Service Type: Sunday

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

Bible Text: Mark 12:28-34 | Preacher: Rev. Jenn Geddes

In the 1950s Fred Rogers was studying in a Presbyterian Seminary when he turned on the television in his parent’s home and was disgusted by what was on. He couldn’t believe that such a medium was being used to spread such rubbish. I can’t help but wonder what he would think of the television programs these days! But it was upon seeing these shows that he decided that instead of being upset by it he would make a difference. In one interview he said, “I went into television because I hated it so, and I thought there’s some way of using this fabulous instrument to nurture those who would watch and listen.” There’s actually a Canadian connection to this story because in 1963, after graduating from Pittsburgh Theological Seminary, and following his ordination into the Presbyterian Church (USA) Fred moved to Toronto and was contracted by the CBC to develop a short 15 minute children’s program entitled, Mr. Rogers. As a side note, Fred brought a friend of his along to Canada to work as an understudy, Ernie Coombs would end up staying in Canada and creating Mr. Dressup. Fred moved back to Pittsburgh and acquired the rights to Mr. Rogers where the show took off. The show ran from 1968-2001, making it one of the longest children’s programs to ever air on television. As a result few children’s entertainers have ever been able to span so many generations. I know I loved it when we would go on the magical trolley to the neighbourhood of make-believe and visit King Friday and Sara Saturday, both of which were also performed by Mr. Rogers. Each episode began the same with Mr. Rogers coming into his home, changing into his signature sweater and sneakers and singing his theme song, “It’s a beautiful day int he neighbourhood, a beautiful day for a neighbour, would you be mine? Could you be mine? Won’t you be my neighbour.” Often neighbours would drop in to teach the viewing audience something wholesome.

Last year Maclean’s magazine published an article entitled “The End of neighbours” and stated that, “More than 30% of Canadians now say they feel disconnected from their neighbours, while half of Americans admit they don’t know the names of theirs and a recent poll of 2, 000 Britons found a third declaring they couldn’t pick their near neighbours out of a police lineup.” My feeling is that this trend while definitely on the rise, hasn’t quite hit the Comox valley yet. Many of us get a long with our neighbours…and I’m not just saying that because some of mine are here. The question today is in part, who are our neighbours? And how does our relationship with our neighbours, both literally and allegorically, affect our relationship with God?

Debates about “the law” what the Hebrew tradition calls the Torah is very much a part of the entire Gospel story. After all Jesus often challenged the law and those who sought to maintain it. Sometimes Jesus’ remarks changed the laws all together and most of the time he commented more on how the law was perceived. Over time as Jesus confronted this issue those in power conspired to kill Jesus. Today’s debate or rather conversation in Mark is very different.

One of the scribes over hears Jesus and his followers debating and disputing among themselves. The scribe is impressed with Jesus’ abilities and decides to ask him a question based not on a trick but because the scribe feels Jesus would know the answer. Already this experience is radically different from those other conversations with scribes, Pharisees and Saduccees. This scribe has no hidden agenda but rather simply wants to know Jesus’ take on the greatest of all the commandments. But equally surprising is that Jesus responds with the words this scribe wants to hear. Jesus says, “The first commandment is this, Hear, O Israel: you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” This comes from Deuteronomy and is known as “the Shema” because the first word in Hebrew is Shema or “Hear.” This phrase is read out at every gathering within the Synagogue and Temple and it is the first Hebrew words a Biblical Scholar learns, “Sh’ma Yis’ra’eil Adonai Eloheinu Adonai echad.” It is rare to find Jesus responding with such well known and anticipated answers. Just as this scribe is not trying to trick Jesus, so Jesus is not trying to aggravate the scribe.

Jesus does, however, use this passage from Deuteronomy as a launching point into further discussion. Jesus underscores God’s desire for a relationship with God’s people. But also that one’s love for God must include the whole person, heart, soul, mind and strength. One’s love for God not only involves the whole person but love for others.

While it was not asked of him Jesus then responds with the second greatest commandment, “Love your neighbour as yourself.” This passage comes from Leviticus 19:18. The reason, however, that Jesus includes this is not because they are two separate commandments but rather because they are so intertwined that they cannot be separated. Love of God issues in love of neighbour and of course, love for the neighbour demonstrates love for God. In a society where we face the end of the neighbour, while perhaps a trivial example, it reminds us just how much our love for one another is at the heart of our love for God.

