Service Type: Sunday

Bible Text: Mark 1:4-11 | Preacher: Rev. Jenn Geddes

Many of you have likely heard of or know the name Dietrich Bonhoeffer. He wrote incredible texts on discipleship, prayer and theology. He was a professor of systematic theology at the University of Berlin before being ordained as a Lutheran pastor. Two days after Hitler was installed as Chancellor, Bonhoeffer delivered a radio address in which he attacked Hitler and warned Germany against slipping into an idolatrous cult. He was cut off the air in the middle of a sentence. He became vehemently opposed to Hitler’s behaviour and participated in Nazi resistance. As a result he was arrested in April 1943 by Gestapo and imprisoned for one and half years before being transferred to a concentration camp. On April 9th, 1945, just two weeks before Allied forces liberated the camp he was executed. But as he was led to his death he said to one of the prison guards, “For some this is the end, but for me it is the beginning.” Bonhoeffer was so confident in the acts of baptism that he knew he had already died and been reborn. I question whether I would have such faith. In all honesty it has been awhile since I thought about the theology of baptism or the reasons for baptism. However, as I read Bonhoeffer’s remarks I was moved to truly delve into what baptism means. And baptism is complicated. I truly believe we take it for granted and perhaps we sometimes misuse the act of baptism. If you will indulge me, I think a sermon on baptism is in order, if not for you, then for me. To help us build up confidence in our own baptisms. Baptism is one of two sacraments within our tradition, it is fundamental to our practices and faith. However, we often use baptism more of a rite of passage than a transformed life. Yet, even for Jesus baptism signified a change and a new beginning.
For Mark, the baptism of Jesus is an origin story. Mark does not start his gospel with stories of Jesus’ birth or childhood but immediately begins with Jesus’ baptism. That is because, for Mark, it is the baptism that begins Jesus’ ministry. It is not the birth story that has importance but the re-birth story that is most influential in the life and work and ministry of Christ. For Mark this origin is deeply rooted within the convenantal promises of the God of Israel. A new Elijah, John, stands outside Jerusalem in the wilderness, preaching baptism for the forgiveness of sins. People are drawn to him, if not for confidence but for curiosity. Jesus arrives on the scene and is anointed with God’s presence and blessing to begin a ministry of proclaiming the kingdom of God in this world. When we are baptized we are anointed with God’s presence and blessing. In his baptism Jesus is confirmed as the one who will bring forth the Holy Spirit. Jesus not only announces but also bears in his person and through his actions the very presence of God. Through Jesus’ baptism heaven and earth are joined.
Jesus’ baptism changed the face of baptism forever. John’s baptism had two components, repentance and forgiveness. Our very own baptismal words reflect renouncing evil and turning from sin but also forgiving our old life so that we may begin anew. Jesus himself is clear that to be baptized is to lead a new way of living. However, when Jesus is baptized there is another component, that of the Holy Spirit. At Pentecost the Holy Spirit became a part of the regular practices of the early church. When the crowds saw and understood the disciples they asked Peter how they should respond to this witness and he said that they should repent, be baptized and receive the gift of the Holy Spirit.
As we know there are clear distinctions within denominations about baptism. The issue of infant baptism versus believer’s baptism has divided churches. Clearly as early as our Acts passage there were different views of baptism. The Presbyterian church is very comfortable with infant baptism and here are a few reasons why. Throughout the book of Acts there are references to entire households being baptized. Often a parent in the family would convert to Christianity and one of the Apostles would come and baptize not only that parent but the spouse and children as well. Baptism always follows faith either the faith of the person being baptized or the faith of the parents. There are also passages in the New Testament that compare baptism to the rite of circumcision, by which infant boys are made a part of the people of the covenant. Despite the divisions about when one should be baptized we can all agree that baptism is always done in faith and that children who are learning the faith are indeed part of God’s people.
Related is the reality that baptism is also not an individual act. In baptism we become part of the people of God. We are baptized into the one body. In baptism we become part of the Christ’s body. We are baptized into something- into a family, adopted and loved. The Living Faith states, that “baptism assures us that we belong to God. In life and in death our greatest comfort is that we belong to our faithful Saviour Jesus Christ.” This is the point Bonhoeffer was making. Perhaps it is a bit obtuse or morose but this is the freedom we talk about over Christmas and Easter. That we die in baptism, with Christ, but we also rise up to new life in Christ.
In today’s Gospel reading when we look at the meaning of Jesus’ baptism we realize that we are baptized into something greater than ourselves. That there should be a noted change that takes place at baptism. Michael Rogness, a homeletic professor at Luther Seminary says, “We often speak of baptism as a “means of grace” that is, one of the ways that God’s grace comes to us. Physically it’s only a small splash of water, but it marks the beginning of a whole new life- of forgiveness, of the presence of God’s Spirit, of our union with Jesus and our becoming part of the world-wide Christian church.”
I’m betting that so many of us were baptized either as children or so long ago that we barely remember. It appears as though our lives haven’t changed all that much. Presbyterians don’t do re-baptisms but we do, do reaffirmations. If you were baptized long ago re-affirm your commitment with Christ, re-affirm the transformation into new life. Maybe our new year’s resolutions have failed but the good news is that through baptism we are invited to constantly re-affirm who we are in Christ. If you have not been baptized, well, we do have a membership Sunday coming up and it is never to late. And when Jesus was baptized he was reminded that he was beloved by God. This is our reminder that we, too, are beloved of God and known by name. Have confidence in your baptism. Amen

Bible Text: Isaiah 60:1-6, Psalm 72: 1-7, Matthew 2:1-12 | Preacher: Rev. Jenn Geddes

