All posts by shesselgrave

“A Crisis is a Terrible Thing to Waste” Homily for Transfiguration Sunday

Exodus 24:12-18     Psalm 2 or 99      2 Peter 1:16-21     Matthew 17:1-9

“A Crisis is a Terrible Thing to Waste”

Sherman Hesselgrave

The season of Epiphany always concludes with the story of Jesus’ Transfiguration. This year we have Matthew’s version of the watershed mountain-top moment. It is a revelation, a connecting of dots: a continuity with Moses (whose own mountain-top experience we also heard this today) and the prophet Elijah—icons of the Law and the Prophets—Jesus is part of God’s continuing self-disclosure, and Jesus’ most intimate disciples are there to witness the unforgettable event. And, like a metaphysical bookend, we hear again the words from a cloud that we heard on the first Sunday after the Epiphany, when Jesus was baptized: “This is my Beloved, with whom I am well pleased. Listen to him!” It is also a turning toward Jerusalem and the drama that will take place there.
Continue reading “A Crisis is a Terrible Thing to Waste” Homily for Transfiguration Sunday

Ash Wednesday: Lent begins on March 1st

The parish pyro-technician burns the palms from last Palm Sunday to create the ashes for this Ash Wednesday, which in 2017 falls on March 1st. There will be two services that day, one at 12:15 and one at 7:00 PM.

During the Season of Lent, we will be weaving the theme of journeying into right relations with the indigenous heritages with our Sunday worship experience.

Come and journey with us from Ashes to Easter.

Deep Transformation (Homily for February 12, 2017)

Readings:   Deut. 30:15-20     Psalm 119:1-8      1 Cor. 3:1-9     Matthew 5:21-27

Sherman Hesselgrave

Canticle of Transformation

Transform us, O God, as we walk with your grace;
your Word since creation has shown us your face.
Entrust us with vision of your reign on earth;
from chaos and corruption bring us to new birth. Continue reading Deep Transformation (Homily for February 12, 2017)

Foolishness, Hopelessness, and Walking Humbly with God


Homily for 4th Sunday after the Epiphany

Sherman Hesselgrave

Readings: Micah 6:1-8     Psalm 15       1 Corinthians 1: 18-31     Matthew 5:1-12

All of our scripture readings today have something in common. Although each is speaking to a different context, they all have something to do with the new identity that comes with becoming a permanent resident in the commonwealth of God. Micah challenges the assumptions of a religion dominated by a focus on ritual sacrifice. Jesus turns the values of the world upside down. And Paul elaborates on the theme that down is the new up. Continue reading Foolishness, Hopelessness, and Walking Humbly with God

Journeys to Light: An Epiphany Homily

Readings: Isaiah 60:1-6     Ephesians 3:1-12     Matthew 2:1-12

Sherman Hesselgrave, homilist

Epiphany is about revelation, disclosure, making one’s presence known, shining a light on things. In the Christian tradition, the season of Epiphany is a time when we hear the stories of God’s self-disclosure through the public ministry of Jesus, beginning with Jesus’ baptism by John the Baptist in the River Jordan. We will hear more about that story next week. Today’s gospel is a flashback to a kind of magical story—although I don’t suppose ‘magical’ is the correct adjective that goes with Magi, who appear from a distant eastern land in Matthew’s narrative of Jesus’ infancy, on account of their astrological reading of the stars. Continue reading Journeys to Light: An Epiphany Homily

Why are you doing this? (James Harbeck’s homily for Oct. 23rd)

Readings: Sirach 35:12–17, Psalm 84:1–7, 2 Timothy 4:6–8, 16–18, Luke 18:9–14

We don’t clap for homilies.

If you go most places other than a church – in fact, if you go to some churches, too – a person who gives a speech filled with information and insights will get applause at the end: polite at least, and thunderous if the speech is particularly inspirational. But for a homily? That would imply that the homilist was doing it for their own glory. It would acknowledge the signpost instead of the destination, the spotlight instead of the soloist. This is about god. Or for those principles that we hold in highest esteeem.

