Preacher: Rev. Jenn Geddes

Bible Text: Esther 7:1-6, 9-10, 9:20-22 and Mark 9:42-50 | Preacher: Rev. Jenn Geddes

I am not one to enjoy or watch or really pay attention to beauty pageants. In part this is because I make certain assumptions about the contestants, judges and culture around such events. So when I heard about the Canadian representative to the Miss Universe competition in 2018 I was pleasantly surprised and reminded that I shouldn’t make assumptions. Marta Stepien was raised in Windsor, Ontario but was born in Warsaw, Poland. What fascinated me about her is that she is in her final year of biomedical engineering, and is currently working on a program at Harvard Medical School in genetics and immunology in her spare time. She actually claims that her pageant experience is what taught her to overcome barriers and focus on education. In reading Marta’s story I realized some of my prejudices, and I will be rooting (although probably still not watching) for her at the Miss Universe competition in December. There has always been this unfortunate juxtaposition between beauty and brains and the very unrealistic stereotype that one is either one or the other but never both. You would think that by now I would have learned that people, especially women, can have it all.

The book of Esther always reminds me that pageantry is not a new construct.  And while our lectionary reading only focuses on the last portion of the story, I want to spend time unpacking the whole book. It really is an incredible story that includes violence and humour, humility and bravery, beauty and brains, and it essentially all begins because of a beauty pageant. Well, if I am honest with you, it begins when Queen Vashti refused to be objectified by the King following his 7 days of binge drinking with his army buddies, but Esther’s story begins when she wins the king’s favour after 6 months of strict beauty routines ordered by the King. You see it really is a really fascinating book. And as I mentioned in the introduction it is unique to Scripture because it never once mentions God. Neither does it mention anything about prayer or worship. Yet the main focus of this book is how one can be faithful in their identity and practice and (most importantly) belief when they are thrown into a foreign environment.

The book takes place in 5th century BCE Persia. The Israelites are living in Persia in exile. They have been living in exile for a generation now, which means that they are struggling to maintain their identity and practice. Most were attempting to cut themselves off from mainstream society, creating cloisters of religious practitioners so that they were not affected by the Persian culture and religion. Yet, the Book of Esther gives a different response. Instead of cutting oneself off of mainstream culture she becomes an active participant in it. But let’s return to unpacking this story for a moment.

Esther is now queen- but it is important to note that she has not told her king and now husband of her genealogy. She likely would not have even been able to compete for his affection had they known that she was an Israelite.  At the same time the King promotes Haman to the highest-ranking official in the government following an assassination attempt on the king. Due to his status in the Kingdom, when Haman passes by, everyone is expected to bow or kneel before him, but Mordecai, Esther’s uncle and adoptive father, refuses. Now because Mordecai wants to keep an eye on Esther he has stationed himself at the King’s Gates, which means that pretty much every day Haman notices that Mordecai is disobeying the law. Haman loses patience and when he confronts Mordecai, Mordecai explains he will not bow because he is a Jew. Haman’s pride and arrogance is hurt and so Haman explains to the King that the Jews should be destroyed because they are disregarding the king’s law. The King, influenced by Haman’s willingness to pay for these killings himself, agrees. While this does not sound like a story with much humour in it, there certainly are verses that cause us to think “Who wrote this”? For example, after the decree goes out readying the people for this massacre, the following verse states, “The King and Haman sat down to drink; but the city of Susa was thrown into confusion.” These two guys are sitting back and having a drink while the city reels from this news and the author felt that this was an important detail to include.  Haman decides to build a special gallows specifically for Mordecai. Haman’s wife convinces him to build a gallows 50 cubits high, that’s nearly 23 meters or 75 feet.  And we all know how well that goes for Haman thanks to this morning’s readings. You see the story of Esther is almost a farce, at the very least a commentary on how ridiculous some people in power can be. Haman is so mad at one man’s behaviour that he influences the king to kill an entire people! Haman is so bothered by Mordecai’s independence that he builds a special gallows.   It is as ridiculous as building- say, a wall, in an attempt to keep one culture out when all a wall does is imprison both parties.

The humour and farcical nature of this story are even part of the annual festival that commemorates the story of Esther. At the festival of Purim people are encouraged to dress up, put on plays, and generally party it up for a few days. When the scriptures are read and the name Haman comes up the people drown it out by booing and when the name Esther or Mordecai is read they cheer. There is even a passage in the Talmud (the book that essentially decodes Jewish

Law and is as valuable to the Jewish people as the Torah) that says, “Celebrants at Purim should drink until they are unable to differentiate between the phrases ‘bless Mordecai” and “curse Haman.”” But all of this humour also leads to some very serious outcomes.

One of the most beautiful passages in the Hebrew Bible comes from Mordecai. Mordecai sends a message to Esther to stop this massacre and Esther responds that she cannot approach the king unless summoned. Mordecai then replies, “Do not think that in the king’s palace you will escape any more than all the other Jews….Who knows? Perhaps you have come to royal dignity for just such a time as this.” God may not be explicitly mentioned in the book but Mordecai implies that it is God who has placed Esther in this role at just the right time.

So, how do we use the book of Esther in our modern lives? First, it is still a revelation to me that neither God nor worship are actually mentioned in the book. However, God’s presence is riddled throughout the text. Throughout Scripture we are so used to God acting in burning bushes, clouds of smoke, and of course through Christ, that we forget that most of the time God does not speak or act in that way. Most of the time God is, well, not explicit, rather God is subtly present. I recently heard an old saying adapted by Jon Levenson, a Hebrew Bible scholar. He said, “a coincidence is a miracle in which God prefers to remain anonymous.” That is not to say that God is absent but rather the purpose of God’s anonymity is to allow the presence to be felt is ways more familiar to us than burning bushes. God may not be mentioned in the book of Esther, but through the humour and violence, through the humility and bravery, through the beauty and brains, God is there! Imagine all of us being placed in our moment in history for such a time as this.

Esther’s story also reminds me that we are all facing challenges as a church in which we are not mainstream culture. This is essentially the argument behind the Missional church. We are no longer living in a Christendom state but rather in a time in which the church is counter-cultural. At this juncture, thankfully our lives are not being threatened, but we do have to defend our faith in a multitude of ways. We could choose to cloister ourselves and become more and more insular in our behaviour, seeking a model of church in which we only look after ourselves, or we can be like Esther and be out in the world, recognizing what is good about it and using it to our advantage- using it as a way to be missional, to show others by the very nature of who we are, that God is present. And right now people make a lot of assumptions about us, much like I have made assumptions about beauty pageant contestants. Thanks to the loud voices of a few, people think that Christians are ignorant, narrow minded, unscientific, intolerant… and the list goes on…when we know that in our heart of hearts that, that is not who we are. How do we change those assumptions? We certainly don’t do it by being silent or secluded.