The hymn, “We Three Kings” is often sung over the Christmas season. Albeit, that it is more about Epiphany, which is officially celebrated on Jan. 6, than Christmas, it was written as a Christmas gift by John Henry Hopkins Jr in 1857. We could blame this hymn for some of the mythology around the three kings but in actual fact the thought that there were three and that they were kings was a long established tradition by the time the hymn was written. Actually the celebration of Epiphany is older than Christmas in terms of liturgical traditions. In fact originally epiphany used to also include the story of the birth of Christ as a sidebar. The term epiphany stems from the Greek epiphaneia which literally means “revelation of God”. As a result it is quite appropriate that we include the story of the magi in this revelation. God revealed to them the birth of a king. Popular culture and centuries of myths have created images for us that are less accurate than most literalists would like. Good thing I hardly call myself a literalist. But that is the mystery of epiphanies, they are mysterious, hard to explain, often very personal and over time sound more like legends than reality.
Despite these popular myths this story is an important narrative in the function of the Gospel of Matthew and who Jesus is in all the Gospels. Understanding the language and where some of these myths come from is important. The Bible does not state how many wise men there were. It could have been three or thirty, but as early as an Alexandrian manuscript it was interpreted that there were 3 and they even had names, Bithisarea, who later became Balthazaar, Melchior and Gaspar. In the medieval period theologians concluded that each magi represented three of the then known races of humanity as descended from the three sons of Noah. They became kings because their gifts were only afforded by the richest of men. The term magi is the Greek word for wise men but is also the root of words like magicians and magic. We often interpret the magi to be astronomers, due to the fact that they were obviously looking at the sky and noted a change in the constellations but they likely were also adept in various occult arts such as astrology, fortune telling and the interpreting of dreams. What is important about these magi is that they take on the role and represent Gentiles who came to worship Jesus. Also, their paying homage reflects the bringing of gifts to the Messiah found in our psalm reading. God reveals part of the plan to these foreigners, these gentiles, in modern day language we might even call them heretics or heathens. God reveals to them a king and enlightens them with an epiphany. God illuminates a dark world with not only the presence of Jesus Christ but the opportunity for these people to truly encounter him and worship him.
Along with the magi, the star, a light in the sky, is central. The magi are from the “East”. The Greek word is anatolai which is really the root for the verb “to rise” and literally means the region of the rising sun. The word the “orient” comes from the Latin oriens and it has the same meaning. The idea that these magi came from the place where the sun rises is important. The rising of the sun implies the image of light and light was often associated with salvation in the Bible. In fact the passage from Isaiah, “Arise, shine, for your light has come” uses the same verb. The word arise is anatetalken in Greek. Isaiah’s vision of salvation includes a pilgrimage of the nations to Israel’s light. These Gentile magi are fulfilling this prophecy. Making a pilgrimage from the place where God’s creation rises each day to the light of the world.
The sincerity of the magi’s worship is contrasted with Herod’s insincere pledge to worship Jesus. When the magi ask where is this king of the Jews they ask it with delight and privilege. The next time that term “king of the Jews” is used is much later in Matthew, close to the end of his Gospel. Jesus is charged with claiming to be king of the Jews and is eventually crucified for having such a title. Matthew wrote his Gospel already knowing the end of the story. He already had Jesus’ death in view when he has the magi refer to Jesus as the king of the Jews. This is not only a foreshadowing of what is to come but reflects so much of our world today. How do we reconcile our understanding that Jesus is the light to the world, the personification of hope and salvation, when there is still so much darkness in our world.
Who are the magi today? Who will make the pilgrimage? Who will present their gifts to the king of kings? Who will find light in today’s darkness? The year 2014, like so many years, included stories of tragedy, fear, pain and violence. We tend to focus on those news stories at this time of year. But there was a lot of light too. My personal favourite news story is that of the Olympics when a Canadian ski coach ran out and fixed the ski of a Russian Olympian so that he could finish the course with dignity. Who will share the glimpses of light, of God, in our midst?
The birth of Jesus alarms Herod. After all Jesus threatens to usurp Herod’s title as king of the Jews. Herod’s plot at the end of our passage constitutes the reason for the holy family’s flight to Egypt and return a few years later. The flight to and from Egypt reflects the story of the Exodus. Jesus’ experience early in his life reflects that of the nation of Israel. Later in Matthew Jesus further represents Israel when he embarks on a wilderness journey and remains faithful to God despite the many temptations. The difficult story of the flight to Egypt highlights that God is present in the pain and suffering of this world. That there is a flicker of light just waiting to light up the sky.
While Christmas may focus on the babe, Epiphany bursts open on that glowing moment of God with us. Foreigners travel, Herod feels threatened and stars move their course. The lesson of Epiphany seems to be that in no way is Christ’s birth a private matter; the manifestation of God’s presence in the world engages all aspects of our lives, political, cultural and natural realms. It’s a big news story. Perhaps we are the magi of today but we are often so busy looking at ourselves that we forget to see God. Isaiah calls the people of Israel to see that God will work to restore and redeem Israel through the resources and presence of those formerly known as outsiders. Through the power of God’s presence the community is a centre of life and justice. It’s time to let those outsiders in and shine the light on God’s grace, love, and redemption at work in our world. Amen

Bible Text: Luke 2:22-40 | Preacher: Rev. Jenn Geddes

Christmas traditions run pretty high in my household. There are certain things that must be done, as a rule! Following the Christmas Eve service we must drive around looking at lights while listening to a radio drama of A Christmas Carol dating back to the 1960s. On Christmas day one must not look, open or touch the stockings until everyone is ready and after stockings one has strata, a bread, cheese and egg casserole for breakfast. A more recent but now just as important tradition is that we must skype with family members some time between the morning flurry of gifts and the main meal. Which interestingly enough, the dinner, in our house can be anything from a fancy fish to chili by the camp fire. You can blame my type A personality for these rules or the desire to be nostalgic or the fact that I like to be in charge. But I know there are traditions in your own households. Perhaps those traditions have changed over time, adapted to circumstances, and perhaps you have picked up new ones each year or perhaps this Christmas was different and difficult because some traditions couldn’t happen. That’s the problem with traditions, if we hold too tightly to them they get in the way of us enjoying ourselves. They take away from the meaning of the day, moment, event. The Old Testament is full of traditions that developed into the Law of Moses. Even the very first “Christmas” had traditions to follow.
The presentation of Jesus in Jerusalem is motivated by specific requirements, laws and traditions. But Luke is also very confused because in our Gospel text all these practices happen on one day, when in fact they would have happened over several different days. Of course the circumcision happened 8 days following Jesus’ birth. But the presentation should have happened that day as well while the purification would have happened 40 days following Jesus’ birth. Getting wrapped up in what Luke wrote and how wrong it is takes away from the true meaning of the story. However, it is rather interesting to know what laws it was that Luke is referring to.
The Torah has specific requirements for parental duties following the birth of all children but especially first born sons. Of course God claims the right to firstborn sons, based on the story of God passing over the firstborn Israelites in Egypt. There is also a strong link between Jesus and the story of Samuel. When Hannah, who had no children, prayed to God for a son, she vowed that if she had a son, she would give him to God. And indeed when Hannah bore Samuel she brought him to the temple and presented him and gave his life to God. So, when Mary and Joseph present Jesus at the temple in Jerusalem they are in effect dedicating his life to God. The story thus sets the stage for Jesus’ life to be dedicated fully to his heavenly Father.
The purification of Jesus is motivated by specific laws in Leviticus. After a woman gives birth to a son she is impure for 40 days. At the end of that period she is to bring an offering to the temple, which the priest offers as a sacrifice, effecting her purification. Further in Exodus there are all kinds of statements regarding first borns, even all first born animals are sacrificed. First born children however, are brought to the temple not to be sacrificed by purified. According to the law of Moses, Jesus, being the firstborn, needed to be redeemed. But then, as will happen throughout Jesus’ life, things don’t quite happen according to the law or tradition.
At the moment when the parents would present their offering, Mary and Joseph are interrupted almost intercepted. Instead of a priest residing over the blessing we have two old but very wise people, Simeon and Anna. In our translation Luke writes, “When the time came” the Greek, kai hote eplethesan hemerai literally means the “days were fulfilled.” Fulfilment is the real message this morning. Simeon and Anna function as the people who realize that God has fulfilled a promise. They serve to embody the hopes of Israel and depict the fulfilment of those hopes.
When Simeon lays eyes on this child he cannot help himself but take the child in his arms, perhaps a startling moment for the parents, and he begins to sing! But he does not sing a lullaby as one might expect for a babe in arms but rather a revolutionary song. The shape and hopes of this song reflect the same content that has already been sung by Zechariah and Mary. For anyone in the music world it is as if Simeon’s song is a final coda. A final reminder, a poetic summing up of the events. But there is also a hint of melancholy.
The King James Version says it best, “Lord, now lettest though thy servant depart in peace, according to thy word.” Simeon then gives prophetic voice to the realities about to face this child. This child will be both a stone upon which many will stumble and upon which many will find salvation. The child’s destiny will be one of radical transformation. Simeon is granted peace upon which he may see the Messiah but he also acknowledges the deep pain and great cost that it will bring.
Anna in her great age and deep piety recognizes Jesus for who he is and begins to praise God and speak about the child to all who are looking for redemption in Jerusalem. She has a great and important prophetic role in speaking God’s truth about the child’s future. She provides a clear model of what faithful behaviour looks like. Her patient waiting, her rejoicing at the good news and her deep desire to share that good news all seems to exemplify the proper response to the gospel.
Simeon and Anna play another key role. At this point in the story we know that Mary and Joseph, Elizabeth and Zecharaiah and a few Shepherds know about Jesus’ true nature. These two seniors worshipping in the temple are the next to respond. I often hear sentiments like “we’re getting older and can’t do the things we used to” or “It’s too bad we’re all a little grey in hair” but this story of Simeon and Anna two elderly people tells me that we are never too old to worship God or to see the true nature of Christ among us. Never too old to praise God. They both model a faith that embraces Jesus fully, full of what such faith means and may cost but they also share it so that people of every age may respond. Anna and Simeon have waited patiently. They embrace Jesus as soon as they see him and joyously sing and bless this child. They tell the truth of who this child is to all who will listen. More than any traditions, laws or rules isn’t that what Christmas is all about. Rejoicing at God’s promise fulfilled in Jesus Christ. Amen