And anyway, no one likes someone who is too proud, too obviously pious. In matters spiritual we are to transcend ourselves. We want to do a good job, of course, and there is nothing wrong with feeling satisfied that we have done a good job, but the moment we place ourselves above others we’ve undone, at least within ourselves, what we were setting out to do.

Now, the truth is that we almost never do anything for just one reason. The more valuable ends we can accomplish at the same time, the better. Cook a nice meal and you provide nutrition as well as enjoyment and you get a sense of satisfaction – and you may also show off how much you can afford (or, conversely, how frugal you are), and maybe finally find a use for that jar of pickled lemons you bought a while ago, and solidify your relationship with whoever you cooked for, and…

Even just having a conversation with a friend, you’re not just exchanging information; you’re solidifying and constantly negotiating a relationship, with its attendant statuses and likes and dislikes, and you’re finding out about things that entertain you or that may help you play a role with others – now you are the receiver of information, perhaps what you learn will help you be the wise giver of information with the next person…

There is no “just saying,” after all. You’re always trying to produce some effect. If you say “I’m just saying,” that means you acknowledge that you have no right to expect the other person to act on your wishes… but of course you still want them to. Otherwise you just wouldn’t say it.

So we can see clearly enough that people who exalt themselves and emphasize their sanctity are getting something from it that is more and other than the simple act of worship. Likewise, someone who puts their name all over charitable donations is, in our view, giving the lie to the self-transcendence: they don’t want the fruit of their efforts all to go to the other person, they want some kudos. We tend not to like that. In other cultural contexts it might be seen as setting a good example for others. In ours, it suggests that their interests are at least in part for themselves, which we don’t think of as the right example.

We can sometimes be quite vigorous in calling out hypocrisy and unfairness. When we see people who on the one hand vote to criminalize abortion because they declare that they respect life, but on the other hand vote against funding for social services, so that children once born – and their parents – have much harder lives while those who have more than enough hoard their wealth, we naturally want to point it out. When the “war on drugs” results in no less drug use but a massive pipeline of poor people into prisons to enrich a few, we naturally want to do what we can to fix that. When ad campaigns and sports logos use racist stereotypes, we want to exert what pressure we can to see that fixed.

I’m on Twitter a lot. Twitter is a great place to go if you want to see people calling our wrongdoing. Boy, lemme tell ya, if you want a good argument to fight the good fight, Twitter is the place. Faults are very readily pointed out and immediate correction suggested. And people who are odious are roundly condemned. Even people who are generally on the right path but make use of a stereotype, or thoughtlessly use a casual slur, will get instant correction.

And, boy, it can be great to call someone out. To shut someone down. You’ve struck a blow for justice and fairness. And that adrenaline gets pumping. Doesn’t it feel good?

[meaningful pause]

But does it change the other person’s mind? Is it the most effective way to achieve your ends? Sometimes it is. Being nice only gets you so far. When inequalities are so entrenched that most people think they’re reasonable, the people who disrupt them will seem unreasonable. But sometimes, your reward isn’t changing other people’s minds. It’s just a lively argument that makes you feel good about fighting the good fight. It may alienate someone who was generally on your side, or cause a person on the opposite side to harden their position, but you raised the flaming banner of righteousness! But if you’re not actually changing anything, why are you doing this?

I recently read an excellent article about Derek Black, a young man whose father is a leading white nationalist in the US. Derek grew up to be an important voice in the white nationalist movement, heir apparent to his father’s leadership role, a good friend of David Duke of the KKK. But when he went to college, he went to a fairly liberal college. He kept his white nationalism under his hat so that he wouldn’t be ostracized. But eventually his writings and radio shows were outed to the campus community. Responses were quick and understandable. Many students were very angry with him and had very strong corrective things to say to him, directly or – more often – just through the indirect medium of public denunciation. Derek Black was right, after all: being known as a white nationalist was a sure way to be ostracized.

