Service Type: Sunday

Preacher: Rev. Jenn Geddes

Fear is a funny thing, isn’t it. For example, despite all my desires to climb a mountain or go to the highest height to have the best view, I know my legs, my body would not permit me. There comes a moment in an ascent, be it an escalator, stairwell, or mountainside, that if I can see the world below my body begins to quake. Heights are not my thing. I’m also afraid of deep, dark water, the odd spider, depending on the size, and we know that apparently caves give me the heebie geebies. As a child I wasn’t afraid of a monster under my bed or the dark, but actually terrified of mascots, particularly the sugary breakfast cereal mascot Captain Crunch. Fear can catch us off guard too, we may discover that despite thinking we could handle something, fear will pop up and prevent us from moving forward. Sometimes fear is irrational. We know that logically there is no reason to fear something but it happens anyway. Fear can also cause us to do irrational things. Whether a threat is real or imagined fear can cause us to experience anxiety or simply concern but it can also cause us to panic or experience terror. Fear is also one of the most pervasive and powerful motivating forces in the human experience. Many people in control recognize the power of fear and use it to ensure conformity in various ways. Fear is the driving force behind many aspects of our economy.

Last week we discussed characteristics of discipleship, which included curiousity, doubt, authority, and being called before being equipped. I have wondered if being courageous means being fearless but I don’t think so. Courage is facing fear, acknowledging it, naming it, but not ignoring it. In fact the Webster’s dictionary defines courage as the “ability to do something you know is difficult or dangerous”. Courage is certainly a characteristic of discipleship. But most of us are more like the Lion in the land of oz. We put on a brave face but when reality hits we can cower. Jesus recognizes that fear has the potential to cause failure in discipleship. In this difficult passage which juxtaposes warnings with words of comfort Jesus is trying to get the disciples to acknowledge their fear so that they may have courage.

Jesus knows the disciples are already courageous, after all, they have left the security of their families, jobs, and homelands to follow him. This passage comes immediately after the twelve are called and given their mission. If this is Jesus’ way of giving a pep talk- it is rather distressing. He is extremely realistic about the threats they might face. He warns them that by following him, life will be frighteningly difficult. But at the same time he builds the case for why they should not let this fear master them or hinder their ability to be disciples.

Jesus begins our passage by stating, “Have no fear of them.” Who is this “them” that he speaks of? We know it refers to the Pharisees and Synagogue leadership because Jesus makes a comment earlier in the passage that “They will flog you in their synagogues”. Jesus is criticizing the Pharisees outright and Jesus knows that this is not going to win them any favours. In fact, Jesus warns the disciples that by associating with him they will experience difficulties. Associating with certain categories of undesirable people will bring dire consequences.

Also, part of the authority given to Jesus is to break open the hypocrisy of the religious leadership. It is a certain kind of leadership that can lead to and in secrecy and a certain kind of power that closes the books to the average people, so that the people are afraid and therefore easier to control. But Jesus says, God will be the one to uncover everything that is covered and will reveal all the secrets.

I suspect this “them” that Jesus is referring to is not limited to the pharisees and religious leaders. One must also remember that Jesus and the people of the New Testament were living in an oppressive state. Pax Romana, Roman peace was certainly not peace-filled. For the Roman empire peace was not so much the absence of war but rather the moment when ones opposition and enemies were so beaten down that they had lost their ability to resist. This peace was provided through control and fear. The Hebrew people had hope in a Messiah that would over turn this fear and oppression. The statements Jesus makes in this passage is the closest Jesus comes to saying that indeed this system will be overturned through him, the Messiah. But following him means a break from the norm, means redefining the socio-economic structure of the day and that it will be met with resistance, force-filled control and violence from the oppressors.

Discipleship means the disciples will have the ability and authority to heal, cleanse and forgive, but it also means becoming completely vulnerable with dependence on God. Jesus says that this vulnerability could include arrests, violence, persecution, hatred and opposition from the religious leaders as well as opposition from family members. After all not only is God, through Jesus, revealing words spoken in secret but also membership with Jesus can lead to the tearing apart of families.

Jesus focuses on the difficulties that will face the disciples, because naming them aloud, acknowledging the suffering that will be encountered is the first freeing step from fear. Fear loses its power when we refuse to allow that fear to stop us from facing our most difficult challenges. This is easier said than done, we know that, the disciples knew it and Jesus is aware of it. However, in our vulnerability there is strength, because instead of fear controlling our lives we turn to God. In amongst these words of fear Jesus soothes the disciples with words of comfort.

Stanley Saunders from Columbia Seminary says “Jesus describes worst case scenarios, and they are bad, but with these warnings are statements of reassurance and repeated calls to resist fear. The most important element of reassurance lies in the integral relationship that is affirmed between the disciples and Jesus, and through Christ, God. Even though doing so will bring suffering, the gospel must be proclaimed and the gospel lived is the most powerful tool at the disciples’ disposal against all the powers of this world. God alone is the one who we should fear.”

But God’s power surpasses that of human rulers. Jesus reassures the disciples that God is not, in fact, like the powers who control them with fear but rather God’s power contains grace and mercy. Repeatedly Jesus says “Do not fear”. Why should they or we not fear? The threat of death for the disciples is the most powerful form of fear. But Jesus says, God’s power surpasses all those fears and God’s power is nothing like those human powers. God knows and cares even for the sparrows that are sold two for a penny. God knows even the hairs on our heads better than we do. God knows our fears and promises to be present through them. The threat of violence and isolation from the family are real concerns for the disciples. However, in their simplicity, vulnerability and dependence on God, it is God’s presence that posses real power. These fears that the disciples have are no longer a determining force in their lives because the one who has ultimate power over their whole being exercises that power with love.

