"The meat pie fundraiser that will knock your socks off"
I have received the go-ahead from Session on the plan, for at least 1,200 meat pies for pickup November 26 to 28, 2016.
Our sales marketing scheme will start on October 23rd and run until November 13th. Last time we sold pies we completed orders for 1,440 (2014). Order forms will be available @ Fellowship on the 23rd of October.
The sweet pie tasting scheduled for October 30th is now officially a savory pie tasting of our sale products. Please, sample selections available from the menu at Fellowship on the 30th or the Family Supper on the 19th.
Here what's taking place:
Assorted pies served @ Wednesday Family supper October 19th.
Invite as many people as possible to experience the quality @ fellowship on the October 30th.
Access the results and comments
Move to the sales marketing strategy as outlined.
This fundraiser is one of the four Session designated events planned to achieve sustainability of our finances.
Many of you will remember the price point from St Andrews last foray into meat pie sales in 2014. Most everyone knows that prices have increased significantly on groceries since then. Beef alone has increased at least 14% in the last year alone. As you might expect beef is the largest expense in a fundraiser like this. Every single item used has increased to some degree or other. Prices will be higher - we simply cannot match the older prices due to the new economic realities. BUT...the prices are cheaper than retail and we will raise monies to pay down the debt. The good news here is we can run this fundraiser every; month, 6 months or semi-annual and still offer you below retail costs!
Menu
·The Roasted Beef and Roasted Turkey are swimming in delicious gravy with potatoes, peas, corn and carrots.
·The Lean ground beef with mushroom and onion is encased in delectable gravy.
·The Shepherd’s Pie (no pastry) made with lean ground beef & vegetables, is blanketed with creamy seasoned potatoes.
·Crustless Quiche- delightful and filling with a choice of ham or veggie, both include -onions, broccoli, cheese.
·Turkey Tapa- 10” wood oven thin crust topped with a hearty mixture of caramelized onion, roasted turkey and tangy sauce - delicious on its own or top it with you favorite additions
·Our Fruit Pies are made the old fashioned way- with the freshest fruits and delicately sweetened to perfection all 9”
·Our selection of Home-style Soups will warm the soul with the choice of six varieties. (no details just yet)
·Meat pies are available @ 9” size
The details on how the magic happens will be a secret until you sample the menu at one of the tastings. You could be surprised!
I am very excited to announce that this summer I took a fair bit of my vacation time to finish the second draft of a book that God laid on my heart a couple of years ago.
The book is called, "The Seven Demons of Miryam of Magdala," and it is a work of historical fiction, set in Galilee in the opening decades of the common era. It is a short book (54,000 words, 164 pages) but it is one that I hope will help people see the story of Jesus of Nazareth from some very interesting new angles.
All 164 pages, if you can make them out.
The Table of Contents
I am, at this point, looking for some colleagues to look at what I have written and give me some critical feedback. I would especially appreciate some feedback from my female colleagues (when you read the book, you'll understand why).
I am sure that, after this second draft, the text still contains some spelling, grammar and stylistic errors as well as typos but I am not necessarily looking for proofreading at this point. That will come after.
So if you would be willing to help me at this critical point, please message me privately. I will be happy to send you a copy in pdf format or any other digital format you ask for. The copy I send you is DRM free and yours to keep, but I will ask you to commit to the following:
To give me your feedback.
Not to give it to anyone else without my permission.
Not to accuse me of being a heretic yet. (Please just point out any heresy that you see and give me a chance to address it or correct it.)
This book is a labour of love and I would love to be able to share it with you and, perhaps, with the world.
1 Corinthians 10:14-22, Luke 14:15-24, Psalm 104:1-15
Y
ou are all familiar enough with the gospels and the letters and other writings that make up what we call the New Testament. This little collection of books is the most important source that we have for understanding the early Christians and how they worked out their life and faith together. This morning I would like to introduce you to one other document that you really ought to know about. It is called the Teaching of the Twelve and also goes by the name of The Didache, which is the Greek word for teaching.