Perhaps this is why Jesus’ words are so drastic. He has spent much of his recent conversations with his disciples trying to get them to turn their thoughts from human thoughts to God’s thoughts. And there are enough stumbling blocks when it comes to faith that we don’t need to add to that list. Jesus’ invitation to discipleship in the passage is about getting out there because we have been chosen to be here for such a time as this.      Amen

Bible Text: Mark 7:24-37 | Preacher: Rev. Jenn Geddes

In 2006, a year before he announced his intention to run for president, Barak Obama published a book entitled, “The Audacity of Hope: Thoughts on Reclaiming the American Dream.” Now, full disclosure, I have not read the book, but the title and the story behind the book really intrigued me. Oprah Winfrey not only endorsed this book but also endorsed his run for president based on the principles in this book. These principles later became part of his campaign.  But the title actually comes from a sermon which was delivered by Obama’s pastor, Jeremiah Wright in the 1990s. Wright was inspired to preach on hope based on a  lecture he attended based on a G.F. Watts painting entitled, “Hope” (SHOW PICTURE). Wright described the painting and then stated, “with her clothes in rags, her body scarred and bruised and bleeding, her harp all but destroyed and with only one string left, she had the audacity to make music and praise God” He later encouraged us to “take the one string you have left and to have the audacity to hope.” Obama modified and adapted this sermon into a speech when he was keynote speaker in 2004 at the Democratic National Convention where he stated, “Hope in the face of difficulty, hope in the face of uncertainty, the audacity of hope: In the end, that is God’s greatest gift to us…a belief in things not seen, a belief that there are better days ahead.” It was this speech that propelled him into a celebrity and likely why his second book had the same title. While the dictionary can define audacity as being “rude or disrespectful” it can also be defined as “the willingness to take bold risks” or “to be courageous”. So, the audacity to hope is seen as being bold or courageous in hope. Audacious behaviour characterizes the first part of our gospel reading, both in the rude and disrespectful behaviour of Jesus and the bold and courageous behaviour of the Syrophoenician woman. In many ways, this woman personifies what it is to have the audacity to hope.

The passage begins with Jesus on a journey. While it does not explicitly say so, we get the sense that Jesus is tired, particularly because he enters a house and does not want anyone to know he is there. Jesus wants some downtime. Jesus is on his way to Tyre when a gentile, or more accurately a Greek woman of Syrophoenician descent approaches him.  The author of Mark is not known for his descriptive words. This Gospel is the shortest, most grammatically curt and often omits descriptions. So, when Mark introduces this woman and not only says she is Greek but also Syrophoenician, it means it was worth it to Mark to share this piece of information. But why? In Matthew’s version of the story she is a Canaanite. It is quite possible, that she was all three. A woman of Canaanite descent, which was now part of the region of Syria; a native of the Phoenician seaboard who was Greek in religion and likely speech. To say nothing of the fact that she was a woman, there were essentially three or four more knocks against her within the eyes of the Jewish people.  I have a theory that the reason she is described in such a way is to make very clear, three times clear, that this woman had nothing to do with who Jesus was or what he stood for. There is literally no reason for her to trust that Jesus can do anything for her. Yet, she has the audacity to approach him as he enters a home for some privacy.

This woman calls out to Jesus asking him to cast out a demon from her daughter. Note that this daughter is not with her- the daughter is at home- meaning that this woman’s hope in Jesus is such that she feels he can heal her daughter without even seeing her. She has the audacity to have deep faith and trust. Jesus’ response, however, is not the kind, gentle, or courteous Jesus we have come to know. Jesus has the audacity to call her a dog. Now, to call any woman a dog is rather unkind, and you should know that the Greek word that Jesus uses is an informal term that is in the diminutive, meaning, he uses a similar term to what people would use to describe a female dog. Jesus dismisses and completely insults this woman. But here’s the incredible thing to this story the woman owns this title, she does not say, “I am not a dog” instead she says, “yes but even the dogs eat the crumbs.” This woman turns his words around and uses the dog metaphor to her advantage. She has the audacity to debate the Son of God!

This passage is a very complicated story within the gospels but I have to admit that I admire that this story is included in the Cannon at all, in both Mark and Matthew. You know, in some ways, it tells me that we can challenge God or we can turn to God in anger and desperation and debate. Jesus recognizes this woman’s ability to go head to head with him and he dismisses the demon from her daughter. What’s curious is that in most of Jesus’ healing stories he says that it is their faith that has made them well or changed the situation. Clearly this woman has faith in Jesus’ ability- but I wonder- does she go back to her Greek gods after all this? The text doesn’t say. In Matthew’s version Jesus does indeed say that it is her faith that has made her daughter well but not in Mark. This passage certainly does teach me of a mother’s deep love- she will do anything for her child, even risk being called names.

This woman acts with boldness and dares to confront Jesus which brings about change. Perhaps it is this story that paved the way for the early church to begin preaching to the gentiles. In a Church of Scotland resource on Creation Time it describes hope as being  something that “encourages us not to give up when the temptation is to be overwhelmed by the enormity [of the problem]…Hope is an agent of transformation which calls us to be daring and bold and even impudent at times. Passing on the gift of hope happens between people of every generation. The hopes of older and younger generations can enthuse and inspire each other if we take time to listen; to allow our encounters to speak to our hearts and live the change we experience.”

Audacity and tenacity are part of the other healing story that we hear as well. A man who cannot hear or speak is brought by friends to Jesus. It is his friends who speak on his behalf, not unlike the woman who speaks on her daughter’s behalf. Sometimes we need to have the audacity to hope for people other than ourselves. Like the man’s friends- who are we going to give voice to? We not only go to Jesus for ourselves; we also go to Jesus for others. We need to be the voice for those who cannot speak.  The people are also rather audacious in their response to Jesus’ healing ministry. Jesus keeps telling them to keep these experiences to themselves, but the more he tells them to keep quiet, the louder they become.

The prophet Isaiah also had the audacity to hope that God was still present within the people despite their experiences in exile. But note that hoping is not a static response. To hope means also to act- we speak up for others as well as our selves. We approach God with pleas. We go straight to God and say, “Hey- we need help here!” and we continue to say that until there is transformation. And we are part of that transformation; we do what we can to restore hope by being witnesses to God’s love around us.  So, for example, if we are hoping that more people will come to church or see our faith community as having value, are we going to have the audacity to act?

Amen

Bible Text: Joshua 24:14-18 and John 6: 60-69 | Preacher: Rev. Jenn Geddes

Joseph Priestley was a chemist, political theorist and inventor in the mid-18th century. Like many modern people of faith and science today, he felt that his science was integral to his theology. As an interesting side note, he is the one who invented Soda water. Priestley also had close friends in high places, which came in handy when he had to flee London and find refuge in the United States following the burning of his home and church after he spoke in support of the French Revolution. One of his friends was Benjamin Franklin. On Sept. 19th, 1772 Benjamin Franklin responded to a letter from Joseph. While we do not have the preceding letter, it is clear from Franklin’s response that Priestley was asking him about a difficult decision. Franklin’s response did not include his thoughts on what exactly Priestley should do but it did give him some advice on how to make such a decision. Franklin wrote,

“When these difficult Cases occur, they are difficult chiefly because while we have them        under Consideration all the Reasons pro and con are not present to the Mind at the same        time… To get over this, my Way is, to divide half a Sheet of Paper by a Line into two       Columns, writing over the one Pro, and over the other Con. Then during three or four Days      Consideration I put down under the different Heads short Hints of the different Motives            that at different Times occur to me for or against the Measure. When I have thus got them    all together in one View, I endeavour to estimate their respective Weights;”

Thus Franklin is credited with being the first to suggest writing a pros and cons list when faced with a difficult decision. When I struggle to make a decision, which by the way is not all that often, I tend to be very decisive, but when I struggle usually it happens when there is more of a grey area rather than clear pros and cons. Or sometimes the right answer seems very clear despite the fact that I may want to do the opposite. Clarity of choice and making the right decision are on top of mind for the Israelites and disciples this morning but sometimes a good old fashioned pros and cons list is in order.