Jesus often argued, frustrated and concerned the scribes but in this story controversies come to an end. The two agree. In fact, the scribe surprises us by affirming that these are not only important laws but more important than offering burnt offerings and sacrifices. Expressing love, far outweighs offerings. While this comes from the scribe, it seems like something Jesus would have said. To bring this point home, Jesus and the scribe agree, and love one another. These two people, who are often portrayed as enemies in the Bible, meet together and agree on the greatest commandments. In the scribe’s remark Jesus sees that he truly understands and acknowledges that the scribe is not far from the kingdom.

Who is our neighbour? It’s the young skateboarders who use our drive way to practice tricks. It’s the dog walkers who use our yard. It’s the atheist on the bus. It’s the single parents who walk their children around the block. It’s the staff at Quality Foods. It’s the seniors in the stratas. It’s the gay teen. It’s the developer on Neptune St. It’s the new Muslim family. It’s all of us, AND it’s all of them. In fact, like those two commandments, there are no distinctions but rather our neighbours are so intertwined with who we are as a church. Emerson Powery says, “Stories like this one, rare as they are within the Christian canon, must drive us to become more willing to open up to the other, including the faithful people within our own religious tradition and those without…By this respect for our neighbour, we carry out the mission of human dignity, which in turn represents a love for God. ” It rests upon us to turn to those beside us, those who have yet to walk into our doors and those who merely reside next to us and invite them to be our neighbours because if we do not love our neighbour, we do not love God. So what do you say, “would you be mine? Could you be mine? Won’t you be my neighbour.” Amen

 

 

Bible Text: Mark 10:46-52 | Preacher: Rev. Jenn Geddes

It is generally believed that the reformation began on the day Martin Luther nailed his 95 thesis on the castle church door in Wittenberg, Germany on October 31st, 1517. We are fast approaching the 500th anniversary for this particular day. It is also why the last Sunday in October is always named “Reformation Sunday.” But there is another part of Martin Luther’s story that I have always found intriguing. What was Luther’s life like before the 95 thesis? Luther was born in a small community in Germany where his father worked in the copper mines. Some how, word got out that Luther was an exceptionally bright young man and at age 13 he studied law at the University of Erfurt. He earned both his bachelors and master’s degrees in the shortest time allowed by the university. He also demonstrated that he could be quite the debater and conversely gained the nickname”The Philosopher”. But here’s the part of the story I find most interesting. He was on his way to becoming a very successful lawyer. But then in 1505, just 12 years before posting his paper on the door, while on the road to Erfurt he encountered a severe thunderstorm. It was so bad that a bolt of lightning struck the ground dangerously close to him. Being the good catholic that he was he exclaimed “Help me, St. Anne!” Who happens to be the patron saint of horseback riders. Luther then made a promise that if he survived he would become a monk. Which later resulted in him selling everything he owned and becoming a monk in the order of St. Augustine. Of course this was the first of many revelations which would eventually lead to the reformation, the re-forming of an established institution. He really didn’t begin his journey in faith expecting that he would change the face of church forever. But sometimes it takes a big jolt or even a scare to change everything. While today is called Reformation Sunday and we celebrate the reformed church, the Gospel passage is also all about a reforming and a restoring.

The healing story of blind Bartimaeus is not simply a healing story. It is a story of restoring sight but it is also a story of reforming discipleship. Bartimaeus represents not just one person but an entire community that is restored through Jesus. While the miracle of sight is essential to the story it is also about a much larger and wider miracle made known through Jesus. Like Luther, who was but one person humbled by God, his insights created a radical transformation in the wider church. So Bartimaeus’ story tells us that healing is not just for one man but for all.

Bartimaeus is described as a blind beggar, meaning that he had no social rank or importance. He is sitting at the roadside when he hears Jesus pass and he begins to cry out, “Son of David, Jesus! Mercy, have mercy on me!” Despite the fact that we are over half way through the Gospel of Mark, this is the first time that the title “Son of David” is applied to Jesus. This title demonstrates that this blind man understood Jesus’ royal lineage. It also is a foreshadowing of what is about to happen in the very next chapter when Jesus will enter the holy city of Jerusalem while sitting on a colt and the crowds will begin to shout “Hosanna! Blessed is he who comes in God’s name!” Despite his blind eyes and despite his lack of status, Bartimaeus sees who Jesus is well before a lot of people, even those closest to Jesus.