The Didache is a very old document – some scholars think that parts of it may well be older than parts of the New Testament. It is also a very important document for a few reasons. It may well contain genuine traditions that go all the way back to the very words of Jesus – traditions that are independent of the gospels. It contains, for example, a version of the Lord’s Prayer that is slightly different from the one that is found in the Gospel of Matthew and from the one that is in the Gospel of Luke. It seems likely that the writers of the Didache did not get their version of The Lord’s Prayer from the Gospels but from an independent tradition passed down to them from some other source – ultimately from Jesus himself.
But the book actually gives us more than just insights into the original wording of Jesus’ prayer. It also gives us a glance into the worship practices of the early church. In fact, a great deal of the book is clearly focussed directly on the worship and other customs of a certain group of churches in a certain area. Most of the scholars I have read seem to believe that they were made up of second or third generation Christians in Galilee or in nearby Syria.
I find this fascinating because it gives us what is perhaps the very first glimpse we have (outside of the Bible and not influenced by any of the Biblical writings) of how the first church actually lived and worshipped. In other words, if you want to know what the earliest Christians actually thought they were accomplishing when they ate communion or performed a baptism, the Didache may be one of the very best sources that we have.
The Didache has, for example, a prayer of thanksgiving that was to be prayed whenever the community gathered to eat what we would call the Lord’s Supper or Communion or the Eucharist, but which they seemed to call simply the Thanksgiving Meal. As these prayers are probably the oldest communion prayers in existence (and they are nice and brief) I have decided to use them as our communion prayers this morning. I think they can teach us a lot about what they thought about communion that might challenge how we think about it today.
You see, when we gather to celebrate communion, there are certain things that we say about what we are doing and there are certain images that we use. We usually say, for example, that this meal is about the death of Jesus. In particular, we associate the bread with the broken body of Jesus and the wine with the spilt blood of Jesus. The imagery we often use is the imagery of a sacrifice or an atoning death. And we also look forward to the return, someday of Christ.
I don’t know how much you pay attention to the prayers that you have heard ministers like me praying before communion services but, if you do, those are the kinds of images that we you’ll hear us use over and over again because that is what we believe that communion is about – remembering and re-enacting those things.
But if you listen to the prayers that I use today from the Didache, you will not hear any of that imagery. The prayers of those ancient Galilean or Syrian Christians speak of Jesus Christ and talk about how he reveals God to us, of course, but they do not make any reference to his death at all. There is absolutely no talk of sacrifice or atonement nor even any reference to the return of Christ.
Now, I am not suggesting that the Christian churches of the Didache community did not believe these things about Jesus and his death. Of course they did and there are references in other parts of the book to these truths. And they may well even have believed that the Thanksgiving Feasts that they shared had important connections to the meaning of the death of Jesus (though there is some evidence to suggest that this particular connection may have first been made by the Apostle Paul). You certainly cannot prove that they didn’t believe something just because they didn’t mention it in this very important prayer.
But it does suggest something. It does suggest that, when they gathered to eat this meal, they did put the emphasis in some rather different places than where we put it when we gather. And maybe we can learn something from the imagery that they used when they ate this meal.
There were two prayers that they prayed. The first one was over the cup and they prayed, “We thank You, our Father, For the Holy Vine of David Your servant, Whom You made known to us through Your Servant Jesus; May the glory be Yours forever.” That was it. The prayer is based on the image of the making of wine itself which begins with the vine and the grapes that grow upon it. For the Didache Christians the wine (and the vine that it grew on) was a symbol of their connection with their hope. It connected them with the promises made to King David of a kingdom that would last forever – promises that they believed had been fulfilled in Jesus the Messiah and the son of David. That symbolism of the connecting vine is not one that we generally use when we take the cup but it is one that I think we might learn from.
But I am particularly interested today (on this World Communion Sunday) in the prayer that they prayed over the loaf: “We thank You, our Father, For the life and knowledge Which You made known to us through Your Servant Jesus; May the glory be Yours forever. As this broken bread was scattered over the mountains, And was gathered together to become one, So let Your Church be gathered together From the ends of the earth into Your kingdom; for the glory and power are Yours through Jesus Christ forever.”
