The stories we tell

Photo by Martin Malina, 4 June 2026 at Shaw Pond in the Ottawa Valley

At the end of something, we like to tell stories. I appreciate hearing and reading through your emails and cards the memories that stand out for you in these last 14 years that I have been your pastor. Precious memories. Recalling these memories can leave us feeling grateful, yet sad as well.

There is one memory that stands out for me, kind of quirky (I bet no one wrote about or would mention this one!). It was a moment in a council meeting some years ago. And it is a funny memory, for me anyway. And maybe it sticks because council meetings generally tend to be heavy, especially when it comes to looking at the numbers. We tend to get anxious when the numbers are printed in red font, or have a minus sign in front of them.

So, this shout out for humour goes to Brian Wirth, who when he was on council some years ago decided to examine the cost effectiveness of the electric heaters in the sanctuary. I can’t remember the exact details. But I hope you get the gist.

He presented his finding in graph form. A graph has two axes. If I recall correctly, the horizontal line showed the change over time. And the vertical showed the output either in electrical energy or monetary cost. As you can imagine, a graph joins points in a curve going up and/or down.

In this council meeting we were around long, narrow cafeteria style tables, sitting mostly across from each other. As Brian explained his findings, he had the graph lying on the table in front of him. The person sitting directly across from him was looking down at the graph. They listened to Brian’s report and then concluded:

“That’s a pretty high cost for running those heaters for just a couple of times a week.” Grunts of approval could be heard down the line.

Without missing a beat, Brian flipped his chart upside down, so it now faced the person across from him. “There, is that better?” he said with a twinkle in his eye.

What the person had first looked at was the graph upside down. From their perspective the graph line was arching high along the graph’s horizontal axis. Turn it around, and now the line skirts at the bottom of the scale, indicating a totally different story. “There, is that better?”

I laughed. Maybe another reason that memory sticks in my mind is because afterwards I thought about how quickly the mood can shift depending on the stories we tell and how we tell them. And how easy it is to talk ourselves down, into a negative mental space where we don’t consider other facts, other legitimate ways of looking at the same problem.

We can tell ourselves, like the ancient Israelites did, that “everything the Lord has spoken we will do” (Exodus 19:8). We can tell ourselves, that the “labourers are [always] too few” as the harvest always remains plentiful (Matthew 9:37). We can lock ourselves into beliefs that keep us behaving in ways that reflect only part of the story, the truth.

The biblical record shows that the Israelites did not always do everything the Lord commanded. That’s the truth. The proof is … well, read on after Exodus 19 to the end of the bible!

And, yes, the labourers may have been few at times. But the historical record shows the church has existed, even thrived, through thick and thin for over two thousand years. Not many organizations have shown the resilience of the church. There are labourers, always have been, willing to work in Christ’s mission. That’s the truth.

The power of the story can impact how we feel and what we do. Many stories we tell ourselves only reinforce a belief that we are unlovable and incapable to do what God wants. “There’s never enough.” “We can’t do this.” “The sin is stronger than the good in us.”

But what is the evidence for these beliefs? Is it always true? Can we believe the opposite of such negative conclusions? Can we believe what Saint Paul writes so passionately in his letter to the Romans, that indeed, “God proves God’s love for us” (Romans 5:8) time and time again?

Just because there are times when we fail, it doesn’t mean we can’t succeed at other times. Just because there are times when there aren’t enough volunteers to do a particular job doesn’t mean there aren’t enough volunteers to do another kind of job. We don’t have to lock ourselves into one perspective for all time.

In the Gospel, Jesus links teaching and proclamation of the good news with curing diseases and healing every kind of sickness (Matthew 9:35; 10:1). Healing every kind of sickness is just as valid an expression of the church’s mission as teaching and proclamation. The mission of Christ is not just expressed in one specific form or way for all time. The Christian mission can be faithfully expressed in a variety of legitimate ways to show God’s love in the world.

I know during this time of saying goodbye, much of the discussion is about how Pastor Martin has impacted and influenced the life of Faith Lutheran. But it’s reciprocal. You have taught me some things as well.

For one thing you have taught me to use the gifts of analysis, inquiry, and investigation. You’ve taught me to do the research, the homework, seek out the facts, collect the data. You’ve reinforced for me the importance of supporting my opinions with facts. And to do that before coming to any conclusions. In responding to any issue, we do well to consider the evidence, for and against, any assertion we make.

This is also an important step in the healing of the mind, which in psychological problems reflects underlying beliefs or stories that may be partially true but don’t capture the whole picture. There are other facts, maybe even more relevant and just as powerful that have been missed, never noticed nor considered. It is important first to observe, notice, and pay attention to the facts regarding any situation we face.

I think this gift you gave me inspired me to pursue the continuing education in my own professional development that has led us to this day. So, thank you for your gift of valuing education and life-long learning.

Endings are beginnings and beginnings are endings. The moment we are born, we begin to die. That sounds depressing, I know. But it’s true. Our ending starts at the beginning of our life.

The opposite is also true. Each ending marks a new beginning. Something new is born the moment it ends.

So, I went to the beginning, to my first post in raspberryman.ca – my blog – in May of 2012, the month I started my work with you 14 years ago.

And wouldn’t you know, the title and theme of that first post was: “Have a little faith!” Reflecting on the name of this church – Faith Lutheran – I wrote there about the importance of taking a risk and forging forward in faith.

Something ends today, to be sure. I will no longer be your pastor nor function in the role of your pastor. I will no longer do funerals, make visits, do weddings or baptisms in this faith community and for members of Faith.

But what begins? What endures? In the grief process, we say that though something concrete ends, the relationship has not. Though there is something concrete that changes in the relationship, the relationship itself endures in different ways.

A significant break of time apart is necessary, now. A significant break of time apart is necessary, to help build trust and integrity in the relationship with your new pastor.

But, they say, good friendships can endure the test of time. Who knows, where and how, far down the line, our paths may cross again?

Have a little faith, dear Faith Lutheran.

Amen.

All are called

Photo by Martin Malina, 5 June 2026 Jirina Sistek’s garden, Ottawa

Do you know why NHL hockey players traditionally let their facial hair grow out during the playoffs?

It is customary to see Stanley Cup finalists not trim nor groom their hair – mustaches and beards – during the so-called “second” season of the NHL. The further a team goes deep into the playoffs, especially now in June, the shaggier their heads and faces look!

It is a symbol of their commitment, they say. The shaggy beards represent a singular, grueling focus. Everything else besides their mission to win is not a priority. Surviving the two-month tournament requires immense physical grit. And the beards act as a badge of honor for that resilience.

Since I finished my practicum a couple of months ago, around the time the NHL playoffs were about to begin, I too, haven’t cut my hair. Mind you, there’s not a lot to begin with atop my head! But this is likely the longest I’ve let my hair grow in quite a while.

But I have started to focus on my new call, and lots of things are changing quickly. I feel the effects of maintaining a gruelling focus on the path ahead. Certain things that were once higher up on the to-do list get relegated to a lower place on the priority list – like a visit to the barber. Because what matters now is just the next step on this journey.

I want to begin and end my sermon with two different prayers from our Lutheran liturgy, framing my words today in the themes important to us at this time of transition in our lives as a church community.

Let us pray:

O God, you have called your servants to ventures of which we cannot see the ending, by paths as yet untrodden, through perils unknown. Give us faith to go out with good courage, not knowing where we go, but only that your hand is leading us and your love supporting us; through Jesus Christ our Lord. Amen. (Augsburg Fortress, 2008, p. 206).

Matthew was called to follow Jesus. Biblical translators have entitled this story as “The Call of Matthew” (Matthew 9:9-13). Indeed, we are called to ventures whose entire path is not yet clear. I don’t think Matthew knew, when he said, “Yes!” to follow Jesus, what exactly he was getting himself into.