At the beginning of chapter 24 Joshua gathers the elders, heads, judges and officers of Israel so that they may present themselves to God. This sets the stage to remind these important leaders of God’s interventions throughout their history. Joshua starts by naming all the pros. While it is not part of our assigned lectionary reading, it is good to remind ourselves of what God has done for the people thus far. God took Abram out of the land where he served other gods and led him to the land of Canaan. Abram becomes Abraham and it is his grandson Jacob that takes the people to Egypt to escape the famine. Then there is Moses who brings the people out of slavery in Egypt back to the land where Abraham had settled. But the story doesn’t end there because the people, under Joshua’s leadership, have had to fight a few battles, many of which where they were outnumbered. And now they stand in the city called Shechem, where Abraham had placed the very first altar to God, and they are being asked to renew this relationship – make a covenant with God. But this covenant is unique because it appears that God, through Joshua, gives them a choice.

The choices are , serve this one God, Adonai (meaning Lord in Hebrew) who has done all these things for you OR serve the gods of their ancestors pre-Abraham OR serve the gods of the Amorites where they are about to live. Notice how they are given three choices, they can choose their pre-history, their present or an unknown future. The confidence in their response makes it seem like there is no question. They will serve the God who has been with them on this long, tedious and sometimes dangerous journey. Remember these people who stand before Joshua are not the ones who experienced slavery in Egypt; that generation has died. But they have witnessed God’s protection in many other miraculous forms.

One thing of note is the use of the term “to serve”. The people use it in their response “We will serve the Lord, for he is our God.” In Hebrew the verb is ‘abad and it is used six times in three verses in the Hebrew version of this passage. ‘abad means “to serve” but also “to work” and “to worship” and even “to be a slave”. This may not rub us the right way but as theologian Anathea Portier-Young puts it, “[The Israelites] can and will give their whole selves to one kind of relationship only. Worship of false gods is slavery to human artifice and self-interest. Joshua calls Israel out of bondage into the freedom of life in covenant with God.” We may not have former gods of our ancestors to worry about- most of our ancestors are the reason why we still come to church- but we certainly have idols that enslave us. There are pros and cons to choosing those idols- as we tend to do in our daily lives. It’s important to mention that after the people state that they choose God, Joshua reminds them that this decision will not always be followed properly and this God will become angry with them time and time again. History will repeat itself. And yet, God continues to respond in grace, through the kings, prophets, apostles and most importantly through Christ. Our choice to follow God may not be as easy as it sounds, but I often wonder how hard it must be for God to consistently choose us.

We have to remember that while Jesus’ words “I am the bread of life” are very familiar, perhaps even comforting, to us, it would have been a completely bizarre thing to hear when Jesus first said it. This is also one of Jesus’ longest discourses in the Gospel of John. It has taken us three weeks to get through it! Perhaps you remember that the crowd was initially very excited to hear Jesus compare himself to Moses- this is someone they can get behind and understand! But thirty verses later even Jesus’ own disciples declare that his teachings are too hard. So Jesus gives them a choice. “If this offends you, you might be better off following someone else, because things are about the get a whole lot more complicated and confusing and difficult”. Jesus tells them that the only way to make heads or tails of all this confusion is to choose to rely on God- but that is a tough choice. Abiding in Jesus is difficult. Notice that when Jesus compares himself to Moses the people are enthusiastic but when they learn that Jesus is not offering an easy way out they lose interest. Discipleship does not mean sitting in a comfortable pew!

We are surrounded by tough choices, and in many ways I think it becomes increasingly tough in a post-Christendom world. We can choose to bow down to the lesser gods of money, greed, hatred, intolerance, selfishness, comfort, routine- and in many ways I know I do, sometimes intentionally and sometimes unintentionally. But thankfully God does not close the doors to mercy with that choice. We are then offered a deep relationship; do we follow the road to discipleship and take our time learning from and forming and reforming our understanding of Jesus, or do we walk away? Things can get hard- we’re already faced with changes whether we like it or not- so the decision is: what are we going to do about it? I’m not going to write a pros and cons list because we all know what the right answer is, but ask yourself: do I really choose discipleship? Do I really abide with Jesus and stick with him even though his teachings are difficult? Do I trust God even though changes make me uncomfortable? Roman Catholic theologian Adele Stiles Resmer points out, “It’s a radical posture that Jesus takes, giving himself for others, many of whom will turn away from him before he is finished speaking. Yet this is the heart of who we have been told Jesus is over the last several weeks: one who gives himself as food and drink for all who are hungry and thirsty… How do we respond to an invitation to follow such a risky path?” We need to ask ourselves every day: what choices do I have and who do I choose? In all honesty the cons might outweigh the pros on discipleship, but then, who else can offer eternal life? That’s one heavy pro. Amen

Bible Text: Proverbs 9: 1-6 and John 6:51-58 | Preacher: Rev. Jenn Geddes

In all my research I could not find when they were first invented nor could I find out who invented them, but I remember in all my classrooms growing up there were always a few posters on the walls that included a guy rock climbing that said, “Perseverance”, or of Einstein looking into the camera thoughtfully comparing intelligence and imagination, or a picture of a cat hanging on a clothesline with the text, “Hang in there” underneath. It turns out that inspirational posters were a huge industry. These posters were specifically designed for classrooms and offices and were very popular in the 1980s. The original intent of said posters was to inspire people to reach their full potential or to think differently on a certain topic. Perhaps inspirational or motivational posters were inspired by church banners- works of art that encourage us to meditate on a specific passage. I would also argue that inspirational posters are what inspired the now famous memes all over the internet. But do they work? Do these posters change our behaviour? Well thanks to a study by the University of Glasgow it found that by placing a poster that promoted stair use in front of an escalator in the subway station that stair use doubled. The study argues that if a motivational poster is placed on the wall at a point where one must make a decision that the poster can have a behavioural effect. Apparently motivational posters can change one’s actions.

Well, essentially the book of Proverbs is one big book of slightly more confusing motivational posters. As I mentioned in the introduction this book is a collection of essays, poems and sayings from ancient Israel. I wonder what a modern day version would look like? Perhaps it would include sayings by Mandela, Suzuki, Tutu, or shockingly a Kardashian. In the book of Proverbs sometimes there are threads of thought that run through entire chapters and other times they really are one-liners that are supposed to inspire us and help us navigate our lives in this world. Old Testament Theologian Gerhard von Rad said, “These maxims saturated as they are by experience, resemble buoys set out on the sea by which one can find one’s position.” Yet, the Book of Proverbs is a very underrated and under-read book of the Bible. I tend to think this due to passages like the one we encounter this morning.  It seems completely out of left field. What do a few lines about Wisdom’s house and feast have to do with our general behaviour and living? Some context might be helpful.