Bible Text: Psalm 98, Luke 1:26-38 | Preacher: Rev. Jenn Geddes

Imagine being a young boy and travelling to the prison gate with your Mother to sing hymns to your Father who was imprisoned due to the fact that he would not conform to the state church in England. Imagine that father telling you that if you don’t like the hymns found in the hymnal to write your own and so you begin with just a few and end up writing hundreds. Imagine writing one such hymn and it becoming one of the greatest Christmas carols despite the fact that you do not actually celebrate Christmas. Isaac Watts did not need to imagine because it happened to him. Mr. Watts never intended for “Joy to the World” to become a carol. The extreme version of protestantism that the family practised prohibited them from acknowledging Christmas. The hymn is in fact based entirely on our psalm reading, psalm 98. You may have noticed the words of joyful noise and that heaven and earth are truly singing in one accord. Sing to God a joyful song, for God made a world of wonders! In the original hymn the first verse reads “Joy to the World the Lord will come” rather than the version we have “the Lord is come.” In the original hymn Watts is not referring to Christ’s birth but rather Christ’s second coming. In fact there is no direct reference to Christmas, the nativity or the Gospels in the song.
As I mentioned Watts was exposed to hymns at a young age when he and his mother would travel to the prison to sing hymns to lift his father’s spirit. He began writing hymns in
earnest at age 15. Over his 74 year life Watts wrote over 750 hymns none of them meant to be Christmas carols. He became a minister at 21 years of age and he even managed to write a book on logic. This book later became the standard textbook on the subject at Cambridge and Oxford for over a century despite the fact that Watts was banned from either school due to his rather strict religious leanings.
Joy to World was first published in Watts’ collection entitled Psalms of David in 1719. In 1839, American, Lowell Mason put the words to music. Mason later admitted that he stole the tune from Handel but as yet scholars have been unable to find any evidence of such a tune in Handel’s repertoire. It wasn’t until the 1940s that people began to sing this hymn at Christmas time and since then it has been moved from the general hymns section in many hymnals to the Christmas section.
For me this hymn be it a carol or not resounds with words fitting for the season. Joy, love, singing and all of creation exploding with rejoicing for the coming of Christ. The hymn echoes what we have reflected upon throughout this advent season. The carol Away in the Manger reminds us of the vulnerability and humility found in Christ’s first arrival and the hope it brings to the least and vulnerable of our world. Lo, How A Rose e’er blooming reflects the words of Isaiah and brings a sense of peace just as the simple word lo brings attention to a major miracle. The Huron Carol reflects Mary’s song of Joy. It speaks to the language, history and experience of God’s people. Joy to the World reminds us that the love that came at Christmas will come again- in fact it has the capacity to come each time we act as Christ to our neighbours or even act as Mary, bearing God to the world.
This is the only time of the year when we truly delve into the life and mystery of Mary. The church, throughout history, has had a difficult time knowing how to regard her. Protestants tend to ignore Mary’s role in the drama all together and yet like certain words and hymns she is as much a part of the season’s fact and mythology. Like a familiar carol, Mary’s presence is essential to the story. Luke’s Gospel is the only one to spend time with Mary. In Mark, her most memorable appearance is the account in which she and her other sons come to take Jesus home and essentially call him crazy. She doesn’t fare much better in Matthew, though she is present at the empty tomb. John never mentions her by name and Paul makes no reference to her at all. But in Luke, Mary is the most Christ-like person in this passage.
It is hard to say whether or not Mary was filled with joy the moment she saw Gabriel. I doubt that her initial reaction was anything like psalm 98. We know from last week that joy and love eventually came but, what went through her mind that very moment? This is one very unplanned pregnancy. She likely had her own plans, certainly Joseph thought that things would happen a little differently. How do you love a child that turns your world upside down and who you know will love the world so deeply that he will spare nothing to save it. Mary believed that Jesus would bring new life to all who believed in him, that no more sins and sorrows would grow, that he would come to make his blessings flow far as the curse is found, that he would make the nations prove the glories of his righteousness and wonders of his love.
As I mentioned Mary’s story reflects in a lot of ways that of other women in the Old Testament. She likely knew their stories and obviously she found comfort and refuge in Elizabeth’s house. History has made Mary into a saint, a feminist and throughout the medieval period she was even considered a God. But looking at the Gospel reading, hearing this sacred conversation, we see another image, a more comprehensive symbol. Mary is the first disciple and it is in her discipleship that I find a joy and love akin to the words in psalm 98.
Mary’s responses to Gabriel are more fearless and less humble than often interpreted and it shows hints of the kind of fierce love that she will have for the child. It is entirely understandable that initially she would be perplexed upon seeing the angel. When she questions him it is not due to fear but rather an effort to understand the extraordinary words and experience coming at her. Luke does not call her a god, does not even acknowledge her as a mother let a lone a woman. He calls her favoured one. Luke claims Mary to be much more than anything labelled by her gender. She is the ideal follower of Christ, the ideal Christian. Her words to the angel are a direct parallel to what Jesus later prays at the Mount of Olives, “Let it be with me according to your word.” Love for God, love for Christ is ultimately expressed in these words. Not my will but yours be done. When she is confronted with an unprecedented proclamation she accepts her unique call with faith and trust, two essential ingredients for a disciple.
Mary clearly has faith because when Mary approaches Elizabeth, the elder calls out, “blessed is she who believed that there would be a fulfilment of what was spoken.” Yes, Mary is blessed because she is about the be the physical mother of Jesus but Elizabeth acknowledges that the true reason is because she believed in God’s word. It is a blessing we can all share. We cannot be physical parents to Jesus but we can believe that God’s word has been and will be fulfilled.
Mary shows trust because Luke’s final verse in this passage is “for nothing is impossible with God.” Despite the strange vision, despite the awkward words, despite the impossible Mary calls herself a servant of God. She questions, she ponders, she accepts God’s will for her life because she trusts in God. Often trust can be harder to achieve than faith. Trust is built up over time. But Mary finds that through trust she is able to achieve exactly what God is calling her to do.
The reason why so much of Mary’s experience recalls stories of prophet’s births in the Old Testament is because Mary really is being called to a prophetic task; to bear and raise Jesus. She is bearing Christ, within her. The orthodox church calls it theotokos, or God-bearer. Although it can be a controversial topic and has split denominations I really believe in some way we are all God-bearers in that we are all tasked with being disciples and witnesses, bearers of God’s love. Mary is blessed not because her womb bore Jesus but because of her devotion, her faithfulness and trust to the word of God. Joy to the world may not be about Christ’s birth but in our own trust and faith we realize that it is not only about having faith and trust in the familiar story of Christmas but also about what impossible things God will do for us in the future and of the wonders of Christ’s love. Joy to the world indeed! Amen