The congregation here at Faith is stepping now onto an exciting new path whose ending is still not clear, as far as calling a new pastor – you don’t know who that will be. You will need to trust the process, and each step of the way, before the answer emerges. The focus is the next step.

When Simon, chair of council, spoke last week to you about the congregation needing to complete a mission profile, it struck me that calling a pastor is first about understanding the call of the congregation. When you indicate your priorities in mission, you are tapping on something important in your understanding of faith and church. And your call.

What is at stake in this process is not merely the call of one person, the pastor, and what gifts they might bring. But this experience in its fullness draws to light, and exposes the call of everyone in the congregation, the call of everyone to follow Christ.

At an installation service of a new pastor decades ago at St James Lutheran Church in Renfrew, I heard the then assistant to the bishop, the Rev. Guenter Dahle, preach a dandy sermon. He made it clear that everyone shared responsibility for the ministry of the congregation.

It wasn’t the ministry of the pastor they were called to support. It was the ministry they shared with the pastor. This call process is not about just pastors. Essentially, this is about identifying and celebrating the mission of the whole congregation.

Yes, we are on a journey, a pilgrimage that never ends. An experience that takes us only one proverbial step at a time. Of whose endings we don’t yet see, but just enough to be confident of the next step.

How can we be confident of the next step? Stanley Cup winning teams will admit that their winning ways can be attributed in part to ‘puck-luck’ – those bounces that go in their favour, referee decisions that were fortuitous, injuries are minimal. From that perspective, they say ‘the hockey gods’ were on their side.

Some are quick to add that good teams create their ‘puck-luck’. Even so, to win is not solely the result of hard work, physical stamina and dogged commitment. There is that intangible element that is hard to put your finger on to describe what accounts for a championship run. Some teams just get a good dose of grace at the right time.

Matthew knew he was not a popular and hardly a righteous man. The crowds vilified, as we do today, the ‘tax man’. He was definitely not a model of moral perfection and faithfulness. But Jesus is quick to clarify that he calls not the righteous into God’s family, but sinners. “I desire mercy …” Jesus emphasizes (Matthew 9:13).

You could say that God comes close to us not when we get it right, but especially when we get it wrong. Former bishop of the Episcopalian Church in the U. S., Michael Curry, reflects on the words of a mentor who supported him in his times of transition and possibility:

“We always see through a glass darkly, and that is what faith is about. I will live by the best I can discern today. Tomorrow I may find out I was wrong. [But] Since I do not live by being right, I am not destroyed by being wrong” (Curry, 2020, pp. 166-184).

If we don’t have to be perfect for Jesus to call us to the table of communion, if we don’t have to be morally righteous for us to receive the invitation of grace, mercy and love of God, if we don’t have to get it perfectly right before making a big decision, we can like Matthew say “yes!”, commit to the journey, trust the voice of Jesus calling in our hearts, “get up and follow him” (Matthew 9:9).

I love this quote from John Steinbeck’s book, East of Eden: “And now that you don’t have to be perfect, you can be good.” I believe we can be good people.

Welcoming a new member into Faith, as we do shortly, is an opportunity for us all to ponder the call of Christ in our hearts. We welcome Maeve using words from the affirmation of faith in the liturgy of confirmation. The church, after all, is not just the pastor. The church is the people.

Let us pray:

O God, full of compassion, we commit and commend ourselves to you, in whom we live and move and have our being. Be the goal of our pilgrimage, and our rest by the way. Give us refuge from the turmoil of worldly distractions beneath the shadow of your wings. Let our hearts, so often a sea of restless waves, find peace in you, O God; through Jesus Christ our Lord. Amen. (Augsburg Fortress, 2008, p. 363)

The Call of Matthew reminds me of a childhood song I first learned during a church service – in a congregation named after Matthew – St Matthew’s Lutheran Church in Conestogo Ontario, near Waterloo in Southern Ontario, the church in which I was confirmed:

The church is not a steeple. The church is not a building. The church is not a resting place. The church is the people. I am the church. You are the church. We are the church together. All who follow Jesus, all around the world. Yes, we’re the church together.

References:

Augsburg Fortress. (2008). Evangelical Lutheran worship: Pastoral care – occasional services, readings, prayers. Augsburg Fortress.

Curry M. B., & Grace, S. (2020). Love is the way: Holding on to hope in troubling times. Avery.

Learning to let go

Normally at this time of year, there is already a thin layer of snow covering the ground, in these parts.

When I was walking in the Arnprior Grove last week – a protected conversation area which boasts Ontario’s tallest Eastern White Pine tree – it dawned on me that by now I should be hearing the crunch of snow underfoot. I also would not be scrambling down the steep ravine to the banks of the Ottawa River. The snow and ice on the hill would prohibit such a daring descent.

So, I counted my blessings at being able still to enjoy where my feet were taking me, stepping directly on the ground. With this awareness I noticed the thick layer of fallen leaves blanketing the trail in spots—usually not far from the base of a bare, skeletal frame of a maple, walnut or oak tree.

I reflected again on how these trees must have felt, doing what they do. They are alive, after all, even without leaves on branches. They are alive, after all, creatures like you and me designed by the Creator’s imagination and love.

Something very normal was happening again in the cyclical rhythms of the seasons. Once again, they had to let go of their leaves—the leaves which had been such an important part of their identity, their purpose and function. Their leaves had provided other creatures around them with pleasure to behold their colourful beauty and offer protection and comfort.

The trees had to let go of them. And not just once in a lifetime, but every year.

Letting go of something important is part of the normal rhythm of life on earth. Similarly, it is something important for people of faith, as Christ-followers especially, to learn how to let go as we grow and mature over the years.

What must we learn to let go of, as we age? For each of us, it will be different, as unique as each leaf is to each tree: Certain ideas, attitudes and beliefs that once made sense but no longer help, now; certain goals, dreams, aspirations, desires; certain relationships, social status, privilege; material wealth, employment, security; physical health; etc. Not bad things in and of themselves, even good.

Good news and bad news. Good news is that today we receive the last parable of Jesus from Matthew this church year! (It’s good news because these parables from Matthew are tough! They are hard work). The bad news is that we still have to wrestle with this one, today.

The good news is that again, like last week, there really is some good news in this parable, but not from what appears on the surface. The bad news is that in order to uncover the good news we need to let go of some familiar and easy explanations associated with this parable of the talents.[1] We have to practice letting go, even in our reading of the bible.

To begin, the parables of Jesus, in general, are not easy-to-read policy manuals or employee handbooks on ‘how to live your life of faith’. They are not instructions for good living. It’s easy, admittedly, from a policy-instruction-manual-approach to take-away from this parable that we are to invest aggressively in the markets of our lives to yield a maximum return. Just like the two servants did with their talents.

Those who risk it all and participate fully in the economy of competition and profit-making will be rewarded. And that’s our three-step stewardship program for the year!

But would you be shocked to learn that the parable of the talents is not a lesson in stewardship?[2] So, you ask: If parables aren’t meant to be dissected and decoded for a moral lesson, what is their purpose?

Any interpretation falls short when it overlooks the context of this Gospel, and its Christ-centred meaning. I’m taking my cue from 16th century reformer Martin Luther who advocated an approach that first seeks Christ in the reading of any scripture.

And I found that this parable of the talents happens to be the last parable Jesus tells, in Matthew’s Gospel, before being arrested and put on trial. The largest section of each of the Gospels for that matter—Mathew, Mark, Luke and John—is the passion narrative. The suffering of Jesus is the longest and most developed plotline in the entire Gospel. Christ’s passion demands our attention in reading the Gospels.

We need to read this parable from the perspective of Jesus’ passion.