Like the disciples we look at the human systems that control with fear and power, systems of oppression, poverty, false and superficial peace, systems that work in a world of secrecy and we are asked to speak against them without fear, in vulnerability, with trust in God’s presence. The fears we have need not be pervasive powers in our lives because the one who has ultimate power over our whole beings exercises that power with grace, mercy and love. Amen

Bible Text: Genesis 1:1-2, Genesis 1:4, Psalm 8, Matthew 28:16-20 | Preacher: Rev. Jenn Geddes

 I recently read the following quote on a colleague’s Facebook page, “Abraham was really old, Jacob was a liar, Moses had a stuttering problem, David was an adulterer, Isaiah preached naked, Jonah ran away from God, Job went bankrupt, John the baptist ate bugs, Martha worried about everything, Zacchaeus was really short, Paul was a murderer, Timothy was young and Lazarus was dead. God doesn’t call the equipped but equips the called.” Perhaps this is what Trinity Sunday is all about because that statement is no truer for me, I’m not perfect, than anyone of my colleagues, but also no truer for the disciples who fell asleep during prayer, had petty arguments, often misunderstood, and even denied Jesus. However, for all their imperfections, our Trinitarian God gave and equipped the disciples with moments of true discipleship and the verses we hear from Matthew’s gospel gives us a clear look at what it means to be disciples of Jesus.

We have to remember that preceding our passage the Gospel of Matthew is very dramatic. There is a lot that goes on in a very short period of time. Jesus dies, then there is an earthquake, an angel rolls away the stone, the women show up at the tomb to find it empty. Jesus suddenly appears to them and asks them to pass along a message to the disciples. The women go to the disciples and tell them to go to Galilee, where it all began, and where Jesus will meet them. Aside from these unearthly events, in the background there are rumours that it is the disciples who have stolen the body, that Jesus has in fact not risen from the dead but rather this is one big hoax. We even read that this is the story most people have been told to this day. That it is all just a lie.

In Matthew’s gospel none of the disciples have a resurrection experience at the tomb. All of them have received this strange and unbelievable message from the women. As a result they are beginning to listen to these rumours and some of them are debating whether the resurrection is true. However, all of them are curious to see what will happen and so they travel to the mountain in Galilee. The disciples are as diverse as us. They all have their questions, their curiosities, their strengths, their weaknesses, their moments of true belief and their moments of total doubt.

We all have different stories about how we ended up here. Some of those stories are about unwavering faith, strong convictions, and trust in God. But I bet there are also lots of stories about doubt, struggle, curiousity, and expectations. No matter how we have gotten here it is in setting out on the journey that discipleship begins to take root.

When the disciples reach the mountain Jesus appears, some see and begin to worship. This is a true mountaintop experience. Imagine the elation, the joy, and the reverence. But what we often forget is that the text says “and some doubted”. This doubt however does not make the doubters have any less of a mountaintop experience. Doubt is a part of the process. This is “Trinity Sunday”. The Trinity is one of the most abstract mysteries of faith, how do we explain this three in one, how do we explain the distinct but the same characteristics. Through doubt we are able to formulate some answers and ask greater questions. On this mountain, among these disciples there is both worship and uncertainty, devotion and hesitancy. This mixture of faith and doubt are characteristics of discipleship as well.

Like the disciples we receive the message to go to where Jesus will meet us. We trust that Jesus will be here and for many that is enough to offer worship, to sing our praises and bring our prayers. But along with this worship we are still allowed to wonder what it all means. Like the disciples we bring our doubts to the place where Jesus promises to meet us.

How does Jesus receive this mixed response from his disciples? He gives them all the exact same message. Jesus does not separate those who worshipped and those who doubted. Jesus does not say, “OK, those of you who really get it, you go and be disciples to all nations, you others, those of you who doubted, get out of here.” No, instead he gives them all the same commission. The message from the women to go is what brought the disciples to this mountain and now the command by Jesus to go is what will take these disciples into the valley. Sometimes I wonder if that was really a good idea, that the bumbling, doubting, imperfect disciples get lumped into the confident, believing, sure disciples. However, Biblically we see the proof that it is not about whether they are equipped or not but rather through the Trinity they will become equipped.

Jesus finishes this commission by reminding them that despite his physical absence he is with them always, to the end of the age. Through the Trinity, through the creative power of God, through the redeeming possibilities of Christ, through the gifts of the Spirit we are able to be as equipped as the disciples. Through God the creator, as we heard in Genesis there is power, strength and certainty. Through Christ’s authority we are empowered to go out. But we go out in diversity- through the Holy Spirit we each have different gifts. Paul says to the Corinthians, “There are different kinds of gifts, but the same spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work.” None of us are perfect, ok, maybe Mike is, but that’s not what makes us who we are- we are followers and it is the one whom we follow who is perfect. We are doubters but it is the one who inspires belief that gives us faith.

Maybe sometimes we feel old like Abraham, maybe sometimes we feel like liars like Jacob, maybe sometimes we stutter through life like Moses, hopefully none of us have the urge to preach naked like Isaiah, but maybe sometimes we have had moments when we ran away from God like Jonah , maybe we are worriers like Martha, or maybe we are young like Timothy and maybe sometimes we feel dead like Lazarus. But that does not make us any less equipped to be disciples, to go, to go down the mountain and into the valley.