At the very beginning of the book Wisdom is personified as a woman. It begins in Proverbs 1:20 in which Wisdom cries out in the street and raises her voice. The Hebrew word used most for wisdom is Chokhmah and it is a feminine noun, which might explain the pronoun. Both Hebrew and Greek have gendered nouns, much like French, German or Latin. Yet, what is interesting is that both the Hebrew and Greek words for wisdom are feminine. In Greek the predominant term is Sophia. Therefore wisdom is often interpreted as the feminine side to God. This idea is endorsed a little later in the book when in Proverbs 8:22 it states that the Lord created Wisdom at the beginning of his work, the first of his acts of long ago.  Perhaps my feminist side enjoys this idea that it is the feminine or nurturing or at the very least, wise, side of God that inspires, creates and motivates.  And chapter 8 concludes with a declaration that joy surrounds those who find Wisdom.

A few verses after our reading in Chapter 9 the train of thought takes a bit of a turn. It not only continues to talk of Wisdom but it also introduces Folly, which is also personified as a woman. Our passage states that those who listen to the call of Wisdom will find life and insight. In contrast the closing verse of chapter 9 says that those who choose Folly will be guests in Sheol- essentially death. But it is Wisdom’s invitation in our reading this morning that intrigues me. She says, “You that are simple, turn in here! Come and eat of my bread and drink of my wine.” Wisdom’s invitation implies that one does not need to be wise in order to sit at her table. Wisdom welcomes all. Wisdom does not discriminate against knowledge or lack thereof. Wisdom does not prohibit those who have trouble understanding from coming to her table.  This is a relief to me because there are many times when I am not wise, yet I know I am welcome.  And then her invitation to eat and drink brings us back to sitting at Christ’s table and eating of his bread and drinking of his wine.

Manna sustained Israel both physically and spiritually in the wilderness. In our Gospel passage we continue this treatise that Jesus is much like the manna in that he comes from God and gives nourishment. We can easily interpret that Jesus is hinting at his death upon the cross when he states, “The bread that I will give you for the life of the world is my flesh.” John’s Gospel is filled with metaphors and allegories and this passage makes that very obvious. This passage was intended for meditation- for us to use our minds to understand Jesus’ self-giving love. But it also reminds me that each time we participate in communion, each time we invite people to come to the table, we are allowing ourselves to be filled with the Spirit, Word and Wisdom of God.

Throughout this passage Jesus asserts that he is the bringer of eternal life – just as the story of manna gave life to the people in the desert. But it would be unwise of us to think that Jesus is explaining that he only gives life in the afterlife. In fact, the Gospel of John is very intentional about stating that this life in Christ begins in the now, not in the latter life. Jesus says, “very truly I tell you, whoever believes HAS eternal life.” The verb is in the present tense. As scholar Susan Hylen puts it, “The life Jesus brings begins during the life of the believer and during Jesus’ own incarnate existence on earth. In calling this life “eternal” John communicates that the life Jesus offers is qualitatively different from regular human life.” In being believers in Christ, we should be motivated to live lives as disciples of Christ- inspired to live life differently from the foolish world around us.

The late evangelist Billy Graham once suggested that for a month long daily devotional we should read one chapter of Proverbs each day because there are 31 chapters. It is a good suggestion in part because it is simple but I am currently midway through this practice and it is incredible how it informs the rest of my day. It motivates and inspires me in daily behaviour. I suppose if an inspirational poster can change one’s actions then the Holy Word of God can certainly do more.  Sometimes I have been challenged by the passages because I am forced to wonder whether the wise really will rule in the end, because at this juncture the world seems to be ruled by fools. But then I find hope in the passages that remind me to remember God’s teachings. Or I appreciate that it reminds me often to “Trust in the Lord, rather than rely on my own insight.” I was certainly motivated to get my act together when I read, “How long will you lie there, O Lazybones?” on August 6th, which happened to be the holiday Monday. Wisdom calls throughout the book. I might be a simple person but wisdom lies in accepting the invitation to be in relationship with God, every day.  Amen

Bible Text: 2 Samuel 6:1-5, 11-22 and Mark 6: 14-29 | Preacher: Rev. Jenn Geddes

What do Nazis, archaeologists and the Ark of the Covenant all have in common? If you are a child of or had a child in the 80s perhaps you know the answer.  Are you a fan of Harrison Ford’s work? Perhaps that clue helps? Maybe even this will give you some incite, “Dadada”. All students of archaeology, as I once was, know that the fine trilogy of Indiana Jones is as much a prerequisite course as any of the actual course work one does. Archaeologists enjoy these films in part because the movies often inspired them to become archaeologists but also because we like watching the unconventional excavation style of Dr. Jones- a style that wouldn’t hold weight in any actual research. And so, truthfully wherever I am, be it preparing for a sermon, preaching in church or just simply reading the Bible, when I hear about the Ark of the Covenant I can’t help but think of Indiana Jones equipped with his hat and whip, trying to save the ark before the Nazis get their hands on it. Believe it or not I’m not the only one who thinks that way, in his exegesis of the 2 Samuel passage, Samuel Giere writes, “Since Dr. Henry “Indiana” Jones Jr. appeared on the cinematic scene in Raiders of the Lost Ark, the ark of God has played a role in popular imagination beyond the pages of Scripture.”  He then reminds the reader of the climax of the movie in which Indy’s archrival Belloq opens the lid of the ark and unleashes the glory of God which then melts him and his Nazi benefactors on the spot. It’s a little known fact that the movie is slightly based on a true story. There were no Nazi benefactors, to my knowledge, but there was a Dr. Jones who did go in search of the lost ark. I find it so interesting that there is a fascination with searching out Biblical material objects.  I think this is in part because we live in a society that craves material proof rather than working on faith. And you know, maybe I am just a cynic, but I honestly think that if the ark was ever found, most of us wouldn’t believe it and the rest of us wouldn’t care. Few of us would have the same passion that David had upon the return of the ark to Jerusalem.

The ark has a long history even in the first book of the Old Testament. God through Moses, instructs the Israelite Bezalel, whose name means “the protection of God”, to build the ark. The ark then travels with the people of Israel from Sinai and leads the people as they cross the Jordan into the Promised Land. The prophet Samuel hears his call to prophecy when he is a young boy asleep beside the ark, but not long after that the ark is capture by the Philistines- but it causes so much suffering and anguish among the Philistines that they get rid of it and give it to the Israelite townsfolk of Beth-shemesh, which means house of the sun. They eventually don’t want it and from there it eventually goes to Kiriath-jearim which was a border town between Judah and Benjamin. Imagine, the sanctified object of the Ark of the Covenant, being placed in a border town just beyond the reach of the kingdom. For twenty years it remains there until King David hears rumours that its presence among the house of Obed-edom has meant many blessings and in a display of political power David decides it’s time for the ark to return to Jerusalem.