In telling this parable, Jesus is first naming the truth that salvation is not about a transaction that takes place in the market economy of our lives. Just hours before the crowds will turn on him, just before Jesus will be arrested, tried and executed, Jesus tells his disciples that faith is not about proving our value to God by our efforts alone, our own good works.

Let’s admit it, money is a powerful symbol of our efforts, our deserving, our reward, our work. Money is a powerful symbol for defining our self-worth, our value.

And Jesus turns this symbol on its head.

Faith isn’t about material accumulation and earning your way to heaven. Faith isn’t about a prosperity gospel that says the measure of our faith is how much money you have. The quality of your faith is not equated with the size of your nest egg.

Faith is about the trees. Living a faithful life is learning, season after season, how to let go of what is important, a letting go whose natural outcome is experiencing the grace and mercy and forgiveness of God. It is God who gives freely, who is abundant in generosity and grace. Before a beautiful, new thing can happen in our lives, we need to let go of that ‘something’ that once gave us much joy and meaning.

So, the second thing Jesus is doing here was preparing his disciples, and us, for letting go. It was the passion and death of Jesus where he let go of all the security and defenses, where he became fully vulnerable to the pain of the human condition which was his. Here, on the cross, Jesus introduced his disciples to embrace a life of what it means to let go[3]—a life of practising forgiveness, a life of sacrifice. Jesus was preparing his disciples, and us, to embrace a God of mercy and faithfulness instead of a God of wrath.

Looking at the world can lead us every easily to embrace a false image and perception of God. The master in this parable is not God. The master demonstrates what the world values and how the world operates. So, who does the master represent, specifically?

This parable was written to the Messianic Jews after the destruction of the Jerusalem temple in 70AD. The Christian minority was being persecuted by the Roman Emperor Vespasian. They were violently forced to let go of all the symbols of their religion and literally the building blocks of their identity.

This parable displays for its original listeners in the first century how destructive and wrathful the “master” of the Roman Empire was, where there was indeed “weeping and gnashing of teeth.”

And in Matthew’s Gospel this wrathful image is set alongside the image of a suffering Christ. Early Christians had to make difficult decisions. Who were they going to trust? Who were they going to follow? The master of the world, or the suffering servant? They were encouraged to embrace the new reality with hope, trusting that as Christ suffered loss and found new life, so too their loss would lead to a joyful new beginning.

Which is it, for you? Which image and perception of God dominates your imagination? Because how you perceive God is very likely how you respond in your life of faith.

If God is vengeful and retributive in judgement, then we will, like the servant, “be afraid”. If, on the other hand, we know God to be a God of compassion who is faithful to the end even through all the letting go, how will our actions demonstrate this quality?

In the Epistle for today from First Thessalonians, we read “For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep we may live with him. Therefore, encourage one another and build up each other, as indeed you are doing!”[4]

Jesus showed us to let go, and trust God to do the work of salvation for us. Our job, in every season of life, is to learn and practise letting go as painful and difficult as it is. Because on the other side, there is a great promise. On the other side, there is joy indescribable. Even during our lives on earth, as it is in heaven.


[1] Matthew 25:14-30

[2] Erik Parker, The Millennial Pastor blog (2017)

[3] See Philippians 2:6-11; and, Joyce Rupp, Praying our Goodbyes; A Spiritual Companion through Life’s Losses and Sorrows (Notre Dame, Indiana: Ave Maria Press, 2009), p.34-35.

[4] 1 Thessalonians 5:9-11

Blessed be what we need

September evening in Krakow (photo by Martin Malina, 12 Sept 2023)

For me, the parable of the “foolish bridesmaids” sounds almost like an anxiety dream I’d wake up from in a panic.[1]

It feels like Jesus is saying the Kingdom of God is like a bad dream where I’m supposed to go pick up someone famous at the airport, like … Keanu Reeves.

But, in this nightmare, I forget to fill my gas tank and then I’m idling in the cell phone parking lot for so long I doze off and then when Keanu Reeves finally texts that he’s arrived, my car starts beeping that it’s nearly out of gas.

But then I realize the guy beside me has a gas tank strapped in the back of his monster truck and I ask if he can help me out but he just points to the overpriced gas station outside the airport. And in a panic I use the fumes to get there.

But then when I’m filling up my Volkswagen I see Keanu Reeves drive off in the passenger side of that guy’s F150 and he doesn’t even return my wave—like he doesn’t even know me.

So, stay alert! The kingdom of God is like that. So, where is the good news in this parable?

We receive this story nearing the end of the church year. We are also approaching the end of 2023. I don’t think I’m alone in saying 2023 was a tough year, to say the least. For many, personally, dealing with losses; and, in the world—all the wildfires, floods, droughts, the wars in Ukraine, Sudan and Gaza with millions fleeing and dying from brutal violence.

We are like those bridesmaids waiting for the groom to come. Perhaps we can feel their desperation. Waiting is hard and is often tinged with uncertainty and anxiety.[2] We all have to do it.

We may even be praying for the Lord to come. And come now. We may feel that there isn’t enough oil in the world can keep our lamps lighted in this long, dark night. No matter how hard we try, we may not feel we have enough proverbial gas in the tank to endure it all.

We need some good news.

The usual interpretation is not good news. The “wise” bridesmaids, though I’m not sure “wise” is the word, refuse to help those without enough oil. Are we to conclude that we should not rely on others? That we should not give to those who ask of us?

I mean, that would be strange wouldn’t it, if Jesus just suddenly took back everything he said about generosity and self-giving and instead gave us a parable about how we should be stingy and self-reliant?

This parable doesn’t sound like most of the other stuff Jesus said. Here is a smattering of three other sayings of Jesus from Matthew’s Gospel:

“Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.” (Matthew 5:42)

“If you wish to be perfect, go, sell your possessions and give to the poor.” (Matthew 19:21)

“Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in people’s faces!” (Matthew 23:13)

No, the good news in this parable isn’t about reiterating a Boy Scout sentiment of always being prepared. Because I think if we peel off another layer of meaning, there is some really good news hidden underneath all the surface drama going on in this parable, good news that actually helps us claim who we truly are in relationship with God.

So, what is the good news that Jesus has hidden for us in this parable?

Sometimes in approaching a difficult biblical text, we need other stories from scripture to release for us the good news.

Three, I want to relate to this parable: First, the snake in the Garden of Eden; Second, the Light in Book of Revelation; Third, The Feeding of the 5000.

First, remember that wily snake—the devil—in the Garden of Eden, from Genesis? The snake tempted Adam and Eve to eat the forbidden fruit from the tree of life. Consequently, Adam and Eve became self-consciously ashamed.

Filled with shame, they tried to hide from God. When God finds them, they say they are naked and afraid. And God says, “Wait, who told you that you were naked?”

My money is on the snake.[3] Adam and Eve listened to the false voice of the snake. They believed that voice more than they believed God’s voice.

Which brings us back to the bridesmaids. The foolish bridesmaids weren’t foolish because they didn’t bring extra oil. Or because they fell asleep. I think they were foolish for listening to the other bridesmaids tell them what to do.

And they were certainly foolish for doing it. I think they were foolish in the exact same way we are foolish. They were foolish because they listened when voices other than God’s tried to tell them who they were. They listened to those whispering voices telling them that they can only approach the groom if they have already met all their own needs first.

Because in the last book of the bible, Revelation, we read: “In the city of God, they will not need the light of a lamp, for the Lord God will give them light.”[4]

Think about it. If at midnight the guy who was on watch said, “Hey, wake up, the groom is coming!” the groom must have had a lamp or torch of some kind, right? How else could the groom have been seen coming from a distance at midnight?

The foolish bridesmaids weren’t foolish because they didn’t bring back-up oil. They were foolish because instead of trusting that the light of Christ was enough to shine the way, they wasted all that time and energy and money trying to get their own. Someone shamed them into thinking they could never approach the Lord with what they lacked.