Amen

Bible Text: Acts 2:1-21, Psalm 104:24-34 | Preacher: Rev. Jenn Geddes

(I am very aware of the anniversary which passed us on June 6th. Having been to Juno Beach and Beny Surs Mer I have visuals that help me articulate what D-Day was for Canadians, the Allies, and how that day and the days that followed defined World War Two. Although this has little to do with the sermon I felt it was vital for us to acknowledge it. To give thanks for the sacrifices that were made but more importantly to recognize the horrific, fatal, and difficult consequences of war. We will take a moment of silence to reflect)

While listening to stories of D-Day over this past week I was struck by a phrase that I often see on modern day bumper stickers, screen savers and t-shirts. The phrase is “Keep Calm and Carry On” and is often in capital print and includes an image of a tudor crown. Interestingly enough that phrase was first put on motivational posters by the British Government’s Ministry of Information a few months before the declaration of war in 1939. It was intended to boost morale of the British public in the face of uncertainty in the event of a wartime disaster. Despite over 2 million posters with those words on it being printed the distribution was poor. It was not until the year 2000 that the phrase “keep calm and carry on” was re-discovered and reprinted. What started as a very serious effort to remain courageous during wartime has become a silly catch phrase. Since then, numerous parody phrases have popped up including in Calgary, Keep calm and Nenshi on, a promotional campaign in support of their mayor. I understand the phrase, it is important to keep calm in emergency situations and it is important to carry on when struggling to know the future. However, I wondered, what would have happened immediately following the events of Pentecost if instead of quoting Scripture Peter had addressed the frantic crowd by stating, “Don’t worry everybody, these people aren’t drunk, just keep calm and carry on.” First of all, we wouldn’t be the church we are today if everyone had kept calm or just kept on keeping on, just remained with the status quo. There would not have been a call to be a missional church, to receive the spirit with enthusiasm and strength. But I often feel like the church treats Pentecost as if that is all Peter said, keep calm and carry on. Live as you were.

As I mentioned in the “time for the young and young at heart” Pentecost is often viewed as the church’s Birthday. It is true Pentecost is celebrated as the birth of the church. It was with the arrival of the Spirit that the disciples were able to leave Jerusalem and preach. But as is common with anyone of our own birthdays we can become reflective and retrospective. A birthday celebration can become an exercise in looking backwards. Pentecost in particular can become a reflection upon the legacy of the church, a self-affirming pat on the back that we have made it this far. For two thousand years we have managed to maintain a Christendom. But this is not what the story of Pentecost tells us. If when we look at the versions of the events found in Matthew or John, Pentecost is not a look at our past but rather a call to live out the future. It is not an inward look but an outward action. In the Gospel of John, Jesus sends the apostolic community as the Father sent him and he breathes the Holy Spirit on them to empower them to go out and do ministry.

Many modern day theologians such as Douglas John Hall, Darrell Guder and Walter Bruggeman, note that we are no longer living in a Christendom world, a world dominated by Christian values, or Christian theology, or Christian States, but rather we are living in a post-Christendom world. However, instead of viewing this as the fall of the church, as the moment when the Spirit is no longer at work in our world, these theologians see it as an opportunity for the events of Pentecost to truly take effect. For the church to be truly missional in its intention. It can no longer be assumed that people know the Scriptures or practice prayer and we know there are less people in the churches than out of them. With this paradigm shift comes opportunity. Guder even states that “Our movement into a post-Christendom setting is in fact a liberating shift for us. Our situation today is closer to that of the pre-Constatinian church, that is, the church of the apostles, although certainly not identical. It makes it possible for us to read Scripture in ways we have not done for a long time.”

What these theologians are getting at is that we are more like the early church than we have been in centuries. Which means we have the major responsibility of being the missional witnesses Jesus calls us to be. At the beginning of Acts we hear Jesus’ ascension and Jesus says, “You will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem and in all Judea and Samaria, and even to the remotest part of the earth.” To witness, being witnesses, is the overarching word that defines and describes the Christian community’s purpose and function in Acts. This is not about the status quo but abut something much larger. This is not about doing the same old, same old, but allowing the Spirit to give us the courage and strength to try new things, to experience new ministries, to witness to people who have never encountered Scripture before.

Pentecost also points to the fact that a missional church is a radical new inclusive church. This community which Joel speaks about and which Peter says is realized is incredibly inclusive. It is gender inclusive, “your sons and your daughters shall prophesy”, it is age inclusive, “the young and the old shall have visions and dreams.” And we know from the variety of witnesses to this event that it is ethnically inclusive. It makes me wonder in what other ways we can be an inclusive community.

It also makes me realize that Pentecost is not a once and done event. Ok, perhaps the wind and flames are, but the work of the apostles, the work of the early church and the work of the Spirit is not complete. We are at a crossroads in which we can discover that it is not about lamenting that the good old days or the golden age of the church is past, because if we are honest about our retrospective we will see that the legacy of the church has not always been a good one, but instead we can look to the possibilities of a pentecostal future (and I mean that it the most Presbyterian of ways). We can discover that the Holy Spirit enables us to proclaim the gospel in places and ways that Christendom never could. It’s time for a new phrase, Keep calm, sure, but Witness On because the spirit empowers us to do ministry and serve in missional ways not only to those within our walls but also beyond them. Amen 

Bible Text: John 14:1-14 | Preacher: Rev. Jenn Geddes

 

It is likely no surprise that we, Mike and I, like hiking or going for walks. Some of you have picked up on this and have shared with us your favourite walks or given us suggestions and we appreciate them all. There is something about the smell of the trees and dirt, something about the sounds of the birds or flowing water, something about just being outside, rain or shine in God’s creation. Likely this love of walking among the woods started at a very young age when our family would head out of Sunday afternoons and hit trails along the Niagara Escarpment. However, I am also someone who likes order and certainly likes to know where I am going. If the trail is not well worn or clearly marked I can panic. Or, if there is a trail that heads off in one direction that was not on the map my anxiety level can rise. Mike has adjusted to this behaviour and now has started taking a picture of the map at the trail-head with his cell phone so that we can consult it when we inevitably have a debate about which direction to head next. The idea of being lost in the woods terrifies me. And there is a reality about the woods in these here parts in particular. I learned in girl guides to be prepared and for that reason I usually walk in the woods with a cougar stick and bear bell. The last thing I want is to be surprised by any one of the wildly wonderful creatures lurking in the forest. I recently had a conversation about the West Coast Trail. The thing is, when I read that one of the most infamous portions of the trail are the 200 feet of ladders up and down both sides of Cullite creek, or that Parks Canada warns all hikers that the trail is strenuous and difficult and beginner or novice hikers should not attempt it or on the official website it states that the trail is not without personal risk and it has the reputation as the most grueling trek in North America. Oh yeah and that hikers can expect to have to wade across some rivers and creeks and always be on the look out for cougars, bears, or wolves, I tend to wonder why any one would hike it. Although I definitely commend the many hikers who have taken this trail and I am sure there are beautiful spots that make it all worth it but for the record, that is not my idea of a good Sunday afternoon trail. Give me the boardwalk trail of Paradise meadows or any of the well marked trails throughout this region over that any day.

