Service Type: Sunday

Bible Text: Matthew 22:15-22 | Preacher: Rev. Jenn Geddes

Benjamin Franklin wrote in a letter to Jean-Baptiste Leroy, “Our new Constitution is now established, and has an appearance that promises permanency; but in this world nothing can be said to be certain, except death and taxes.” The phrase, “nothing is certain but death and taxes” can often be viewed as rather fatalistic and sardonic. It is rather cynical. Some might cringe at the comparison between the inevitability of death and the unavoidable act of paying taxes. I like to believe that this has become a common mantra for anyone who has experienced change. I like to believe that the phrase has come to symbolize that everything is uncertain, that no matter how much we plan, no matter how much we keep on track, things beyond our control can change everything. It makes life exciting and for my type A personality, who likes to plan everything, its a good way to keep things unpredictable. There are songs, movies, poems, novels, comic books, even a beer that all share the title, Death and Taxes. Even Jesus seems to understand that there are many uncertainties in life but taxes isn’t one of them.
The Pharisees and Herodians, who otherwise would not even be talking to each other have found a common bond, to get Jesus between a rock and a hard place. Many would have said with certainty that the Pharisees and Herodians would never talk to each other but here they are working together to trick Jesus. The question seems rather simple, as law abiding, tax paying, rule following people, we don’t see the conflict but this very problem of paying taxes is what separates the Pharisees and Herodians. If Jesus answers that the taxes are lawful, he will offend the Pharisees, as well as the entire Hebrew people, who are currently living in an oppressive state. In particular, he will offend the people who follow him most closely, the poor, for they are especially burdened by the Roman tax system. Conversely, if he speaks out against the tax, the Roman supporters, the Herodians, have all they need to take news of such treasonous talk back to the authorities. Treason being a crime punishable by death.
This story was likely remembered and repeated throughout the life of the early church who also suffered a great deal under oppressive rulers and a strict tax system. When these two, otherwise enemy groups, gang up on Jesus it is because they thought they might be able to trap him into saying something offensive, either about the Romans or about his Jewish faith. Of course, like anyone trying to trap someone, they preface this conversation with flattery. “Jesus, you are honest, sincere, and speak the truth, you are a great teacher, you would be able to solve this for us.”
Jesus is of course all those things but he is also not fooled by their flattery. Being the honest, sincere, truth speaking teacher that he is, he is also wise, even clever. Like all great teachers, he re-frames the question and turns it back on them. He asks for a coin. It is important to note that the coin Jesus receives is a denarius. Earlier in his Gospel, Matthew says that a denarius is a full days wage for the common labourer. Clearly for someone to have a denarius on hand means that Jesus’ audience at this very moment are not the common or the poor but rather the wealthy- the political and religious authorities. People whose job it is to serve the common and the poor.
Upon receiving the coin, a denarius, Jesus asks whose inscription and face appears on it. It is of course the face of the emperor. In fact the inscription would have read, “Tiberius Caesar, son of the Divine Augustus.” This gives us a couple things to think about because two great laws within the Hebrew tradition are being broken. One, the blasphemous claim to divinity by the Roman emperor and the fact that for Jews there was a prohibition against human images. It’s idolatry. Which is why Jesus can respond, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” The Gospel says, both the Pharisees and the Herodians were amazed and they left Jesus alone. It would appear that Jesus’ answer was not only satisfactory but thoughtful and cleared up any dispute.
But few things are certain in this life-despite his audience being satisfied Jesus’ answer has lead to centuries of debate on what he meant. Some scholars point to this passage as proof that religion and politics should be kept separate. Others argue that this proves that Jesus taught that it is our duty as followers of Christ to support the government and be involved in politics. The most common scholarly interpretation is that this is proof that Jesus only cares about the things of faith and that mundane things like taxes don’t matter or that we shouldn’t pay taxes because they are blasphemous and idolatrous. To complicate things, earlier in Matthew’s gospel, Jesus spoke on the subject of money and divided loyalties. He said that no one can serve two masters. One cannot serve God and wealth.
Sometimes we get too wrapped up in scholarly talk and not enough on the practical application. When Jesus asks about who appears on the denarius he is pointing to a few things about our relationship with God. The image of the emperor is stamped on this coin- it is stamped by human hands for a human purpose. I am reminded of the story from creation, God said, “Let us make humankind in our image, according to our likeness.” We are made by God for God’s purpose. God placed a stamp on us.
As a result this raises questions, whose image do we bear? Who do we belong to? And ultimately where does our loyalty lie? We pay our taxes, and so we should, we place money into RRSPs, GICS and savings accounts. Being apart of this congregation means we fund raise, encourage planned givings, take up collection and so we should. Some of those funds go straight back into our operating costs, some of that goes into community causes and some of that goes into reserve accounts as they should. But no matter what we give, no matter how we save, no matter what we do, we must never forget that we belong entirely to God- our emperor, our king, our Creator.
Perhaps for those of us who appreciate our independence, those of us who desire certainties, those of us who plan, this can be a concerning statement, that our entire being belongs to God, not even to ourselves. It might seem rather unpredictable. However, the realities of belonging to God are refreshing, renewing, and remarkable. God will not forsake us. God cares for us. Like with Moses, God is present with us, affirming who we are.
When we belong to God we belong to the people of God, the body of Christ, the community of believers. We are registered in a wonderful savings plan. Our response must be to invest in our worship filled lives. All of this worship, all that we bring, all that we are, all that we will be, belongs to God. There are a few certainties in life but three come to mind, death on this earth, taxes, and the love of God found in Jesus Christ, among us in the Holy Spirit. Amen