Rather than just trusting that the light of those around them and the light of the groom was enough, they assumed they had to provide their own—and then they were so consumed by the shame of not having and being enough, they busied themselves trying to fix it—so much so that they missed the wedding banquet, altogether!

They missed everything.

Of course, the bridegroom said, “I don’t know you” because they hadn’t come to him in their need and lack and want. But Jesus knows us not by our independence from him, Jesus knows us not by showing our resourcefulness. No. Jesus knows us by our need of him, for which we should never be ashamed.

They, perhaps not unlike us, mistakenly assumed that all God is interested in is our strength, our preparedness, our exceptionality. When what God really asks of us is to know our need for him.

When Jesus asks the disciples on the remote mountainside what they have with them to feed the crowd—do you remember? He asked, “What do you have?” and they said, “Nothing – nothing but a couple loaves and a few fish.” They said it like it was a problem.[5]

But do we not have a God who created the universe out of ‘nothing’?[6] Do we not have a God who can put flesh on dry bones ‘nothing’?[7] Do we not have a God who can put life in a dusty womb ‘nothing’?[8]

‘Nothing’ is God’s favourite raw material to work with! God looks upon that which we dismiss as ‘nothing’, ‘insignificant’, ‘worthless’, and says, “Ha! Now that I can do something with.”

So, all that is to say, the Kingdom of God is not like an existential anxiety dream.

Maybe you are sitting here today having listened to a voice other than God’s: That we have to be better than others. Our church has to be bigger and more entertaining and attractive. Maybe you are thinking, “I have to bring my best to the Lord for God to take notice, etc., etc.” And maybe the story that voice says is so familiar that you think it’s the truth.

But consider that maybe you’ve been listening to the wrong voices all along. Listen and maybe you can hear God saying, “Wait, who told you that you were naked? Who told you that you have to lie to be loved? Who told you your body is not beautiful? Who told you that your only value is in your excellence, and how much you have accomplished in life? Who told you that what you have done (good or bad) is actually who you are? Who told you that you don’t have enough? Who told you all that?

My money is on the snake. And he’s a damned liar. Always has been.

So, when snakes and well-prepared bridesmaids start talking blasphemy, don’t listen. You don’t have to show up with everything you need. The light of Christ is bright enough. Always has been.

And always will.


[1] Thank you, to Nadia Bolz-Weber, for her brilliant take on this Gospel. It’s her sermon I basically preach here. Read it in its original:  “Listening to Snakes and Bridesmaids: A Sermon on How Self-Reliance is Overrated” (Substack: The Corners, 26 February 2023). Read also Matthew 25:1-13.

[2] David Lose, “Pentecost 22A: Hope and Help for Foolish Bridesmaids” in Dear Partner (www.davidlose.net) 3 November 2014.

[3] Genesis 3.

[4] Revelation 22:5.

[5] Matthew 14:13-21; Mark 6:31-44; Luke 9:12-17; John 6:1-14.

[6] Genesis 1:1-2.

[7] Ezekiel 37.

[8] Genesis 15-17, Luke 1:7-24

Is grace too much?

A feast of grace (photo by Martin Malina 23 September 2023, Mikołow, Poland)

A couple invited some people to dinner. At the table, the wife turned to their six-year old daughter and said, “Would you like to say the blessing?”

“I wouldn’t know what to say,” the girl replied.

“Just say what you hear Mommy say,”, the wife answered.

The daughter bowed her head and said, “Lord, why on earth did I invite all these people to dinner?”

In Matthew’s version of the Gospel story about the wedding banquet, the invited guests don’t come.[1] Why not? Who wouldn’t want to go to a wedding reception that includes a five-star dining experience? The King even sends out his staff to cajole those invited to show up. But to no avail.

They make excuses not to come. In our terms, they’re about being married, being busy, having a job or occupation. You can fill in the blanks. These are not bad things, but just “busyness with many things.”[2] Things we can control, direct and of which we can manage outcomes. Things we might prefer, actually, compared to the ambiguous uncertainties in the realm of grace.

Could it be the invited guests know deep down that when they respond to the King’s invitation, they will have to change? Could it be that when we enter the realm of grace, we also enter the realm of risk-taking, vulnerability? Could it be that grace is too much? Too hard?

The Gospel story of the wedding banquet throws all kinds of theological conundrums onto our path. Even when the King shifts gears and invites everybody and anybody, “good and bad”, we encounter an unwelcomed plot twist: One unfortunate guest who accepts the invitation, makes a mistake. He doesn’t put on the appropriate coat for the occasion and suffers the dire consequence.

Can grace, freely given, be too much for us to handle? And, so, it’s easier to say ‘no’.

The marvelous short story, “Babette’s Feast”, was made into an award-winning foreign film. It is set in a tiny village on the coast of Denmark. The people there are good people, but they’re living inside an isolated and lonely town, a sort of “sparse and sour” place.[3]

It’s a little world of laws and pettiness and religious rigor where the main characters—two elderly, spinster daughters of a deceased Lutheran minister—live a pretty Spartan lifestyle. They eat the same food every day, the same bowl of soup and the same codfish. They dutifully share their food with the disadvantaged, carrying on a ministry of their father. In fact, ‘joyless duty’ might be the key theme in their lives.

The movie version depicts a dark and cloudy, not-so-inviting environment. The place is bland, the food is bland, and it’s all in service of some sense of obligation. They’re not bad people. It’s just that you get the sense that deep down there is something important missing. They live a not-so-desirable life, not referring to material things so much as their spirit, their attitude.

Into this village comes Babette, a French woman, a cook, it turns out, who has lost her family in the revolutionary war in France. She runs away from France to save her own life and is sent by a friend to these sisters. She offers to be the sisters’ cook, in return for room and board. For fourteen years she dutifully cooks ale-bread soup and codfish, every day, just as the sisters wish. Because that’s what they like.

Then, Babette wins the lottery, ten thousand francs! After some negotiation, she talks the sisters into allowing her to prepare a fine banquet to celebrate their deceased father’s one hundredth anniversary. First, the sisters ask what kind of food she would serve. Babette replies that she wants to give them a French dinner, the way they eat in France.

They have a major meeting, among the remnants of their father’s Puritanical flock, to see whether they even want a French dinner. There’s also a lot of talk about whether or not they can allow alcohol, and the sisters, to humour their faithful Babette, go along with it. But they resolve to themselves only to fake their enjoyment of it. “It will be as if we did not taste it,” they promise.

Course after course, Babette lays on the table an enormous, beautiful, sumptuous feast. The guests’ eyes just widen, but as they drink a little bit more and more of the wine, they loosen up.

One of the guests, a general, is visiting his aunt, a member of the congregation. The general, who had eaten at the finest tables, knows better than anyone present the quality of the feast that he is experiencing.

The general is a man who has seen the larger world. He has been hurt, has gone through success and failure. He had obtained everything that he had striven for in life at this point. He was admired and envied by everyone. The general was a moral person, a good person, loyal to the king, loyal to his wife and friends. He was a good example to everyone in the village.

But as the conversations open up, he confesses that he was not altogether happy. Something was wrong somewhere. During his stay in the village, he is carefully feeling his mental self all over as one feels a finger to determine the place of a deep-seated, invisible thorn. And still, he had not yet put his proverbial finger on it.

Now, after the sixth course all the guests are starting to forgive one another, for in the years since the pastor’s death they have degraded into petty rivalries. Into the fourth glass of wine, they actually start enjoying it all, laughing and relaxing even into the unsolvable mysteries of life. They take pleasure in the gift of the feast despite all that has troubled them. They learn, finally, to enjoy this banquet that they never thought they could possibly enjoy. It was a world into which no one had ever before invited them.

