Wednesday, July 26, 2017

Homily for Sunday July 23, 2017 by the Reverend Frances Drolet-Smith


The Reverend Frances Drolet Smith, Oblate/SSJD preached the following homily for the ending of the Women at a Crossroads program at St. John’s Convent on Sunday, July 23.


It was the prophet Mark Twain who said, “There are basically two types of people in the world. People who accomplish things and people who claim to have accomplished things — the first group is less crowded.”
Today’s Gospel (Matthew 13:24-30, 36-43) also presents a dichotomy, contrasting two kinds of plants: one deemed a useful grain, the other a loathsome weed.
This story is one in a series of 6 parables Jesus tells in this section of Matthew’s Gospel, in which he’s drawing for his disciples, (and for anyone else who has the interest and the “ears to hear”) an illustration of what the kingdom of heaven, or the kingdom of God, is like.
This story is about those who believe there are two kinds of people in the world: the wheat and the weeds, the good and the bad, the righteous and unrighteous.
Now, those who believe there two kinds of people in the world tend also to believe, with all their hearts (and souls and minds and strength) – I mean, they really believe, that not only are they themselves the wheat, that is, the good people, the righteous ones; they also believe that they know “who” the weeds, the bad people, the unrighteous, are. And not only that, they also believe it is their mission to, pardon the pun, weed them out. And the Master farmer says “No”, because the truth is, there aren’t two kinds of people in the world.  The truth is, there are two kinds of people in each of us.
We lived for a time in Newfoundland and I am on record as saying to anyone who might have any influence, that I am a wanna-be Newfoundlander. And it is because of the kind of hospitality we received there and the profound, prophetic, down-to-earth, honest pronouncements people would make. I once heard a mother say to her son who was about 8 years old at the time and who was complaining about the unfairness of the world as only an 8 year old can, “Take care of your own self, my son. All in good time, God’ll take care of the rest.” She was not suggesting for a moment that the boy indulge in selfishness, neither was she implying that the boy had no need of God or that God would wreak vengeance on whoever or whatever had upset him. What she was fostering was a self-awareness in her son, a kind of personal reckoning that makes a body conscious of one’s connection to others in the world. As far as that mother was concerned it was not in her son’s purview to declare someone else’s grainy-ness or weediness. Be concerned with your own productivity – with what you are doing to improve life for others – God will do the rest, all in good time.
The puzzling out of our lives is sometimes a hard, even slow, task. That boy is grown up now, and has gone on, along with some friends, to tour the world. They will never make a fortune in what they are doing, but they are making millions of people believe a better world is possible through their music.
Trying to figure out just who we are before God and neighbour and what in fact we’re called to do to “improve life for others” is a full time occupation. So intertwined are our lives that it is impossible to extricate ourselves without impacting others.
And worrying about who’s in and who’s out, who’s good and who’s bad, who’s righteous and who’s not, distracts us from the real work God has called us to, for it impedes us in accomplishing the work of proclaiming – and living the Gospel.
With care and deliberation, a farmer plants good seed in good soil.  He has, in a sense, eliminated the risk of wasting precious seed. And yet he now finds weeds growing freely among the wheat.  I don’t know about your experience with planting a garden, but I know how this farmer feels.  You clear a patch of earth, dig and prepare it carefully, according to the seed packet, planting the seeds the recommended distance apart, and at the required depth, (I have a trowel with measurements on the blade so I can get it right) and despite this clever technology, the weeds still thrive. In fact, they are often the first things to poke their heads above the ground. And even after years of trying, I don’t always know which green shoots are weeds and which are not.
The servants of the farmer in today’s parable have a more discerning eye.  They recognize the weeds. And so their first response is to ask their Master, “Didn’t you sow good seeds?”  Their seeds didn’t come pre-packaged, with specific instructions – and they likely didn’t have (or need) a fancy measuring tool. Their seeds were gleaned from the previous year’s harvest.  And they knew how to carefully sift through them and take out any dried up or shrivelled ones, because if you’re careless with these details, the results could be what we see happening here.
Didn’t you sow good seeds?  “Of course I did”, replies the farmer, concluding that  “An enemy has done this”. “Well then let us rip them out!” But the farmer cautions them not to do so, for in pulling out the weeds they may also damage the roots of the good plants. “Let the wheat and the weeds grow together and we will sort it out later at harvest time.”
Isn’t it just like us to think we can control the outcome? Isn’t it just like us to think we know better than the One who’s made us and claims us? Isn’t it just like us to think we’ve a better idea, a more accurate tool, a more predictable conclusion? And haven’t we (hopefully) seen in our own lives that a body can change? That we can sometimes go from worse to better?
Today’s Gospel speaks to me of the wideness of God’s mercy.  We might think we can root out, get rid of the weeds, but in life, weeds are a reality.  In some ways the challenge of growing and competing with the weeds actually strengthens the wheat – as well as the resolve of the farmer! Vocation is not a coat you put on, but rather something you “grow into”.  Sometimes it feels like the wrong fit.   Sometimes you may feel out of your depth or in over your head or like the soil you’re in is a little rocky or needing nutrients.  Finding your vocation is in part to keep your eyes on the possibility and potential; all in good time, all in God’s time.