Bible Text: Luke 17:11-19 | Preacher: Rev. Jenn Geddes

Saying thank you is one of the first lessons in manners we ever get. Parents turn to their children and ask, “What do you say?” and usually a quiet “thank you” follows. This lesson is often included with a few other manner moments with questions like, “what’s the magic word” followed by “please” and the one I used a lot with my brother. “Tell him your sorry”, “I’m sawry”, “Say it like you mean it.” “I’m sorry”. I don’t know many languages but at last count I knew the words thank you in French (merci), German (Danke), Spanish (gracias), Japanese (Domo), Mandrin (sheshe), Cantonese (doja), Hawaiian (Mahalo) and Hebrew (Toda). This is not because I have any great linguistic experiences but because when we encounter those who speak other languages it is the first sentence we try to learn. It’s a simple phrase that can mean so much. Thank you. But it would appear that sometimes, like children, we need a reminder. This past summer a challenge popped up on facebook, “The Grateful Challenge”. How it worked is that someone would challenge you or nominate you to do the challenge and for seven consecutive days you were to post 3 things for which you were thankful. Days one and two often expressed thanks for things one would expect, spouses, children, friends, family and location. But after about day 5 the things people were thankful for became a little more obscure and a little more trivial, things like the food they ate, the television show they watched. It is actually a more challenging exercise than one might expect. In fact, I would argue it would be easier to write about three things we don’t like for 7 consecutive days. Yet, there really is so much to be thankful for but the very fact that something like the “grateful challenge” exists means that we don’t say thank you enough.
Thankfully, Jesus didn’t expect much thanks in his life and ministry. Good thing too, since most people responded with everything but thanks. This morning’s gospel passage is a little different. When Martin Luther was asked to describe the true nature of worship he answered, “The tenth leper turning back.” I was curious about his answer. It seems obvious, in that the true nature of worship is praise to God. However, this Samaritan leper does a few things differently that makes him stand out from the rest. I wonder what it says statistically, that one in ten praise God with thanks? What other things make this Samaritan leper different.
Jesus often worked in the in between, in between the righteous and the radical, in between the wealthy and the poor, in between men and women, in between borderlands. Luke begins our story this morning by stating that Jesus was travelling to Jerusalem through the region between Samaria and Galilee. Samaria and Galilee border each other which means there really isn’t a region in between . It is also a very bizarre way of getting to Jerusalem. In fact, if Jesus is at the border of Galilee and Samaria he is actually going in the opposite direction, away from Jerusalem. But many scholars believe Luke is using the geography to make a theological point. Jesus is on his way to Jerusalem meaning on the way to the cross, and along this journey all over the countryside Jesus encounters the very people who need to meet God, people in between. Along the way he reveals something about the nature of the kingdom God wishes to establish. This story is exactly that, an encounter that happens in between- between ethnic and religious differences, between the healthy and the broken, between those who see and those who don’t. It is those who are on the margins, who are most firmly established in the in between regions, who encounter God.
Jesus is passing by these lepers who call out, “Master have mercy on us.” Taking a good look at them, seeing them for who they are, broken, hurting people, Jesus says “Go show yourselves to the priests.” The priest in the village being the one who has the power to determine whether they are clean or unclean, whether they are welcomed into the community or rejected to the outskirts, whether they show signs of leprosy or not. One of the lepers, who happened to be a Samaritan, someone deemed doubly unclean by the Jewish priests, realizes, sees, that he has been healed and runs back to Jesus, kneeling at his feet in gratitude.
Perhaps part of our thankfulness comes when we truly see what we are thankful about. Meaning that it is only when we stop to recognize what it is that is being revealed that we have a deep sense of gratitude. As people of faith we know that seeing and believing are not necessarily related, we are often required to believe without having any insight or tactile experience, but perhaps gratitude is about seeing, as well as about encountering God.
All the lepers are healed- each and everyone of them but one, however, saw, recognized that his experience included an encounter with God . Our NRSV translation says, “When he saw that he was healed he turned back”. This former leper saw, noticed, stopped rushing off in the same direction as all the others and turned back to praise God. This former leper let it sink in and he realized his gratitude. Because he sees what has happened he recognizes Jesus. Because he sees what has happened he has something for which to be thankful and praises God with a loud voice. Because he sees what has happened he changes directions. I believe this is what Martin Luther meant when he said that this was the true nature of worship. Saying thank you is one of the most basic human behaviours and yet we don’t do it enough or it means nothing more than a greeting. But true thankfulness means seeing, recognizing, changing, and ultimately praising God with a loud voice.
This is often easier than it seems. We might see God in our midst and even recognize Christ’s example in each other but we rarely see change as part of the equation. This story is an invitation to recognize that what we see and how we react makes all the difference. David Lose, President of Lutheran Theological Seminary asks, “In the face of adversity do we see danger or opportunity? In the face of human need do we see demands or gifts? In the face of the stranger, do we see potential enemy or friend?” But this seeing, believing and gratitude goes even further. “When we look to God, do we see stern judge or loving parent? When we look to ourselves do we see failure or beloved child? When we look to the future do we see fearful uncertainty or an open horizon?” How we answer these questions are closely related and shapes our behaviour, outlook, and gratitude.
One key point about this story is that the leper who turned back praising God is told, “your faith has made you well.” Jesus’ vocation was often a thankless one but there were the few who stopped to see God in their midst. Nevertheless, the gift of healing was not restricted to just that one leper. It was given to all ten-regardless of whether they saw, recognized or praised. In fact the only thing these ten have in common is in fact that they changed. These are people who lived in between, on the margins, and Jesus healed each one of them without the expectation of being thanked. Sometimes when we see others we also project expectations- we expect that if we do something for them, they will do something for us. We expect that if the church helps them than they will in turn help the church. But Jesus did not withhold healing from those who did not turn back. Being healed is offered to everyone, those living in between, on either side, or completely lost. There are no restrictions and no expectations. All ten were made well. The difference is that the one who turned back was not only healed but made whole. He has encountered God and when he sees what has happened this former leper is drawn back into relationship with God through his gratitude.
Among the traditions and turkey or the quiet afternoon, between the special events and the ordinary, God is constantly offering moments in which we can truly encounter God and one another. Moments when we are invited to stop, see, recognize, change and ultimately praise God in a loud voice. For that, we can truly be thankful. Amen

Bible Text: Exodus 17:1-7, Matthew 21:23-32 | Preacher: Rev. Jenn Geddes

Whether you know it or not this Sunday is, Presbyterians Sharing Sunday. Perhaps you know what Presbyterians Sharing is or perhaps all you know is that we give an amount to Presbyterians Sharing each year as determined by the national church, like a due or perhaps you’re thinking to yourself, “Don’t Presbyterians share already-why do we need to devote a whole Sunday to sharing?!” The short sermon is “Presbyterians Sharing is the national church fund that supports the mission and ministries we do together in Canada and around the world. Presbyterians are sharing in a wide range of ministries from encouraging and equipping congregational renewal and development, to supporting inner city , native, refugee, urban, remote and chaplaincy ministries in Canada, to supporting conferences like Burst Forth and Canada Youth, to sending mission personnel to work with our international partners.” Although I support short sermons that ones just a little too short. What the Presbyterians Sharing fund does is help us make the unimaginable, imaginable, the impossible, possible.