King David goes and brings the ark from the house of Obed-Edom to the City of David, celebrating extravagantly all the way. David, who was dressed in a linen ephod, danced with great joy before God. Wait, what?! Hold on a minute, David was dressed in a linen ephod. There are two ways of translating this term- one is that an ephod was a religious vestment meant for a priest- perhaps something like my preaching stole. David is no priest.  The other translation is that it is a loin cloth, a small square piece of fabric just appropriate enough to cover what needs to be covered. David is wearing very little- and dancing. And trust me, even if David is dancing like nobody is watching, people can still see it all. It says, “The whole country was with him as he accompanied the chest with shouts and trumpet blasts.”

And you know who is watching: Michal, the daughter of the former king of Israel and perhaps more importantly King David’s wife. Many of you have been married for many years and I am sure at some point in your marriage your spouse embarrassed you or you embarrassed your spouse, but this just might take the cake. It is utterly uncouth, even vulgar that a king would act in such a way in front of his subjects. Yet David’s response to Michal’s embarrassment is “In God’s presence I will dance all I want. I will dance to God’s glory!” Here is David, overjoyed with the Ark of the Covenant entering his city. Dancing with all his might, worshipping and giving sacrifices. Completely overcome. Samuel Giere says, “Joy flows from and accompanies the movement of the ark, God’s presence, into the city. Michal’s ire at David’s foolish behaviour- dancing au natural- is of no consequence, for the presence of the Lord, when all else is stripped away, evokes joy.”

Now I know we are Presbyterians- which means we are a little more reserved than this. In fact the Church of Scotland’s Second Book of Discipline dated 1578 says that Kirk sessions could excommunicate elders or ministers caught dancing, and the 1649 General Assembly of the Church of Scotland banned dancing all together. People caught dancing in public, let alone church, were punished by having to pay a fine or to stand in the “place of repentance” at the front of the church, so that they could be rebuked during the sermon. So, I know, dancing is not our thing. I am certainly not suggesting that we dress in loin cloths if you did want to dance and there are times when being overcome by God’s presence requires awestruck quietness. But can we still be overjoyed?

I suppose that when we hear the great abuse of power by Herod in our Gospel passage we don’t want to dance. There is enough garbage going on in our world right now that just 30 seconds of news makes us joyless. Regardless of gender there are a lot of Herods who make flippant promises and Herodiases that make selfish demands, that people around the world are being figuratively, and literally, imprisoned for the wrong reasons.

But then, that’s what should evoke all the more joy in our gratitude and worship because we don’t need to be in the presence of the Ark of the Covenant -whether it is found by some rogue archaeologist or not. Rather, we have a different covenant. God sent God’s son- to live and work among us- to provide a covenant of grace. To show us that even in a world where people will do awful things on a whim that there is a reason to be overjoyed. We don’t need an ark to represent God’s presence- rather we are surrounded by the most grace-filled relationship there ever was. I don’t care what the Church of Scotland said in 1578- if you want to express your joy through dance then so be it.  Regardless, worship should include praise to a God who loves us and is with us- all the time so we should be overjoyed! Amen

Bible Text: 1 Samuel 17 and Mark 4:35-41 | Preacher: Rev. Jenn Geddes

Each Summer growing up I would spend a week or two visiting my Grandparents in London, ON. It was always a treat because it was a break from the usual routine and of course there were things I got away with at their house that would have never been tolerated at home. But my favourite thing about those visits is when Grandpa would read me stories. When I was small I would curl up on his lap as he read the various picture books. My favourite story was a classic tale of overcoming adversity. You might know it, it was called, “The Little Engine That Could.” It turns out that this story was first published in 1906 in the New York Tribune as part of a sermon by the Rev. Charles S. Wing. And subsequently it appeared in Wellspring for Young People, a Sunday School publication. I probably don’t need to tell you the plot but just in case you’ve forgotten. It is a story about a long train that must be pulled over a high, steep, mountain. The call goes out for help and after numerous large engines turn it down, it is a small engine who agrees to try. This engine is ridiculed for its diminutive size by much larger engines but by repeating the phrase, “I think I can, I think I can, I think I can” this little engine beats the odds and succeeds. The moral of the story being that with optimism and hard work, confidence and trust you can accomplish anything. I know that as many of us get older we grow sceptical and cynical of such an over simplified story. I wonder when this occurs, when is it that we start to debate and say, oh sure optimism helps but that’s just being naive. When is it that we begin to grow suspicious of people or programs or stories? I wonder what would happen if we started to have that optimism and confidence again in ourselves, in our churches, in God? I think I can, I think I can, I think I Can.

The story of David and Goliath is perhaps one of the best known stories in the Old Testament and I think it is because it holds similarities to that of the Little Engine. We all love the underdog stories- especially when the underdog wins. But this familiarity with the story  can be problematic. Last week we heard how David was anointed King and while that was the first time we are introduced to the person David, David’s name comes up well before that passage. The Bible first references David in the previous book, the Book of Ruth. In fact the Book of Ruth’s last words are “Jesse of David.”  Having this book end with David’s name leads us to the knowledge that we should expect great things from David. Yet, it is not until 16 chapters into 1st Samuel that we learn anything about him.

Not long after his anointing David ends up in the service of Saul as his court minstrel- in fact it is David’s playing on the lyre that relieves Saul of an evil spirit. Yet, David never forgets his roots. It says that David would go “back and forth from Saul to feed his father’s sheep in Bethlehem”.  When a battle begins between the Philistines and Israel David finds himself among his usual flock. But on this particular day Jesse sends David on an errand- he’s told to go and take loaves of bread and cheese to his brothers and the commanders on the battlefield. David is sent on a relatively simple task,  but as he approaches there is a full on battle, he drops his food and goes to the front lines to greet his brothers. I find this image rather funny, soliders are about to engage in battle whent their little brother shows up to say “hi”. But this allows David to hear the insults that Goliath hurls at the Israelites. While the rest of the soldiers are afraid of and dismayed by Goliath David seems fearless and more importantly David is shocked at the insults- not because they are an affront to him but because they are an affront to God. David eventually convinces Saul that he is the one who should face Goliath in battle- not because he is strong, not because he has the best weapons, but because he has tended his sheep and fought lions and bears. David says, “The Lord, who saved me from the paw of the bear will save me from the hand of this Philistine.”  When David tells Saul about killing lions and bears, he does not do it to boast about his own strength or accomplishments; he attributes it all to God’s care.

Saul gives in and attempts to dress David in traditional battle gear but David can’t walk in them so he approaches Goliath in his bare shepherd’s clothes, his staff, five stones and a sling. Goliath continues to hurl insults and an exchange takes place. Each time David counters and is unnerved. Each time David’s confidence grows. Each time David’s version of “I think I can, I think I can, I think I can” gets stronger.

“Where did David get his confidence?, it didn’t come from his family. It came from being a shepherd. Through his solitude, through his poetry, through his simple vocation as a shepherd David developed a deep confidence in God. David overcomes Goliath not because of his own personal courage but rather because of his theological insight. David does not view any challenge without imagining that God can play a role in calming it.