Today’s Collect bears repeating: “O God, patient and forbearing, strengthen our spirit when we are slow, and temper our zeal when we are rash, so that in your own good time you may produce in us a rich harvest from the seed you have sown and tended; through Jesus Christ, the promise of a new creation. Amen.”

The Reverend Frances Drolet-Smith pictured while 
leading a retreat on Celtic Spirituality earlier this year 

Monday, July 3, 2017

CANADA, A TEEPEE, AND A CANOE: A HOMILY FOR CANADA DAY 150



Isaiah 32:1-5, 16-18   Psalm 85:7-13  Colossians 3:12-17  John 15: 12-17








One morning, a few weeks ago, I was standing on a bus weaving its way into the center of Belfast, Northern Ireland. It was crowded with people making their to work, or school or various tourist attractions. When I offered my seat to someone, a woman sitting nearby asked what part of Canada I was from. When I told her “Nova Scotia”, her friend said, “Ach, sure, you guessed right. My ma always said when in doubt always assume they’re Canadian, that way you won’t insult anyone.” I have to tell you I was surprised by the smug satisfaction that came almost immediately to mind - she hadn’t mistaken me for an American! (my apologies to those present among us) Frankly, I was  relieved that  I didn’t have to correct anyone or explain anything about what’s been happening south of our border. And yet, while I am extremely proud of our Canadian Charter of Rights and Freedoms, of our welcome mat open to the world, of our cultural mosaic and of our official bilingualism, the smugness has waned somewhat. In the lead up to this 150th anniversary of Confederation, I’ve been increasingly un-settled, wondering what exactly it is that we are celebrating.

Just as it is easy to find fault with others, it is equally easy to begin to think more highly of ourselves than we ought.  Yes, we’ve come a long way but there is yet a longer way to go. And Jesus calls us to that longer way, to that greater love, to that laying down of our lives if necessary, to that kinship so necessary to the Kingdom.

A drama has been unfolding on Parliament Hill this past week. Early Thursday morning, in a bold move described as a re-occupation of the land, a grassroots Indigenous group erected a teepee as a symbol of the unresolved grievances of many Indigenous people who say they have little reason to celebrate the country's history of colonialization, land dispossession, Indian residential schools and forced assimilation. After an initial confrontation with the RCMP, the ceremonial teepee was moved from the edge of the Hill to a more central location, near the Peace Tower, where it will remain throughout the festivities this weekend. A spokesperson for the group said "It's like a miracle happened for us. It's a road for us to go forward in all the things that happened to our people. That's what it represents. That door is open now and we came through. We're being acknowledged.”

Later on Thursday, Prime Minister Justin Trudeau said  "We recognize that over the past decades, generations, and indeed centuries, Canada has failed Indigenous peoples. We have not built the kind of present, the kind of future for first peoples, for First Nations, for Inuit, for Métis people across this country. We need to be doing a much better job of hearing their stories and building a partnership for the future."

Yesterday afternoon Justin Trudeau visited with those gathered -- meeting privately with them inside the teepee. The activists later acknowledged that while there was not a lot that he could promise outright, his visit symbolized his publicly stated  commitment to move forward with national reconciliation efforts by meeting and really listening to people. An activist present at the meeting said his visit “Recognize[s] me as a human being, because that is the fundamental problem, a crisis situation that we're facing here on Turtle Island, that the settlers don't view us as human beings. What you take for granted, we're still fighting for that right."

Her reference to “settlers” unsettles me. My family tree  - and perhaps yours as well - is complicated, with its own mosaic qualities. I’m the daughter of a first generation Irish immigrant and a 5th generation re-settled Huguenot. There is rumour of a Metis connection to the Riel Rebellion there too. My discomfort stems largely from the realization of how little I know about our collective history. I was raised on - and loved - the romanticized stories of the voyageurs and their ceinture fléchée, running portages through the woods, carrying worldly goods from one body of water to another. And while I’m still attempting to fit those fragments into the bigger picture, I acknowledge the places I’ve yet to portage.

I came across a story this week that may help:  Christian Pilon is Métis.  Working with an elder, Christian has learned to build birch bark canoes and uses this organic craft to share culture with others.  Of the canoe he says, “the outer layer, the skin, white birch bark; because the skin is waterproof, just like our skin. The inner layer is cedar. And to tie everything together, we use spruce roots. Spruce roots are your tendons. That’s what ties all your muscles and your bones together. So this canoe is made in the traditional way. There’s no power tools being used, everything is hand tools. So, no glue, no screws, no nails, no ropes, everything is found in nature. For most people the canoe just looks like a fun ride - and that it is, definitely! But historically speaking, these canoes are what allowed most Canadians to travel into the interior of Canada. But it’s bigger than that. The canoes? This is relationship, relationship building.  Our families traveled in this. This is a gift that Canada received from my Anishinaabe ancestors towards my French, European  ancestors. We used to travel together in this canoe a long, long time ago. We shared that gift with the understanding that we would paddle together in that canoe and share water, resources and land, and along the way we kinda split up. And sadly we’ve had a rough last 150 years. But, regardless, we are still in this canoe. The paddle is out front, we’re still waiting for Canada to come back into this canoe and share this beautiful craft.”     