Bible Text: Luke 1:46-55 | Preacher: Rev. Jenn Geddes

In the summer of 2002 I was completing my field placement in Prehistoric Archaeology at Discovery Harbour in Penetanguishene, a small community on the shores of Georgian Bay. Each day on our drive from our camp in Midland we would pass the Martyrs Shrine a huge cathedral in the middle of nowhere. Directly across the street was another archaeological site, St. Marie Among the Hurons. Throughout the summer we were able to stop in and visit both of these historical sites. St. Marie Among the Hurons was Ontario’s first European community. It was originally constructed in 1639 for the Huron or Wendat peoples and French settlers by Jesuit missionaries. At the Martyrs Shrine one can find the remains of these 8 Jesuits including St. Jean de Brebeuf, the author of the Huron Carol. He was the first Jesuit missionary to the region and he became a master of the Huron language.
The Huron carol is Canada’s first Christmas Carol and older than many well known carols such as Hark the Herald Angels Sing, Joy to the World and Silent Night. It is sung to the tune of a French folk song, Une Jeune Pucell. When Brebeuf wrote the carol he of course adapted the story of Jesus’ birth to fit his context. God’s name is Gitchi Manitou, the wise men are chiefs, shepherds are hunters, swaddling clothes are rabbit skin and the stable is a lodge. Many of us know parts of the story of the Huron Carol and it has been romanticized over the years. We all picture a Jesuit priest in his cassock robe, sitting by a desk at candle light jotting down his inspiring words for a people whose language and culture he was just learning.
However, the truth is that this hymn took over a decade to write, starting in 1626. Brebeuf and the other French settlers found those first winters very difficult. They found themselves without food come mid-winter. There was also concerns that since the Jesuit’s arrival the native population where experiencing the destructive and fatal introduction of new diseases. Finally in the winter of 1642, Brebeuf wrote in his journal that the Wendat were feeling a connection to Christmas. They were particularly captivated by the story of Jesus’ birth. A small chapel of cedar and fir branches was built and housed a small manger scene. In the middle of this harsh, hard experience Brebeuf was able to write a hymn that has lasted through the ages.
By the late 1640s tensions between the Wendat and Iroquois or Haudenosaunee grew. The Wendat were attacked in 1649 at St. Marie Among the Hurons and the Jesuit and French settlers were forced to abandon their community. Brebeuf, however, refused to leave the people to whom he had ministered for so many years. He was captured and martyred six miles from the settlement.
Although we have this peaceful image it is a startling end to the story. We often treat Jesus’ birth in the same way. Imagine being a teenaged, unwed, mother. Imagine being an apprentice carpenter with little money to spare. Imagine being forced to walk the 111 km journey from Nazareth to Bethlehem while pregnant. I imagine that the nativity story is not as romantic as we often make it out to be. But in the middle of this frightful, difficult, and tumultuous experience Mary finds joy and sings a song. It is a song that speaks to her people’s context, history, language and experience. It is also a demonstration of ultimate praise.
We know that Mary was extremely poor because in her song she calls herself lowly. The Greek term tapeinōsin actually means not only humble but absolute poverty. Mary is dirt poor, pregnant and unmarried. Under any other circumstance she would be in a real mess and likely convicted to death and yet Mary sings!
What makes this the ultimate example of praise is that her magnificat moves from the deeply personal to the explicitly political. It moves from an internal praise, that God has lifted up a lowly servant, to a hymn of thanksgiving for the redemption of all, God’s mercy is for those who fear him from generation to generation. Mary not only sings a song about her own destiny but a freedom song on behalf of all the faithful in the land. She sings to God’s divine relationship for not only herself but for all. One commentator wrote, “Mary keeps singing, ranging high on her scales of praise, soaring in her expectant and revolutionary libretto, because God has reached so unexpectedly down to where the least and the lowly still struggle for life.”
Mary’s song is almost a complete reflection of Hannah’s song found in 1 Samuel 2. It is a song that the Hebrew people knew well and would have understood. This is an important connection because Luke has carefully included these words to link the trials of the Israelite people to the birth of Christ. It is a retelling of a familiar story of struggle to a people who otherwise would not understand. Mary or rather Luke, uses the language of the people to tell them exactly what God has in store for them.
We come to the table today knowing the story. However, I wonder what it looks like to the outsider. Firstly, instead of a sacred moment it looks more like a ritual. Secondly, instead of feast it looks like a measly piece of bread and tiny cup of juice. How would you tell or explain this story to a people who may not understand the liturgical language? What song would be on your heart? When we come to the table remember that God has the ability to place a song of praise, of joy, in our hearts even when things seem dire, even when struggles are expected, even when it appears that joy is no where to be found. Mary’s soul bursts with yearning for God, who has intimately chosen her but has also declared that her child will change the world. How will your soul burst with joy this season?
That is the ultimate praise we should be giving to God- not only do we give thanks for our individual relationship but thanks for the community of believers–not only do we lose control and sing our hearts out but we also have humble moments, like coming to Christ’s table, in which our hearts and souls are fed by God’s love. What a joy it is to be God’s people.
Amen