The disciples could take a lesson or two from David. I find it fascinating that all the disciples are terrified by this storm. Remember, almost half of them are fishermen- so they are used to being in a boat on the water in a storm but their fear must mean that this storm is a doozey. Yet, Jesus sleeps calmly in the boat with an almost placid confidence. The disciples wake him and accuse him of indifference. How could he sleep through this! Then Jesus rebukes the storm and says, “Peace! Be Still!” Notice how Jesus doesn’t calm the storm as much as he overpowers it. In fact, he uses the same language when he rebukes an unclean spirit. Jesus is conducting ministry when he calms the storm. He demonstrates confidence and provides peace. Jesus ministers to the frightened disciples. But the result can also be scary too- who is this Jesus that he can control a storm?

We face challenging times. Our political landscape thrives on hatred. Our economics survive on a system based on greed. Our spiritual health as a society is very pour. These are giants that appear to be impossible to overcome and I think for most of us instead of thinking we can do something about it we cower or opt to do nothing. Like the disciples on the boat we are paralysed by fear. I know we all wish that things could go back to the days when people thought church was important and growing. But remember that while the church enjoyed that privilege it was also during the “golden age” of Christendom that the church’s worst acts occurred whether it was fuelling division among denominations or cultural genocide. We can’t go back to the way things were and we can’t remain stagnant. So, what options do we have? We must have confidence in God.

I am optimistic that this New Beginnings program will help us show our confidence.  Jen De Combe shared with us that she gets calls weekly from churches asking for a resource that will help them re-vision, renew, and revive. And the reason she gets those calls is because the old models no longer work. We have been given this opportunity to try something new and I know it is concerning, I know we are worried, I know we are afraid because the giants in society continue to tell us the church is no longer relevant but we must have confidence. It is why our hymn following the sermon is “Precious Lord, Take my hand.” While it is a hymn that often comforts those in the latter stages in their life- we should all have confidence that the Lord can take our hands and lead us on in all stages of our life. Imagine the possibilities. We can use our space in a way that turns our church into a resource for the community, we can move into the future with confidence that we are doing God’s will and work. I know we can, I know we can, I know we can. Amen

Bible Text: 1 Samuel 16:1-13 and Mark 4: 26-34 | Preacher: Rev. Jenn Geddes

If I said the name Susan Boyle, how many of you would recognize it? In my mind Susan Boyle was one of the first youtube stars, a video which last time I checked had over 228million views.   For those of you who still have a puzzled look, perhaps you will remember back in 2009, when a plain, 48 year old woman auditioned on Britain’s Got Talent. She was not your typical applicant, not only because she was older than most, but also her appearance was, well, perhaps frumpy could be used to describe her look. If you watch the clip Simon Cowell actually rolls his eyes when she tells him how old she is and gives a “whomph” expression with his mouth when she says she is a singer. Members of the audience smirk when she says she wants to become as famous as Elaine Paige.  Susan then sang, “I Dreamed a Dream” from Les Miserables and soon after she begins the judges have their jaws on the floor and the crowd is standing in ovation. One of the judges said it was “the biggest wake-up call ever”. When Boyle’s first album was released it became the UK’s best-selling debut album of all time, and was number one on Billboard for six weeks. She was even one of the performers for the Queen’s Diamond Jubilee. No one could have guessed at her success when she first stepped on camera, which is a tragic reality of our pop culture world, a reality that seems to have existed for many centuries, even millennia. Like the judges on Britain’s Got Talent, Samuel experiences a wakeup call about God’s expectations and needs.

Samuel is an incredible character in the Bible. He begins his life in the temple as a young boy, learning from and being guided by Eli. Then the first official prophetic words that Samuel utters are of condemnation to Eli when he disobeys God. Imagine, having to condemn your mentor and the only father-figure you have ever truly known. After Samuel successfully leads the Israelis against the Philistines, the people begin hounding him for a King. Yet, the people also state that Samuel cannot be king because his sons have acted less the favourably.  God grants the wish to have a king and tells Samuel to set a king over them. Samuel anoints Saul as king.  We are told that Saul was a handsome young man. Chapter 9 even states, “There was not a man among the people of Israel more handsome than he; he stood head and shoulders above everyone else”. Based on this description it seems that Samuel feels certain that Saul will make a good king. But Saul does not turn out to be the king that God intends for Israel when he disobeys God’s instruction – which by the way-was an instruction to put all of the Amalekites to death and destroy all of their goods. So, for most of us, Saul did what a lot of us would do. He refused to kill and destroy. But this disobedience fractures the deep relationship between Saul and Samuel and Samuel knows he has to walk away. It is a striking story just before our passage in which Samuel turns away to leave and Saul latches onto the robe of Samuel, tearing off a piece of fabric and Samuel continues to leave. Samuel sees this as a metaphor and says to Saul, ”The Lord is now tearing the kingdom away from you.” Even though it is Samuel who turns from Saul that does not make Samuel’s hurt any less real. Samuel grieves over the loss of this friendship the same way one grieves over a death. I also think that Samuel is sad for Saul because he knows that God has rejected Saul- the first king of Israel.

It is at this moment that our passage begins- but you can see how complicated and emotional Samuel’s life has been thus far. It is one of the reasons why I feel Samuel is one of the most underappreciated characters in the Bible. Samuel’s years as a prophet thus far have not been exemplary. He has had some failures. Yet, even after he has to condemn his mentor, even after he his first protégé disappoints him, Samuel always has hope in God. Old Testament Professor, David Garber Jr. says it best, “In spite of Samuel’s grief and failings, the prophet remains open to God’s word and to new possibilities…this offers a realistic picture of the human condition and of the ways in which we might deal with disappointment. While we may often feel the grief, remorse, and guilt of past failings – real or imagined – God does not condemn us for them. Rather God provides us with guidance, and new possibilities even when we may not see them.” Much like we do not see the potential and life hidden in one seed.

This brings us to essentially Samuel’s final act as a prophet. Samuel takes on the task of finding a new King, but this time it is done in secret because Saul is in fact still officially King. I think we forget how serious it would have been if the elders had found out that Samuel had anointed a new king before the old one had died. It is an act of treason. But Samuel’s fear helps us to remember and notice how God does not condemn Samuel’s fear. Even God knows it is a legitimate and rational feeling. They plan a bit of a ruse to get Jesse’s family to come to a sacrificial meal – even Jesse doesn’t know what is about to happen.

Samuel trusts this divine guidance and finds himself among seven of Jesse’s eight Sons. Samuel sets his eyes upon Jesse’s oldest son and immediately thinks, this man is tall and handsome,  surely God will pick him. But it is at this audition that Samuel is reminded over and over that looks and height are not what makes a King. In fact, it was this expectation that a King must be tall that got Samuel into trouble the first time around. God instructs Samuel to suspend human logic and expectations, for God sees much deeper than that. Seven times Samuel looks upon the person he thinks should be king and seven times God does not choose him. Samuel faces more disappointment when all the sons he sees have been turned down. And then Jesse presents the youngest Son – a shepherd.

Now I will say it is curious that the narrator still gives us a physical description of David after God was pretty clear about saying that outward appearances don’t matter.  And I have not found a satisfactory argument for why this happens. But here is my hypothesis:  David is described as ruddy, in Hebrew adominy, which has the root word adam- meaning human, and a word we would also identify as the name of the first human in Genesis. So the narrator is linking David to Adam. Perhaps foreshadowing the kind of relationship David will have with God.  I’m guessing that the detail about beautiful eyes relates to the ancient eastern idea that eyes are a window to the soul. With his beautiful eyes we know he has the right heart for kingship. Samuel is told to anoint this shepherd. It is a wakeup call- because the last person anyone expected to be named king is someone who holds a very disreputable job. It’s almost as crazy as a divorced American actress becoming a princess. And then David’s anointing marks the end of Samuel’s prophetic life.