As a man of mixed ancestry, Pilon views the canoe as a metaphor for building relationships, and thinks of it as a powerful symbol for Canada going forward.

St. Paul calls the Colossians to clothe themselves with compassion, kindness, humility, meekness, and patience; to bear with one another and, if anyone has a complaint against another, to forgive each other; just as we have been forgiven. He also admonishes them to clothe themselves with love, which binds everything together in perfect harmony. Jesus calls us to that place of portage where we carry one another.

Human relationships are not perfect; in fact they can be downright messy. There is no “perfect union”. Yet Jesus continues to call us onward. Mosaics are made with broken pieces, fit together, shaped by the overall vision of the artist. We are indeed still in this canoe we call Canada.

May the peace of Christ rule in our hearts, to which indeed we are called in the one body.

Link to video and article about Christian Pilon http://cbc.ca/1.4176938



By the Rev. Frances Drolet-Smith, Oblate SSJD
Reverend Francis Drolet-Smith pictured with  Sister Hannah Grace
from the order of the Holy Paraclete in Whitby 


Monday, March 27, 2017

Homily for the Annunciation March 25, 2017, The Rev. Frances Drolet-Smith, Oblate SSJD


Isaiah 7: 10–14 Hebrews 10: 4–10 Luke 1.26–38

There’s a little girl in my congregation named Alyssa. She’s about 10 now, I guess. I baptised her when she was 5. She’s an amazing kid. On the day of her baptism she was beaming, I kid you not. When the liturgy began, she stood in her pew with her family and I asked her “Do you desire to be baptised?, she replied in a big, clear outside voice, “I do!”. She has a remarkably keen sense of God’s presence in her life and she is very open about the frank conversations she has with God in her prayers. She often up-stages me during the children’s talk (and sometimes during the sermon) with her astute answers and profound insights. This past Christmas Eve, as the children were sharing symbols of the Incarnation with the congregation, Alyssa went ‘off script’ and declared in that big, clear, outside voice of hers, “Mary was Jesus’ first home”. Just think about that for a minute – “Mary was Jesus’ first home” – it’s an astonishingly accurate observation.

Today we hear the story of the Annunciation; of the angel’s invitation to Mary to become Jesus’ first home. “You will conceive in your womb and bear a son, and you will name him Jesus – do not be afraid – you have found favour with God.”

In the Hebrew scripture appointed for today, Isaiah actually foretells this story: Look, a young woman is with child and shall bear a son, and shall name him Immanuel. Immanuel – God with us, or perhaps more accurately, God at home with us. God came to nest with Mary – and Joseph, first in a stable, then in exile, then in the apartment behind the carpenter’s shop. But what about now?  Where does God live now? 

Some years ago, I spent a summer working as a chaplain in a psychiatric hospital in Montreal. It was a hard job – one I wasn’t sure I could do. The patients I was assigned to work with suffered from distressing illnesses that caused them to hallucinate or hear voices. They were often fearful, suspicious, frightened. They were all ages – some elderly, some middle aged. One patient was 22, my age at the time. Her name was Debby. Most of the time, she sat in the day-room, her arms wrapped around her, hugging herself and rocking. She seldom spoke, just made a low moaning sound. One morning, we learned she was being transferred to a “secure” or locked unit for specialized treatment, and as the orderly wheeled her away, she asked me anxiously, “Fran, does God love me?” She was crying and soon, so was I, and to comfort her, I said, though to be honest, I’m not sure I believed it at the time, “Yes, Debby, God does love you!” About two weeks later, Debby returned to our unit. I almost didn’t recognize her. She was walking upright. Her blonde hair was combed and gently braided on her shoulder. She was smiling – actually, she was beaming. She came over to me in the day room with her arms outstretched. She said, “You were right, Fran! God does love me!” and she hugged me. I thought, “Finally! I’ve gotten through to someone!” I asked her how she knew God loves her. She said, “He told me – he delivers the mail on the locked ward.”

At first I was disappointed – I hadn’t gotten “through” at all; I thought perhaps I had been too optimistic, too naive. I guessed that this woman wasn’t really cured at all – she was obviously still hallucinating, perhaps even hearing voices, if she thought God was the postie on the locked ward. And then it hit me. If God can come as a child born in a stable, then who says he can’t be a postie on a locked ward? Something in that postie’s manner – did he speak a kind word? Did he smile at her? Did he treat her like a person, and not merely a patient? If we believe, as we say we do, that Christ takes “our nature upon him”, that God has made us in his image, then aren’t we, like Mary, meant to “bear” God – to bring Christ to others, not by what we “give” them, but by who we are? Jesus told his disciples that if they loved him, truly loved him, then he would dwell within them. And people will know you belong to me, that you are my disciples, if you show love. Wherever you are, he said, I am in your midst. So, then, where does God “live” now?