Bible Text: Isaiah 40:1-11, Mark 1:1-8 | Preacher: Rev. Jenn Geddes

Did you know that a very important anniversary passed us not too long ago. The internet turned 45 years old this year. It’s true. On Oct. 29Th, 1969, the first link between a computer at UCLA and a computer at the Stanford Research Institute was realized at 10:30pm. It went something like this, a telephone connection between the folks at UCLA and Stanford was set up. UCLA’s computer typed “L” and they asked over the phone, “Do you see the L?” “Yes, we see the L” came the response. Then they typed “O” and asked, “Do you see the O?”, “Yes, we see the O”. The UCLA computer was supposed to transmit a G but then the system crashed. As a result the first word ever transmitted across the internet was “LO”. The internet revolution had begun and 45 years later we send people messages over the world wide web, and our systems still crash. Webster’s dictionary defines the word “Lo” as a word used to call attention to something or to show wonder or surprise. These two simple letters, “L and O” are used to declare and announce the arrival of a more important message. It can be a precursor to important words of greetings, like the Angels to the Shepherds, “Lo, I bring you tidings of good news and great joy” or words of warning. The prophets Isaiah and Jeremiah often used the word “Lo” to bring attention to their warnings. Like in Isaiah 59:9 “We wait for light, and lo! there is darkness.” Two simple letters can be the bearers of good or difficult news.
Although it is not written as such I imagine that John the Baptist used the word “Lo” a lot too. Like the prophets of the Old Testament he was trying to bring attention to words of repentance. The Gospel lesson for this week introduces us not only to the person of John the Baptist but it is also the very beginning of Mark, the Gospel for the majority of the New Testament readings throughout the coming year. Yes, the Gospels are all about Jesus, but before Jesus there was John. John, like the word lo, is not the important person but is the one who brings attention to the important message.
Before John there was Isaiah. In Mark’s Gospel John the Baptist is essentially an Old Testament figure. His clothing is based on descriptions of Elijah. In fact, Mark believes that John IS Elijah, just as the prophet Malachi predicted. John serves as a link between these two testaments, between these two worlds. He behaves much like the prophets of old, hence why I suspect he used the term Lo, but he is also announcing new words of promise. There are many carols that reflect these two stages in the life of faith, the Old Testament words being used for a New Testament announcement. Our opening hymn, “Hark the glad sound”, includes references to words from Isaiah as well as “Angels from the realms of glory” , “It came upon a midnight clear” and “O little town of Bethlehem”. Isaiah’s words are embedded into much of our Advent and Christmas language.
The Gospel passage today reflects that of Isaiah 40, our Old Testament lesson. The passage announces God’s intention to visit, to be among, God’s people and reminds those listening to be prepared. It is a resounding announcement that the time of promise is drawing to a close and the time of fulfilment is drawing near. The voice of God in Isaiah’s text does not say, “Tell my people to get ready and when they have done so, I will come to them.” No, God says, “Prepare the way! I am coming to my people (whether they are read or not!)” Now, for Isaiah, the time of fulfilment was not in fact a coming of a messiah but rather the end of exile for the Israelites in Babylon.
In 587 BCE Jerusalem fell to Babylon and a large portion of Jerusalem’s population went into exile. Chapter 40 in Isaiah through to about chapter 66 are all about this time of exile. As a result what we hear are not words of warning because the worst case scenario has happened. Now the people of Israel are in need of words of comfort and hope for a new future.
Passages from Isaiah often dominate our advent readings. This is partly because Isaiah is often referred to by the Gospel writers when demonstrating that what was promised is coming into being through Jesus. But also because Isaiah often holds in tension this idea that we live in between- in the already and the not yet. But that does not mean we remain stagnant. Advent is about waiting but it is not about doing nothing. Isaiah reminds us that embracing hope has implications for our lives now. Christine Yoder a professor at Columbia Seminary says, “The prophet reminds us that Advent is as much about what we watch for as how we wait” and it is in the how that we are granted peace.
In John’s message even the geography has a role. The baptism occurs in the Jordan River, a river famous in the Old Testament as the boundary marker for the promised land. We know from the story in Exodus that God’s people wandered in the wilderness for forty years until at last they reached the Jordan River. When they entered these waters, they knew their waiting was over and that God’s promises to them during their wandering was about to be fulfilled. Essentially, the basic Advent theme sounding out this week is that the time of promise is drawing to a close and the time of fulfilment is drawing near. For the wandering Israelites the fulfilled promise was that of crossing the Jordan, for the exiled Israelites it was returning to the banks of the Jordan, for the searching Israelites it is the announcements declared at the Jordan river.
  One of my favourite carols is “Lo, How A Rose E’er Blooming” or “Es ist ein Ros entsprungen”. There’s that word “Lo” again. Like John this hymn blends Old Testament words with a New Testament message. This carol first appeared in a German hymnal in 1582. The song originally had 19 verses and in fact those carol loving Germans bumped it up to 23 verses in 1599. You will note our version only has 4 verses. But knowing that at one time the song had 23 verses is important because over the last 415 years this hymn has been tweaked, changed, and theologically redacted. Many purists struggle with it because it not only blends Old and New Testament words but blends a lot of theological myths as well. For example, it says that Isaiah foretold of a rose. There is no mention of a rose anywhere in Isaiah. Isaiah does however, mention the branch of Jesse. The German word for twig or branch is Reis and somewhere in the redacting it was translated as Ros, or rose. The version we will sing leads us to believe that the rose is Jesus but in the original 23 verse German version the rose was Mary. Throughout the medieval period mystic commentators often used a rose to represent Mary. We get a hint of that original image in our second verse but the English translation says that “with Mary we behold it,” when in fact the very early hymn said “From Mary we behold it.” We can thank the protestization of the hymn for this change. Michael Praetirous, son of a Lutheran minister, was the composer who changed the words so that the rose represented Jesus rather than Mary. Praetorius is also the one who is credited with giving us the beautiful harmony and the challenging, yet, beautiful tune.
It is a peaceful tune and the use of the word lo, harkens to the message from the angels rather than the words of warning in the Old Testament. However, as we wait in this Advent season we also prepare. Lo, have peace in your heart and comfort one another. For the time of promise, the time of waiting, the time of exile is coming to an end and the time of fulfilment, the time to experience God’s covenant is approaching. Much like a lush rose blooming at the end of a prickly stem. We arise from a time of struggle or pain or challenges and we have hope and peace in the fulfilled promise of Jesus Christ, alluded to in words of Isaiah, foretold by John, born of Mary, a flower whose fragrance tender with sweetness fills the air, dispels with glorious splendour our darkness everywhere, true saviour, king of glory.
Amen