I wonder how many times we need to have a wakeup call in order to see the beauty that really lies around us, or to find hope in the most unexpected places. I wonder how many times our eyes see something and make judgement calls purely on what we see. How many times do we miss out on God’s wishes because we are busy leaning on our own expectations. Is it possible that we only see what we want to see which then prevents us from experiencing God’s will?  God tends to challenge and invert accepted expectations and values. God sees what we cannot and God works in unexpected ways. In strikes me that this is the message of the two seed parables as well. The parable of the mustard seed might be so familiar to us that we are blind to rich meaning in the text. As a novice gardener I know the feeling of planting seeds and watching them grow. A true farmer is confident that a seed will produce a crop as a result of practical experience and likely scientific knowledge- but in the fullest sense does the farmer really know how and why this happens? The decision to sow is an act of faith. The metaphor of the mustard seed suggests the vastness of God’s kingdom. It grows from seemingly insignificant beginnings. Both parables point to mystery but also that the reign of God, although it begins in obscurity or even appears insignificant will grow into something majestic, something massive, something life changing. But at first when peering at a seed, one could never guess how great it could grow or how big it can get. These readings show us how far off the mark human expectations or norms can be. But Samuel reminds us to wake up, open our eyes and trust and the parables remind us that God is at work in things seen and unseen. Amen

Bible Text: Mark 2:23-3:6 and Deuteronomy 5:12-15 | Preacher: Rev. Jenn Geddes

I recently attended the Canadian Scientific and Christian Affiliation Conference at Trinity Western University in Langley. While at the conference I was reminded of how much I enjoy learning, how much I enjoy listening to lectures just for the sake of gaining new knowledge. I was also reminded that I am not a scientist. Here I was with Jean Bullard, and many physicists, engineers, psychologists, professors, and researchers. Prior to attending this conference I had never heard of Planck’s Constant or the Higgs Boson but by the end of the weekend I was able to sit through a lecture entitled, “Quantum Field Theory, Personhood and the Trinity”, and nearly understand the majority of the lecture. It was an enriching experience and I thank the congregation for allowing me to use some study leave time and funds to attend. I look forward to sharing more of what I learned with you.  It is unfortunate that many feel there is a conflict between science and faith when in fact, I feel that by attending this conference in which I was inundated with explorations in climate change, earth sciences, quantum mechanics, and physics that science expands our understanding of God. Science establishes a deeper sense of wonder – even when I was confused because I had no idea what cognitive science of religion really was. It reminded me of the statement in the Nicene Creed, “we believe in one God, maker of heaven and earth, of all that is, seen and unseen.” There is so much in this universe that we do not see, from galaxies to cells, yet God made it all and the more we see, the more we see into the creative power of God.

UBC president, Santa Ono addressed the conference on the Saturday morning and reminded us that part of Israel’s great “Shema” commandment is that it states, “Love the Lord with all your heart, soul, MIND and strength.” Learning, exploration within the mind, is a part of being God’s people. But what happens when in our search for truth we discover differences? What happens when one opinion clearly opposes another?  It appears to me that the dialogue between Science and Faith, a dialogue, in my opinion that should be complimentary, has meant that many people feel they have to choose between Science or Faith. I would argue that the perceived dichotomy between science and faith is similar to the perceived dichotomy between law and practice in Jesus’ time. This is no more evident than in our Gospel reading from Mark or in our psalm.

The story in Mark has Jesus and his disciples making their way through fields and as they walk along they are plucking the heads of the grain and consuming them.  Now when I first read this passage I thought, the Pharisees are somewhat in the right, after all Jesus and the disciples seem to be stealing grain. They are walking through a field and helping themselves to the harvest. But it turns out that Deuteronomy 23:25 says, “If you go into your neighbour’s standing grain, you may pluck the ears with your hand….and eat your fill.” So clearly the law states that they do have a right to help themselves. The Pharisees have an issue with the fact that Jesus and the disciples are “going through” the fields on the Sabbath. The Pharisees are upset because they are walking and eating on a holy day.

Jesus defends their actions in a way that might be familiar to us as I have used a similar tactic when defending something about a doctrine with another Christian. The Pharisees use a portion of the Deuteronomy passage that we heard, “observe the Sabbath and keep it holy” to criticize Jesus’ behaviour. But Jesus takes a different passage from Scripture and demonstrates how elastic Scripture can be. Jesus uses a story from 1 Samuel 21 in which David eats and shares the bread of presence, a sacred bread, with his hungry soldiers.  Perhaps you have had this experience too, person A makes a claim using Scripture that Person B can oppose by also using a different passage from Scripture. This does not make Scripture irrelevant but rather exposes the beauty of the Bible. The Bible speaks not only to historical contexts but can be used to assist us in our current context. For me, and this should not come as a surprise to any of you, what is important is that we do our best to understand both the historical and the current context before we use Scripture to argue or defend anything.

Clearly Jesus’ use of Scripture to defend his disciples’ actions does not shock or appease the Pharisees. Rather they wait to see what Jesus’ next move will be and of course Jesus does not disappoint them. As Biblical Scholar Matt Skinner states, “The issue [at the synagogue where he heals a man’s withered hand] is not whether Jesus has the power to heal the man’s hand, it is whether doing so on the Sabbath demonstrates a wilful disregard for the law of God—a law that was believed to give good order to life and to provide conditions for encountering God’s blessings and holiness.” What is intriguing is that Jesus’ remark about what is lawful on the Sabbath does not change the Pharisee’s position and this grieves Jesus- he is saddened by their hardness of heart. Their strict adherence to these laws does not allow them to see the human need around them. Before we get all self-righteous about how we are not like the Pharisees I have to admit that I often see our doctrine acting as if it was law, or if I may be so bold, our Presbyterian polity can make us blind to the needs around us. As I say this, I acknowledge that right now, this week, our national church is meeting for its annual General Assembly and at this meeting there are tense arguments around inclusion of the LGBT community going on. But notice how in Deuteronomy the Sabbath law is meant to be extended to everyone in the household, from masters to daughters to slaves, everyone is entitled to find rest in God.

Stepping away from doctrine is one of the reasons why I will often say as part of the invitation to communion, “this is not the Presbyterian Church in Canada’s table, this is the Lord’s Table.” Because it is not I or even the National Doctrine committee who has a right to say who can and cannot come to this table which the Lord has prepared. There was a time when only official members in good standing of the congregation would be allowed to take communion – but that kind of strict law only prevents people from getting to know God. So, remember that this is not the Presbyterian Church in Canada’s table – but the Lord’s Table when we participate in the sacrament of communion.