For them, the bread seemed to point to two things. First of all, it spoke to them of everything that they had learned and seen in the life and teachings of Jesus. There is no direct reference to his death (which is where we put the emphasis) but rather the focus seems to be on his life.
The second focus of their prayer, however, is on an image – the image of the creation of the loaf itself. They notice that the loaf began its life spread over the mountains. This is actually one of the things that indicates to us that the Didache may have had its origins in Galilee. The best place to grow grain in Galilee was in the hill country and many of the hills were called mountains. So this prayer evokes the image of the grain growing on the mountaintops, being harvested and ground and then baked together into one loaf.
Why is this important? Because it suggests to us what it actually meant to these earliest Christians when they gathered and shared this kind of meal together. It was not primarily, for them, a feast of the dead and resurrected Christ. I mean, yes, they believed in the importance of the death of Jesus and the truth of his resurrection, but when they ate this meal that was not the first thing that came to mind. The image of the grain harvested from many hilltops and then baked into one loaf was, for them, what it all came down to.
It was a feast, first and foremost, of the unity of the church. I believe that that was at the very foundation of the feast. Even the Apostle Paul – who may have been the first one to make the connection between communion and the death of Christ – tells us that, before anything else, it is about our unity with one another. Since the authentic letters of Paul are actually the first written books of the New Testament (they were almost certainly written before any of the gospels), Paul was the first person to give us a written account of the Last Supper and to say what it meant. Yes, he said that he received that account from others who had told it to him, but he was the first one to set it down in a form that endured. So he was the one who first told us, in the eleventh chapter of the first letter to the Corinthians, that Jesus said that the meaning of the bread was, “This is my body that is for you. Do this in remembrance of me.”
But before Paul ever told us that, he told us in the tenth chapter of the same letter, “Because there is one bread, we who are many are one body, for we all partake of the one bread.”So even before Paul proclaimed that the bread was the body of Christ, he also declared that the loaf was the body of the church and that eating it together was a sign of our unity. He knew that the unity came first. The experience of the resurrection was the centrepiece of Christian faith, but Paul knew that he believers would never experience the power of the resurrection until they had found unity with one another.
What that means, my sisters and my brothers, is this: this feast is the feast of the resurrected Christ. When we eat this bread and drink this cup we do proclaim the death of Christ until he comes. It is also true that, when we eat and drink this sacred meal, the risen Jesus has promised to be present with us in it – truly present. But here is the problem: none of us can know that and none of us can experience that until we are united in one body as a church. Unity comes first.
So before this bread is broken like this body of Jesus was broken on the cross, you need to understand something about it. Before this bread becomes, for us, the body of Christ, it has to become the body of the church. You are the church – all of you. You make the church not because you are all the same but precisely because you are all so different.
We are those grains who start out spread far and wide over the mountaintops. We all sprouted where we were. We all grew into faith in our own way because of our unique circumstances and experiences. Some of you brought wounds and hurts into the life of the church. Some of you brought strengths and wonderful gifts. Most of us brought a mixture of both the positives and negatives. We came as we were and we remain as we are.
But though we started out in life spread far and wide over the hills and dales, we are all ground together into one bag of flour and then we have all been baked into one loaf. All of us come from different backgrounds and life experiences and here we have come together to be one. As you can imagine, that naturally leads to problems and clashes. We sometimes fail to understand one another because we are speaking out of our very different backgrounds and experiences and hurts. We sometime fail to appreciate one another because we are all so different. But we are only the church when we become that one loaf – when we finally realize that our differences make us stronger and tastier. The diversity among us makes this loaf delicious and full of good nutrients.
When we finally realize that and embrace one another despite being all so different, we are finally ready to experience the fullness of Christ among us. That kind of unity doesn’t come naturally to us. We often have to work at valuing people for who they are rather than for the things about them that are convenient to us. We often have to work at listening and truly hearing one another. The promise is that, when we do that, the presence of the risen Jesus will always be made clear.
That is what it means as we take this loaf, that was once spread far and wide over the mountaintops but has now come together as one loaf and is become the church. Only when we become that church, can the bread become the body of Christ who is present with us when we break it.
#140CharacterSermon When we take #communion, we become united, despite our differences, in 1 loaf so that 1 loaf can become Christ among us.