Hymn:151 Lo, how a Rose e’er blooming

Bible Text: Matthew 25: 31-46 | Preacher: Rev. Jenn Geddes

Have you ever wondered, why we smile? Is smiling universal? How is it that we know a smile means an expression of happiness? Maybe these questions do not keep you awake at night but they are rather curious. Did you know that Charles Darwin actually had a theory about smiling? He said that “facial expressions indicate the intention of animals-and by extension, humans”. In his explanation, an animal will bare its teeth as a warning to other animals. He suggested that humans co-opted this behaviour as a greeting. I prefer the answer given by researchers at Marquette University, a Jesuit University in Milwaukee. Dr. Nakia Gordon, assistant professor of psychology said, “Smiling, like most facial expressions, communicates to those around us what we are feeling. Individuals with relatively little contact with the industrialized world were able to accurately identify that a smile meant happiness. It has not been resolved whether expressions are learned or innate, but it does seem that all humans use the same expressions to communicate basic emotions.” In fact, research shows that if one smiles during a particularly difficult or distressing task it results in better emotional adjustment at a later point. Meaning that smiles not only communicate to others what we are feeling but also help us experience happiness. Basically the jury is still out about why we smile but it is universal and can have universal effects. I believe it is innate. Smiling is something we do starting at a very early age. Of course there are cynics that say a Baby’s smile is just gas, but it is rather intriguing how a smile can affect those around us.
We may not feel we have a lot to smile about with regards to our Gospel passage. Despite struggling with the two previous parables, this parable, is one of my favourites. However, the more I studied it the more distress I got, the more I had to smile through it. Some scholars and commentators do not think of this passage from Matthew 25 as a parable. It is true that it comes across as more of a vision than a parable in the traditional sense and the Jewish listeners would have understood this imagery well. The opening image is that of a king seated on the throne. This reflects many images from Hebraic apocalyptic literature. The closest parallel is found in the book of Daniel when Daniel has a vision of a king coming from the clouds ready to judge humanity. It is this judgement that has me a little worried. But before we touch on this judgement we need to touch upon a few other important details. It is the fact that this story has a meaning and a moral that I count it as a parable. It also deals with something that was very familiar to Jesus’ context, the sacrifial lambs and goats. It is for this reason that I count it as a parable.
At the very beginning it states that “All the nations will be gathered”. This phrase has puzzled, relieved, and concerned many a commentator. The Greek translation is panta ta ethne which literally means “all the peoples” or “all ethnicities”. The NRSV, the version we use, translates ethne to gentiles in some contexts and nations in others. Some people have understood that the ethne that are gathered are those within the Christian faith, others have understood it as those outside the Christian faith. I take a much more universalist approach that it is neither about those within our outside the church but rather all humanity, all nations in the truest sense. This can b a bit controversial but in my understanding of salvation it is for all people not just an elite few. This universal understanding goes both ways in this parable. The collection of sheep and goats were made up of all people but also those who are counted as the least of these represent all people- not just those within the church.
There is also an interesting link in all three parables that we have encountered over the last three weeks. In every single one there has been the element of surprise. The foolish bridesmaids were surprised to discover that the bridegroom was not coming on time and that they had run out of oil. The servants were surprised when the master was delayed. We are surprised when the third servant is demoralized for not taking big risks with the money. In this parable, BOTH the sheep and the goats are surprised. This concerns me and excites me and brings me back to this idea of why we smile. The point is that the righteous and the unrighteous have no idea that they did or did not serve the King when serving those in need. The sheep did what they did not because they expected a reward but because in seeing those in need they responded. The so-called sheep had no idea they were doing anything good or righteous when they fed the hungry, gave to the thirsty, welcomed the stranger, gave clothing to the naked, took care of the sick, or visited the prisoners. They are just as shocked as the goats when Jesus tells them that when they did these things they were doing it to him. Like a simple smile, it was within their nature to be compassionate and kind. They served the needy because there was a need to fill.
So let us return to this idea of the judgement. If we believe that we are justified by faith and not by works, than theoretically this passage has very little to offer us, we are not the ones who will be judged because we have faith. But we must remember that Matthew is not writing from a grace versus works dichotomy. That theological debate came centuries after this Gospel was written. For Matthew the gospel is all about doing what Jesus says. In his Gospel Jesus commissions his disciples and says, “Obey everything I have commanded you.” However, he is not oblivious to grace either. For example, Matthew’s Jesus does not instruct the disciples that they should become the salt of the earth or light of the world; he tells them they are. For Matthew there was not debate- faith leads to works.
The fact that the sheep and goats are surprised means that it isn’t solely about works. For Matthew, and I would argue this is what Jesus is trying to teach the disciples in all the Gospels, ethical behaviour is indeed a response to Jesus’ commands. However, it does not result from effort, from trying hard, instead it comes from being human towards all humanity.
There is a Jewish proverb that says, “My neighbour’s physical need is my spiritual need”. Emmanuel Levinas, a 20th century philosopher would often refer to this proverb when discussing Matthew 25. There is a convergence of practice and faith when there is care for the least of these. Like the natural ability for all people to smile and share happiness these acts are not works to guarantee a place for us in heaven or a reason for us to be judged as righteous but rather acts that are responses to God’s merciful grace. Righteous behaviour is not done for the sake of reward but to be apart of Christ’s kingdom, to be in the reign of Christ ,is to act as if our neighbour’s physical need is our spiritual need. What a reason to smile! Amen