The next line in our passage is rather disconcerting because as Bartimaeus calls out to Jesus and addresses him as King. People are trying to hush him. The NRSV says that “many sternly ordered him to be quiet.” We know that historically a lot of people tried to shut up Luther and the other reformers before their voices could be heard over the crowd. In reading this Gospel story I can’t help but remember that at St. Andrew’s in Victoria there was a blind man who sat on the bench outside the church doors and would cry out, “Spare a little change” for hours on end. And often his cries could be heard inside the church, during the service. I will admit, I found it distracting and sometimes disruptive. But as I’ve read this Gospel story I have come to understand something amazing about Jesus, (yes, even I learn new things about Jesus every once and a while).

In public speaking we often are trained to just keep going and ignore the distraction. At the very least pause and let the noise pass. But Jesus stops. The crowd’s rejection of Bartimaeus’ pleas shows his lack of status but this does not matter to Jesus. When I hear something on the news that disturbs me, I often will briefly think to myself, “that’s terrible” but then I will plough on with whatever else I have to do. When I’m on a mission to get a task done I can get rather focused and make it impossible to be disrupted. If I’m in the middle of something and my phone rings I sometimes let it ring and go to voice mail because I am busy and need to get the work done. But Jesus stops. While there are all these people following Jesus and calling attention to him, Jesus stops and addresses the needs of one individual. Jesus stops for me, when I am blinded by sin or am calling out for help. Jesus stops for you. Perhaps as a church, as the body of Christ in the world, we need to stop and reform, restore, and provide healing.

What happens once Bartimaeus is healed is also very important. The Cornerstone Bible Commentary expresses this perfectly, “Bartimaeus’ healing highlights Jesus’ continued work of compassion and his ability to bring sight to those in darkness. It also dramatizes an example of faith. Unlike the rich man we heard about a couple weeks ago who had everything except spiritual insight, the blind man had nothing but saw clearly. He understood that Jesus, as Son of David, could heal, and that he had the power of God to bring renewal of life.”

Upon being healed not only is Bartimaeus able to literally see, he also follows. This separates this healing story from all the other miracle stories in the Gospel. Usually at the end of a healing or miracle the crowd is awed but the person being healed is left to go on their way. We are told, however, that Bartimaeus is healed and follows Jesus. This is the reality of true insight and Bartimaeus is about to follow Jesus into Jesus’ darkest hours. They are not going to be easy but rather full of challenge.

I wonder if the blind man’s sight was really what was important or rather that his sight then allowed him to follow Jesus closely. I think of the Reformers, of Martin Luther, John Calvin, John Knox and many others who felt that change was needed, that a restoring of the church was the will of God, that reforming our beliefs so that they realigned with Jesus’ teachings was necessary and I wonder if any of them were hesitant. I wonder if any of them thought, “perhaps we should just stick with the status quo” or “we can’t change because we’ve also done it this way”. I wonder if 500 years of doing things the way they have always happened is long enough. I wonder if we are in need of a reforming, restoring and healing. I wonder what it will take to give us a bolt of insight to know with confidence what God is asking us to do. I wonder when it is best to stop and listen and as I wonder, it is my hope that we all commit to follow. Amen

Preacher: Rev. Jenn Geddes

In 1978, Andrew Gold recorded his third album All This and Heaven Too. The single off this album was by far his greatest hit, reaching number 25 on Billboard and topping at number 7 on Canadian charts. According to Gold, however, the song was never meant to be a hit. It was just a little ditty that took him about an hour to write. It was in fact ranked as the 98th biggest hit of 1978. Ok, that doesn’t make it sound like such a hit does it? Well, in 1985 the song was re-recorded by Cynthia Fee and became theme song for one of NBC’s most successful sitcoms, “Thank you for being a friend, Traveled down the road and back again, your heart is true you’re a pal and a confidant.” Do you know the show? My rendition didn’t help? It was the theme song for The Golden Girls, a sitcom that ran from 1985 until 1992 about four older women sharing a home together in Miami, Florida. Often the episodes dealt with the fact that these four women, while only two were related by blood, were in fact a family, with all the dynamics, debates, and difficulties that comes with being a family. But like most sitcoms, within the half hour all of that was forgiven and they went back to being pals and confidants, with words of thanks for being a part of that family.

Today is all about gratitude and saying thank you. For many it is about gathering with family, either related or chosen, and if your thanksgiving table was anything like mine when I was young, it is about all those dynamics, debates and difficulties as well as fun that comes with family gatherings. Perhaps there are those important traditions of turkey and pumpkin pie or simply saying what we are thankful for. Thank you for being a friend to Mike and I. But our Gospel passage directs us down a difficult path and demonstrates that saying thanks just isn’t good enough. In fact, there is a cost- both literally and figuratively- to discipleship and to being a family of God, with all of its dynamics, debates and difficulties.