Like the people in the desert we often set limitations. The Israelites have been travelling from place to place as God had commanded but they are beginning to grow weary and thirsty. It’s not the first time they quarrelled with Moses. It’s not the first time they questioned God and it will not be the last. Yet, every time they had a need it was met. This time God gives Moses a solution- the unimaginable happens. Water begins to flow. Our God is a limitless God and God responds time and time again with unimaginable answers. We often forget that the God of Moses’ day is still at work today. I want to tell you a story about one of the many projects supported by Presbyterians Sharing about a man who saw what he thought to be impossible made possible.

When I attended General Assembly in 2012 I had the great privilege of being a witness to the very first edition of the Hakka Bible. For 30 years the Rev. Dr. Paul McLean and his family devoted their time to complete a translation of the Bible in the Hakka language. It is a dialect predominately spoken in Taiwan but also in Indonesia, Malaysia, China and Australia. Although Dr. McLean was the head of this translating team, and was beaming when the Bible was revealed at General Assembly, he was supported by Presbyterians Sharing and had help from many of the locals. One such local was Elder Liau Tet-thiam. While working on the translation Dr. McLean asked Elder Liau how it was that he became a Christian. The story begins like this, one day Elder Liau’s paternal grandfather and family were visiting the nearby town of Liung-tham (Dragon Lake) to attend a large Hakka festival. There was a big rain-storm during the festivities and the family looked for some place dry to wait it out. They saw a simple building with an open door and wooden benches, so they went inside. There a kind man named Dzung A-moi offered them tea and chatted with them about the “God of Heaven and Earth”. The men had wandered into a small Presbyterian preaching hall. Over the next few months they got to know Mr Dzung, a disciple of Dr George Leslie Mackay – a Canadian Presbyterian missionary to Taiwan at the turn of the 20th century. Elder Liau remembered as a young boy walking miles from their farmhouse to worship God at Koan-si Presbyterian Church, even as neighbours yelled at them and called them fan-e gui, “foreign devils.” He learned from an early age what it meant to deny himself, take up his cross daily and follow Jesus. His first Bible was printed in Romanized Taiwanese. He won it as a young boy in a Bible memory contest at Church. He thanked God for that precious Bible, but was always a bit sad that it was not written in his mother tongue, Hakka. His second Bible was written in Japanese which he learned to speak when Taiwan was still part of the Japanese Empire. Elder Liau realized that he himself could not share many of the stories of God’s love with his own people because they were not as privileged as he to learn the other languages. All they knew was Hakka. Although Elder Liau Tet-thiam stood only 5 feet tall, he was a giant in Christian faith, hope and love among Taiwan’s Hakka people. When Dr. McLean arrived thanks to Presbyterians Sharing he asked for assistance and Elder Liau came forward. In fact often Elder Liau taught Dr. McLean new words or sayings. Sometimes as the team struggled over a verse, Elder Liau would come up with a brilliant solution. Presbyterians Sharing supported all the elders, staff and volunteers over that time. Elder Liau worked on the translation team well into his 90s, until the Hakka Bible was published just two years ago. Elder Liau died at the age of 95 this past April. But before he died he saw how God turned the efforts of a few into what would have once been unimaginable – the entire Bible in his mother tongue. Translating the Bible into Hakka allows Hakka people to hear God’s words in the language that speaks to their hearts. It tells them they are important to God, that God loves them, that Christ sacrificed his life for them. Through Presbyterians Sharing we get to be a part of this story too. And our partnership with the Bible translation ministry in Taiwan hasn’t stopped. Now that the Hakka Bible is complete, Dr. McLean is advising four translation teams who are preparing Bibles in the indigenous languages of Amis, Bunun, Drekay and Paiwan. God keeps blessing the work. When we give to Presbyterians Sharing we act in love, offer hope and proclaim God’s compassion to the world. God is transforming lives. We may not all have the gift of being Bible translators – but we can all share in Bible translation by supporting and praying for that ministry. We may not all have the gifts to be chaplains, to work with refugees in Canada or abroad, we may not all be brave enough to take jumps of faith. But we can be inspired by their stories and know that as a connected church we are connected with brothers and sisters across this country, sharing our time and money. We are connected with missionaries around the world, sharing our prayers and support. As a congregation of the Presbyterian Church in Canada we share in God’s call to do mission. As a national church we collaborate together on many different things. We support one another’s ministries. We help start new congregations and renew others. We share the good news of the gospel with mission partners around the world. We discuss theological issues and make decisions at General Assembly. We learn from one another, share our experiences and establish healthy ways of working together. We walk with theological students in their journey to become ministers and ensure they have a quality education. We speak out on matters of justice. Together we are involved in mission and ministry bigger than our individual efforts. Together we are a church bigger than our individual congregations. Together we are sharing in God’s mission. Presbyterians Sharing makes this possible. It is about joining together to do God’s work – and letting God work through us. The miracle of water coming from a rock was not Moses’ doing but God’s. However, Moses allowed God to work through him so that the people of Israel would know that God is with them. It is often easy to think that the God of miracles is a God of the past. Yet, miracles are happening all the time. Prayers are answered over lifetimes. Presbyterians Sharing is one way in which we allow God to work through us so that others may know that God is with them. We are called to be like Christ- in what we do and how we do it. Where do we find Christ? Hanging out with people, listening, serving, healing and helping with the authority of God. Jesus helped people contemplate the big questions in life. He engaged people in whatever circumstance he found them and spoke to their deepest needs. Either figuratively or literally, he spoke their language and touched their hearts. Christ saw how they were excluded and included them. Christ saw their hurts and healed them. There are moments in Jesus’ ministry when he went alone on a mountain to pray- to refuel- but there are many more moments when he allowed God to work through him. If we do as we are called to do, if we are faithful and follow Christ, God will work through us. And we can see, as evidence in Elder Liau’s story that God is working through us – accomplishing more than we can hope for or imagine. Amen