The Rev. Frances Drolet-Smith, Oblate SSJD with retreatant. 
Well, I think God lives in a high-rise on the waterfront, in a rooming house on Pleasant Street near my church and on the sidewalk where a homeless woman sleeps on a heating grate to stay warm.  God dwells in the refugee camp and in the slums, in the mud hut and in the 4-bedroom house in the suburbs.  God inhabits the hospital room and nursing home, resides where there is peace and where there is no peace, sits at the table teaming with food and at the one where there’ll be an empty place this Christmas. And I hope he still has a job delivering the mail on the locked ward.

Yes, indeed, Alyssa, “Mary was Jesus’ first home”. And God continually comes to nest in each one of us, inviting us to be a place of welcome in the world. Thanks be to God.


The Rev. Frances Drolet-Smith, Oblate SSJD


Wednesday, March 15, 2017

HOMILY - Lent 2A, March 12, 2017 Sr. Constance Joanna, SSJD




Nicodemus has been hooked by Jesus. He’s been watching him, listening to him, wondering about him. Nic has also heard all kinds of criticism about him from his colleagues – the Pharisees. (I hope you don’t mind me calling him Nic – he has come to seem quite real to me, and Nic just seems too formal for someone I have gotten to know quite well from a spiritual point of view.)

Like the rest of the Pharisees (who were the spiritual leaders of the Jews in Jesus’ time) Nic keeps the Jewish law impeccably – not only the spirit of the law as given by Moses, not only the prescriptions in the book of Leviticus that go way beyond the Ten Commandments in detail and difficulty, but also all the intricate details of the laws that the scribes wrote as commentaries on the laws in Leviticus. Nic was a shining role model among the Pharisees.

And yet something about Jesus caught his attention and wouldn’t let it go. Jesus, who always seemed to be stretching the limits of the law, like healing people on the Sabbath when no work was to be done; Jesus, who liked sharing meals with the ritually impure; Jesus who liked offending the social mores of the day by sleeping on the road with his disciples having no fixed residence; Jesus who told stories that seemed to make outsiders seem more moral than the Pharisees, as in the parable of the Good Samaritan.

We can guess what might have intrigued Nic about Jesus. Maybe he had become a little discouraged or even bored with his job studying the commentaries on commentaries on commentaries about the law. Maybe he was longing for something more fulfilling in his life, something that would light a fire in his heart, not just be fodder for his brain. Maybe he deeply needed real spiritual friendship, the kind that Jesus offered to his disciples. In other words, maybe Nic is having a vocational crisis. Is he meant to be a Pharisee – or a follower of Jesus?

But it’s dangerous to admit this up front, or even to ask too many questions in public – and so he comes to Jesus at night when he is less likely to be noticed by his Pharisee colleagues. And you can hardly blame him. He’s exploring, questioning, maybe even hoping that this Jesus has something better to offer, that he might even be the Messiah. But he doesn’t know yet and so unlike the other disciples he’s more cautious -- he doesn’t want to burn his bridges until he knows more about this handsome, charismatic young prophet Jesus.
He says to Jesus, ‘Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.”

With the title “Rabbi” or “teacher” Nic is acknowledging that Jesus has a certain personal and spiritual authority even though he does not have an official place in the establishment. But clearly he knows there is more to Jesus than being a talented Rabbi. He is trying to understand. Like Abram in our first reading from Genesis, he is responding to a call from God to leave the place where he lives – not literally, but in terms of his position and authority – and to go somewhere new, somewhere unknown. It is a spiritual journey Nic sets out on when he comes to see Jesus at night.

And what does Jesus say? “Very truly, I tell you, no one can see the kingdom of God without being born from above.” Nic takes this very literally, and asks Jesus how a person can possibly enter into the mother’s womb a second time and be born again.

Jesus responds by trying to explain that he is talking about a spiritual birth – a birth that comes from the Spirit. And he seems amazed that Nic doesn’t understand this. Jesus tries to help him by saying “The wind blows where it chooses, and you hear the sound of it but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

But this just seems more puzzling to Nic. “How can these things be?” he asks. Remember he is a Pharisee, a literalist, and he probably hasn’t had much practice in understanding metaphors. So he just doesn’t get it. “Are you a teacher of Israel, and yet you do not understand these things?” Jesus asks. Well, we might feel the same way as Nic if we went to Jesus and he responded that way.

Nic, like ourselves sometimes, has to get the truth from his head to his heart, to know experientially that the Spirit of God cannot be controlled by us. We have no control over the wind, and even the most talented meteorologists can’t always predict where it’s going to go next. Likewise we have no idea how the Spirit might play in our lives, how God might use us, or what will happen if we respond to God’s call.

Abram couldn’t have predicted how the Spirit would blow through his life, nor could any of our ancestors in the faith, ancient or modern. People like Martin Luther King, like Gandhi, like Mother Teresa – all of them simply responded to God’s call to go on a journey. They blessed more people than the stars in heaven. But they couldn’t have known that ahead of time.

Nor can we. Nor could Jesus. The one thing we do know is that somehow, mysteriously, we have a part in the way God works out the divine purpose. The journey God calls each of us to is a road that leads to the working out of God’s plan, the Kingdom of God.