Our passage opens with a man running up and kneeling before Jesus. At this point in the story all we know about this person is gender and because he kneels we can figure out that he is approaching Jesus with respect. This point is driven home when this man addresses Jesus as “good teacher” and asks, “what must I do to inherit eternal life?” and we know by his actions and through his address that this man is asking the question with all sincerity. It sets him apart from all the times when the Scribes or Pharisees asked questions to trap Jesus. This is a genuine question with a genuine hope that he will be given an honest answer. Although, he obviously gets more of an honest answer then he would like.

Jesus quickly states that he is not good but rather only God is good. This is actually a tricky narrative technique in Mark. As we have heard throughout the past weeks those who are the least are usually the ones who identify Jesus as the Messiah first. By this man proclaiming Jesus as good he is acknowledging the divine identity of Jesus and with his turn of the words Jesus is acknowledging this.

The Gospel author then does another subtle trick. Jesus repeats most, but not all of the ten commandments, asking the man if he is aware of them. All of the commandments that Jesus states are those that involve human to human interaction. You shall not murder, you shall not commit adultery, shall not steal, bear false witness or defraud and you shall honour your parents. The commandments exist not just as rules but they are necessary to guide people in a way of covenantal living- including a quality of life that will persist in the new age, in the kingdom of God. However, what commandments are missing? Those that involve human-divine interaction. “You shall not have other gods before me, no idols, no wrongful use of God’s name and remembering the sabbath.” It those commandments that are most important to the covenant and yet Jesus does not ask this man if he kept those commandments. We will touch upon this in a minute.

Of course the man says, yes he has followed those commandments since his youth. The Gospel then says that Jesus looked at this man and loved him. There is a pause in the conversation where Jesus takes in this man and loves him. Perhaps Jesus loves him because Jesus knows that what he is about to tell him to do will be difficult, will be impossible for others to understand, and will only be made possible through Jesus’ love. Jesus tells him that he must go and sell all that he owns and then give the money to the poor, and then, follow Jesus. Upon hearing this, the man is shocked, dismayed, and goes away grieving. By walking away he does the exact opposite of what Jesus requires. It is only at this point in the story that we find out that this is a rich man- for he has many possessions.

It struck me that the reason Jesus did not mention those human-divine related commandments is in part because Jesus knew they are the hardest to follow. But what often makes them the hardest follow, is the distraction of possessions. We often treat our possessions, or at least brands, as gods and certainly idols and sometimes our possessions keep us from remembering the sabbath. The problem with possessions is that we can seek security through trust in our possessions rather than in covenantal living, that accumulation of wealth and resources in the present can become an end in itself and can even become idolatrous. Jesus tries to encourage this man, that he need not fear, because the community itself is where we should put our trust. A little reminder that the early church did not think they needed to plan for the long-term future. They expected the kingdom of God to come within their lifetime. So long term planning or saving was not part of their practice.

Jesus’ response to the rich man wandering off is that it is indeed hard for those who have wealth to enter the kingdom of God. In fact, through the use of analogy he basically says it is impossible. Biblical Studies scholar Mark Vitalis Hoffman notes, “The disciples—who were among the lower class and whose perspective had been shaped by a culture that associated wealth with honour, status, and divine favour—are confused. If those who appear most blessed have more difficulty getting into the kingdom than a camel going through the eye of a needle, then, “Who can be saved?””

We share this same problem- we are likely among the world’s privileged- just living here, with the bounty and harvest we have in this land of plenty sets us apart. But as we discussed last week earning our way into salvation can not be done. Jesus confirms this by saying that “For human beings it is impossible, but not for God; for God all things are possible.” This rich man asked “what must I do to inherit eternal life?” Perhaps it was a matter of asking the wrong question. Because an inheritance is often not earned per se, rather it is by virtue of being a part of a family.