As usual, there are lots of good reasons to be at St. Andrew's Hespeler on a Sunday morning. October 2 will be no exception. Here are some highlights:
We will be celebrating World Communion Sunday with a very special celebration of the Sacrament based on one of the most ancient written Christian liturgies ever found -- from a book called The Didache or The Teaching of the Twelve. We will learn a few things about what the very first Christians believed happened when they celebrated the Lord's Supper together.
The Youth Band will be playing for the first time this fall: Remembrance (The Communion Song) (Matt Maher and Matt Redman)
Special music of the day will include: Menuet en Rondeau & Air pour Zéphire (Jean-Phillipe Rameau), Thy Table I Approach (Jan Bender), Let Us Break Bread Together (Arr. Carol Tornquist) and Christ is Made the Sure Foundation (Henry Purcell, Arr. Cindy Berry)
We will have a chance to speed our runners and walkers who are preparing for the "Jeff-a-thon" on their way.
We'll update the standings on the "Pie in the Face" race for Anniversary Sunday.
Our sermon will explore some alternative and additional meanings hiding in our celebration of Communion.
This Sunday, October 2nd, the Sunday School children and Christian Education Committee are challenging you to bring us all of your empty pop cans. There will be a trailer parked outside of the church where you can place your bagged pop cans (please only pop cans). Help us fill the trailer on Sunday.
All proceeds from the pop cans will be given to the Jeff-a-thon, a fundraising event in memory of our friend, the Rev. Jeff Veenstra. The Jeff-a-thon will support Presbyterian World Service & Development's Child & Maternal Health in Malawi and Afghanistan initiative.
Psalm 40:1-11, 1 Corinthians 9:16-23, John 4:16-42
L
ast Sunday I took a rather critical look at how we often assume that the church is supposed to grow. I noted that we usually seem to operate under an “If you build it, they will come,” philosophy. We think that we just need to build a church – not just put up a building, of course, but also create worship services and programs and ministries – but we just seem to assume that if we do all that, people will just come.
Because we assume (probably without thinking too much) that that is how it supposed to work, when things don’t work out that way – when people don’t come or don’t show up in the ways that they maybe once did, we also assume that we know what the problem is: there must be something wrong with what we have built. We easily fall into criticism of how things are in the church and often our reflex is to try and turn back the clock. We think that if we can restore the building or the worship or the programs to what they used to be when more people came, they will just show up again.
But I suspect that there is something wrong with our reasoning. Oh, I’m not suggesting that there is anything wrong with loving and taking reasonable care of our church buildings. And of course we need to bring the best that we can to our worship services and most everything else that we do in the church. I’m just wondering why we think that anyone would come just because we do that, especially when we are living in an age when people seem to be naturally suspicious of institutions in general and especially of religious institutions – in a time when “polished” and “professional” are often seen as synonyms for “phony” and “hypocritical.”
Jesus didn’t do it that way. We see his approach to ministry very clearly in our reading from the Gospel of John this morning. He had apparently decided that some Samaritans, people from the region that lay in between Judea and Galilee and was populated with people who were generally scorned by Jews, needed to hear about what he was doing. His disciples probably wouldn’t have agreed that Samaritans deserved a place in this kingdom of God that Jesus was building, but Jesus had apparently decided to include them.
So what does Jesus do? We’ll he certainly doesn’t employ our usual “If you build it” strategy. He doesn’t come into town and set up a preaching point or a ministry. He certainly doesn’t put up a building or set up an administrative structure and wait for Samaritans to come to him. What had does do is wander into town and sit down by the well.
Why does he sit down there? We might not quite realize the important role that a well played in an ancient town because that we live in a day of municipal water systems and indoor plumbing. Water, for us, is mostly a private and individual matter. But in the ancient world, a visit to the well was a necessary part of everyone’s day and it also tended to be the centre of the social life of the community.
So what would be the modern equivalent of sitting down by the town well? It was the place that everyone visited several times a day, where everyone, especially the common folks had to come and fill their vessels. It would have also naturally been the place where conversation, debate and common gossip were shared.