But some of the students who knew him thought that just ostracizing him wouldn’t produce the best results. One of these was an Orthodox Jewish student who had Shabbat dinners at his apartment every Friday. He always invited a bunch of friends, most of whom weren’t Jewish. He decided to invite Derek Black. Derek Black, who had always been polite to him, but Derek Black, who had written online that Jews were not white and would have to leave the US. Derek came, and he kept coming. Conversations avoided the elephant in the room for a long time and just strengthened the social bonds. Gradually questions were asked. He clarified his views. Then modified them. And as he studied more and more history, he came to find that his views had not been quite well founded. As he came to learn more and to know other students from diverse backgrounds and to understand and respect them, he eventually modified his views so much they… really weren’t white nationalist at all. Finally, in his own time and his own way, he admitted and declared publicly that he wasn’t a white nationalist at all anymore. And that he was sorry for the harm he had done.

White nationalist views – and other similarly harmful lines of thought – have to be opposed. They have to be pointed out. We can’t let people feel that they can hold them comfortably and just get along. But on the other hand, it doesn’t help if we just shout at them and make them dig in while we feel good about ourselves.

Not everybody’s mind is going to change, admittedly. In my younger years I got into a lot of arguments with people who were offensively wrong about things, and I couldn’t understand how they could fail to acknowledge obvious, clearly spelled out facts but would just shift the subject, mischaracterize others’ positions, be abusive. Finally I realized that some people don’t want to actually be right, they just want to be seen as right. To win. They just want to fight and win. When dealing with such people, first make sure you’re not one of them too. And then… cut your losses, walk away, stop trying to convince them, just work to defeat them instead. But, on the other hand, some people who seem like that actually can be engaged. Some immature, abusive, and oblivious people can grow up. Maybe they won’t change their minds right away, but, over time, they very well may. And maybe you’ll learn something too.

But whether we’re working to oppose and undo them, or to welcome them and sway them through openness, we have to keep our eyes on the task at hand. And ask ourselves, why are we doing this? What effect are we trying to produce, and how? If we do something good, of course we’re going to feel good about having done it. But if we’re about to do something that will really only achieve making us feel like we’ve fought the good fight, without actually changing anyone’s mind, well, we get our reward – that feeling of righteousness – but we could have had something better.

Loss and Recovery (Homily for September 11th)

Exodus 32:7-14   Psalm 51:1-10     1 Timothy 1:12-17     Luke 15:1-10

Sherman Hesselgrave, Homilist

Nine. Eleven. 2001. Fifteen years ago today—another date that “lives in infamy.” The horrific losses on that day pale when compared to the exponential suffering that has resulted as a direct consequence of the subsequent score-settling. Like all of history, there is nothing we can do to change the past. We can hope that the kind of thinking or believing that led to creating hell on earth for countless people might change, but the lust for power in times of political instability make it a very steep climb, indeed.

Our scripture readings today also speak of losses. But they speak too of recovery after loss, and the lost being found. The Israelites have lost faith in Yahweh who led them out of slavery in Egypt. They have been seduced by the neighbouring Baal-worshipping tribes, and taken to worshipping a golden calf. Moses mediates on their behalf, and they are given the opportunity to make a new beginning.

The writer of the pastoral letter to Timothy speaks of the recovery that can come, even to one who had been an enthusiastic persecutor of Christians, through God’s abundant grace. “Grace,” Frederick Buechner writes, “is something you can never get but only be given. There is no way to earn it or deserve it or bring it about any more than you can deserve the taste of raspberries and cream or earn good looks or bring about your own birth…. There’s only one catch. Like any other gift, the gift of grace can be yours only if you’ll reach out and take it.” [Wishful Thinking: A Theological ABC.  pp. 33-34]

In this third year of the lectionary cycle, the gospel we have been reading our way through in a semi-continuous fashion is the Gospel of Luke. About half way through we come to chapter 15, which begins (as we heard today):

One time the tax-collectors and other [notorious] sinners were all gathering around to listen to Jesus. The Pharisees and the teachers of the Law began grumbling, “This man welcomes sinners and eats with them.”