This is what Jesus highlights at the close of our passage. The disciples have left everything, left their families, their homes, all for Christ’s sake. But they have also been adopted into the family of God. When we chose to follow, when we respond to grace with gratitude, when we give of ourselves in thankfulness- we know that we do it as part of a family with all our dynamics, difficulties and debates and fun and we must not only respond by saying thank you for being a friend, but by acting as a family of God. Amen

Bible Text: Mark 10:13-16 | Preacher: Rev. Jenn Geddes

The Reverend Stephen Farris, the past moderator of General Assembly shared a story at Canada Youth that has left an impression on me. He recalled a former professor ask in reference to Jesus’ words, “whoever does not receive the kingdom of God as a little child will never enter it”, “Why like a little child?” One student raised their hand and answered with confidence that it is because little children are naturally good and innocent. The professor replied, “You don’t have any children do you?” Someone else stated, “Because children are all so humble.” The professor asked, “Have you ever stood outside a schoolyard during recess and listened to the children? I’m the king of the castle and you’re the dirty rascal! Not very humble.” Other students hypothesized about the statement but each came up short. Then the professor reached into his pocket, pulled out his wallet and extracted a $20 bill. He walked over to a student who was the toughest, most hard-nosed guy in the class and gave the bill to this student. The student looked uncomfortable. The professor said, “You don’t like me giving this to you without any terms, do you? If I asked you to come over to my house to do some yard work and I paid you for your work, you wouldn’t mind at all. But when I just give it to you we are suspicious. But what happens if I gave this money to a child?” Stephen Farris then said that no other words were necessary- everyone could picture a child reaching out a hand to receive the unearned gift, a child would think it the most natural thing in the world to receive a gift.

Children accept gifts with joy, possibly with thanks and without any thought toward why they are receiving the gift. Somewhere along the line we grow sceptical of such unearned gifts. We know that there is always fine print, we know there is always a hidden agenda, we know there is always a catch. There is no such thing as free. Perhaps that is what Jesus meant when he said that “whoever does not receive the kingdom of God as a little child will never enter it.” Grace is a gift we can never earn but it is also a gift with no hidden agenda, no fine print. Grace is not based on how best you perform a task or whether you come out on top. Grace simply is there for us- let me rephrase that- Grace simply is given to us. Much like the meal we are about to receive- we don’t ask for it, it is just given.

In communion the bread and drink are simply given to us. We do not need to understand fully what they represent, we do not need to be perfect, we do not even need to ask. They are simply the gifts of God for the people of God- simple bread and simple juice- set apart to represent a great gift, which unifies us as one body. It is vital for us to celebrate this meal together as an expression of the grace received. I recently learned a few interesting points about communion.

Did you know that in ancient times, to break bread with someone was to enter into a covenant relationship with them. If you had a meal with someone it meant that you were entering a deep and trusting relationship. In fact, our English word, companion, is derived from two Latin words, “com” which means “with” and “panis”, which means bread. Therefore a companion was someone with whom you broke bread. There was a great social responsibility with regards to food within the Bible as well. To have dinner with someone meant you were friends forever. To eat together was viewed as such a big moment in a relationship that it also disqualified you from openly testifying against the friend in a court of law.

Today is World Communion Sunday- meaning that congregations around the world are participating in this meal. I can say with a fair amount of confidence other Presbyterian churches not only within this country but throughout the world are enjoying this meal together, with us, as companions in Christ. But I can also say that other Christian denominations are gathered together around this table, with us, as companions in Christ. While we may not, yet, be able to have communion as a unified faith, we are able to celebrate it together in our own ways, this day. Which tells me, if we are all celebrating this unearned gift, receiving this unearned food, joining together as companions in this meal, it means we can not or at least should not be testifying against each other but rather we are bound together in the body of Christ. It makes little difference what our doctrine is (this is a pretty big statement coming from someone who just returned from Church Doctrine Committee meetings!), it makes little difference how mature our faith is from that of our neighbours, it makes little difference whether we have been coming to this congregation for the full twenty years or are new this Sunday. As we eat together these simple gifts we recognize our vertical relationship with God and our relationship with one another (shape of the cross). Christ is found in our companions, throughout the world of Christian faith, and Christ comes to us with gifts- may we be like children and receive them with joy, excitement, and without reservation. Amen