Where is Jesus sitting down? He’s sitting in the local pub, the corner coffee shop, the arena, the mall. Think of any spot in modern cities where people tend to gather and interact: that is where Jesus just sat down. He did the very opposite of setting up a special place for religious gatherings and waiting for people to come and join you there.
I have thought about that in terms of the expectations that are often put upon people in my position in the church. People seem to expect that I should spend a substantial amount of my time sitting in an office or standing around in other places in the church building waiting for people to come to me with their problems, needs or questions. If I were really following Jesus’ example, shouldn’t I be sitting at the well – wherever the people are. Aren’t the most important hours of my weeks the ones that I spend in the café or the park or, dare I say it, in the bar?
I may do other work or even meet with church folks while I’m there – I’m not suggesting that need to neglect my duties. Nor am I suggesting that I chase people around asking them if they have heard about Jesus. Jesus himself didn’t do that. He only spoke to the woman he met there at first to ask her for some water. No, it is more a question of being there and being open and ready to talk with people about anything – whether it be about the problems they have been having with their plumbing, the weather or the eternal state of their or my soul.
And, even more important than that, it is not about what I or other people in myposition do, as much as it is about how we all live out our Christian lives. It is easy for us to embrace our Christian identity in a place like this where we’ve built a special institution outside of the general culture. We can easily talk Christian and act Christian when we are gathered together with our own kind. But how often do we think about what it means to wear our Christian identity and our allegiance to Christ at the town well? That is where it actually matters.
But Jesus is actually only one example for us in this particular story; there is another – the woman at the well. She is, in fact, the model of what it is to be a Christian in a time like the one in which we live. This is clear because it is only through her that all of the other people who live there come to know Jesus. Before the story is over, she has brought huge numbers of her friends and neighbours to meet Jesus.
Now, when I call her a model for us, please note what that doesn’t mean. She is obviously a thoughtful and intelligent woman, but she is not really a woman who has got her life all sorted out. In fact, Jesus tells her (and she doesn’t disagree) that she has had five husbands and is living, unmarried with a sixth man. This would have been seen as a disastrous and quite immoral life situation in such a time and place. And, while Jesus doesn’t condemn her for this (he merely points it out to her), she and the others around her obviously look upon this with a certain amount of shame. For whatever reason (and it need not be her own fault) she just hasn’t managed to get her life together very well.
But obviously whatever has gone wrong in her life up until that point, none of it prevents her from very effectively brings all kinds of people to Jesus and to be part of what he is doing. “Come and see a man who told me everything I have ever done!” She eagerly says to anyone who will listen. And if you want to know the truth about how the church grows, that is it right there. It grows when people don’t hesitate to say, “Come and see.”
This is one clear result that you will find in all studies that are done on churches that are growing. The churches may differ greatly in a number of ways, but they generally have one thing in common: the people of the church are actively involved in inviting other people into the church. New people hardly ever just show up on their own at the church; the vast majority of new visitors and new members come in as guests of somebody who has been there a while. I’m not talking about people doing hard-sell evangelism, by the way. It is not that people are out there preaching at people or condemning them for not coming or for who they are. I’m just talking about people naturally sharing a key concern of their life with the people that they know and care for. That is how churches grow.
And I know that we hesitate to do that. And I even understand some of the reasons why we hesitate to it – after all, I find myself hesitating sometimes too. We see the reason in the story of this Samaritan woman. As she goes out, she does say, “Come and see,” but she can’t stop there. The full quote is, “Come and see a man who told me everything I have ever done!” and that really is saying a whole lot more, isn’t it? Because, in the case of this woman, “everything I have ever done!” includes a lot of things that reflect poorly on her in the community. By saying such a thing, she is actually opening herself up for her neighbours to insult her, abuse her and mock her.
What I am saying is that inviting people to come and see what we have received from Jesus means becoming vulnerable with people. It means that they might mock you or judge you. It especially means being willing to share what Jesus has done for you to heal you or give you forgiveness. That is what this woman does with her neighbours. But, to do that means that you are admitting where you need or have needed healing and that means admitting your weakness or grief or sickness. And it also means being willing to admit that you have sinned or failed. That is not easy. Many of us spend our lives desperately trying to hide such things.