Bible Text: Matthew 25: 14-30 | Preacher: Rev. Jenn Geddes

On January 24, 1941 a boy was born in Brooklyn, New York. Growing up he moved from neighbourhood to neighbourhood, attending 9 different elementary schools. As a result he suffered socially, always having to make new friends. His parents decided that it would be best to keep him busy by enrolling him in music lessons. He decided to play guitar after watching a camp counselor play one night at a camp fire. But he really thought nothing of it. After he graduated high school he enrolled at NYU on a fencing scholarship in pre-med. While in university he met a few other musicians and would play at open mic nights around town. Again, not thinking much of it. One night Jack Packer heard him play and wanted to release a duet album with him. Now, this album was never very successful, so he continued in his studies. After all, taking the risk of having a career in the music industry was, well, risky. Medicine had more promise in terms of secured income, success, and stability. But during his senior year a music publishing company made him an offer he could not refuse, to write songs for $50 a week and this started him on the road to stardom. After receiving his undergraduate degree this man decided that instead of pursuing a career in medicine he would take the risk and sign a deal with Columbia. This man was Neil Diamond. Imagine a world without The Monkees’s song “I’m A Believer” or “Girl, You’ll be a Woman Soon” let alone a world without “Sweet Caroline”. Talk about sharing your talents.
Ok, maybe Jesus wasn’t talking about star search, talent quest or American Idol when he used this parable to describe the Kingdom of God. The term talents in this parable comes from the Greek word “talanton”. It actually means an “absurd amount of money”. In fact some scholars believe that the amount of a talent was equal to fifteen years’ wages for a common labourer. We aren’t talking small change, especially when we realize that this master had eight talents to trust in keeping to his servants.
This parable uses the image of money and what it can achieve to describe what is important in the kingdom and for the kingdom of God. It is slightly missing the point to think it is talking about how we use our various natural abilities (talents in the modern sense). It has more to do with how we allow the life of God to flow through us – because it is powerful- like money. But also because the stock market is risky.
We hear that a very wealthy man decides to go on a trip. He calls his servants together and delegates responsibilities, each according to their abilities. To one he gave five talents, to another two talents, to a third one talent. Right away the first servant went to work and doubled his master’s investment. The second did the same. But the man with the single talent dug a hole and carefully buried his master’s money.
Now I want to stop here, because for the longest time I always thought that it was the third servant who did the best thing. After all, putting money into big investments is risky business. It is easy to feel for the third servant especially in today’s economy. Who doesn’t feel like burying his or her wealth in the ground?! In Jesus’ day, it wasn’t considered foolish to bury one’s wealth. Burying money was regarded as the best security against theft. There are similarities in this parable with the parable we heard last week, namely, there are things I don’t like. I don’t like that this is a story about a wealthy master who has slaves. I don’t like that it says that the master gave the servants responsibilities according to their abilities because it tells me that the master knew the third servant was incapable of taking the risk. But like in our parable from last week the wealthy man’s return is delayed.
When he does return he goes to his three servants to settle up his accounts. He is pleased that the first two servants have doubled their investments. However the servant who was given but one talent says, “I was afraid I might disappoint you, so I found a good hiding place and secured your money. Here it is, safe and sound down to the last cent.” I don’t like that the master is furious and I don’t like what he has to say about it. “That’s a terrible way to live! It’s criminal to live cautiously like that! If you knew I was after the best, why did you do less than the least?”
Jesus is using this parable to illustrate that one’s work as a follower of Christ is supposed to be risky. It takes courage to believe and even more courage to spread the good news. The parable challenges me because, like last week, there are things I don’t like and I identify most with the third servant. However, being a disciple of Christ takes a leap of faith and it is risky business.
If the modern use of talents has any relation to the text, it is at the level of allowing God to work through us and putting our talents (our natural abilities) at God’s disposal. The tragedy is that we are afraid when in reality we have been made courageous. Through Christ we have been given the freedom to take risks. Martin Luther called it the “freedom of the Christian in the gospel. We do not have to be afraid of failure. We do not have to fear criticism from our Master, so long as we take those risks because in Christ we have been given our security.”
Protecting our talents is like protecting God. We do not need to protect God-the greatest talent- richer than any earthly wealth. In fact a lot of the time we find God is pulling in great profits in areas which we have deemed beyond God’s interests. We can’t bury God in the backyard. We can’t put God under the mattress for a rainy day. We need to take risks- even when they are scary, even when we don’t know what the future will hold, even when we think we aren’t talented enough. We need to trust that God is moving through us, changing lives, changing the church, changing our community so that we may all be changed in the kingdom of God. Amen

Bible Text: Matthew 25:1-13 | Preacher: Rev. Jenn Geddes

I enjoy listening to Old Time Radio shows, or OTR for short. This love started early in life when my brother began collecting these shows to share with the more senior members of our church family. At Christmas time he would deliver episodes of Burns and Allen, Abbot and Costello, Amos and Andy, depending on ones tastes, to our church family. This hobby developed particularly as we watched my grandparents age. With the loss of his eyesight and the difficulty of communicating with my Grandma due to her Alzheimer’s my Grandpa would bring tapes of these shows whenever he visited her and they would sit together for an afternoon with smiles on their faces listening to yet another silly shenanigan in Our Miss Brooks or the Bickersons or the Aldridge Family. If you’re looking at me thinking who are these people and what on earth is she talking about, trust me, tune your radio to Parksville’s The Lounge any night of the week at 8pm and you will hear these shows. Its what Mike and I do for fun on our free evenings. My particular favourite is Fibber McGee and Molly. Fibber is always getting into some kind of trouble while level headed Molly says, “heavenly day” and usually fixes the problem.
The Golden age of radio is often thought to be between 1925 and 1950. What often strikes me is that during the second world war, these shows continued to broadcast often followed by service announcements by the characters reminding people to buy war bonds, or return their tin cans or do their part by following the rationing guidelines. In amongst their laughter and adventures there are reminders of the realities of the effects of war even on the home front. It is hard for me to imagine what all that must have been like or what it would have been like growing up in Europe where there was not only rationing but the threat of attacks. I know many of you know these experiences first hand, lived them on either side of the conflict. There must have been a real sense of emergency and always preparing. Preparing to go to the basements and cellars in the event of an air raid, preparing to leave in the event of an attack, preparing to hide, preparing to fight, preparing to run, preparing for whatever the situation demanded. One’s survival depended on it.
In many ways that is the metaphor for the parable of the bridesmaids. It reminds me of my Girl Guides’ motto, “be prepared”. Matthew’s Gospel is rather unique. Compared to the other synoptic gospels Matthew has a greater interest in the final judgement. Luke references to it once and Mark never mentions it at all. But Matthew refers to it and includes parables for it, six times throughout his Gospel, three parables in this one chapter. What we hear today is just one of a series of our distinctly Matthew parables bearing upon the relationship between the return of Jesus and who will be in and who will be out. We will hear the other two in the weeks ahead.
In this parable there is only one thing that separates the wise and the foolish bridesmaids. Five bring extra oil. Otherwise they act the same. They all arrive on time. They all wait. They are all tired and they all fall asleep. When they all wake up they all trim their lamps. When the bridegroom arrives only the five wise ones have enough oil to light their lamps. What makes them wise is that they thought ahead. They planned for what might happen. The Bridegroom might be late and therefore its a good idea to bring a little extra. Being prepared is the only distinction.
Honestly, this parable makes me uncomfortable for numerous reasons. It likely makes all of us uncomfortable one way or another. I don’t like that the five foolish bridesmaids are rejected. I don’t like that the bridegroom claims to not even know these innocent foolish women when they return with oil. But the reason this parable makes me most uncomfortable is I don’t think I’m very wise in fact most of the time I am very foolish. I am more like Fibber getting into trouble than Molly who seems to always have the right answer. Sure I plan ahead for a lot of things and I even think about what might happen. But upon reflection I don’t feel I’m all that prepared. I will admit I don’t even have my earthquake kit ready let alone my second coming kit and I know what’s supposed to be in my earthquake kit. What would be in our second coming kit?
I once heard that a church leader was asked, what would he do today if he knew that Christ would return tomorrow. His response, “I’d work in my garden.” This was not because he was so prepared with his kit that he wasn’t worried but rather that in all that we do we are living in Christ. Whether we are working together, working in our community or working in the garden. Discipleship is not a passive waiting but a lot of doing. That is what our kit entails.
The point of this parable is not only that we should be prepared but it points to how we should prepare. Christians are called to active discipleship during this time. The time before the arrival of Christ. One commentator writes, “Like the maidens, we may know what is needed, oil, but we may lose the opportunity for proper action.” Meaning, we have oil, we bring it with us on Sunday morning, but sometimes our oil runs out during the week. What happens then? We are distracted with our duties, distracted by our wants and distracted by other’s demands. We are no longer prepared.
This parable is challenging because it calls Jesus’ disciples to a state of constant alertness. Not just one day of the week or one hour of our day, but at all times. As Greg Carey, a New Testament Scholar puts it, “It calls Jesus’ disciples to a state of perpetual openness to God’s dramatic future. We’re talking about living with a keen awareness of Jesus’ return, an alertness tempered by preparation for a long haul.” It is not an easy task. Being ready, being prepared is about getting our actions in line with God’s in all we do. Every day of the week. To think that we have all we need, to think that we have enough oil within ourselves, to think that we can live this life without God. That is foolish. I am often very foolish. Wisdom comes from God, and God alone. Daily prayer, practice, and faith that’s what’s going into my kit. What’s going in yours?
Amen