It is for these reasons that I feel for Thomas and Philip. I know exactly what it is like to feel lost or confused about which way to go. As I mentioned this chapter is part of a larger conversation referred to as Jesus’ farewell discourse. This particular passage opens up with Jesus attempting to reassure his disciples. However, it seems to do the exact opposite. Instead of the disciples feeling like they are on the right course there is an unmarked trail that confuses their sense of direction. Jesus has washed their feet and commanded the disciples to love and serve one another. He has also foretold of his betrayal by Judas and the denial of Peter. No wonder they are upset and confused. How can they trust one another let alone love on another knowing that all these betrayals and denials are lurking in the background, hiding in the woods.

It is after all these predictions that Jesus tells his disciples not to worry. “Do not let your hearts be troubled, Believe in God, believe also in me.” Some translations, like the NRSV use the term believe, while others use the word trust. I tend to lean toward the term trust because it seems to evoke a deep relationship while the term believe is often used as a superficial catch phrase. With regards to the Greek either word trust or believe is appropriate. But let’s imagine Jesus says, “Trust God and trust me.” I hear this as an imperative-Jesus is commanding the disciples to trust even to keep trusting in him. Do not let your hearts be troubled, continue to do what you are doing, trust in God and trust in me and things will work out. This line is often used in funeral services and rightly so, we are most often troubled or hurting when we are faced with the mystery of life and death. Jesus’ attempt to reassure and give comfort to the disciples gives us assurance and comfort in the face of unknown. These are words of comfort and hope, promise and plain speech and there is little mincing of words as to what’s soon to take place.

Jesus’ farewell words to his disciples in this conversation anticipate the events that lie ahead, the crucifixion and the resurrection. It is also important to note that it also assumes the ascension. The resurrection is not the end of the story. Jesus is trying to tell the disciples that the not only is the crucifixion going to happen but to wait and see for the resurrection followed by the ascension.

Despite Jesus’ efforts the disciples seem to be particularly agitated about Jesus promise regarding a place. Jesus says, “There is plenty of room for you in my Father’s home and I will show you the way. In fact I’ll be sure to come and get you.” Jesus is not describing resurrected life but ascended life with God. Both Thomas and Philip have a moment of panic. Thomas says “But Master, we have no idea where you’re going. How can you expect us to know the way?” Thomas flat out says-we don’t know where the trail-head is, how will we be able to spot the trail when we don’t know what we’re looking for? Philip adds to the conversation. “Not only do we not know where we are going but we don’t even know what the Father looks like.” The anxiety about being left alone is clouding their vision, their perception, their hearts, their ability to understand the words of hope that Jesus is trying to share. Their panic is only causing them to be more lost. Instead of seeing the well beaten trail they only see the overgrown forest.

If they were listening with calm hearts and open minds they would hear the good news that Jesus is the road. Jesus is the trail-head. Jesus is the way. To see Jesus is to see the Father. And they, more than any others have seen Jesus’ face, heard his voice, and more importantly, have seen what he did, his works and his ministry. To know Jesus is to know the Father. Our own anxieties and fears can confuse us, cloud our vision and distort our perceptions. We can not see the trail for the panic of getting lost.

Certainly fear can close our ears and hearts to words of hope. It is particularly difficult to hear words of assurance when we have had heartfelt prayers that have gone unanswered, when our hearts are broken and our trust has been shattered. Jesus after all continues to tell the disciples that if they really mean it, if they pray with honesty and truth, that those desires will be fulfilled. Instead of seeing a clear answer or the way, we can get angry or frustrated, and understandably our faith is challenged. But what Jesus is saying is that there is room in this relationship for honest acknowledgement of our confusion, our lack of power or control, our frustration when our requests seemingly go unheard. In all those experiences we are called to continue to trust and abide, believe, in the most authentic way, in Jesus.

We all struggle with the feeling that God is absent from our world. That instead of hope we have hopelessness, instead of peace we have war-often carried out in the name of God. Instead of contentment we have the trauma of grief. But this discourse between Jesus and the disciples reminds us that God is not absent nor are we waiting for God’s presence but rather that God is here. God has come. When Jesus says I AM the way we realize that God is present in the life and ministry of Jesus. God is at work. We may not have the luxury of seeing the physical Jesus or hearing his voice and know that it is the face of God, but in his commandment to love one another we are encouraged to look at the faces before us and see Jesus in them. Jesus is pointing to the trail and saying, you don’t have to worry about where its headed, you don’t have to worry about getting lost, you don’t have to worry about what’s lurking in the trees. Do not let your worry get in the way of your life. Do not let the confusion or concern, the panic or the upset cloud your vision. Instead come and follow me because it is the best hike you will ever walk. Amen

 

 

Preacher: Rev. Jenn Geddes

Today’s Gospel reminded me of a scene from Planes, Trains and Automobiles, with Steve Martin and John Candy. The bumbling salesman played by John Candy is in the car with the put together white collar business man played by Steve Martin. John Candy sees what he thinks is an on ramp to the highway, completely missing the do not enter and one way signs. As they are driving on the ramp, toward on coming traffic a car beside them tries to tell them to turn around. Which John Candy mistakenly understands as an invitation to drag race. The driver yells out, “Your going the wrong way!” to which John Candy says, “How would he know where we’re going?” At which point there is a nerve wrecking scene with the car just making it between to transport trucks. I often wonder if Jesus ever wanted to yell out to his disciples. “Hey! You’re going the wrong way!”