“Babette’s Feast” first describes religion without grace. Of course, Lutherans are supposed to be the very ones who championed grace – but even those pious, Norwegian Lutherans could forget. Just prior to Babette’s feast, their Christianity had been a resented banquet, where as Christians “they were more afraid of the Risen Christ than even the crucified one.”

Grace is always too much.

At the end of Babette’s feast, the general stands up to give a speech. He begins by quoting the Psalms, “Mercy and truth have met, righteousness and bliss have kissed.”[4] Notice that often we would consider mercy and truth as opposites. Righteousness and bliss are supposed to be opposites, too, no?

What the general is getting at is acknowledging something beautiful that happened during the feast—great opposites overcoming their opposition and kissing one another, embracing one another. By love and grace, the world full of contradiction, tension and opposites is made one.

Grace is a free gift from God, yes. Yet, the gift places upon us a choice, a choice to respond and live through that gift. We will not resolve anything, ever. In the end, it is the King in the Gospel story who makes the final judgements.

In the end, it is God’s mercy and God’s truth that come together, in Christ’s love for us all. God invites each of us into a life of grace, abundance and joy. And no matter how we respond—since responding somehow, we will—God will continue to send, won’t stop sending, us invitations to attend a gracious meal, praying us to accept.


[1] Matthew 22:1-14

[2] Richard Rohr, Things Hidden: Scripture as Spirituality (Ohio: St Anthony Messenger Press, 2008), p.175.

[3] Rohr, ibid., p.180-183.

[4] Psalm 85:10 King James Version

Is Grace Too Much? (A sermon for Pentecost 20A by Rev. Martin Malina

The end of the line, on authority?

photo by Martin Malina (15 September 2023, Auschwitz-Birkenau, Poland)

“By what authority are you doing these things ….?”

The chief priests and elders question Jesus’ authority.[1] They ask Jesus a question in order to trap him. Jesus answers not in the way they anticipated or desired, by asking a question himself.

In the Gospels, Jesus asks many more questions than he answers. Answering a question with a question was the norm. In the four Gospels of the New Testament Jesus is asked 183 questions of which he only directly answers three. How can they believe what Jesus says, especially if he doesn’t answer their questions directly? On what is his authority based? What is the nature of Jesus’ authority?

While I was attending the Lutheran World Federation (LWF) assembly meeting in Krakow Poland last month, I met Lutherans from all over the world. The LWF is a global community consisting of 150 member churches.

And I enjoyed informal conversations with other pastors, advisors and bishops from countries who will soon hold elections. For example, Poland, Argentina and India will be electing governments in the coming months with all of them teetering towards hard-line approaches.

Governments are not our only authorities in life. Parents, doctors, police officers, school teachers, by-law officers, pastors–these are other authorities in our lives. A couple of months ago when Pastor Jennifer Hoover facilitated conversations with the council and other members of our congregation about the church today, we reflected on our attitude towards authority, in general. Our response to anyone in authority is one factor that has changed since the 1960s.

On the one hand, there is this sense today of not listening nor considering any voice of authority. Earlier this year I read a contemporary young adult fiction book similar to the Harry Potter series, in which young students attended a special, magical school.[2]

But there were no teachers in this school, at least not in the traditional sense. Contrary to what we might expect, teachers were not embodied persons interacting with the students. Instead, the magical building itself was the teacher, thus removing people from the role of having authority. This novel reflected a current-day attitude toward authority — that we don’t easily accept the authority of others as we did a century ago.

On the other extreme, and especially under stress and anxiety, some yearn for an iron-fist rule. With the high cost of living these days and inflation rates soaring worldwide, people naturally knee-jerk towards seeking a strong voice of authority that will enforce strict rules, as if forcing everyone to follow the same rules and being of the same mind will make things better.

These varied approaches suggest to me that authority needs to be redefined for our time. And while a total disregard for any authority on the one hand and those strong voices in politics on the other may be tempting, what the world needs today is the strong voice of the Gospel of Jesus Christ.

On one of the days during the Lutheran World Federation Assembly in Poland, the entire delegation visited Auschwitz and Birkenau—the death camps of the Nazis. The experience of seeing the remains of the gas chambers and shooting walls was deeply impactful. Hearing the stories of survivors and seeing pictures of a few of the one million people who violently died in these death factories was humbling, to say the least.

One story has stayed with me, of Father Maximilian Kolbe. He was a Catholic priest, himself a prisoner at Auschwitz who sacrificed his life in place of another person chosen to die. Eventually succumbing to the brutal horrors of Auschwitz and Birkenau, Kolbe maintained his belief that even in the midst of hell, God is present in the smallest act of love for another. “Don’t ever forget to love” was his undying testimony of faith.[3]

Facing his own prosecutor, Jesus told Pilate in no uncertain terms that the reign of God does not reflect the world’s definition of authority and power. “My power is not of this world,” Jesus said.[4] So, on what is Jesus’ ‘kingdom’ grounded?

After we returned from Auschwitz, we received a special guest who addressed the Lutheran World Federation Assembly. One of the few living survivors of Auschwitz, Polish historian and journalist Marian Turski, urged the LWF Assembly “to combat hate speech and turn fear of strangers into empathy for the other.”[5]

His presence and words challenged and moved me. After all, he was speaking to a large group of Lutherans and a church which was complicit and identified with the German church of the 1930s and 40s aligned with Hitler.

But what really touched my heart was why he decided to come to speak to us at all on that day — September 16. A Jew, Turski confessed that he debated whether he should join us on the first day of the Jewish new year, Rosh Hashanah. Normally he would have considered going to the synagogue to participate in the prayers and celebration there among his own.

And who were we to him – the other, the representatives of those who were his enemy eighty years ago? But, after speaking with his wife that morning, he decided to break the rules of his religion in order to meet with us. It was more important for him to follow the rule of love. “God is love,” our scriptures claim.[6] And God is our authority.

The Gospel reading today includes Jesus’ teaching on authority—the second part of the reading when he talks about two brothers who do opposite things; one doesn’t do what he says he’ll do, and the other does what he says he won’t do.

In the end, the action is more important. The critical measure is not what you say, but what you do. Any expressed belief, intention or doctrine means little if it is not paired with a behaviour and action that communicates a heart of love.

Compassion is the unique characteristic of true spiritual authority.[7] A compassion modelled by Jesus, by Maximilian Kolbe and Marian Turski. Compassion for others who are different from us. Compassion that results in loving action.

Celebrating Rosh Hashanah, Jews dip apples in honey to symbolize the hope for a sweet year to come. Turski invited the Lutheran Assembly to do the same later that day. It was to be a sign of the hope we all share that despite all the hellish, fearful, violent, divisive things going on all around us in the world today, God is present in acts of love for others outside our circles. Wherever love is practised between people, there God is. That is our sweet hope.

At lunch following Turski’s speech, we found plates of sliced apples with honey on all the tables in the dining hall. It was one of many cherished meals shared with others who were different from me, during my time abroad. God comes to us in the stranger who shows us love.


[1] Matthew 21:23-32

[2] Naomi Novik. A Deadly Education: A Novel (The Scholomance Book 1). New York: Del Rey, 2020.

[3] “Love in the Midst of Hate” Theology of the Heart – Life of the Saints

[4] John 18:36

[5] Marian Turski addresses LWF Assembly 2023

[6] 1 John 4:7-21

[7] Richard Rohr, “With Compassion We Change Sides” Compassion (Daily Meditations: www.cac.org, 22 September 2023)

sermon for Pentecost 18A (Rev Martin Malina)

How do you start a fire when the chips are down?

Fatwood (photo by Martin Malina 24 August 2023)

You want to start a fire. It’s cold. It’s wet. You’re outside. You need to eat. You need to stay warm. You need to start a fire.