Jesus responds with the parables of the Lost Sheep and the Lost Coin, and a third parable, one we read on the Fourth Sunday in Lent earlier this year: the parable of the Prodigal (or Lost) Son. The Pharisees and the teachers of the Law live in a binary world where things, actions, and people are either clean or unclean. People who were ignorant of the purity code and didn’t live by it were regarded as unclean. But people like tax-collectors were in a special category as they were seen as collaborators with the oppressive Roman state. Collaborators have always been hated. Nazi collaborators in Vichy France were executed by the Resistance. In Apartheid South Africa, those who collaborated with the white regime were often “necklaced” with a tire splashed with gasoline and set afire.

The biblical scholar, Kenneth Bailey, in his book, Finding the Lost Cultural Keys to Luke 15, summarizes Jesus’ three-parable reply to his challengers in conceptual language:

Gentlemen, you accuse me of reclining to eat with the ‘am-ha-‘arets and with tax collectors! Your information is correct. This is exactly what I do. And not only do I let them in—I go out into the streets and shower them with affection, urging them to come in and eat with me!

The story of Zacchaeus, the sycamore tree-climbing tax collector whom Jesus invites to dinner a few chapters hence, is another example.

Let’s take a closer look at the two parables before us today: the Lost Sheep and the Lost Coin. Something else Kenneth Bailey points out with regard to this passage is that, while there are numerous references in the Hebrew Scriptures to God as Israel’s shepherd, by the time we get to the encounter between Jesus and his antagonists, the occupation of ‘herdsman’ is not kosher, so to speak. Shepherds were always grazing their sheep on other people’s land, which put them in the “unclean” column. So, when Jesus begins his reply to his challengers by saying: “Which one of you, having a hundred sheep and losing one of them does not leave the ninety-nine…and go after the one that is lost until he finds it?” Not only is Jesus asking them to imagine they are shepherds, but he’s telling them they are BAD shepherds—for LOSING the sheep they had been given. But because the language of parables is metaphoric, Jesus is not talking about shepherds of sheep, but shepherds of people, just as earlier in his ministry, he told his first disciples that they would become “fishers of people.”

The binary universe of the purity code—clean and unclean—was not the way forward if God’s reign on earth was to be realized, and Jesus was naming names as to who was getting in the way.

When you look around the world today, people are still waging war using the clean/unclean paradigm, only the categories have different labels: believers/infidels, right race/wrong race, powerful/powerless, rich/poor, etc. In the parable, recovery is the result of being found and being brought back into the community of the whole flock.

In the second parable, Jesus likens his tormentors to a careless woman who has lost a precious coin. (Bailey notes that in “Middle Eastern culture a speaker cannot compare a male audience to a woman without giving offence.”) By making a woman the hero of the story, both Jesus and Luke affirm the intrinsic value of both sexes in God’s sovereign realm. The missing drachma represents a day’s wage for a labourer, so it would have been of significant value to the household finances. The woman knows it is somewhere in the house—perhaps it has fallen in a crack between stones in the floor, or it has rolled into a dark corner. Whatever, she doesn’t quit until it has been found.

As in the first parable, it’s not really about a lost coin, but about a lost soul, and caring for everyone who has intrinsic value as a child of God. If the angels in heaven rejoice whenever a lost soul is found, why is it impossible for the Pharisees to join in? It seems to me that they are not able to see beyond the paradigm they have constructed. Clean or unclean—that is their question, and there they are trapped.

When you stop to reflect on these parables, the ones who are lost are the ones who continually take issue with Jesus’ modelling of God’s generous grace.