And that is summed up by gospel writer John. After we have listened to this conversation between Nic and Jesus, we are thrown back on the simple, glorious truth that “God loved the world so much that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.”

Martin Luther called this short verse “the gospel in miniature.” And indeed, it sums up everything we know about God’s self-giving love, about Jesus’ faithfulness and obedience even to death, about the grace of forgiveness and new life that we receive from this gift of God’s love.

Abraham left his home to go out into a new, unknown world, and died of old age. Jesus followed God’s call for him even though it meant death at a young age. Nic became a follower of Jesus (at least we assume that because he brought Jesus’ expensive myrrh and aloes to anoint Jesus’ body after the crucifixion).

May we have the faith of Abraham, the courage of Nic, and the love of Jesus that allows us to say “yes” to whatever call God puts in our hearts. And may we never forget that God watches over our going out and our coming in, and will make us a blessing to all those whose lives we touch.


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Homily for Lent 1 - Year A The Rev. Claudine Carlson




For the sake of clarity. it’s helpful to know that you’ll be hearing a different kind of sermon today. It will be delivered as a first person narrative, and the words you hear come from an unexpected, even shocking source. Though I caution you to be skeptical of the speaker’s spin on what happened, I nonetheless believe that  his thoughts offer important insights into the nature of Jesus’ temptations, as well as our own.

Before hearing from our guest preacher, however, I invite you to close your eyes and recall a wilderness time in your own life. A time when you had some important decision to make and were confused about which path to take. A time when you felt very alone as you searched for answers…

I’m reluctant to begin my time with you on a negative note, but I consider myself an honest person and need to let you know, right up front, that I object to that lesson you just read. In fact, I find it downright offensive. To begin with, this inaccurate, one-sided account of what happened puts me in a very bad and most unfair light.  And next - and this really, really ticks me off -the story doesn’t even get my name right! I’m referred to as “the devil”! The DEVIL!! That’s NOT my name. My name is “Lucifer” and it means “angel of light”. It’s the name given to me by the Lord God, Almighty, for heaven’s sake… and it’s the name my friends call me. So at least that’s straight now, right? Okay. We can move along now.

Let me make it clear that I like Jesus just fine. He’s a bright young man with good intentions, but incredibly and dangerously naive. Green as spring grass. He doesn’t have a clue about how things really work on planet earth. Amazing to me how a person with a good brain like his can be so utterly stupid about things that matter… like how to get by in this life. But he doesn’t. And that’s where I can help him - that’s why I tried to help him. After all, I am the “Prince of this world”, and if I don't know how things work and how to get things done here - on earth - then let me assure you, nobody does. NOBODY!

Jesus had recently been baptized by John when I first met him. Quite the hell raiser, that John was. Way too serious for my taste, but I had to respect his fire. Anyway, Jesus saw this as the beginning of his ministry and, wisely enough, wanted to take some time to think about the “what-happens-next?” sorts of questions. Do some strategizing - to work on a game plan, you know?

But does he hire a consultant? Do any serious career planning? Even sit in on a few focus groups? No! He heads off into the wilderness and wanders around listening to the voices in his head, which no doubt got crazier and crazier the hungrier he got. Yep! That’s right. When I found him he was was ambling about the Judean wilderness with only snakes and scorpions for companions. Starving himself to death!

Well, I’m sure you’ll understand why I had to make an intervention. You should have seen him - he was emaciated! Nothing but skin and bones. Looked like he was within hours of death - that lean, strong carpenter’s body of his was just wasted away. How he thought this starvation exercise was in any way “holy” is beyond me. I mean, he says he’s here to help people, but think about it - how can you help people when you’re on the verge of starvation?

And so I appealed to him. Reminded him of his status. “C’mon, Jesus. If you’re the Son of God you can turn these stones into bread. You need to eat something, for God’s sake!” But does he listen? NO! “People don’t live by bread alone”, he says… as if I don’t know that. Of course you need more than food, but we do need food if we’re ever going to enjoy the other things we need.

But I thought maybe he wasn’t as hungry as he looked, so I moved on and encouraged him to begin his ministry with some pizzaz - to get it launched on a strong note. Do something that would give him credibility from the get-go. So I took him to the top of the temple, where all the important religious people gather. To strengthen my suggestion, I quoted scripture to him: “Hurl yourself off, Jesus. God’s angels will protect you, you know. And think of how impressed people will be! You’d have the high priest’s attention from the start! In a split second you’d have the endorsement of religiously significant folks - the ones who can help you in your career.” But his answer was a flat-out “No!”. Not supposed to tempt God and all.

Finally I appealed to his mission. Presumably he came to this world for the sake of this world, so I gave him a vision of all the kingdoms on earth - the world he came to help, to “save”. He could’ve had it all in his pocket if only he’d agree to worship me. Now please understand that I wasn’t demanding complete and total allegiance - I know better than almost anyone that you humans have divided, complex hearts and motivations. I just wanted him to acknowledge that, in the earthly realm, I’m the boss - the “go-to” guy. Recall that I am the “prince of this world”. And since he was operating on my territory, it seemed like a reasonable request.