Two of the disciples are leaving Jerusalem and heading toward the small hamlet of Emmaus. Are they leaving Jerusalem because they too are afraid of the Jewish leadership, as we heard last week, or is it because, with Jesus gone, there is no point for them to remain in the Holy City, despite Jesus requesting that they remain there. We know one of them as Cleopas. The other disciple remains unnamed. Some commentaries argue that it is one of the twelve disciples, others say it is Cleopas’ wife-which only makes sense if they are heading back home. I like to believe the other disciple remains unnamed so that it is everyone of us. The disciples are deep in conversation, going over all that had happened. Again, we find ourselves a few weeks away from Easter while the disciples are actually still living that one day. These disciples have heard that Mary believes Jesus to be alive and that Peter has confirmed that there is no body in the tomb. But as yet, they have not experienced Jesus’ resurrection for themselves and therefore are discussing the recent events. The Greek verb used implies not just a discussion but that they were examining evidence together while walking on the road away from Jerusalem.

Journeys, and no not the band but the act of travelling, are a major theme in Luke’s Gospel. The entire second half of Luke centres around Jesus’ journey to Jerusalem. The story of Emmaus reflects many themes in the Gospel. Luke begins by stating to Theophilus, the recipient of this Gospel, that Luke’s goal is for Theophilus to recognize the certainty about Jesus. The Greek term is epignosis. It is Luke’s desire for Theophilus to experience epignosis, a deep “AHA” moment. The kind of sight that is revelatory. It is also the term is used in describing what happens with the disciples on the road to Emmaus. Epignosis opens the eyes of the disciples to recognize Jesus’ presence in their midst, walking alongside them on their journey. Even when they are going in the wrong direction. In a wonderful act of ministry and accompaniment, Jesus is wiling even to accompany the two disciples as they walk away from Jerusalem. If he accompanies the disciples in their walk in the wrong direction, how often is Jesus accompanying us in our walk.

In the middle of their walk and talk, in the middle of their debate, Jesus came up and walked along with them. But the disciples are unable to recognize who it is. This is certainly the case as we walk too. I don’t know how many times I have been on my walk and only too late do I realize Jesus was walking with me. But Jesus, nevertheless, does not give up on these disciples and stop walking with them. Instead He asks, “What’s this you’re discussing so intently?”

The disciples, feeling shame and grief are also surprised that this traveller has no idea what has occurred in Jerusalem. They see him as a transient sojourner, someone who clearly has not been up-to-date with the world. “Obviously sir, you have been living under a rock these three days. But let us explain why the long faces. The man we had hoped was the one to redeem Israel has died.” Again the Greek term and tense helps us understand what the disciples are truly feeling. The word is hlpizomen and it is in an imperfect tense meaning the disciples had once had hope in this man but that hope is now gone. We all have our “we had hoped” moments. We had hoped that the results would be better. We had hoped that the treatment would work. We had hoped that this was the last time. We had hoped that it would heal and things could be back to normal. Theologies of hope surround the Easter story but it is in this moment that we realize that there were deep moments of disappointment. A crucial hope has collapsed. I can pretend that the Easter story easily and automatically overcomes all disappointment but it doesn’t. What I can say is that we are all invited to lay our “we had hoped” moments at the foot of the cross, or in the bowl on the communion table and begin ever so slowly to connect our moments of disappointment into the larger journey of transformed hope. A hope that only comes through the long awaited “aha” moment. A moment that can happen even when we’re headed in the wrong direction.

Jesus, who at this time remains a stranger to the disciples, tells them they are fools. Not exactly the kind of support they were expecting. He does, however, provide them with an alternative way of regarding the events in Jerusalem. He places their story about Jesus’ death, his death, into the larger story of God’s action in the world, as recorded by the prophets and Scriptures. It was necessary for this to happen, for Christ to suffer and die, but it is not the end of the story. It is only in the second portion of this narrative, the meal, that the disciples have their epignosis, their aha moment, their recognition that this stranger is not a stranger at all but rather Jesus!

The Emmaus story is foundational for the church and for ministry. We are invited to recognize Jesus in the Scriptures- as we discuss and debate along this road and when we break bread together. Walking, bread braking, Scripture sharing are central to the recognition of God’s presence in our story. It reminds us to take time to walk with our neighbour and to be willing to greet the unexpected stranger.

This morning we welcome new members into our congregation. They are both the disciples who travel with us and Jesus in our midst. As the disciples walked together even as they headed in the wrong direction Jesus accompanied them. Today we all take the vow to accompany each other in this journey. We invite these new members to be our friends on the road, to stand with each other when we have our “we had hoped” moments, to pray with and for us in our daily living, to celebrate hopes realized and mourn with us when we face hopelessness and one never knows how or when Jesus will be revealed in those relationships. We come with our debates and doubts, all of us, but as we worship together we have the opportunity to encounter and recognize Christ.

 

Bible Text: 1 Peter 1:3-9, Psalm 16, John 2 | Preacher: Rev. Jenn Geddes

In 1981, the best power ballad of all time was released. What’s a power ballad you might ask? Well, according to Wikipedia it is a term used for emotional love song which builds to a loud and emotive chorus backed by drums, electric guitars and sometimes choirs. It is rocks attempt at conveying a profound message. What is the best power ballad of all time, you wonder? It is Journey’s Don’t Stop Believin’ (Just a small town girl-living in a lonely world). This song has recently had a comeback thanks to television shows including The Sopranos and Glee. I will admit, I have to agree it is the best power ballad of all time. An interesting fact is that writer, and lead singer of Journey at the time, Steve Perry, wrote the lyric, “born and raised in South Detroit”. However, there is no such place as south Detroit. If one were to go south from downtown Detroit, they would quickly find themselves in Windsor, Ontario. Why I mention this song is because I not only find it to be a great power ballad but the lyrics bring us to this morning’s gospel passage.