Calls for justice for all God’s children continues to generate conflict today. There are   people unwilling to accept the witness of Black Lives Matter. Others aren’t convinced there’s much that can be done about missing and murdered women. Others would rather argue about which bathroom a trans person should use.

Jesus asks his harassers to imagine themselves in another’s situation. It may be only a beginning, but it could be the first step leading to recovery and reconciliation after the deep losses so many have felt.

In the Toronto Star yesterday, Tony Burman published the five lessons he has learned from the ashes of September 11, 2001. Two of them could have come from the lips of Jesus:

• Revenge as policy never works

• Terrorism doesn’t come from nowhere

If we want the future to look different from the past, then we continually have to stomp down the barriers that people keep erecting or reinforcing that divide us from one another. It is God’s will that everyone has a place at the table; all are welcome under God’s roof. And we are either part of the solution or part of the problem. We each have a choice.

The Journey to God in Three Persons

Proverbs 8:1-4, 22-31     Psalm 8      Romans 5:1-5     John 16:12-15

The Journey to God in Three Persons

Homily for Trinity Sunday, May 22, 2016 by Sherman Hesselgrave

Today is Trinity Sunday, our Feast of Title, and I am inviting you to join me for an abbreviated recap of the journey to God in Three Persons, with a couple excursions to hear how the Trinity has entered into the creative imaginations of a few literary and musical geniuses. Continue reading The Journey to God in Three Persons

The Gift of Progressive Revelation

Homily for the Sixth Sunday of Easter

Sherman Hesselgrave
Acts 16:9-15    Ps 67      Revelation 21:10, 22-22:5     John 14:23-29

The Sunday morning Bible study spent several weeks over the last two months looking at the Sermon on the Mount in the Gospel of Matthew. One of the features of those three chapters is a series of sayings of Jesus that follow the pattern: “You have heard that is was said to those of ancient times, ‘You shall not…’  But I say to you….” So, for example, “You have heard that it was said… ‘You shall not murder’;…. But I say to you that if you are angry with a brother or sister, you will be liable to judgment;….” “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart.” Jesus is taking the familiar ten commandments and revealing a deeper spiritual understanding of them. And in so doing he is taking aim at the hypocrisy of those who prided themselves on their apparent religious virtue—they had never killed anybody or committed adultery—but in their hearts they had hated and lusted, and Jesus was not letting them off the hook.

Last Sunday, the story of Peter’s remarkable vision during his siesta at Joppa was one of the appointed readings: a vast canvas full of non-kosher animals appears to come down from heaven, accompanied by a voice instructing Peter to “kill and eat.” Peter’s response is to refuse this dietary violation. But the voice from heaven says, `What God has made clean, you must not call profane.’ This sequence happens three times before the canvas is taken back up to heaven, and when Peter awakes, he manages to connect the dots and concludes that God’s Spirit was telling him that henceforth, the message of Jesus was to be shared with both Jews and Gentiles alike, without distinction.

These are a couple examples of what can be called progressive or continuing revelation. Today’s reading from Jesus’ farewell discourse in the Gospel of John mentions the Holy Spirit, whom the [Creator] will send in Jesus’ name, and who will teach the disciples everything, and remind them of all that Jesus had said to them. A couple chapters later, Jesus will tell them, “‘I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, it will guide you into all the truth;….” It is almost as if Jesus was imagining a day when, after the biblical canon was closed, that is, once the early church finally decided which books and letters would be in and which would not, there would be some of his followers who would insist that God’s revelation was complete. For those folks,   continuing revelation is a threat, because it means that the process of God’s self-disclosure modelled in the Bible did not end with the book of Revelation.

The monotheistic community whose oral traditions became the Hebrew Scriptures recorded an evolving understanding of God and what God expected of them. The experience of God at the time of the Exodus is far different than the experience of God following the Babylonian Exile. And the God whom Jesus wants his followers to know is different than the God described by the Pharisees and other religious leaders of Jesus’ day.