Bible Text: Matthew 18:15-20 | Preacher: Rev. Jenn Geddes

In 1971 Sly and the Family Stone released their greatest hit. They were one of the first integrated musical acts with both black and white musicians. The Family Stone included siblings Sly, Rose and Freddie Stone as well as numerous other musicians throughout the years. Each one, regardless of race were “adopted” into the family. This hit I referred to was the fourth and final number one for this funk-r&b- soul-pop group. It is their only song to rank in Rolling Stone magazine’s 500 Greatest Songs of All time. It was a song that was markedly different from any of their early work. It’s got a nice groove to it but its much more somber. It uses a rhythm box- or drum machine. It was in fact the first number one hit to ever feature a programmed rhythm track. Something that is now used by most pop artists. Sly Stone and his sister Rose were the lead vocals on this song which is fitting because the lyrics talked of both the good and difficult aspects of being- a family. “It’s a family affair, it’s a family affair.” Sly delivered bass tones which differed from his previous work as a gospel singer. Interestingly enough, even though this was Sly and the FAMILY Stone’s biggest hit. With the exception of his sister Rose singing the refrain none of the other members of the band were utilized in the recording. Sly played all the instruments except for the piano which was played by Sly’s friend Billy Preston. Imagine the discussions when it was decided that this song- featuring few of the group- would be the single. Imagine the claims to rights when this song became their greatest hit. Sometimes the challenges of being in a family are brought on by our own behaviour, our own choices and sometimes they are brought on by the people we love most.

Families can be unpredictable and difficult but they are also the closest bonds we will ever have. When families function well they are God’s way of teaching us important virtues- things like sharing and working together, compassion and forgiveness and most definitely patience. But more often than not families can also teach us how to fight. My brother and I practised that lesson a lot. Today’s Gospel lesson touches upon the relationships within a family. The lesson is a little more than how to reconcile with a sibling. It is a lesson on how to live as a Christian family and community- with all our sibling rivalries, parental support, and growth spurts.

Jesus teaches in this passage that a Christian community is not a private matter. It is not something that happens when you are alone. This is difficult for our post-post-modern world to comprehend. We are often focused on our own personal journeys. In fact lots of denominations will require that we have a personal relationship with Jesus. I am comfortable with supporting the desire to have our own independence within our faith journey and relationship with God but this passage reminds us that it is in fact not only about Jesus being a personal Lord and Saviour- but a redeemer of the whole- the entire family of God- the community and creation. When two or three are gathered together in Jesus’ name that is when Jesus promises to be in our midst not when we are off by ourselves feeling righteous or spiritual. However, that also means we are challenged with the difficult task of listening to and loving one another. Before we can gather together in prayer we must reconcile our differences. This is by far the most challenging task of all.

Matthew 18 provides a communal approach to dissent and reconciliation in which an individual has at least three opportunities to rethink, reconsider and listen. The desert Fathers and Mothers, who were monks and ascetics who predominantly resided in the deserts in Egypt around the third century often discussed these rules in Matthew. Abba Bitimius asked Abba Poemen, “If someone has a grievance against me and I ask his pardon but cannot convince him, what is to be done?” Abba Poemen answered, “Take two other brothers with you and ask his pardon. If he is not satisfied, they pray to God without anxiety, that God may satisfy him, and do not worry about it.” Essentially what Abba Poemen means is that once a grievance has been raised if the sister or brother refuses to change then the change must occur within ourselves.

There are a few curious things about Jesus’ advice that goes against some of our cultural behaviour. Jesus puts the burden of reconciliation upon the victim. This is contrary to our penal system which tries its best to remind victims that it is not their fault. However, I believe it is in anger management programs that try to remind those who have a temper that it is only they who can control their reactions when dealing with how others effect them. Jesus’ advice is essentially saying the same thing. That if one feels a wrongdoing has occurred it is not their job to place the blame, or seek revenge or retribution but rather they are required to confront with a listening ear those whom they feel have wronged them.

I am sure there are many of us out there who would rather avoid confronting conflict at all costs- whether its by ignoring the situation or being passive aggressive or even manipulative or feeling blameless. But Jesus’ teaching gives us hard advice. In C.S. Lewis’ The Great Divorce. Lewis describes a hell that resembles a world we inhabit. Hell is this large, grey community, that is both full of people and empty in centre. “A city inhabited only at its outer edges with rows and rows of empty houses in the middle. Empty because everyone who once lived in them had quarrelled with the neighbours and moved, and quarrelled with new neighbours and moved again, leaving empty streets full of empty houses behind them. That,” Lewis writes, “Is how hell got so big with an empty centre and inhabited fringes- because everyone in it chose distance instead of confrontation.” They chose to leave things unresolved rather than find a solution. It is important to remember that in confronting a conflict the end goal is to build a relationship not break one. The ultimate goal being reconciliation. Jesus reminds his disciples that this reconciliation is a mutual experience. That the one who feels wronged must also reconcile rather than accuse the other.

The other thing that marks this as a unique relationship is that Jesus does not appear to be concerned with who is right and who is wrong. In fact Jesus implies that even if the conflict was not your fault it is still important to admit one’s own wrongdoings. It is difficult to admit when we have been wrong and likely even harder when someone else tells us how wrong we are. But Jesus says we are all wrong when we choose to work as individuals rather than for the community. The best way to act as a community is to listen to one another and then pray with each other.

Barbara Brown Taylor says, “It is a real nuisance to belong to a family. It would be so much easier if we were just a bunch of individuals, loosely bound by similar beliefs but whose affairs remained a private matter between us and God. But according to Jesus, there is no such thing as privacy in the family of God. Our life together is the chief means God has chosen for being with us…Our life together is the place where we are comforted, confronted, tested and redeemed by God through one another. It is the place where we come to know God.” This is not a personal, private affair but rather a family affair.

It is scary being a family, being a community. It goes against some of our cultural behaviours, certainly our desire to be private people on our own individual journeys. And yet, there are great gifts too. When a family functions well we are interacting with people who love us, people who support us, people who listen to us. As this community takes shape-be it a change in building or not, as the Presbyterian Church in Canada develops new doctrine and policies remember that listening is one of our greatest gifts. God listens to our prayers when we are gathered in unity together. It’s a family affair that is full of rhythm and blues and a lot of soul.