Bible Text: Matthew 5:1-12 | Preacher: Rev. Jenn Geddes

You know this week, I was very surprised to discover that the Irish have actually given us TWO holidays. One involves dressing up in costumes, filling yourself with goodies and participating in fellowship, which we all know is St. Patrick’s Day. But it turns out that Halloween comes from the Irish as well. The original festival celebrated the harvest and was the traditional New Year’s Eve celebration. It symbolized a renewing of the year as well as a time for reflection on the year that was. Like so many other non Christians traditions the early church took this holiday and shaped it into its own important festival All Hallow’s Even. The word hallow meaning “saint”. Halloween of course being the night before All Saints Day, which was yesterday. A day dedicated to reflection.
Growing up All Saints Day was one of those church traditions that we didn’t celebrate. It was something that only the Roman Catholic church participated in, venerating the saints of centuries ago, reflecting on their goodness and example. But after some thought and research I discovered that it is a tradition from the very early church, before the establishment of what we understand as the Roman Catholic church. It goes back to the early days of missionaries in Europe, particularly Ireland. So why not celebrate it.
Christians differ in their estimations about who and what constitutes a “saint,” and so they celebrate this feast day differently. Roman Catholics and Orthodox believers view saints as extraordinary Christians whose lives were characterized by heroic virtue, genuine miracles and divine visions. Saints Francis or Patrick or Andrew come to mind. They venerate but do not worship these deceased saints, and pray to them for help. Essentially viewing saints as people who are just slightly closer than the average person to God. I too am grateful for the inspiring examples of these remarkable Christians. I am particularly drawn to Saint Ignatius of Layola and Saint Catherine of Siena. As a Presbyterian, however, I affirm that every ordinary believer, those from the past, those in the present and those who will be, are “saints,” not just the elite heroes. You see, the protestant church believes in the sainthood of all believers. Paul, for example, addressed his letters to “all the saints” in Rome, Ephesus, and Philippi. People who were alive and living as followers of Jesus. Being a Christian is one of the few things in life you cannot or should not try to do alone; we need help from all the saints—known and unknown, and especially the everyday, ordinary believers.
God has claimed each one of us, and as a result even with our imperfections has granted us sainthood. As children of God we are all members of an equal family. We are not suppose to compete with each other, particularly in matters of faith. I know that everyone of the saints in my life were not perfect, but they managed to reach to me in ways many others couldn’t.
Looking back on my life there are a lot of people who had to demonstrate sainthood in order for me to be here today. You will never read about these saints in any church history book. There will never be any days of commemoration in the church calendar set aside to solely honor and remember them. They are just ordinary folks like you and me, but in the course of seeking to be faithful followers of Jesus Christ, in striving to love the Lord with all their heart, soul, strength, and mind, they ended up touching my life in ways that changed me and had a profound effect on where I am today.
Mr. Millar was one such saint. I’ve been thinking about him a lot after last week’s service. He was my pre-teen Sunday school teacher, who also took us out to basketball and hockey games which taught us the importance of convenantal fellowship. He invited us over to his house many times for dinner, and practiced a lot of patience when we wanted to listen to our hard rock tapes over his selection of Gaither Singer records. Most importantly he introduced me to God and spawned a desire to study Scripture. He is one of many saints in my life. By their example and witness and faithfulness to the love and grace of God, they made an indelible mark on me.
Who are the saints in your life ? Who taught you how to celebrate
God’s love and grace? Who managed to influence your spiritual life? It is those saints I wish to celebrate on this All Saints Sunday. I also know that years from now members our congregation and Sunday school will remember you, because you taught them about Christ’s compassion and gave them foundations in faith. That’s what this All Saint’s Sunday is about, a time to remember and to thank God for all those saints down through the ages, whose names may not be recorded in books, but whose names are certainly written on our hearts. Some of them have moved on while others still play a part in our lives. The one thing these saints have in common is their love for God, and their willingness to allow God to use them in reaching out and ministering to others, allowing the grace, love and compassion of God to shine through them.
But we also know that we are not perfect. There are people in our lives that we may not remember so fondly, just as others may not think of us as saints. We are all called to be saints but there is no doubt that we are all sinners. Perhaps that is what makes our gospel passage this morning so special.
In his translation of the Bible, called The Message, Eugene Peterson puts it like this, “Jesus tells us, blessed are the poor in spirit. You’re blessed when you’re at the end of your rope. Because God’s kingdom is waiting for you. Blessed are those who feel the weight of the world’s suffering, those who feel as if they have lost everything. Only then can you be embraced by the One most dear to you. Blessed are the humble, You’re blessed when you are connected with who you are-no more, no less. That’s the moment you find yourselves proud owners of everything that can not be bought. Blessed are those who hunger and long for what is right and good. You are blessed when you’ve worked up a good appetite for God. Because God’s food and drink is the best meal you’ll ever eat. You’re blessed when you get your inside world- your mind and heart-put right. Because then you can see God in the outside world. But not only that- count yourselves blessed every time people put you down or throw you out or speak lies about you to discredit me. And know that you are in good company. My prophets and witnesses have always gotten into this kind of trouble.”
So many times we find ourselves as sinners, struggling to maintain a right relationship with God and with others. But that is when Jesus comes a long and reminds us that even in our imperfections and up hill battles we are blessed. We are called to be loving, kind, compassionate, generous, faithful people. But we are often challenged by those around us and struggle to live that type of life. The important thing is that we let it all characterize our lives. Because maybe, just maybe, some day there will be some one else standing up here remembering us on this day. All Saints Sunday. Amen