pentecost sermon slides
AND so we come to Pentecost – the Feast that the Jews kept to celebrate the final coming in of the harvest. In the book of Acts Luke writes that the disciples were gathered in one place awaiting the gift of the Holy Spirit.
It’s doubtful they even had an inkling of what to expect when the Spirit came, but they were at least being obedient – Jesus had said ‘stay in Jerusalem until you are clothed with power from on high’, and that’s what they were doing.
By this stage some commentators think there were about 120 disciples. Although Peter addresses the ‘men of Galilee’ in his subsequent speech we know that apart from the Twelve, there were several women, including Mary his mother and others who had supported Jesus from their own resources, plus those to whom Jesus had appeared after his resurrection.
Paul mentions a collective resurrection appearance to at least 50, so as we imagine the upper room at Pentecost we can probably feel free to imagine a few more than the 11 who’d followed Jesus closely to the end.
I asked for images of the Holy Spirit, and was grateful that so many people responded – thank you. In this Acts account, as the followers of Jesus experienced the Spirit in a new way, they heard the sound of rushing wind, they saw what looked like fire appearing amongst them and they spoke in new languages, which seemed to be represented by the way that each had a fiery tongue rest upon them.
So that’s three images or experiences already – a rushing wind, fire and tongues, or new languages, that enabled other people to hear messages from God in their own language as the disciples spilled out into the open spaces where so many had gathered for the festival.
The crowd included Jews from all over the known world: from Greece, from Arabia, from Rome, from Africa and from Asia.
When I asked for images of the Holy Spirit, the question was, really, what is God the Spirit like for you? Which is really the question, what is God like, for you?
It’s a very important question: maybe the most important question about you: how do you imagine God?
How we see God may determine how we see a lot of other things as well.
One of our problems is that we have imbibed all sorts of unhelpful images of God, which can lead to unfruitful spiritual lives.
We cannot just make up what God is like – nor can we hope to pin down entirely what God is like (that wouldn’t be a very transcendent God) but we can try and piece together some pointers from the bible and from the life of Jesus and from our own lives as we explore what God is like (or what God the Spirit is like).
One intellectual blockage to a healthy God-image is the sacred-secular divide.
At some point in the 18th Century, during a period ironically named The Enlightenment, we separated out the sacred and the secular in a way that is never apparent in the bible, and relegated God to the side-lines.
Everything that could be empirically proven we labelled ‘objective’ knowledge and everything else, including religion, was seen as ‘subjective’ and pertaining only to the narrow field of ‘what happens for a small number of people in church plus some other odd beliefs’.
This was handy, because it meant you could decide that God didn’t exist.
Making God an object (that you might or might not believe in the existence of) is a category mistake. God is primarily relational; God can only be known in relationship. God is personal and God is relationship. You cannot know God unless you are saying yes to God.
Saying ‘God is relationship’ may sound rather peculiar to us, but we are Westerners who have become attuned to a high degree of individualism that is unknown in the fellowship of God’s followers wherever we read about them in the bible.
Western individualism with its competitiveness and disconnectedness means it’s hard for us to imagine God as a community of persons who love and serve each other, but this is what modern Trinitarian theology (which is actually not that modern, but Patristic) is increasingly discovering.
SLIDE 1. This is Rublev’s icon – shared by Richard Bainbridge. In it we have an imaginative representation of God in three persons. Left to right we see Father, Son and Spirit. They are gentle, still, contemplative and seem to be deferential to each other in the stance of their bodies. It is also perhaps evocative of the OT story where Abraham and Sarah receive three angelic visitors and offer them hospitality. Or were they in fact visited by God?
In the icon, the cup of the Eucharist is recalled and in the centre of the image, a space, where we are welcomed in to join the fellowship. The Trinity offers us relationship.
It’s an expansive image that has many layers but it’s perhaps a helpful one to start with.
Richard Rohr, in The Divine Dance, suggests that starting with the One (One God) and trying to get to the Three (three persons) is problematic when thinking about the Trinity.
Rather, if we begin with the biblical evidence for the three ‘persons’ it may be easier to then unify them to find The One.
We have a lot of scriptural evidence to suggest God is community: Jesus referred to himself as being in relationship with God, as a father is with his son. Furthermore the Scriptures tell of the Spirit of God who hovered over creation, and was given at Pentecost, who indwells God’s people and empowers them to share the Good News.