In English, the word ‘revelation’ comes from the Latin verb that means ‘to unveil or uncover’. We also use the word ‘apocalypse,’ from the Greek word meaning ‘to cause something to be fully known, reveal, disclose,’ although often ‘apocalypse’ becomes associated with end-times and final judgment. Richard Niebuhr, in his book, The Meaning of Revelation, wrote:

Revelation means for us that part of our inner history which illuminates the rest of it and which itself is intelligible. Sometimes when we read a difficult book, seeking to follow a complicated argument, we come across a luminous sentence from which we can go forward and backward and so attain some understanding of the whole. Revelation is like that.

We all have had Aha! moments when the scales fall from our eyes and we see clearly for the first time. Perhaps we have had a life experience that made us aware what it is like to walk in someone else’s shoes. One of my former bishops recalibrated his theological position on gays and lesbians after his only child came out to him. Many generations of people who lived with dyslexia had to endure teachers who misjudged their intelligence because they did not understand the nature of the disability. Progressive revelation comes in many packages. In some ways it is like reading a detective novel. You collect clues as you work through the narrative, and eventually you reach a eureka moment.

As I mentioned earlier, not everyone is comfortable with the notion of continuing revelation when it comes to matters of faith. I have been drafting a letter to the Anglican Journal as an advocate for changing the Marriage Canon. I pose the question: “When does perpetuating a tradition or teaching of the church become a sin?” One historical example should suffice: In the Bible and for hundreds of years, slavery was accepted as part of the world’s economic reality. For about 40 years, William Wilberforce introduced private member’s bills in Parliament to abolish slavery. It wasn’t until he was on his deathbed that the British changed the law. What had once been both legal and acceptable in Christendom, was now illegal and immoral—a sin. Some day, the Anglican Church of Canada will reach the tipping point. Our sacred story tells us in the book of Genesis that, after God concluded that it was not good for Adam to be alone, God allowed Adam to decide who is a suitable companion for marriage. Wouldn’t it be something if the church did the same?

Progressive revelation also applies to our communal life. God calls to us from the future, not from our past, so discerning what we should be doing now to prepare for what is over the horizon will require us to look at the clues the Author of the universe has given us, and use the faith, intelligence and resources with which we have been blessed to create the future to which we are being called.

Reflections from the Wednesday Noon Eucharist (27 April 2016)

Today we remembered St Mark the Evangelist, whose Feast day falls on March 25th. At this weekly service, instead of a homily, we spend a few minutes reflecting as a group on the appointed readings or on the saint being commemorated, or on what God is doing in the world or in our lives.

The blurb about the saint of the day in For All the Saints, notes that Mark “was addressing a Church confused by the gap between the promise of “the good news” and the reality of persecution.”

This reminded me of a review I read   in the latest New Yorker of a new book about the poet Wallace Stevens. The reviewer (Peter Schjeldahl) mentions his candidate for the finest American modern poem: “The Idea of order at Key West.” I pulled out my anthology of 20th-century poetry and read Stevens’ poem, finding it a challenging piece of work. The phrase “blessed rage for order” comes from this poem, although it was more familiar to me as the title of David Tracy’s book about theological pluralism. I looked up an analysis of poem and found this: “The core of the poem lies on the interdependence of imagination and reality. Stevens stresses the “essential discontinuity between them” and emphasizes their differences by “demonstrating the vain struggle of the imagination ‘to grasp what it beholds in a single version of it.”

Another member of our Wednesday circle mentioned having seen a PBS special on Buddhism recently, in which a Buddhist monk spoke of people being surprised that Buddhist monks continually struggle with earthly temptations on their spiritual path. The struggle between the illusory and pursuit of Nirvana is ever present.

Whatever the spiritual path we walk, there will always be distractions, washouts, potholes, detours, forks, dead-ends, and the unknown. We have always had to live with these tensions as part of the journey.

— Sherman Hesselgrave