Bible Text: Matthew 16:13-20 | Preacher: Rev. Jenn Geddes

There is a cautionary tale regarding what to say or do during a Children’s time told at all seminaries to potential clergy early on in their studies. The story goes, Rev. Patterson was coming down the chancel steps as the children joined him at the front. Rev. Patterson begins to ask questions, much like I did today. He says, “Can you tell me, what is small, likes to eat nuts and has a big bushy tail?” As per usual there is always one child in the group with all the answers and as Rev. Patterson waits for this little girl to answer he sees that her face is contorted. “Susie do you know the answer?” He asks. Susie looks and says, “Well it sounds like your talking about a squirrel. But because we’re in church and you’re the one asking us the questions. I think the right answer is Jesus?” The moral of the story being that Jesus is always the right answer.

When we would host, “Open church” events at St. Andrew’s in downtown Victoria the purpose was to invite any and all people to come in and see our space, see the church. It was easy to share with them the stories of history and architecture. That it was built in the Scottish Baronial style in 1889. That the stained glass windows at the back were in memory of Robert Dunsmuir, a financial contributor in the early days of the congregation. But every once in awhile people would ask, but what do Presbyterians believe? A legitimate question. If they were Roman Catholic or Pentecostal or had some other church upbringing it was easy to make the distinctions by basically telling them why we were different. But more often than not they had no basis for comparison other than perhaps media assumptions. How do we describe the apostle’s creed? The salvific actions of Jesus? The reformed tradition? How would you answer the question, What do you believe?

This morning instead of it being someone coming in off the street who is curious about the church it is Jesus himself who asks, “What do you believe?” Last week we encountered the Canaanite woman, the only one thus far to proclaim that Jesus is the Messiah. If you recall Jesus isn’t as receptive as we might think to the woman giving him that title but eventually through dialogue both the woman and Jesus have a realization. I wonder if it is during the experience with the Canaanite woman that some of the disciples have their own epiphanies. Wait, you mean to tell me that this guy we have been following, really IS the Messiah?!

For weeks throughout the Gospel of Matthew Jesus has been travelling on the road leaving behind him a trail of miracles, feeding over five then four thousand or curing the Canaanite woman’s daughter. But in amongst those stories of miracles Jesus has been teaching. He has debated the law with Scribes and Pharisees, taught his followers about the difference between words and deeds. Like most teachers, every once in awhile he turns to his disciples and decides its time for a pop quiz. He asks them what they have learned thus far, taking stock of how much they have retained. Often he is disappointed by their lack on absorption.

Even earlier in the chapter that was read this morning Jesus says, “Beware of the yeast of the Pharisees and Sadducees.” Taking what he says literally the disciples murmur among each other, “It is because we have not brought bread.” Jesus looses his cool, “Are you kidding me?! Have you not been paying attention! I’m not talking about BREAD. I’m talking about teachings.” I imagine Jesus storms off while the disciples slowly slink behind him. Due to the fact that Jesus often spoke in parables, allegory or similes it is important even for us as modern day interpreters to remember that a literal reading of Scripture was not always what Jesus intended. After awhile Jesus begins to wonder if they have learned anything at all. He decides to ask them the big question. “Who do people say that the son of man is?”

The disciples think this is an easy one. At least they have heard others hypothesize about who it is. So they answer, “Some people say A) John the Baptist. Some people say B) Elijah. Some people say C) Jeremiah. Jesus, you tell us, is it A,B, or C, or is it D none of the above?” The disciples are repeating only that which they have heard others say they believe. Jesus decides to rephrase the question. “Who do you say I am?” After weeks, months, possibly years of teaching Jesus awaits the answer. Peter says, “You are the Messiah.”

Peter, rightly or wrongly, is often the first to respond. He was the first one to leave his fish net and follow Jesus, the first one out of the boat and attempt to walk on water, the first to volunteer his opinion. But he is also the first to struggle with Jesus’ mission, the first to sink, the first to give wrong answers. And Peter is the first to deny ever knowing Jesus at all. However, in this one moment Peter gives the answer that Jesus is looking for and Jesus responds with a blessing- but I am also going to presume with relief. Thankfully something in all Jesus has taught has stuck.

Peter’s insight or revelation marks a high point in the comprehension of the Gospel. In turn he is blessed by Jesus and commissioned. The NRSV translation, the one we heard this morning, uses the word “church” outright. In that translation Jesus says, “On this rock I will build my “church”.” This is anachronistic, meaning that the chronology does not add up. The word Church came into existence many years after the gospel. The Greek word is ekklesia which is actually translated as community or assembly. It was also part of the Rabbincal tradition to give an up and coming rabbi in training permission to lead a community at the appropriate time. Peter has not been given the authority to build a church but rather the power to regulate the community that is gathered and the assembly that will take shape.

It may have surprised the other disciples. After all this is the guy who sank because of his distrust. This is the guy to whom Jesus will yell, “Get behind me Satan”. It seems strange that this flawed, awkward, denying disciple has been blessed and given such a responsibility. It is important to remember that Peter is blessed not due to anything he is or does all by himself but rather because the answer he gives is God’s answer. Jesus says to Peter that his answer was revealed to him not due to any intelligence of his own but by God’s grace. He is a chip off the old block, a rock that is part of the rock of ages, and it is on this relationship that the community is formed, that the authority is given, not on any virtue or strengths of Peter’s- or mine, or yours. Peter is called then crafted and then chosen even though he is consistently flawed. He gave a lot of wrong answers before God inspired him with the right one.

It is a relief to know that Peter was blessed and commissioned in such away. That someone like him may actually be someone like us. Someone who struggles to find the right answers, someone who finds it easier to just say what other people have said. In Peter’s answer there is hope for us all. This is a story about our own responses to Jesus’ question, who do you say I am? Peter and we are God’s chosen rocks whether we act as strong cornerstones- holding a foundation together- or as stumbling blocks-learning as we go to be a community, an assembly of God’s people. Peter shows us that being blessed is not about perfection but rather about a willingness to listen, to learn, to make mistakes, and to serve. What matters is that we are willing to risk answering the questions asked of us.