With three persons (Father, Son and Spirit) but only one God, we can now say God is Three-in-One. But in what kind of relationship are the persons of the Trinity? Is it equal or hierarchical, and where do we fit in? This too is an important question that our church architecture often answers by suggesting there’s a boss (God) and He’s pretty far away from us most of the time.
However at St John and St Stephen’s we’re lucky – we’re in the round! I like to imagine our circle at the Eucharist as like the circle of the Trinity where God the Father, Son and Spirit serve and love each other and open up to let us in too, whenever we say our halting yes.
So it turns out it’s rather difficult to ask ‘what is the Holy Spirit like?’ without asking the question ‘what is God like?’ (Apologies for straying a bit into next Sunday’s theme of the Trinity).
Thinking about the icon that Rublev painted is a far cry, I’m sure you’ll agree, from the sort of Old Man in the Sky images of God that some of us have had to shed (or maybe we haven’t yet been able to?)
Healthy ideas of God were radically warped through the course of history by, among other things: Monarchy, Patriarchy and Empire. This kind of God was modelled on an absolute Monarch who dishes out rules and punishes those who break them.
“History has so long operated with a static and imperial image of God – as a supreme Monarch who is mostly living in splendid isolation from what he – and God is always and exclusively envisioned as male in this model – created (Rohr and Morrell, The Divine Dance, pp.35-6).
If God is a monad (not a triad) then God is self-sufficient and there’s no room in God for me or anything else from creation.
‘The principle of one is lonely; the principle of two is oppositional; the principle of three is inherently moving, dynamic and generative’ (as before, p. 42).
So our images of God are terribly important. Even the idea of God as Father is very problematic in our days because of absent or abusive fathers. Father images need to be balanced by the female metaphors of God as giving birth to a people; nurturing a people, feeding a people and even missing a people but always remembering them.
Some of the contributions sent to me underlined this – God perceived of as feminine was thought of as very positive, if surprising: ‘that’s the part of God I can feel at ease and safe with’ (like a kindly grandma who always watched over you). Sue Oates.
Powerful images of God as overwhelming us, needed to be re-imagined as not macho, but full of an energy that animates, and gives us the strength to carry on in life situations which are tough and for the log haul: ‘it’s the power to endure, to suffer for others, to keep going however hard the road, not to become hard and bitter but continue to love – these are the ways the spirit speaks to my heart’ (Liz B.)
What are some other images that have been shared?
I wonder if any will resonate with you?
SEE SLIDES for contributions from others: the Holy Spirit as the inspiration for different types of praise in the bible: (slide 2)
Hullah – to rave about God
Yahah – to worship with open hands
Barak – the privilege of blessing the Lord
Tehillah – sing to the Lord
Toddah and Shabach – to shout, or address with a loud voice, confident that all is well before victory comes
Zamah – to pluck the strings of an instrument in praise of God
Hallelujah – spontaneous cry from one who is excited about God (from Judy)
- A painting of Hannah at prayer, the shaft of light coming from the top left, God hearing our distress and mounting a cherubim and soaring across the sky (Psalm 18) – imagining the pray-er as her sister who went through a difficult time some years ago (from Julie).
- The infinite nature, peace, welcoming, protection, love, wonder and more that the HS brings to us (plus image – Alan D.)
- The Holy Spirit brings us together (Taize picture, Cathy)
- ‘Perplexing’ and ‘elusive’ – Genesis: the Spirit of God moved over the face of the waters; empowering key OT individuals and hovering over Jesus at his baptism, then sending him out to the wilderness. Offering ‘life in al its fullness’ (John 10) Richard B.
- The dove at Jesus’ baptism (Richard B.)
Looking at other images and experiences that were shared by St John’s people: they roughly fall into the following categories:
A.The Spirit as experienced like the elements, e.g. fire, wind, water
E.g. A candle, giving light, comfort and peace, glory and splendour, warmth and peace. ‘It shines inside and helps me to trust, and gives me hope. I wait for the Lord and he gives me his Holy Spirit. It is enough’ (Carol M.)
During a difficult time, one evening the Spirit was perhaps in ‘the billowing of curtains, and an invitation to ‘reach out towards whatever it was’ (Chris Jupp).
Like a mighty wind that you cannot see but you can see the effects of it on others – in changed lives, fruits of the Spirit and people using their gifts (Chris A).
Relaxing on the patio with a beer, nothing urgent to do, being at one with nature, attending to creation, the Holy Spirit in the air, always at work (Spence).