The Pharisees have a mechanical approach to faith that means they are lost in the law. Dr. Arnold Sikkema, a physicist from Trinity Western University, gave the final lecture at the CSCA conference. It pointed out that electrons change their paths when they interact with each other – what makes an electron is to be in relationship with its environment – just as the trinity works in relationship and we are meant to be in relationship with one another. But what struck me was when Dr. Sikkema said, “God did not create things and then establish a law, rather God created lawful things. Thing and law are entangled.” Meaning that all things follow a law – but the law is not what defines us – it is not the law that gives us identity and purpose- rather it is that we are fearfully and wonderfully made by God.  Amen

Bible Text: Ezekiel 37:1-14, John 16: 4b-15, Psalm 104:24-24 | Preacher: Rev. Jenn Geddes

Have you ever wondered why mint is the dominant flavour in toothpaste? I actually have, because, to be honest, I much prefer cinnamon to mint but few companies make cinnamon toothpaste anymore. And so, as with any life-challenging question, I decided to do some research.  I looked it up on Google. “Why is mint the dominant flavour in toothpaste?” I discovered that this is a fairly new phenomenon. In the past, cultures have used crushed shells, chalk or brick dust to clean their teeth; well before toothpaste was invented. In fact, vinegar was developed as a mouth wash in medieval Europe. But when early manufacturers of toothpaste were trying to develop a product that would sell, the cheapest and easiest oil to make in North America was mint oil. We all know how well mint grows in the Pacific Northwest- well, it does just as well in the North-East. And in 1873 a company called Colgate was developing a tooth cleaning paste in New York City and there happened to be a lot of mint in their estate garden.  However, I did some further research which exposed that it wasn’t just the easy accessibility that made mint a prominent ingredient. It is mint’s ability to make the mouth feel cold or refreshed or breathless. It is the sensation more than the scent or taste that cause us to associate mint with clean mouths. Apparently it is called a thermal illusion because the temperature of one’s mouth doesn’t change. However, within the mouth there are cells that will send messages to the brain when something is extremely hot or cold and menthol or mint oil turns on these cells without actually changing the temperature in the mouth. It gives us the illusion that it is taking our breath away and that, my friends, is why mint is the predominant flavour in toothpaste. The things you learn at church. It is actually that sensation of a cold mouth – or feeling breathless – that makes me prefer cinnamon.

While today is Pentecost, a day in which we traditionally hear the words from Acts 2, I wanted to shift our focus. The passage from Ezekiel and the passage from John are not the typical passages for Pentecost and yet they link us to the Spirit – to that refreshing breath of God. Even the psalm today will help us connect with the Spirit.  More than a celebration marking the birth of the church, today’s focus is on celebrating the Holy Spirit. This incredible gift, the advocate, the one that will guide us in truth. But I was also struck by the image of the Spirit giving breath to the breathless in Ezekiel 37. In fact, the Spirit is often referred to as the breath of God. In Hebrew the word “Ruah” is the same word that is used for Spirit, wind and breath. Pentecost is when God breathes life into the church. There are many stories in which God breathes and it is not a thermal illusion but life giving truth.

God is big on restoration and recovery and that is evident in all of our passages today,  and we must remember that Jesus’ promise of an advocate and the events in Jerusalem on Pentecost were not new ideas. From the very beginning of creation God’s Spirit breathes life, hovers over waters, creates and sustains all things. This tells me that God has a passion for not only creating but restoring life time and time again. The story in Ezekiel is just one example but it is also rich in drama and imagery.

In Eugene Petersen’s paraphrase, The Message, the story begins, “God grabbed me. God’s Spirit took me up and sat me down …” This story is not only about a restoration image but it describes the Spirit as taking Ezekiel – grabbing him, raising him up and sitting him down. Perhaps you too have had that feeling of the Spirit taking a hold of you or perhaps more common is, when under a lot of pressure or when dealing with a lot of grief or challenged by a lot of pain, you know that you need to stop, and be grabbed by God’s embrace and sit down surrounded by the Spirit. The Spirit is not only an advocate, someone who supports, promotes and speaks on our behalf but also a comforter. The Spirit can and does sit us down – especially when we are feeling lifeless.

The Spirit can also lead us into places that terrify us. For Ezekiel that place is a vision, a visual metaphor, that is a little eerie. I am sure that apocalyptic comic and movie franchise Mad Max used this passage for inspiration. It is a desert or plain strewn with bones and the Spirit leads Ezekiel around them. Ezekiel essentially wades through bones in this dry place. And the bones have been there a long time because they are bleached by the sun. Ezekiel is told to preach to these dry, bleached, bones and as he does so he hears rustling.

Notice how Ezekiel is told to prophesy three times. The first time the bones begin to rustle and connect, soon sinew and skin joins them together but they have no breath. The second prophesy gives them breath and they come alive. One might think that the process is done – that now that life has been restored the vision is complete, but instead God tells Ezekiel to prophesy a third time. It is in this third prophecy that true restoration occurs because the people are given knowledge about God and God’s love for them. God explains that these bones represent the house of Israel – the exiles – the people who are scattered and strewn across a foreign land. Ezekiel is commanded to tell these exiles that God will breathe life back into them.  The bones Ezekiel observes in the valley are not only dry and lifeless; they are cut off and scattered. Their renewal includes not only connecting them back together, but a restoration of the land AND the knowledge of the Lord. The bones’ transition from death to life stems from an infusion of God’s Spirit. And just like in Ezekiel’s vision it doesn’t always happen in one go. First, we need our bodies to be connected, then we need the divine breath – but it doesn’t stop there. True restoration occurs when we allow ourselves to be open to the wisdom of God.

The Hebrew word ruah is used multiple times in this passage. It is first used in verse one to mean God’s Spirit and then the preceding four times it is used to mean breath – God’s breath. And while the story in Ezekiel is a vision or a metaphor for the Israelites, read through the lens of Christianity we see that it is about a restoration of all people. It is the Spirit that will breathe life into the disciples as they gather in fear at Pentecost. This Spirit is still breathing life today. I know you are tired, I know you have endured much, I know – but breathe deep the restorative power of God.

The psalmists knew these realities all too well and psalm 104 does not deny it but it does move us away from dwelling on all that burdens us and reorients us to the indwelling of the Spirit. There are many times when we might feel like lifeless bones but the psalmist gives us a bigger perspective with broad scenes of the earth and sea and the abundance of life and activity that goes on with the unstoppable sustenance of God. I think back to some of the images my Father showed us at the Gazing Upwards event – the picture of planet earth on the edge of the Milky Way galaxy. That the world exists at all, that there is such variety and expansiveness to behold, is cause enough to celebrate our own life. Imagine – of everything that continues to be found in this universe God chooses to breathe life into us- God chose to breathe life into one just like us. God’s Spirit advocates for us. In Psalm 104 the psalmist is taking in what he sees around him, understanding the world as belonging to God and beloved by God.

There are many forces in this world that want us to believe that there is no hope, that it is a thermal illusion, that God does not exist or is not needed. Yet the story in Ezekiel, the promise of an advocate, the events at Pentecost, the awe of the psalmists, testify that God breathes life wherever hope has been lost, wherever people feel alienated or tired, wherever nature lies dormant, wherever new beginnings are needed, “wherever there is a longing to dream and be drenched in God’s presence, wherever people search for God’s truth and knowledge”. God restores life to whole communities and to individuals- animating the world. You may feel breathless both physically and spiritually but God breathes into all of us. Amen