance for Jerusalem but while the shouts of praise resound there are still dark days ahead. The closer Jesus gets to Jerusalem the more road signs there are warning of the price that will be paid. It is the trip of a lifetime, a journey and experience like no other, for us and for Jesus. Jesus is the ultimate mother hen, who is willing to risk his own life to spare the life of his children. Amen

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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