But he throws scripture at me again. “Worship and serve the Lord your God only”
he says  He just doesn’t get it. He doesn’t understand that you can be an upstanding, religious person and still show devotion to me…. and to the ways of the world in which we live!  He’s a purist, an idealogue. “Love the Lord your God only”! Good grief, I know plenty - plenty - of religious men and women who care more about their bank accounts than they do about God. And they’re fine people - people you’d be proud to call your friends. More than likely, people who already are your friends. But Jesus….

This man is so frustrating! I just couldn’t reason with him. Couldn’t get him to understand - or even listen to - the most effective, time-tested ways of winning people’s hearts and minds… which, of course, is what you have to do if you’re going to make a difference in the world. He wants to help people - fine. But you know and I know that you have to look out for yourself first. He’s not doing that, and so he’s made mistakes - big mistakes. And he keeps making them.

For starters, he hangs around with the wrong people. Seems to just love the down and outs and losers - whores, tax collectors, lepers. He’d rather spend time with them than with the folks who could really advance his career. He also seems to delight in offending the truly religious people who could assist him. He treats the nobodies like they’re somebodies and the real somebodies like they’re nothing special at all. It’s as though he lumps the good people in with the great unwashed sinners of the world. Well, I’ve known a sinner or two in my day, and I can tell you there are much bigger (and better!) sinners than Jesus’ nemesis,
Caiaphas, the high priest. In my opinion, he’d do well to make friends with him…. and to do so in a hurry.

But he’ll likely continue on his stubborn, “principled” path, and quite frankly, I’m worried about him. Really worried. Things are heating up quickly and powerful forces are rising up against him. Oh sure, he has a little band of dough-headed devotees who talk about this healing or that feeding, but those folks matter not a bit - they have no significance whatsoever. If Jesus is hauled off before the courts of the High Priest or Rome, those friends of his won’t even be heard - they simply do not matter. No one would listen to them. And they’re such a crew of weaklings, they’d probably go mute at the first sign of trouble anyway.

So, yes, I’m concerned. But I still have hopes he’ll listen to me…. that it’s not too late. As I said, he’s a bright young man, a quick study. He could turn things around even now if he’d just take my advice. But if he doesn’t, he’s on a dangerous path indeed; in a short time, he’ll be past the point of no return, and even I won’t be able to help him. The clock is ticking and Jesus needs to make a choice. Change course, listen to me, and live, so that his voice will continue to be heard…. or keep on going the direction he’s going. Mark my words, people, and mark them well. If he stays on this current path - doesn’t make an about-face and make it quickly - he will soon be a dead man.Trust me when I say I’m not exaggerating here. They will kill him and he will be a dead man. And let me ask you the same question I’ll ask him when next I see him: Honestly now, of what possible use is a dead man?!?  

The Rev. Claudine Carlson

The Reverend Claudine Carlson, SSJD Alongsider





Wednesday, March 1, 2017

HOMILY: Ash Wednesday, preached by Sr. Constance Joanna, SSJD at Massey College


Massey College, St. Catherine’s Chapel, March 1, 2017
Sr. Constance Joanna, SSJD


Joel 2:1-2,29-35
Ps 103:8-18
Mathhew 6: 1-6, 16-21


In the Name of God, for the Love of God, to the Glory of God. Amen.


There was an interesting (and to me really funny) story in the news last Thursday about a 21-year old man who drove his SUV into the streetcar tunnel down at Queen’s Quay. It took eight people to get him out with a special crane that ran on tracks, and the incident diverted streetcar traffic for several hours during the morning rush hour. Lots of money lost and spent for the city and the TTC. And his penalty? A fine of merely $425!

But why did he do do such a thing the police asked? “I was just following my GPS” he said!

I think Ash Wednesday – and Lent as a whole – is about exactly that – following our GPS, or recalibrating when we have gotten off track. But the GPS we should be following is what one of my Sisters calls the God Positioning System – not that annoying disembodied voice that hounds you to turn left even if you want to turn right, even if turning left is going to lead you into a traffic jam, or Lake Ontario – or a streetcar tunnel. And when you don’t follow the voice’s instructions it just gets more and more stressed – until finally it gives up in despair and says “recalibrating, recalibrating, recalibrating.”

Our God Postioning System doesn’t do that. Its voice is not pushy or insistent. Rather it offers a gentle invitation to recalibrate our lives, to look at what is really important to us and set our course anew. Ash Wednesday, with the ritual of the imposition of ashes, is a reminder of our mortality. We have come from the dust of the earth and our bodies will return there. But that is not the end of the story because we are created by the original GPS – the voice of the creating God who said “let us make humankind in our image.” God’s image is stamped on us. And because we are made in God’s image we too have the gift of creativity and freedom – the freedom to choose which GPS we want to follow.

The scripture readings for today help us to do that. At first, though, it may seem as if we’re listening to two conflicting GPS voices. “Blow the trumpet,” says the prophet Joel, “sound an alarm – a day of darkness and deep gloom is coming. Call on the name of the Lord – anyone who does will be saved.”