Bible Text: Mark 9:30-37 | Preacher: Rev. Jenn Geddes

On September 9th Queen Elizabeth became the longest reigning monarch in British History. While it surpasses the reign of her great-great grandmother, Queen Victoria, thus far by just a few weeks, Queen Elizabeth has seen 12 British Prime Ministers and 13 Canadian Prime Ministers and more than 30 corgis throughout her reign. Interestingly enough all of her Corgis have been descendants of her first Corgi, Susan, which was presented to her on her 18th birthday in 1944. Queen Elizabeth has also surpassed a pretty big milestone in that her marriage to Prince Philip is the longest of all British monarchs, 67 years,- unfortunately that is an accomplishment not likely to be overcome any time soon. Queen Elizabeth was the first monarch to send an email in 1976 and she sent her first tweet last fall. I don’t really count myself a monarchist but I’m certainly not against it either. Of course as a young girl, like many young girls, I had hopes that upon visiting Balmoral Castle I would be noticed by one of the at the time eligible princes. But let’s face it, I ended up with a much better Prince Charming. I don’t know what it is about our fascination with monarchy. Perhaps its that they live a life so radically different than ours that we can only fantasize about it. Or perhaps when there is scandal it gives us relief that despite their royal blood, they are only human. I certainly share with others in the congratulation to Her Majesty the Queen in being the longest reigning monarch but I’m not about to ask us to sing God Save the Queen in church. I suppose some of that resistance comes from our passage this morning.

What appears like two separate stories is actually two variations on the same theme. This is a common narrative tool in Mark. The Gospel writer often juxtaposes stories to either make a point or to demonstrate the major contrasts within Jesus’ life. In the first section Jesus takes on a second try in explaining his upcoming death and resurrection and once again the disciples have real difficulty in understanding. The text says that they are not only confused but afraid to ask questions. Fear is a common theme in Mark and it is often contrasted with faith. In this story the disciples’ fear prevents them from asking questions. How often is that the case for us? We are worried that if we ask questions, others will think our faith is weak or even heretical. We are afraid of being judged or looking stupid. Truth be told I understand the disciples fear. After all, we heard two weeks ago how Jesus rebuked Peter after Jesus explained for the first time about his death and suffering. No wonder they are afraid- they don’t want to disappoint Jesus- but of course not asking for clarification or explanation is going to create a greater culture of disappointment later on.

Unfortunately, things don’t really improve for the disciples’ ignorance and this is where our two stories connect. Immediately following Jesus’ explanation about his suffering and death the disciples are arguing over who is the greatest. Just think of that for a moment Jesus just explained he is going to die and the disciples turn around to discuss which one of them is best. The Gospel then says that, “Jesus sat down.” I picture an exasperated Jesus- walking with his disciples and discovering that this is what they are discussing- not about what Jesus has just said but rather a conversation so trivial that Jesus just sits down in frustration.

Then Jesus calls them over to explain that the reality of God’s kingdom is nothing like that of any human reign. That in fact it has nothing to do with how long someone reigns, how best someone reigns, even how socially conscious someone reigns rather it is entirely based on something so extreme that no human reign can compare to God’s reign. In order to become the greatest and the first, one must become the least and the last. This is not just some reverse psychology but a reversal of everything understood within the Roman culture of the day. Mark’s Gospel has been subtly proving this point in the preceding chapters. We have people who are overcome by demons who recognize who Jesus is, we have innocent little girls, sick hemorrhaging women, and Syrophoenician women who all recognize who Jesus is well before the disciples. It is these people who are the first, the honoured, the greatest.

We have to understand that in the ancient world the social structure was slightly different from ours today, namely that there was no middle class. One was either rich, very rich, or poor, very poor. And in order to maintain ones honour they had to surround themselves with those people who brought them honour and prestige or else they ran the risk of being shamed. When Jesus says that one can only gain honour in the kingdom of God by welcoming and spending time with those who have no honour it goes against the entire social structure of the ancient world. Especially when it involves welcoming a child- someone with absolutely no power. But this is the point that Jesus was trying to make earlier- that through his death and resurrection-he will become the greatest servant, the servant of all. He will be strung up on a cross and made completely powerless but through these actions those who succumb, daily to the great power of sin, may experience the even greater power of grace. Today we welcomed a child into the covenant of this church- promising that Callan will be prayed for, cared for, taught, celebrated, blessed, listened to in this community of faith. You made this vow and let me remind you this should not be an empty promise.

I would argue that while our modern world does see a middle class- the economic realities of the day show that there is an ever widening gap between the rich and the poor- not unlike that of the ancient world. We may not seek to promote our status through the company we keep but we certainly do through the products we own. I would argue that we sometimes still argue over who is the greatest. In fact, I catch myself doing it when I proclaim how great this congregation is- implying that we are one of the best churches not only this valley but the entire island. While this may be true we only become the best by listening to one another, giving equal voice to our concerns and aspirations, by showing hospitality to all among us. What better way than through baptism and subsequently through the visioning process we will have today, a coming together to share a vision for the future where we may be a church who welcomes not only a relationship with Jesus but God. Amen