So I do understand where the hesitation comes from. It just seems so much safer to us if we just hide all of that personal stuff from the people we meet throughout the week. So it doesn’t come easy but sometimes the things that don’t come easy are the things that we find most worthwhile in the long run.
That is certainly what Jesus discovers. You see, all this time that Jesus has been talking with this woman by the well, the disciples have been off to the local famers’ market to pick up something for Jesus and themselves to eat. Just after the woman leaves Jesus to go and invite her neighbours to come and see, the disciples finally return bearing the food they have found. But Jesus doesn’t want it. He’s not hungry, he says, even though he hasn’t had a decent meal in a few days. Of course they wonder why and Jesus explains it to them by speaking about what he has just been doing in these terms: “My food is to do the will of him who sent me and to complete his work.”
Jesus is not talking about physical food here, of course. He hasn’t had any of that. What he is saying is that, even though it can be difficult to be that vulnerable with people, it is also remarkably rewarding. There are many blessings to be had by being willing to open yourself up to other people – blessings that rebound back onto you regardless of whether the people you are talking to find their way towards the church or not.
That is the freeing thing in all of this. It is not as if it is up to you to bring people into the church. That is the work of the Holy Spirit. But if you do practice that kind of truth telling with yourselves and others that Jesus and the woman do in this story, you give people an opportunity to decide for themselves where they want to be.
That’s what the people of Samaria do at the end of the story. They say, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Saviour of the world.” Everyone must decide for themselves where they want to give their allegiance. It is not your job to persuade anybody. What you can do, however, is invite them to come and see for themselves.
So will you do that this week? Would you be willing to reveal a little bit of yourself to one person this week and admit what you have gained from your ties to Jesus and his church? You might find that such openness nourishes you in some surprising ways.
#140CharacterSermon It’s risky to invite people to come & see Jesus. It makes us vulnerable. But it’s an activity that brings many blessings
This Sunday during our Sunday School Kick-off Celebration we will get to see who earned their Golden Ticket! One of the requirements was to come to church at least once in the summer (if you didn't manage this, talk with Joni, she just might count Sunday as your day in church because it still is summer!) Don't forget to get your mom or dad to fill out your registration form, too. There will be extras at church for those who forget. Make sure you talk to Joni before or after worship about getting your Golden Ticket.
We will have lots of fun with some guessing games and prizes. And we can enjoy cake while we play!
Here's a picture of the two prizes that anyone holding a Golden Ticket can try to win.
Last night was Presbytery night in the Waterloo-Wellington and, as is usually the case, it was a meeting that had its ups and downs -- its high points and its low points.
After adjournment, as happens in many Presbyteries I am sure, some of the members made arrangements to break up a long drive home by stopping off at a local watering hole to talk over (and commiserate over) the events of the evening.
About seven members ended up sitting around a table in a bar. Just by chance, they all happened to be male and they all happened to be clergy.
We talked together and toasted various discussion points from earlier in the evening. We toasted the committees and agencies of the Presbytery and the Presbyterian Church with good will towards all. We were enjoying one another's company.
The place was mostly empty but there was a friendly group over at the bar -- paramedics, it turned out, at the end of their shift. We interacted a bit and they made a few comments about how we were all dressed alike (we all had short sleeved dress shirts open at the collar. I would't have thought much about it but they called it our "uniform").
Uniform?
Anyways, they were talking together for a while. Little did we suspect that they where overhearing our conversation and speculating. They had decided that, whatever we did, we were all in the same line of work and were trying to figure it what that line was.
Finally they could stand it no longer and interrupted us to ask us what we did.
We, of course, refused to answer until they had told us what their guesses were.
Based on how we were dressed and what they had heard us talking about, they guessed that we were:
1) Zehr's executives gathering after a long day of strategy meetings. (Zehr's is a grocery chain in our part of Ontario.)
2) Failing that, perhaps we all worked in the deli department at Zehr's.
3) Accountants
4) A bunch of museum curators.
The honest truth, those were their guesses.
Don't know whether to laugh that they were so far off base...
· Our selection of Home-style Soups will warm the soul with the choice of six varieties. (no details just yet)