But then in Matthew’s gospel, Jesus says “do not blow the trumpet” – don’t blow your own horn to advertise your piety. Practice your prayer and your care for the poor privately. Go into you room and shut the door and the God who created you, who sees you everywhere, will reward you. And Jesus makes it clear in other places that the reward we will receive is not an earthly reward but the reward of an intimate relationship with the God who created us and loves us

So which voice do we listen to? Blow the trumpet or don’t blow the trumpet? Well, both of course.Both are proclaiming the same essential message – pay attention to what is happening in the world around you, and position yourself so you are grounded, rooted, in the love of a God who said at Jesus’ baptism, and again on the mount of Transfiguration, “this is my Son, the Beloved – listen to him.”

Call the community to prayer, Joel says, that we may repent of our preoccupation with things, with what the Hebrew prophets constantly call “false gods.” Call on God’s name, not on the name of wealth or power or greed or ambition.

Go to prayer yourself, Jesus tells us – enter into that place of intimacy with God your creator where you too can hear God say “you are my beloved son, my beloved daughter.”

Both these voices of Ash Wednesday call us to a holy Lent, a Lent that is not about false piety or spiritual practices that we undertake just because we think we ought to, but a Lent where the trumpet calls the community to prayer, and where the inner voice calls the individual to prayer, and where individual and community come together to respond to Jesus’ invitation to accept his gift of himself – to receive the bread and wine of the Eucharist, the nourishment we need if we are to stay on course, to know we are God’s beloved sons and daughters..

And that is what it means to keep a holy Lent. Let me close with a story from the second century Christian literature, from a book called The Shepherd of Hermas.
"I was sitting on a hillside, rather pleased with myself. I was fasting, as I often did, denying myself food, and getting up very early to climb the mountain and pray. I felt in this way I could repay the Lord for some of the difficult things he went through for me.  But then the shepherd approached me.

"What are you doing up here so early in the morning?" he asked.
"I'm observing a fast," I said, "to the Lord."
"What sort of a fast is that?"
"Oh, my usual. I abstain from food. Deny myself luxuries. Get up early. And pray."
The shepherd didn't look impressed.
"That's not the sort of fast that pleases the Lord," he said. "That's not what God asks of you."
He could see the puzzled look on my face.

"Look, God does not want you to deny yourself good things. That is no road to holiness. A true fast is to deny yourself bad things: keep God’s commandments, do what God says, reject evil thoughts and desires the moment they enter your imagination. Reject what is wrong and serve God with a simple, uncomplicated heart.   If you do that, you are fasting – fasting in a way that pleases the Lord."

Listen to the voice of your GPS: you are my son, my daughter, my beloved.


Thursday, December 29, 2016

Homily, Thursday in Christmas Week preached by Sr. Constance Joanna SSJD


St. John’s Convent, December 29, 2016
Sr. Constance Joanna




“You is kind. You is smart. You is important.”
These are the theme words that are spoken in the beautiful 2011 film The Help. It takes place at the height of the American Civil Rights Movement in 1963 in Jackson, Mississippi – ostensibly the worst of all the states for its mistreatment and persecution of African Americans.

Aibileen, the black housemaid for a prominent and wealthy Jackson family, says to the toddler she looks after, in her southern black Creole dialect: “You is kind. You is smart. You is important.” She makes the child repeat the words. And when Aibileen is later fired because she has spoken out against the injustices to African Americans, she speaks these words to the child again, and again makes her repeat them. “You is kind. You is smart. You is important.” As she leaves the house, the toddler screams after her, “Aibileen, don’t leave.” Aibileen is the only person in her life who has made her feel special, who has taught her that she is loved.

The words are in strong contrast to the institutionalized racism of the south. Somehow Aibileen must have grown up hearing these words from her own mother – how else could she possibly have survived the verbal abuse she received from her white employers? Particularly the “you is kind” part.

But would this white toddler that she looks after grow up to teach her children that they were special and loved? Or would she simply interpret the words as an expression of her own sense of entitlement? Would she be kind as well as smart and important? That is an issue at the heart of today’s readings.

In the gospel, Mary and Joseph bring their child to be presented to God in the temple, and they make the customary offering required of a poor family – a couple of small birds. They did what many young couples did at the time. But there was something special about this child and this event. Simeon, known to the people in Jerusalem as a holy man who prayed for the coming of the Messiah, took the child in his arms and praised God in the words we have come to know as the Song of Simeon and which we sing at Compline every night:
He could now die rejoicing because his hope had been fulfilled:

Lord, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel. (Luke 2:29-32)

How that song must have warmed the hearts of Mary and Joseph – and most likely the child as well. Even at 40 days old, a child knows when he or she is loved; a child can feel the meaning of the words “you are special, you are kind, you are smart.” Even if they can’t yet process the words intellectually, they know they mean “you are loved.”

And Simeon’s song was not the first time that Mary and Joseph had heard words about their special child. Mary heard them from the angel Gabriel. Joseph heard the message when an angel spoke to him in a dream. Mary heard it again when she visited her cousin Elizabeth and the child in Elizabeth’s womb leapt for joy, Elizabeth responding with the words “blessed are you and blessed is the child in your womb.” They both heard it on the night of Jesus’ birth, from angels and from shepherds. This child is special, holy, loved. He will also be kind, and smart, and important – not self-important but important because he is God’s beloved and important to salvation history.

