Removal, Resistance, Return: Ezekiel 37.1–14


2017.12.3 resist risk
Delivered at Ames UCC
on December 3, 2017

©The Rev. Eileen Gebbie

Sermons are written to be heard, rather than read.
Please join us for worship on
Sunday mornings at 10:30 a.m.

BONES
When we are born, our bones are small, like us. They are weak, like us. Over time, they grow as we do, in whatever way we do. Some of us get quite tall, some of us stay small. The strength of our adult bones varies according to our genetics and our habits. Weight training helps. If our bones break, they can often be repaired through surgery, pins, casting, traction, implants, and time.

Our bones keep aging along with our skin and our hair and our organs. They say now that the image of an older person falling then breaking a hip is wrong: it is actually that the hip breaks and then the fall happens as a result.

Then we die.

Different things can happen to our bones on death. Some of us here will be embalmed. Our bones will be laid to rest with flesh for company, in a box in the ground. Some of us will be cremated, and our bones become like the dust with which we are anointed on Ash Wednesday.

Some cremated bones are buried in a small box in the ground. Some are set free into air and soil. I have an urn in my office with the residue of many loved ones that I have had the honor to release back to our mother.

So whose bones are filling a valley, whose neglected bones are we looking upon today?

NARRATIVE ARC
You’ll remember that three weeks ago we heard God speaking through the prophet and priest Jeremiah, before, during, and after Jerusalem’s fall to Babylon. Jeremiah’s audience in the aftermath was the elite who had been forcibly displaced into exile. Just because the elite had lost their nation, they had not lost God.

God told the people newly in exile that they should settle in, plant a garden, have kids. They were not home so they needed to make space for survival until they could find their way back.

It was a story of removal.

Then Last week Brett preached about three of those exiles—Shadrach, Meshach, and Abednego—and their response to the pressure of religious assimilation by Babylonian culture and authorities. They chose a furnace over one more compromise, and lived to tell the tale.

It was a story of resistance.

Today, Ezekiel gives the exiled a vision of return. A return as powerful as the resurrection of the dead.
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All Times Alleluia: Jeremiah 29.1, 4–14


2017.11.19 alleluia
Delivered at Ames UCC
on November 19, 2017

©The Rev. Eileen Gebbie

Sermons are written to be heard, rather than read. Please join us for worship on Sunday mornings
at 10:30 a.m.

ALLELUIAS
Holding hands and having small group conversations in worship, spontaneous baptisms: I know the last few weeks at church have been a little different, but seeing Easter banners up in November may feel like the last straw. When will the liturgical heterodoxy end??

Today is the last Sunday of Ordinary Time.  It is known as Christ the King or Reign of Christ Sunday. The idea is that before we begin the four weeks of preparation for Jesus’ birth and resurrection—Advent—we remind ourselves of the outcome of that birth and resurrection: the eternal presence of Jesus Christ in our lives and this world. The good news that justice and righteousness cannot be killed is always cause to ring out alleluias and proclaim “He Is Risen” as loudly as on Easter morn.

But our scripture today has no mention of Jesus. Instead, it is all about God and Jeremiah.

JEREMIAH
Jeremiah was a prophet of God in the Hebrew kingdom of Judah through the fall of that nation and God’s temple, to the Babylonians, about 600 years before Christ.

For forty years Jeremiah warned his people that their failure to live in covenant, that their ingratitude to God and their material greed, would be their downfall. Because they did not bind themselves to each other in mutual love, they would be torn apart by colonial power.

Jeremiah’s is a long book. It is hard to read because of graphic violence and consuming anger. It is hard to read because God does not prevent the downfall of God’s own people, but leaves those people to suffer the consequences of empty rituals, shallow prayers, and passive faith.

The powerful and affluent of the nation are deported to further reaches of the empire. The poor and the powerless are left in place, under the control of the empire. The End.

In Jeremiah there is no redemption, there is no reunion. The promised land is lost, along with a great deal of life.

STEADY ON
God does not cut off relations, though.

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