Like water going through a colander – we’re the colander and we keep close to God the water (the Holy Spirit) continually passes through us, washing, cleansing, reviving. There’s a need to be fully immersed all the time – so the colander needs to be in flowing water so to speak (Paul Oates).
- The Spirit affecting people and encounters, calling us into relationship: e.g. the Holy Spirit as a friend, Helper and Comforter; also the AA Milne poem about “Binker” – ‘Binker is the reason why I never feel alone’: Sue Bruce.
Encounters brought about by the Spirit – the ‘coincidences’ that happen, the joy in worship of a new believer and the joy exhibited by Yemeni Christian refugees, despite going through real hardships (Peter C.)
- Other images for the Spirit: ‘The Divine artist deep inside you. “We’re called to paint our life’s picture in the image of Christ” quote from video clip: “A Prayer Video for Pentecost” featuring Patrick Van der Voorst) shared by Rachel T.
The Holy Spirit is a person, not an ‘It’, otherwise it wouldn’t be trinitarianism, it would be binitarianism’ (Kit Alcock).
Thoughts on planting out seedlings. ‘My prayers are like seedlings. I don’t have to find the energy and ideas to will them to grow and develop. I can just plant them and leave the rest to him/her’ (Chris M.)
And lastly we have the beautiful, peaceful image of Jesus simply breathing on his disciples when they were in the room where the door locked for fear of the Jews which we had as the gospel today (this is going back in time to a few weeks before Pentecost). He says ‘receive the Holy Spirit’ and he gives them his peace (the word for breath and spirit being the same in Hebrew).
There are of course an infinite variety of images and experiences of the Spirit, of God, because we are all so varied in our understanding and our character, our life experiences and God knows what we need, how we best hear God’s voice.
It is interesting at this time of year when we have a chance to focus on the third person of the Trinity, to ponder how our own images of God might be changing and developing, perhaps even to ditch some unhelpful ones and embrace new ones.
As we have seen, our images of God tend to direct our spiritual lives and in fact our entire life in the world. They affect how we see others, how we relate to the environment, and how we relate in this world of extreme conflict, in how we deal with ‘the other’ – the person who is different from me.
The trinity shows us how diversity can thrive within unity, how there is room for all, a message we badly need to hear in this week when we have all been appalled at another needless death of an African American at the hands of a white American police officer who showed no mercy. Is it so hard for us to relate to each other mercifully, as God has related to us in Jesus?
How will the pandemic change our view of God? Will we, I wonder, find a new emphasis on the ‘weakness’ of a divine Saviour who didn’t count equality with God something to be grasped, but who emptied himself and was obedient to death, even the death of the cross?
Will we find a God who is willing to be divested of power because of the ultimate importance of waiting for a beloved world to turn back, a God who knows just how impossible it is to force love?
Conscious of the huge amount of suffering in the world, I have felt perhaps a new tenderness in God, which has gone hand in hand with being tender towards myself when I have been, not strong and faithful, but weak, fearful, feeling a bit hopeless and being tired a lot of the time!
An image of God that I will share, finally, comes from a Big Sing meeting that John Bell led in about 2004 or 5, in a big evangelical church in Reading. I took a friend from Shiplake who was really musical and we both loved it nbecause we both loved singing.
Standing up on the dais to address the 100s of people there, John Bell began by announcing ‘let us pray’. Everyone’s heads went down, and we went onto auto pilot (you know how this can happen in church…) and then John, in his very Scottish and deliberately provocative way, addressed God loudly as ‘Midwife of change’.
You could have heard a pin drop! I was thinking about ordination at the time, and I felt a huge shiver go down my spine at that very moment: the Holy Spirit?
If your images of God are shifting, that could be a sign that you’re growing spiritually, or are entering a new season in your walk with God. Are your images shifting?
My prayer this Pentecost, is that we all experience something new in the air when it comes to the Holy Spirit, and may we as a church fellowship have the courage to proclaim by word and deed, that God is community, and therefore we are community and in this ever growing, ever changing community, there is indeed room for all.
PRAY TO END:
Lord, immerse us in the ocean of your love
Bathe us in your cleansing rivers
Soak us in your healing waters
Drench us in your powerful downfalls
Cool us in your bracing baths
Refresh us in your sparkling streams
Master us in your mighty seas
Calm us by your quiet pools.
(from Sue Bruce, from The Community of Aidan and Hilda)
Additional slides for Claire’s sermon can be found here