And – Simeon now adds when he blesses Mary and Joseph – “he is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too” (Luke 2:34)

This holy and special child has come to teach that every human being is holy and special, and that message is going to threaten the establishment – as it did 2,000 years later in Jackson, Mississippi. And as it is doing now in Europe and North America.

Writing nearly 100 years after Jesus’ birth, and with the hindsight of the events of Jesus’ life, death and resurrection, someone in the community of St. John wrote:

Whoever says, “I am in the light,” while hating a brother or sister, is still in the darkness. Whoever loves a brother or sister lives in the light, and in such a person there is no cause for stumbling. But whoever hates another believer is in the darkness, walks in the darkness, and does not know the way to go, because the darkness has brought on blindness. (1 John 2:9-11)

This is a really strong reminder that while God has created each of us to be unique, special, holy – to be God’s beloved – we have also been created to share that love, to love others as God loves us.

The toddler’s mother in the movie declares “I am a Christian woman” and yet she has no respect for either the lower classes of white people she calls “white trash” or for black people. But Aibileen demonstrates a love for her own children and her own people as well as for the rich white children she looks after and for the ostracized “white trash.” Her love is universal, and like Jesus it drives her to work for justice.

Aibileen is clearly a follower of Jesus, and she lives out Jesus’ teachings. She is also a kind of Simeon who can raise up a child and say “you are special.”

May you be kind, sharing Jesus’ love with all.

May you be smart – smart enough to know how desperately others need your love.

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And may you know you’re important – not with the self-importance that can cause us to treat each other unkindly, but with the importance that comes from knowing we are God’s beloved and are meant to share God’s love in every way we can.

Tuesday, December 27, 2016

Homily for St. John’s Day, December 27, 2016


The Rev. Lucy Reid, Incumbant of St. Aidan in the Beach, Toronto


Readings: Sirach 15:1-6; Psalm 93; 1 John 1:1-9 John 21:19-24



It’s such a privilege and a pleasure for me to be here with you on your patronal festival. Thank you. And may I wish you all a merry Christmas and a hopeful new year.


I want to share some reflections that come from the writings of John Philip Newell on John the Evangelist, or John the Beloved as he is sometimes called. Newell writes that in the Celtic tradition when John leans into Jesus at the last supper he is listening to the heartbeat of God. And, seen that way, Newell writes:
He became a symbol of the practice of listening—listening deep within ourselves, within one another, and within the body of the earth for the beat of the Sacred Presence.


And he continues:
Do we know that within each one of us is the unspeakably beautiful beat of the Sacred? Do we know that we can honor that Sacredness in one another and in everything that has being? And do we know that this combination—growing in awareness that we are bearers of Presence, along with a faithful commitment to honor that Presence in one another and in the earth—holds the key to transformation in our world?
-Newell, The Rebirthing of God, 2014 (Skylight: New York) xvii.

In the passage from Sirach that we heard before the gospel today, describing the one who seeks and finds Wisdom, it says that such a one “will lean on her.” This echoes the image of John leaning into Jesus, who embodied Holy Wisdom.

When we encounter true wisdom, we discover or remember who we are, and who God is.
As Newell writes, The gospel is given to tell us what we do not know or what we have forgotten, and that is who we are, sons and daughters of the One from whom all things come. It is when we begin to remember who we are, and who all people truly are, that we will begin to remember also what we should be doing and how we should be relating to one another as individuals and as nations and as an entire earth community.
John Philip Newell, Christ of the Celts, 2008 (Jossey-Bass: San Francisco) p7-8.


The contemplative life, as you know better than I, enables us to listen to the heartbeat of God, to hear our true name, to see as God sees with compassion and hope. Sometimes the contemplative life simply enables us to keep calm and carry on in the midst of the messy brokenness and pain of the world around.


The contemplative way helps us all to see the treasure hidden in the field, the Christ child in the most ordinary of places, the handprints of God in all of creation.


Newell shares another image to convey this hidden truth:
A nineteenth-century teacher in the Celtic world, Alexander Scott, used the analogy of royal garments. Apparently in his day, royal garments were woven through with a costly thread, a thread of gold. And if somehow the golden thread were taken out of the garment, the whole garment would unravel. So it is, he said, with the image of God woven into the fabric of our being. If it were taken out of us, we would unravel. We would cease to be. So the image of God is not simply a characteristic of who we are, which may or may not be there, depending on whether or not we have been baptized. The image of God is the essence of our being. It is the core of the human soul. We are sacred not because we have been baptized or because we belong to one faith tradition over another. We are sacred because we have been born.
- Newell, Christ of the Celts, 2008 (Jossey-Bass: San Francisco) 2-4.


John the Beloved shows us this golden thread.
May we, like him, lean into the loving heart of Jesus, lean into Wisdom, and listen to the heartbeat of God. Amen.





Read about Lucy Reid's spiritual journey HERE