But this fire is in your heart. It may only be a shimmering ember right now, or a small flame at risk of being snuffed out by the winds of despair, depression, disappointment, anxiety, fear or grief. You may feel you never even had that spark in your heart to begin with.

But you want to start. You are willing to try. You want to start up that fire again. But you don’t know how. What are you going to do?

How do we start over? What is our first move on the journey of transformation?

On a backcountry canoe camping trip, my fellow campers and I needed to get and keep a fire going—to cook our meals, to keep warm and to provide the ambiance we all cherish around a campfire. But we did not haul enough wood in our canoes for five days. We needed to start a fire with what we could find on our island site smack dab in the middle of the large Cedar Lake in Algonquin Park.

When campers go looking for firewood, we normally look for hardwood branches, twigs, dry bark. We look on the ground near the campsite for fallen trees and branches. Some campers will even bring saws to cut down trees and chop the wood themselves.

But that strategy was not going to work this time. August, as you may recall, was a wet month—lots of soaking rain. So, most of the wood and trees around us were water-logged, literally. Moreover, it was a very popular spot with the beach—we were fortunate to get it. But that also meant there were precious little scraps of firewood leftover in the immediate area around the site.

We did find something — a kind of combustible material that was plentiful. It’s called fatwood. Stumps from fallen trees covered the island. And some of these had roots still drawing water from the ground up towards the top of the stump. The build-up of sap in fatwood creates chunks of resin. This resin burns like turpentine.

When you burn fatwood, the fire crackles and pops and you don’t get a whole lot of smoke. But best of all, a small piece of fatwood burns for hours, longer than any other kind of firewood! It’s perfect!

Normally we wouldn’t look for dead stumps littering the forest floor to find the combustion we need. The fat wood does not look on the surface like good, burning wood. It is ugly, dirty-looking, wood. Campers usually ignore it, discard it, don’t even see it.

But it was the best thing ever to start and keep a fire going.

To start solving the problem of how to start a fire, we first needed to realize the limits of our usual strategy. We first needed to confess that the way we have normally done things will not work in the present circumstances. They may have worked well in the past and in other contexts. But no longer. The first step towards positive change is to admit we need to approach things differently at the start.

Where are we going to look for a way forward, when we confess the old ways of doing things in our personal lives and in the church no longer work today? Where are we going to look?

The Gospel of Matthew can help. It was written to Jewish Christians who also had to start over. This Gospel was written at the end of the first century right after Roman Emperor Vespasian completely destroyed the temple in Jerusalem. Those Jews who survived the brutal purge were demoralized and uncertain about how to move forward. “There is no known equivalent to what Rome did that day,” one scholar claims.[1]

The Jewish remnant escaped to Antioch in the north. Among them were the Messianic Jews who believed that the Messiah had already come in the person of Jesus, himself a Jew. What help does Matthew’s Gospel offer in a time of upheaval and dramatic change?

First, notice the tone of Jesus’ teaching in the Gospel. Several times in the Gospel of Matthew we hear this paradox from the mouth of Jesus—this tension between apparent opposites of “loosening” and “binding”, of “losing and finding”. It’s not just in our Gospel reading for today, but in at least three other places where we dance on fulcrum of both/and.[2]

Jesus says opposite kinds of things all the time—both comforting AND challenging: “Come to me all ye that are weary and carrying heavy burdens and I will give you rest”[3]; and then: “I have come not to bring peace but a sword.”[4] This Gospel like no other is full of paradox and seeming opposites. Why? To acknowledge the time of transition among first century Messianic Jews: from the pain of loss to the challenge of new beginnings.

Jesus seems to describe a life of faith as one in which we are always leaving something behind and starting something new, letting go of past strategies and learning new ones. It’s admitting that there are times when I have to look elsewhere and not necessarily where I’ve looked before in order to face a challenge.

Then we see Jesus in action as he encounters people on his travels. He meets, for example, the Canaanite woman. She persists and is relentless against Jesus who is rude to her and quite insulting. Because of the woman’s courage to challenge a rabbi, Jesus grants her what she asked—the healing of her daughter.[5]

The old strategy of reaching out only to Jews with the message of Christ needed to change. Our Lord Jesus himself models for us inner transformation, which is the starting point for our journey of faith towards healing and wholeness.

The biggest help Matthew offers, however, is the framing of the Gospel—how it begins, and how it ends:

Matthew begins with the story of Jesus’ birth. And Matthew is the only Gospel of the four that includes the visit of the Magi.[6] These wisdom-seekers from the far East were not Jews. They were Gentiles—using the language of the New Testament.

And, the Gospel concludes with the famous words of Jesus, the great commission to his disciples to go “to all nations” with the news of God’s love and saving promise.[7] “All nations” refers to the Gentiles. The term Gentile refers to people who were outside the pure, Jewish religion.

In the midst of a devastating loss, the Jewish Christians in Antioch were encouraged to engage and be with people outside their tradition. They were called to a journey that Saint Paul would later pick up and emphasize, a journey to include Gentiles in God’s loving embrace, making an ever-widening circle.[8]

Where do we look on the start of our journey of transformation, when we admit old strategies no longer serve us well? The Gospel of Matthew suggests we look beyond the bounds of our own perception which will often blind us to what is right in front of us. The Gospel of Matthew, in modelling for us this shift, suggests we confess our bias, and embrace a new path as yet untrodden.

There’s also a holy part to this journey that yields the warmth, radiance and beauty of a good-burning campfire. And we will discover that, too, along the Way.

The fatwood ain’t pretty. Yet God calls us to this journey of transformation not in spite of but because of the unattractive, broken parts of our lives. There’s something immeasurably valuable about fatwood. The journey will include all of it.

Thanks be to God.

With Us (photo by Martin Malina 25 August 2023)

[1] John Alexander Shaia, Heart and Mind: The Four-Gospel Journey for Radical Transformation (Sante Fe New Mexico: Quadratos LLC, 2021), p.74-75

[2] Matthew 10:39; 16:19, 21-28; 18:15-21

[3] Matthew 11:28

[4] Matthew 10:34

[5] Matthew 15:21-28

[6] Matthew 2:1-12

[7] Matthew 28:18-20

[8] Read Paul’s letter to the Galatians, for example. See, also, Matthew R. Anderson’s “The Purists: Laphroaig Single Malt Islay & The Gospel of Matthew” in Pairings: The Bible and Booze (Toronto: Novalis Publishing, 2021), p.89-98

a sermon for changing times, by Rev. Martin Malina

Beach presence

Beach front in Algonquin (photo by Martin Malina 26 August 2023)

27“For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.” (Matthew 16:27-28)

The early church expected and hoped that Christ would return to earth in their lifetime. Christians have called this expectation: ‘the second coming’.

After the complete destruction of the Jerusalem temple by Roman armies in the late first century, the early followers of Christ found comfort in the promise of the glorious return of Jesus to earth. The last two verses of today’s Gospel reflect their belief and hope.

But what about us? How do we respond to these verses, two thousand years later?

I wonder if the passage of time and history has affected our understanding of God. I wonder, therefore, if we hear the Gospel for today[1] as threatening or punitive, as if Jesus is saying, “I’m coming back so you’d better watch out! You’d better do it right, or I’m going to get you.” Such a reaction reflects a God of vengeance, of punishment, does it not? Is that our dominant image of God—as someone who is ready to pounce on our every misdeed and mistake?

Peter, in the verses just preceding this Gospel for today, made a bold statement of belief in Jesus as the Messiah. And he got it right. But then he gets it wrong. Over and over again. Jesus even calls Peter “Satan” at one point.

If Jesus was all about judgement and punishment, Peter would not have been given the privilege and great responsibility of being the rock upon which Jesus would build the church.[2]  Would we entrust the fortunes of a new enterprise, company, or business to someone who demonstrates Peter’s kind of immaturity, impulsiveness, and lack of consistent mental clarity?