Don’t stop believing, hold to that feeling. More seriously, how easy is it, for us to loose that feeling, to stop believing? When we are confronted with anxiety or fear, when we are dealing with something we just can’t seem to handle, when we grow complacent, or just because, we often loose the feeling of faith and most definitely have moments of doubt and unbelief. The disciples are no different, and in that I find some relief.

Our passage begins, “When it was evening on that day”, this is often an introduction that gets ignored, but is so vital to our understanding. For us, it has been a week to digest, re-tell, and experience the story of Easter. For the disciples, it is still that first day. It was just that Sunday morning that they heard the news of Jesus’ resurrection. Some might expect that by now the disciples would be celebrating, ecstatic with the words that Mary has shared with them, or the sights Peter and the other disciple have seen, but instead we find them huddled behind locked doors. The Gospel says that the doors were locked for fear of the Jews, more precisely, for fear of the Jewish leadership. They saw what the leaders did to Jesus and they are terrified that it could happen to them. They are afraid for their own lives. The disciples are also, overwhelmed, afraid of the uncertain future and the only people who understands what they are going through is each other. Therefore, it makes sense that they would be huddled behind lock doors, likely in a mixture of prayer, shock, doubt, and concern. They had lost their feeling.

I have also read in many commentaries that it is quite possible they are afraid of Jesus. Partly because the man just defied everything they know and understand about life and death. They know he died, they know he breathed his last, and yet, they hear, and some have seen that he is alive. How on earth is that possible? It is quite frightening. But also, partly because they all failed him miserably. Peter denied him and all but one, deserted him while he was hung on the cross. Perhaps the last person they want to meet this night, the first night since Easter morning, was Jesus- for fear that he might confront them with their failures. The fact that they had lost their believing.

Jesus, however, is not stopped by the locked doors. He comes right through and he comes not to confront the disciples with their failures but to grant them peace. The first words he speaks is, “Peace be with you.” Much like the Hebrew word, Shalom, this greeting has a much deeper meaning then a sense of quiet, or tranquillity. It is a wish for the recipient to have a deep sense of well-being. As Jesus, himself says, it is the kind of peace the world cannot give.

This is the reality for all of us. We often loose our feeling and find faith has become lost in the depths of grief or pain or confusion. We can feel a tremendous sense of guilt or a concern that we will be judged. Although, sometimes our peers can have that affect on us, the most important thing is that Jesus does not come in judgement or to confront our failures, but loves us despite those failures, and offers us peace, shalom, well-being.

Once the disciples receive this peace. Jesus tells them, “As the father has sent me, so I send you.” Last week we heard how the two Marys experienced fear, but were then were told there was no need to fear any more for Christ is risen. Once they were relieved of this fear they were able to serve. So too is it true for our disciples. With Jesus’ peace comes the opportunity to serve. The disciples are sent to continue Jesus’ mission for the world and they are not ill equipped for this task because along with the peace of God comes the breathe, the Spirit, of God. Jesus breathes into the disciples the gift of the Holy Spirit. This advocate, or spirit of truth, will teach them, inspire them, and remind them of all that Jesus has said to them. The Spirit will guide them into all truth. Jesus continues to specify what it means to be sent, to make known the love of God that Jesus himself has made known.

Now, Thomas is absent at the time of the first appearance of Jesus. He gets a really bad rap as “doubting Thomas” when in fact he asks for nothing more than the others have already received and asked for. The wonder of the story is that Jesus does show up a week later to provide exactly what Thomas needs. Often Jesus shows up in our lives to provide us with what we need-sometimes it is exactly what we asked for and sometimes it is what we needed all along. But Thomas is in fact, not the doubter we all claim him to be, but the first disciple to give the highest confession of faith- My Lord, My God. Only in doubting was Thomas able to come to the conclusion.

I firmly believe there is room for doubt in faith. It is through doubt that we develop. It is through doubt that we ask questions-sometimes even answer questions. The Easter season can sometimes seem to leave little room for doubt or fear or pain. However, we tend to forget that for the first disciples there was A LOT of fear, doubt, pain and confusion. Thomas was not the only one who needed reassurance and peace.

The promise of Easter in amongst all the Hallelujahs is that Jesus cannot be stopped by our locked doors. Jesus comes to us as he came to the first disciples, right in the midst of our fear, pain, doubt and confusion. He comes offering us peace, breathing into our anxious lives the breath of the Holy Spirit, our advocate and guide. And Jesus keeps showing up-each time we are gathered, what’s more is he keeps sending us out of our locked rooms into a world that so desperately needs his gifts- his peace. Jesus is there when we loose that feeling and stop believing providing us with restored faith and feeling. Don’t stop believing, hold on to that feeling. Amen

Preacher: Rev. Jenn Geddes

 This morning is a five sense morning, and that’s s-e-n-s-e not c-e-n-t-s. Our five senses come alive when we hear this familiar story and go through the familiar motions. We have the smells of spring, sweet smelling flowers and dew on the grass, the sights of familiar symbols, the empty cross and tomb, the rock rolled away, the messenger sitting beside it. We hear the message, the words “Do not be afraid for He is risen”. We taste the hot crossed buns, donuts, and remember Easter dinners. And we feel. We feel the joy, the confusion, the relief and the possibilities. This is Easter morning. This is the Easter story.

What a morning it must have been that very first morning. Certainly the women we hear about in Matthew’s version had a five senses morning. To start off emotionally they would have been heartbroken, grieving and hurt. The morning did not start off as we often start it, with joy and tribulation, but instead with pain filled emotion. The one whom they followed, the one who changed their lives, the one who promised a change in the world was now lying in a tomb. They were feeling sadness and despair.