The next time someone asks you, “What do you believe?” It is not about us finding the right answer but allowing God, who has called us and crafted us and chosen us, to speak through us. It is also not about being right all the time. The important thing is trying to answer the questions-because if we leave those questions unanswered there is no point to being a community at all. But not only should we say what we believe but more importantly live what we believe. And remember that much like Peter we are flawed- so whether we are strong rocks or pebbles we too are chips off the rock of ages and so let’s get rolling. Amen

 

Bible Text: Matthew 15:21-28 | Preacher: Rev. Jenn Geddes

I have always admired the life story of Blessed Teresa of Calcutta or as she is most known, Mother Teresa. It is an incredible story of political challenges being an ethnic Albanian born in Macedonia, raised since the age of 8 by a single mother, and leaving home at the age of 18, when she joined the order of the Sisters of Loreto, never to see her family again. But it was on a train ride to the Loreto convent in Darjeeling from Calcutta for an annual retreat that she received what she identifies as “the call within the call”. It was part of the vows of the Sisters of Loreto to spend some time living among and assisting the poor. However, Mother Teresa went above and beyond this vow. She replaced the Loreto habit for the simple white and blue sari that we identify with her. She became an Indian citizen and trained in basic medical care so that she could provide both physical and spiritual care to the slums, to the untouchables, in Indian society. The reality of the situation is often overlooked- that she not only spent her time serving the poorest of the poor but she had no income herself and she too had to beg for food and supplies. She even wrote in her diary following her first year of working in the slums, “Our Lord wants me to be a free nun covered with the poverty of the cross. Today I learned a good lesson. While looking for a home I walked and walked till my arms and legs ached. Then the comfort of Loreto, my former convent, came to tempt me. “You have only to say the word and all that will be yours again”…My God, out of love for you, I desire to remain and do whatever be your Holy will in my regard. I did not let a single tear come.” From 1946 to 1997, for just over 50 years Mother Teresa worked with, lived among and served the untouchable and undesirables of India. Her story reminds me of the woman we encounter in the Gospel reading this morning. A woman who even Jesus himself felt was no better than dogs, was an untouchable, was over the line.
As I mentioned this is a difficult passage, for many reasons. It is difficult because Jesus is harsh, even rude. Jesus displays characteristics that we don’t necessarily associate with the son of God. We have trouble reconciling this Jesus with the Jesus who heals, feeds and provides for those who follow him around. It is also challenging because it demands some guess work, never a good way to do Biblical interpretation but in this reading we have to infer a lot of what is going on based on the fact that it doesn’t seem to fit with the flow of Jesus’ ministry. Also, it is one of the only times in which Jesus appears to change his mind.
At the on set Jesus completely ignores the woman. He acts as if he doesn’t hear her, certainly doesn’t see her, and continues on his way. As her pleas become louder it becomes harder to ignore her. It is not until the disciples find her to be a nuisance and they ask Jesus to do something about it that He responds. And he certainly does not respond in the way we expect. Unlike with the story of the children- when the disciples are telling parents to take their annoying offspring away and Jesus abruptly interrupts saying that children are indeed most welcome- in this story he concurs with the disciples. This woman is no better than a dog, one of those strays that nips at your heels until you kick it away.
Here’s the problem. This woman is a Canaanite. If you remember, Canaan is the land that the Israelites came to and claimed as their own following the Exodus. All those rules and regulations found in the book of Leviticus exist precisely to separate the Israelites from the Canaanites. It is entire book dedicated to making sure the Canaanites know that they are not like the Israelites. That there is a clear line and distinction between us and them. This Canaanite woman comes from the coastal region of Syria where multiple gods are worshipped, where they worship statues and idols, and where they ignore the laws regarding diet or practice. She is an outsider and an untouchable in the eyes of the New Testament Jewish community.
Here’s another problem. Earlier in the Gospel Jesus is in Nazareth, his home town, and everyone rejects him. They take offence to his teachings and the basically run him out of town. The Pharisees and scribes in Jerusalem challenge him and debate how he lives and serves with his disciples. Even when Jesus performs amazing miracles like feeding five thousand or walking on water every where he goes people deny who he really is, people discredit him, people refuse to listen. No matter how many times he tries to tell them or show them that he is the Messiah- the people of Israel refuse to call him by that name.
The Canaanite woman, this untouchable, sees Jesus coming and says, “Have mercy on me, Lord, Son. of. David.” The title Son of David was reserved for the Messiah. It is the name Jesus’ own people refuse to say. When this woman addresses him as such she is naming him something that even his own disciples have yet to say. For Jesus, perhaps it felt like a cruel joke. Finally he hears the words he’s been wanting to hear and they come from the mouth of an untouchable, a Canaanite! Whatever line had been drawn this woman has crossed it and Jesus just isn’t willing to allow her to do so with such ease.
Even in our own lives we have to draw the line somewhere. Otherwise we too could end up poor, weary, worn out, among the untouchables. Even clergy are told time and time again to make sure they have a good self-care routine before caring for others. We even feel guilt-free because we are able to justify the line. We can’t help all the people all the time. I imagine I would not have talked of Mother Teresa had that been her motto.
But because this Canaanite woman is persistent, because this woman simply will not allow the line to define her, because this woman refuses to let Jesus win in this staring contest, Jesus blinks and there is a sudden paradigm shift. Jesus exclaims, “Woman, great is your faith! Let it be done for you as you wish.”
Now, I maintained for a long time that Jesus knew this would happen, that he was merely allowing this woman to be a teaching tool to those around him, because there is no way my Jesus would be so mean. But as I read and reread this story it occurred to me that maybe Jesus did change his mind. Maybe instead of being a teaching tool this woman taught Jesus. Jesus realizes that if the lost sheep of Israel won’t listen then perhaps Jesus is God’s redeemer for the whole world, Jews, Gentiles, even Canaanites.
Jesus learns something new about God’s purpose for his ministry. That it is bigger, wider and greater than he could have imagined. The old lines that were drawn are unable to contain his new vision. Sometimes God’s purposes for us are like that too- we have a clear definition, a clear mission or vision statement. When I worked at the University of Victoria they called that a strategic plan. But when we open ourselves up to a learning moment we realize that our definition, mission or vision is too small that in fact God’s purposes for our ministry is bigger, wider and greater, than we could have imagined. The trick is, we have to be willing to cross the line, to think outside the box. Perhaps we should push at boundaries, embrace new ideas. I know it is not in our nature as Presbyterians but maybe change is a good thing. Now there may be moments when we would prefer to ignore the signs, ignore the realities, ignore the nudges coming from the fringes. There may be times when we will loose our tempers but like the Canaanite woman God’s call is persistent. God will not give up on us simply because we are too linear to listen. Amen