But Jesus is not talking about judgment. He’s not threatening us or talking about coming to punish us because we’ve been bad and our faith is weak; or, not coming to us because our faith is weak. He is not pointing a condemning finger at those who make big mistakes and who fail in life, time and time again.

Of course, two thousand years of history has proven those early Christians wrong, in the sense of a bodily return of Jesus as Messiah who would liberate them from Roman oppression. Jesus didn’t come back ‘immanently’ in the way they and Christians since the first century expected him. But that doesn’t mean Jesus was not true to his word.

Like reward and judgement, our perception and our image of God needs to change. Our understanding of God’s presence and return to us needs to deepen and grow. Rather than a dominant image of a vengeful God, what about a God who is about forgiveness, mercy, compassion, patience and love? How would we experience the presence of such a God?

At the beginning of this summer I was worried that I would miss out on one thing I love to experience every summer: Being on a sandy beach under the warm summer sun by the lapping waves. Despite all the wonderful travelling I’m doing, a beach was not in the plans.

You wouldn’t think that a backcountry canoe camping trip into the northern reaches of Algonquin Park would render a sandy beach experience. Most of this area is Canadian shield rock and pine. Along the portage routes and shoreline put-ins you’d be lucky to find a narrow space at any campsite to dock your canoe and disembark.

But to my happy surprise the camp site I found with my friends on Cedar Lake had a beach—and a big one—including a gently sloping sandy bottom into the refreshing water. Uncommon and incredible by Algonquin Park standards. And all for us!

So, on one afternoon when the sun was shining its brilliant warmth I lied down on the soft, white sand by the water, covered my face with my Tilley and just rested. I imagined being on a tropical island or resort in the Caribbean or some exotic place we Canadians like to escape during winter.

But something was wrong with that vision. It didn’t coincide with my experience of that moment. On that beach by Cedar Lake, I did not hear any human-generated sounds: no jet skis, no people laughing, talking, no highway traffic in the distance, no airplanes roaring overhead, no jack hammers or construction noise nearby, no background music. Just absolute, natural silence. I experienced reality in a much different way than I routinely do.

Even though at some level that moment was disquieting for me, I felt profoundly grateful for my summer beach experience. I felt thankful for the simple things in my life. I felt the joy of a divine gift and presence. God is in my life always. Even in unexpected places and different experiences.

Sunset over Cedar Lake, Algonquin Park (photo by Nick Forte, 23 August 2023)

In the Gospel, Jesus is not talking about a one-time, judgement-motivated coming of God out of the thunder clouds. He’s talking about the forever coming of Christ, the eternal coming of Christ … now … and now … and now.

Christ is always coming; God is always present. It’s we who are not! Jesus tells us to be awake, to be fully conscious and present to every moment we experience. It’s the key to all spirituality, because we usually are not.  

Most of us just repeat the same routines every day, and we’re upset if there are any interruptions to our patterns. Yet, “For those who want to save their life will lose it, and those who do, will find it.”[3] It’s ironic that to save our lives we need to stop our usual patterns and pay attention to those moments and places and people that take us off our routine and out of our comfort zone. This grace of God often comes to us unexpectedly.

Because God is found in the interruptions, the exceptions, the surprises, the space in-between the noise of our life. God has to catch us literally “off guard”![4]

When we are present, we will know the Presence. It is that simple and that hard. In the Garden of Gethsemane, the last words Jesus spoke to his apostles were, “Stay awake.” In fact, he says it twice.[5] We need to practice staying awake to recognize Jesus with us.

A word of caution: We need to practice being present to Presence, yes. But staying awake does not come from willpower but from a wholehearted surrender to the moment as it is. It’s largely a matter of letting go. We let go of our resistance to what the moment offers. We quit clinging to a past moment. It is an acceptance of the full reality of what is right here and now. Practising this is the task of a lifetime.  

We cannot get there by any willful method or any technical fixes whatsoever. We can only be there. The purest form of spirituality is to find God in what is right in front of us—the ability to accept what the 17th century French Jesuit Jean Pierre de Caussade called the “sacrament of the present moment.”[6]  

Let’s practice, shall we? Let’s practice the presence of Christ here, among the church, and especially now as we receive the sacrament of Christ’s presence at the holy meal.

Christ is with us. Because God is love. Thanks be to God!


[1] Matthew 16:21-28

[2] Matthew 16:18

[3] Matthew 16:25

[4] Richard Rohr, “Be Awake” A Contemplative Heart (Daily Meditations: www.cac.org) 29 August 2023

[5] Matthew 26:38-41

[6] Cited in Rohr, ibid.

“Beach Presence” sermon by Rev. Martin Malina

Following the water-way: a sermon at baptism

Images in this post depict the waterfall at Wilhelmshöhe Bergpark in Kassel Germany (photos by M. Malina on 16 July 2023)

I had to experience it for my own.

And that meant a rather long, not unenjoyable but challenging, hike up and down a tall mountain and tower in Kassel, Germany, on a sunny, hot day last month. This mountain park called “Wilhelmshöhe” covers an area of over 560 hectares. As such it is the largest of its kind in Europe.[1]

At first, up. We had to get to the top before the water started flowing so we could witness its spectacle. Years ago, I had visited the mountain, saw it from a distance, but for various reasons didn’t ‘experience’ the wonder of its water works.

You see, behind the Hercules monument atop the mountain lies a vast matrix of reservoirs and channels which supply water to mostly underground cataracts and chutes.

Only twice a week during the summer at a specified time of day, a loud horn signals the start. And then water begins to flow all the way down the mountain finishing its trek by fueling a spectacular 50-metre high fountain in a small lake at the bottom.

Visitors can follow the waterway all the way down just ahead of the rush of water, stopping at various viewing platforms to see the water as it first appears flowing over cliff faces, or rapids or over ancient aqueducts. You can time it just right on your march down the mountain to witness this incredible flow of water.

I couldn’t help but relate my experience to the imagery surrounding baptism. Baptism, for many of us, happens near the beginning of our lives. It involves water, the pouring of water over us. Water and baptism are inseparable.

Of course, water flows down the hill. Its trajectory is downward. The life of faith, flowing from our baptism has a similar trajectory. Following Jesus means going down into the valley of our lives. The meaning of faith really hits home when we respond to Jesus’ invitation to “come” and “follow” him, just like Peter did in our Gospel text today when he got out of the boat and into the storm to meet Jesus.[2]

And more often than not, the baptismal life leads to a place where we will be open to Christ’s invitation to follow the water-way and come off the mountain top of our securities and out of our comfort zones.

That is where baptism leads. Follow the water way. Downward mobility is the direction of growing our faith, paradoxically. That is what following Jesus means. This journey down the mountain is the way of love, grace, and acceptance.

In the Baptism liturgy we heard the water references from the bible: when God’s Spirit moved over the waters at creation, when God delivered Noah from the flood, when God led Israel through the sea, when Jesus was baptized by John in the river Jordan.[3] And, at the end of the Gospels when Jesus died on the cross, water flowed from his side.[4] Water dominates the stories of salvation throughout the Bible.

When he encounters people on his earthly journey, and us today, Jesus offers the “living water” that he says he is, an eternal spring that will flow from the hearts of all the faithful.[5]

In the Gospel text for today Jesus encounters his disciples during a storm on Lake Galilee. You get the impression that Peter doesn’t really know what he is getting himself into, when he wants to go to the Lord.

Well, he knows, intellectually. He is a fisherman, after all. He knows the lake. From inside the boat, he sees the waves growing, the winds intensifying. The storm is already unleashing its fury when Peter makes what amounts to his cerebral expression of faith: “If it is you, Lord, command me to come to you on the water.”[6]

But soon Peter will know what he’s getting himself into. “Come,” says Jesus.[7] The difference is that when he leaves the boat, Peter is investing more than just his mind. He is all-in, now.