We hear that they have come to see the tomb. The original Greek word was theorasai, which means to watch, to observe or to hold a vigil. The women were coming with incense and spices to lay around the body, the smell of oil wafted from the jar as they walked. They were coming to sit and watch, to see their Lord, their rabbi wrapped in a burial cloth. They were coming to hold vigil to pray, and hear the prayers of each other. They were tasting the bitter flavour of loneliness that comes from losing someone they love. These senses are not the ones we associate with Easter but they were the ones the women had anticipated.

Things changed in one single sudden moment. The word “suddenly” is repeated in our passage. Sometimes this is what our life with God is like, sudden changes amidst the norm. Sudden moments of revelation. Suddenly God is made visible through acts of grace, or forgiveness, or joy even sorrow. As the women approached the tomb they suddenly felt a great earthquake. They felt the message of Easter before the heard or saw a thing. Isn’t that true for us too sometimes- we often will feel something, particularly feel emotion before anything else. God often works in our lives in the same manner. Providing us with a feeling before all else, sometimes shaking our very foundations in new and awesome ways. Some times we cannot meet Jesus without being shaken. They women feel the message- a great seismos that shakes their foundations. How true that is- the very thoughts they have about this morning, the very plans they have for how it will turn out are going to be turned upside down.

Suddenly, they see a message. To them the angel looks like lightning-something that is bright, blinding, and frighteningly powerful. The angel is strong enough to roll back the stone and certainly frightening enough to scare the soldiers- they are literally scared stiff, unable to move, unable to run, unable to shout out. What a sight it would have been, two women expecting one thing and suddenly experiencing something that causes the strong guards to tremble.

Then they hear the message, “Do not be afraid. Jesus is not here. He has been raised, just as he said.” The angel invites these women to see for themselves that no body is there. What a message to hear. What the angel says is not a command, do not be afraid, but rather a comforting assurance. There is nothing to fear, you need not fear. This calming voice comes from an authority who speaks with power that is beyond this world- and that can be frightening- but with no need to fear, we have an opportunity to serve. It is now that the messenger gives a command, “Go quickly, and tell his disciples.” The women are likely still afraid, courage is not about throwing caution to the wind, but rather action despite danger. Their fear though, now also contains joy. The good news of Jesus’ resurrection has been announced. The command now,is given to go and spread the word. The women obviously fulfilled this command. Matthew’s version is about the first announcement in what was to become a continuous chain of announcements, with one messenger repeating the message to the next, down through the ages that, “He is not in the tomb. He has been raised.” Upon hearing these words, I imagine the women dropped their spices and jars of oil and ran. The smell of this unused oil released out into the air.

If you were able to attend our Sonrise service, you know that taste is part of this story too. That Jesus offered food soon after his resurrection. We know from other gospel accounts that sometimes it took Jesus breaking bread with the disciples for them to even recognize him. Taste and see that the Lord, our God, is good, is risen, is alive in every moment we commune over a meal. Although the sense of taste is not so much a part of the womens’ experience, it is a part of the story.

It is hard for any of us to imagine how the women felt. Even the gospel writers struggle. The Gospel of John ends by saying that all the books in the world could not fully describe all the signs that Jesus did. In a similar vein, our Gospel this morning, simply announces. He has been raised. The resurrection of Jesus is announced, not explained. I think, in many ways this is due to the fact that words are not enough to explain it. For these faithful women, the significance of the angel’s message is emotional and they come to a major realization, Jesus, the one whom they’ve followed these last three years is indeed the Messiah. The resurrection of Jesus is the heart of the Christian gospel. Everything changes with the announcement that “he is not here.” Words can not describe how those women must have felt.

Upon witnessing, feeling, seeing and hearing the angel and the angel’s message the women leave quickly with fear and great joy, those are the mixed emotions I’ve been talking about and while they are running with all these senses pulsing through their body they run into Jesus. The first words out of his mouth are, “Greetings!”

At that moment whatever fear and joy, and whatever other emotions the women were feeling, however fast they were running, whatever senses they were experiencing, everything stops. In elation they fall to their knees, grab hold of Jesus’ feet and worship. The women display exactly what all of us in a post-resurrection moment need to do. To stop, whatever is racing through our minds, to stop are usual motions of daily activities, to stop and come together in worship. Their reaction is the response we should have all have . Which brings me to the sixth sense, and I’m not talking about some ethereal sense- some supernatural or prophetic sense but the sense of faith.

Donald Juel says of the Easter story, “None of the Gospels can really end the story of Jesus. The whole point is that it continues- and its significance continues….Jesus is full of surprises. The world’s uneasiness in the presence of Jesus is fully justified. He will not be found by tradition that defines human life; even death has no final power over him. The end only marks a new beginning- a beginning of the good news that Jesus becomes our source of life.”

Jesus is not bound by the end of the chapters in the Gospels. There is no “the end” that finishes this Easter experience. Instead our sense of faith, continues with Jesus into the future. A future that God has in store for creation, for us. We walk by faith not by sight, touch, sound, smell or taste. We have faith in God, that we are included in this story. We can only trust that God will one day finish this story with hope, promise and joy.