Bible Text: Genesis 32:22-31, Matthew 14:13-21, Psalm 17:1-7 | Preacher: Rev. Jenn Geddes

Everyone of us has a comfort food. Growing up my favourite and staple was peanut-butter and honey, open faced. As I grew up my tastes became more refined and now my comfort food is, kraft dinner, with a side of beans. Not only is it easy to prepare but there is nostalgia associated with it. It is my soul food.
Now of course traditional Soul food comes from the American south. It is food that originated in Africa and was brought over during the slave trade. The slaves brought with them staples such as okra and rice and combined them with First Nations staples such as corn, or grits, black eyed peas and sweet potato. Soul food became a way of survival for many of those slaves working on plantations. Slaves were fed as cheaply as possible, often with the leftovers, even waste foods from the plantation. As a result many were forced to make do with the ingredients at hand. They developed recipes, delicious ones at that, which used lard, collards, cornmeal and discarded cuts of meat. Many supplemented their diet by growing pots of herbs for flavour and fishing or hunting. Quickly, food that became a necessity took on extraordinary flavours. In fact, it’s practically a miracle that soul food can make catfish and cornmeal taste as good as it does. Meagre ingredients from a dark time in American history has become something that master chefs try to emulate. Urban dictionary also describes soul food as food that is eaten for your soul to survive. Food isn’t just about feeding the physical needs of the body but about nourishing the soul.
In some ways using the term soul food or comfort food to describe what Jesus did is accurate. Jesus turned a meagre, basic, survival meal, into something that fed 5,000 people and in feeding the body he fed their souls. Jesus says to us all, come, sit, and eat with me and be transformed, see God in your midst, be comforted and nourish your soul.
One of the reasons why this story is so familiar is because it is one of the only miracles of Jesus that is found in all four Gospels. In fact our Gospel story this morning is one of many bread miracles that occurs throughout Scripture. Jesus’ miracle reflects stories like the one of the wandering in the wilderness, the Old Testament story of how manna fell from the sky. A lesser known but no less important story comes from 2 Kings when Elisha fed a hundred hungry men with twenty loaves. When his disciples protested that it wouldn’t be enough Elisha prayed and God provided. Everyone ate enough to be satisfied and there were leftovers. Jesus, of course, is called the bread of life, feeding our souls with good food. Even his birth place, Bethlehem has meaning. In Hebrew, Beth- means house, and Lehem- means bread. Jesus was born in the house of bread. Our story this morning continues this thread of miracles, bread and soul food.
Matthew’s version of the story begins in a lonely place apart. Following the devastating news that John the Baptist has been beheaded Jesus withdrew from the crowds. In his grief he wanted to be alone. But when the crowds heard what had happened they needed to find the one person who could make sense of such a tragedy. Jesus may have wanted to be alone but that was not what the crowd needed. They were sad, they were hurting and they were hungry. Jesus had plans of arriving to a quiet place on the beach but when he arrived already a crowd had gathered. Perhaps his initial thoughts were less than kind about this crowd but our text says, he had compassion on them. And so, Jesus sits with them for the afternoon, talking to them, feeding their souls. However, as evening approaches the disciples realize there is no place nearby to grab a bite to eat. It is that remote. They encourage Jesus to send the crowds away.
Throughout the afternoon Jesus may have realized something. That in our grief there are times when we may want to be alone but what we need is to be surrounded by our community. We, as a community, would do well to remember that being together is nourishing. Seeming to know this all the more as night approached Jesus decided that instead of sending them away they needed to have a meal together. Sometimes in our grief it is not about what you eat but with whom you eat it.
The disciples obviously have their worries. At this moment they aren’t concerned about who they are eating with but rather if there will be any food at all. They looked around and could see very little, five loaves and two fish are meagre ingredients indeed. What can they do with so little? How can these small portions have any effect on the thousands that are gathered? Again, Barbara Brown Taylor, has a unique look on this miracle. “If the disciples operated out of a sense of scarcity, then Jesus operated out of a sense of plenty. He looked at the same things the disciples looked at, but where they saw not enough, he saw plenty: plenty of time, plenty of food, and plenty of possibilities with the resources at hand…Jesus knew beyond a shadow of a doubt that wherever there was plenty of God there would be plenty of everything else.”
Stepping away from the story for a moment there is a sense that this is rather timely for us. I hear the realities of the church, the truth about an ageing congregation, the challenges facing a church in decline, and these are all concerns that must be listened to. However, if Jesus can turn five loaves and two fish into a meal for 5,000, imagine what God can do with a church that is full of wisdom, generousity, joy and experience. We often feel limited, by our limitations, we often see scarcity and are held back when in fact there is plenty. We may not have plenty of children, but we have plenty of God’s children. We may not have plenty of youth, but we have plenty of youthful spirits. We may not have plenty of space, but we have plenty of room. Wherever there is plenty of God there is plenty of everything else. Imagine what miracles can be done in this place.
We often expect miracles to happen in an instant but perhaps miracles happen over time too. We expect miracles to come directly from God with little of our own actions. I often use the mantra, Let go and Let God, and it’s a good one. But sometimes we shouldn’t just let go but rather get going. Jesus uses his words carefully when instructing the disciples. He says, “They need not go away, YOU give them something to eat.” Jesus is not offering to do the miracle alone. Jesus is not offering his own bread, that of course will come later. Jesus tells them to “look around, problem solve this one on your own. Of course I’m here to lend a hand, but look around you and see the possibilities. Stop waiting for a miracle and participate in one instead.”
You know, in the Lord’s prayer we say, “Give us this day OUR daily bread.” It isn’t give us this day, YOUR daily bread or MY daily bread but OUR. Soul food isn’t about the ingredients but rather who you are eating it with. We may have meagre ingredients that at first don’t look like much but when they are brought to Jesus, the flavour is abundant. So let’s bring what we have, bring who we are, leave what we don’t need, and use all the rest so that God’s will is plentiful in this place.