Peter, in order to know the truth of Jesus, had to follow the way of the water. He had to immerse his entire self—mind, body and spirit. He had to get out of his head and experience a relationship with Jesus. He had to put his whole self on the line, not just what he thinks about Jesus. It’s when he first really notices the waves and is afraid that he knows for himself God’s saving act.

Truth is not an idea. It is a relationship.

Christ Jesus calls us to follow the waterway. Our baptism is neither a private affair occasioned in isolation, nor is it a debate. It is an experience of a relationship. It is conducted among the church—the people of God. We move en masse, together ‘down’ the proverbial mountain and into experiencing God in our daily lives which includes all the challenges of living.

Jesus doesn’t call us to escape the storms. Jesus doesn’t call us to get back into the harbour where it is safe. He calls us to meet the challenges of the world head on, out on the open water. And he calls us to trust in Christ who is present, there, when the storms come. And come they will.

Because especially amid the turbulent storms of life – and that is the message of the Gospel – we experience the love and intimacy of God who created us, lives in us, and invites us into adventures of faith. “Come” says Jesus to you and to me. “Come”, follow the water of life and love that flows on forever.

And Christ Jesus will be right there beside you.


[1] Bergpark Wilhelmshohe

[2] Matthew 14:22-33

[3] Evangelical Lutheran Worship, Pew Edition, Holy Baptism (Evangelical Lutheran Church in America: Augsburg Fortress Press, 2006), p.230

[4] John 19:34

[5] John 4:1-42; 7:38

[6] Matthew 14:28

[7] Matthew 14:29

Somewhere, someone is

photo by Martin Malina (Ottawa Rideau Ramble, Burritts Rapids, 20 June 2023)

They say Canadians are peace-loving people. I count myself among many Canadians whose personality style wants to avoid conflict. We would rather ‘go along to get along’ than engage in conflict.

That is why this Gospel text is troubling, to say the least.[1] It is rife with conflict, and not just in the public arena. Jesus suggests that conflict is a normal part of a faithful life, even within a family. That part, especially, I don’t like.

How do we receive this message which, I would like to presume, promises something healthy, hopeful and positive for the journey of faith?

Jesus says, “What I say to you in the dark, tell in the light; what you hear whispered, proclaim from the housetops.”[2]

Perhaps there is something that we don’t see amidst all the froth and flotsam of human conflict. Perhaps we may not appreciate it right away— something deeper, a connection between us all that runs true despite the surface turbulence of human interaction.

Maybe amidst the strife, the divisions and disagreements there lies a hidden reality that is very much worth “proclaiming from the housetops.” And we need to tap in on that bond, become aware of it, draw deeply from its power, especially when we disagree.

What is this bond?

When infants are baptized, we say that even though the individual baby cannot express cognition in the way adults do and therefore can’t say with words, “I believe”, it is the prayers of the faithful, the community, that validate the affirmation of faith at baptism. And their faith stands in for the infant. When the baby can’t, the grown-ups will.

During the early stages of the pandemic debate swirled around Eucharistic practice—whether it can be conveyed online or only in person. I was struck by the comment of a faithful pastor now retired, who said that while he individually didn’t attend in person to receive the sacrament, his faith was nonetheless encouraged simply to know that somewhere, in some place, the Holy Communion was happening “where two or three are gathered”. Somewhere, someone was.

Over the last couple of months I’ve helped start up noon hour meditation groups for staff at the Bruyère hospitals here in Ottawa. Last week some of the organizers and chaplains debriefed how it was going so far. During the meeting over zoom much was said about who was not attending. We reflected on the meaning of relationships and community.

And the conversation became more open-ended. One chaplain, a Christian, remarked that while she hadn’t worshiped on Sundays in a local church for a long time, her faith was encouraged nevertheless to know that somewhere, someone, was going to church every Sunday. It was important to her, never mind that she wasn’t attending, that it was happening somewhere.

Those of you who are here in person need to hear this: That knowledge alone has kept her faith going. A faith that is alive.

The prayers continue despite what individuals do or don’t do at any given time. Especially in grief, when God may feel distant; or, dealing with a personal tragedy; or, reeling from an accident or circumstance beyond your control that has disrupted your life– when you don’t feel like or can’t pray … perhaps it’s at those moments you need to know that someone, somewhere, is praying for you.

“This is my prayer to you, at the time you have set, O Lord.”[3]

The discipline of regular prayers, whether it be every Sunday morning in worship, or any other set pattern that people know, is a gift amidst the turmoil of life. And even if an individual in a unique situation cannot or does not participate in person, their physical absence doesn’t invalidate the prayer. In truth, the prayers of the community can encourage those very people.

In the Psalm for today (69:13), the Psalmist acknowledges “the time set” for prayers. For Christians, as for people of other religions, times set for prayer function as an anchor point in the day, the week, and the year.

When I took a world religion’s class in high school, I recall asking why Muslims prayed at five set times every day? The answer I received inspired me and expanded my understanding of the power of prayer. They followed that regimen of prayer so that people of the Islamic faith would know that prayers were always happening, given the various time zones, around the globe. That awareness can be very encouraging for faith. Even though individually I may not be saying any prayers right now, someone, somewhere, is.

When Luke describes the lifestyle of early Christians in the Acts of the Apostles, the early disciples made “the prayers”[4] part of each day. He doesn’t imply, “they prayed whenever and whatever.” He refers to “the” prayers–a definite article, and order of prayer implied. They observed common prayers at the times set aside. It was a discipline.

Whether it be Muslims praying five times a day or Christians following the Daily Office, called the “Hours” (for example: matins, vespers, compline, etc.) or meditating twice daily in the morning and in the evening, people of faith in their practice of prayer attest to the unceasing[5] nature of prayer, collectively. Prayer continues, around the globe at all times. Even if individuals aren’t praying unceasingly, the community is.

What we can’t do by ourselves, someone, somewhere, is. American writer Helen Keller wrote, “Alone we can do so little; together we can do so much.” And that goes for prayer—how we connect with God, with ourselves and with one another.

And I wonder, amidst all the turbulence of life in community, is it this awareness of what unites us, what gives us power from deep within, that releases us to do so much for God. And even though our faithful actions might result in ruffling some feathers? So be it.

I heard the story from the son of the late Art Sugden, who fought in the First World War as part of the 31st Alberta Battalion in the Canadian Corps. Ted told me of his father’s dramatic survival of the battle at Vimy Ridge.[6]

A bullet from tracer fire took out both his eyes, rendering him blind for the rest of his life.

Eventually Art returned to his hometown Calgary in 1929. He also returned to his favourite hobby: gardening. Though he was physically blind and couldn’t see the beauty of the flowers he tended, he kept on working in his garden. Though I suspect his other senses could enjoy the flowers’ gift, he couldn’t see for himself their blooms. Yet he continued during the Springtime, Summertime and Fall time of the year, caring for the earth and flowers that grew there. He did this work faithfully even though he couldn’t witness with his own eyes the fruit of his labour.

But he kept on, trusting that the flowers he tended would give the world a beautiful gift of vibrant colour and joy. And he was right. Others saw, saw the gift he nurtured and brought to life, saw the beauty that in turn gave the world joy and hope for tomorrow.

Somewhere, someone is.


[1] Matthew 10:24-39

[2] Matthew 10:27

[3] Psalm 69:13

[4] Acts 2:42

[5] 1 Thessalonians 5:17

[6] Edward Sugden, “A tribute to my father” in Esprit de Corps (Volume 16, Issue 10, November 2009), p.36-38.

“Somewhere, someone is” a sermon for Pentecost 4A by Rev. Martin Malina