Amen

Bible Text: Isaiah 50:4-9, Psalm 118:1-2, Psalm 118:19-29, Matthew 21:1-11 | Preacher: Rev. Jenn Geddes

The pulpit is no place for politics. However, I do have to admit some sense of relief that Quebec’s Charter of Values is off the table. As I heard from friends serving congregations in Quebec there was concern about what it would do for interfaith dialogue, what it would do to communities of all faiths, how it would alienate many and displace some. It is, nevertheless, a sign of the change in our culture. The privatization of religion has meant that we keep it, both the discussion and practice of faith, to ourselves. It is true the public arena is no place for indoctrination, assimilation, or confrontation but it is a place for education and appreciation. I firmly believe that when we remove any possibility for dialogue about faith from our public spheres we might create tolerance but we also most definitely establish ignorance. We resort to media for teaching- and create assumptions. I am one of the lucky few who are often invited to discuss religion in public. For some years it was a gift I didn’t always appreciate. It used to be that I hated the question upon meeting someone, “And what do you do?” because inevitability when I said, “I am a minister in the Presbyterian church”, there would be that moment even a slight flinch on their face and I knew what it meant, they were replaying our entire conversation until that point to make sure that they had not said or done anything inappropriate. I would often try to calm the situation by saying or doing something…inappropriate. But I realize most people are not given the opportunity to discuss their faith and faith practice and most are deterred from doing so. Jobs can even be at stake and so we resort to subtle symbols of crosses or fish displayed discretely.

I have been thinking about this a lot lately in part due to the political events in our country and around the world but also because I have be wondering about Palm Sunday. In Jesus’ day faith was very public. There were visible signs in appearance but also in engagement. Faith and practice were discussed out in the open, debates were held among the scholars in public places. The people lived their faith first and everything else second. I began to wonder, if Jesus were to enter our city today, even Jerusalem today, would it be much of a parade? Would anyone notice? Would anyone recognize him? Would anyone care?

Matthew’s version of the events clearly establish that those witnessing the event saw Jesus as Majesty, as the King who would bring peace and whose dominion would extend to the ends of the earth. Matthew’s intention is to highlight the key feature that Jesus is being honoured; the cloaks of his disciples provide a cushion and the crowds’ cloaks provide a carpet. What I like about the passage is that the crowd seems to gather immediately and out of nowhere. Perhaps one reason why no such parade could happen now is because most of us spend our time inside-rather than outside waiting for something to happen. It nevertheless seems rather sudden- certainly the disciples did not expect this kind of entry. In other gospel accounts they even seem to question whether Jesus knows what he’s talking about. You know, these days if someone wishes to have a public parade, there would be proper bureaucracy to follow, permits to fill out, approvals to receive. There would be no spontaneity, but then again this wasn’t exactly a spontaneous parade, but rather one that had been planned for quite some time.

For awhile Jesus had been telling his disciples what was about to happen. His destiny appears to include two contradictory things. One, that he must go to Jerusalem and two, that he must endure suffering and death in Jerusalem. Our passage this morning demonstrates the difficulty the disciples have with these words. How is it that upon entering the city he is received with shouts of praise, palms meant for royalty, and encouragement from the crowd and yet continues to teach about his death? Peter in particular has trouble understanding this dichotomy. Jerusalem is supposed to fling open its gates and welcome the Messiah with tremendous rejoicing, not reject him as a common criminal. But the preparations for this parade go back even further, they go back for centuries.

When Israel was in exile, when it had been completely destroyed and when its broken people came back with a revived vision and a hope for rebuilding, the renewal of Jerusalem was synonymous with salvation and it was the Messiah who would bring about the revival for this city. It was the Messiah who would overturn the tables of oppression. Jerusalem is the place where the real journey for Jesus both begins and ends. Jesus arrived at the Mount of Olives with his disciples, where he instructed them to get the donkey and colt. It is the place from which he parades into Jerusalem in triumph, as King. It is also the same place from which the soldiers, after Judas’ kiss, will take him to Caiaphas. Many churches today will move throughout the service from the story of the palms to the stories of the passion. We will hear more of the passion’s narrative on Maundy Thursday and Good Friday. We know the story, we know these palms and shouts of praise will turn to cries of crucify him all too quickly.

We hear the words from Psalm 118, “Bind the festal procession with branches, up to the horns of the alter.” Matthew incorporates branches into Jesus’ festal procession up to Jerusalem, a tradition reserved for royalty and worship. For a brief moment the crowds’ eyes seem to be opened- they recognize that their long awaited Messiah is among them. That he is the fulfilment of their hopes and dreams, the hopes and dreams of generations of oppressed and distressed people. Note that it is not Jesus who proclaims himself as the Son of David but the crowd. By doing so they evoke his identity as a descendent of the great king and therefore a king himself. This was all part of a promise given by Jeremiah, “David’s righteous branch whom the Lord will raise up, who will reign as king and deal wisely, the one who will execute justice and righteousness.” But no where in this promise do we hear the words that Jesus must die.

There is a divide between the way most of Jerusalem thinks about the Messiah and the way Jesus came as Messiah. This division continues today but it started as early as when Jesus was among his disciples. Right up until his ascension the disciples still expected the restoration of Israel to come via a mighty soldier, a valiant king, a warrior. The sign that Jesus was not the warrior they had expected should have been realized with the use of the colt and donkey. No king, no solider, in his right mind would show up riding either one of those. The truth about Jesus’ journey into Jerusalem is that he is accepting the Messiah’s crown but also the Messiah’s cross.

Theologian and pastor John Jewell states, “The key to understanding Palm Sunday and Passion Sunday is to come to grips with the fact that all of us are on a journey through life which puts us on a road that leads to Jerusalem. In the most personal way Jerusalem is a symbol of the inner core of our lives- some call it the centre of our souls. There is a temple in this personal Jerusalem and there is a throne.” Upon that throne we place Jesus as king but this is not the king we expected. This is a king who rides on a donkey. This is a king who will overthrow the oppressor but not through acts of violent battles but rather through the shouts of a city seeking his death. And his kingdom is not a geographical location but a place within the spirit of those who are his subjects. Jewell states clearly that the kingdom of God is wherever God is in charge.

In the week ahead it will seem as though God has lost control, that God is no longer in charge. The expectations of people will be shattered. Peter will deny who he is and who he serves and the disciples will privatize their practice by hiding in doors. But we have the true gift of knowing the end of the story- or rather the real beginning to this unending story and so we can join the parade and shout, Ride on, Ride on in Majesty and pray that we will stand by the empty tomb in a week’s time. Amen