 

Bible Text: Matthew 13:31-33; Matthew 13:44-52 | Preacher: Rev. Jenn Geddes

Here is a fun fact, did you know that Canada is the largest producer of the mustard seed. Producing over 186, 400 tonnes a year. Did you know that the largest miller of dry mustard in the world is in….Hamilton, Ontario. It’s true. G.S. Dunn Limited is that company and up until the year 2010, the Hamilton Mustard Festival, over the labour day weekend was the largest festival of its kind. The festival celebrated the history of the mustard seed, and explained its many uses both in cooking and for medicinal purposes. The seed is of course used as a spice but its oil can also be used for such things as fabrics and fuel. I say that, it used to be the largest festival of its kind because Middleton, Wisconsin now has the largest festival celebrating this simple seed. Incidentally, national mustard day, is this coming Saturday, August 2. I also happen to dislike mustard very much. However, these facts and tidbits are always going through my mind when we encounter this passage from Matthew, the first parable being that story of the mustard seed. The mustard seed is a symbol used by many Christians to represent faith and charity. A reminder that no matter how small our acts of kindness may be they can grow into great results. Interestingly enough, it is also a symbol of humility in Buddhism, and Jewish philosopher Nahmanides (Nah-man-nid-ez) compared the knowable universe to the size of a mustard seed. The plant likely originated in India which explains its presence in some Hindi art. This ordinary seed has, for a long time, become a symbol of the sacred.

Sometimes it is difficult to explain or speak about holy things. Our language is unable to articulate the beauty of heaven, the confidence in faith or the relief from burdens that one encounters. Throughout the Psalms in particular but sentiments throughout Scripture state that words cannot describe the love of God. And yet, we often try, using linguistic tools like similes and metaphors, rhetoric and allegory. Sometimes we do well, and others we fall flat. Often the assumption is that we are communicating hyperbole, exaggerating our words to get our point across. Believing in God is like falling in love, like bungee jumping, or being born again. And there is nothing wrong with using these figures of speech, its true, faith can come upon us like a rushing wind, a blast of music or roaring ocean. But then, sometimes faith is simple, albeit still difficult to convey.

In our passage from Matthew Jesus takes some everyday items and breaks them open, even invites those listening to see them in a new manner. The parables found in Matthew are often this way. Jesus tells stories of lost sheep, seeds in fields or workers in a vineyard. Jesus uses simple everyday encounters that the listeners would understand and even with which they could identify.

There is relief in the fact that even Jesus, the one most tied to God, the one most likely to be able to articulate the love of God, used simple, everyday, ordinary examples. Of course this was not because Jesus couldn’t use grander language, but rather, we couldn’t have understood it otherwise. In fact, most of the time the disciples ask Jesus to explain what he meant because they could not understand his meaning. Jesus made, often surprising, comparisons between that which was holy and that which was secular. Allowing us the opportunity to see things and understand things differently. As a result, in many regards, the passage we read this morning is no different from other parables because Jesus does use the ordinary to explain the extraordinary. However, unlike other parables, Jesus launches into these comparisons leaving little time for lead up or the usual Q&A. The similes and metaphors come quickly, with no warning or preparation, no explanation and certainly no story. Perhaps Jesus doesn’t want those hearing him to think too much about them or get stuck on one versus another. Or perhaps Jesus is teaching us to see the kingdom of heaven in all of creation, no matter how ordinary, no matter how simple, no matter what our situation.

The comparison of the mustard seed and the yeast are easy enough. Two very basic items that aren’t very impressive but the results can be astounding- a tree big enough for birds to nest in, bread enough to feed the family for days. The kingdom of heaven is like this because it is surprising, potent, and more to it than meets the eye. But then it becomes more difficult to identify the aspects of the kingdom within the other items. Finding buried treasure is based on luck. A rich man becomes richer because he is good at his trade and knows when one pearl is better than the rest. And the final comparison makes us believe that it is not about us finding it but rather it finding us. Other than being ordinary items or strange amounts of luck these metaphors seems to have little in common, in fact some seem contrary to others.

Barbara Brown Taylor, modern day theologian extraordinaire finds a commonality. She states, “The striking thing about all these images is their essential hidden-ness- the mustard seed hidden in the ground, the yeast hidden in the dough, the treasure hidden in the field, the pearl hidden among all the others, the net hidden in the depths of the sea. If the kingdom of heaven is like these, then it is not something readily apparent to the eye but something that must be searched for, something just below the surface of things waiting there to be discovered and claimed.”

When we understand the hidden nature of all these items it sounds like kingdom of heaven is mythical, is the stuff not of the ordinary but of fairy tales. Jesus references buried treasure after all! If we look at them as items hidden, waiting to be exposed, items that are suddenly discovered and change lives then they are less ordinary. But that is the key, the kingdom of heaven only becomes the kingdom of heaven when it is revealed. These items are useless if they remain hidden, the seed does nothing if it is not buried first, the yeast is tasteless until it is placed in the dough, the treasure has no value until it is found, the pearl means nothing until someone in the know has the right eye, the net produces nothing until it is pulled up from the sea-but when these items are used and found, their full potential is recognized

The church often uses the term seekers or searchers for those who have not “discovered” the church yet. One could easily claim that the church is like these items, it has no value to the community until it is revealed, until it is active, until it is found. I, however, also believe that we are all seeking and searching. There is no superiority between those in attendance this morning and those who are not here. It in fact does not matter where we search so long as we keep our eyes open and are willing to reveal the hidden holy within the ordinary.

Matthew Brough, a Presbyterian minister at Trinity in Winnipeg, reforms our Gospel passage saying,

“The Kingdom of Heaven is not just a tree growing from a tiny seed. It’s that tree with birds that come to nest in its branches.

The Kingdom of Heaven is not just a hidden treasure. It’s someone selling his fortune to buy the property where he found it.

The Kingdom of Heaven is not just the finest pearl. It’s a merchant who stops trading in pearls just to keep that one.

The Kingdom of Heaven is not just the best catch of fish. It’s a net being cast that catches every kind of fish, to be sorted later.

The Kingdom of Heaven is always greater than our imaginings or what we initially see. It’s messier than we’d like it to be, more complex than what we want. It refuses to stay in our private spirituality or the comfort of our Churches instead mysteriously spilling over into our lives.”

If we want to speak of heavenly things, if we want to seek the kingdom of God, on earth as it is in heaven, if we want the hidden holiness to be revealed we must begin with the things we know, the church, the everyday jobs that keep this church in view, the ordinary activities that reach out to our community, the simple acts that you and I can do with and for each other. The kingdom of heaven is like all those things in plain view just waiting to reveal God’s love for all.