Covenant Hope, Peace, Joy, and Love: Exodus 20.1–11

2018.6.3 earth needsDelivered at Ames UCC on June 3, 2018
©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. Please join us for worship at 10:30 a.m. on Sundays (except in July and August when things change up, so please check the calendar here).

DEALMAKING
Look at God, working the deals.

Last week God asked Moses, who is now in the desert wilderness with the freed Hebrew slaves, to say to the people, “You saw what I did back there. Now, if you will just bind yourself with devotion to me, you will be my most special people for all time.” I helped you, now you serve me. God wants a little something for God’s trouble, it seems.

But we are not Moses and Moses’s people. We have witnessed no plagues, no walls of water providing safe passage. What have we “gotten” from God? What has God done for us lately, that God can make demands of us still?

To use Advent as an answer: hope, peace, joy, and love.

ADVENT
Last week I handed out copies of the church’s schedule of seasons and holidays along with their traditional colors. I invited you to put those into your own personal calendars as a means to remember that our finite lives are within the infinity that is God.

Today I’d like to continue the practice of putting our everyday into the context of our faith, this time by bringing Advent into Ordinary Time. Not only is the time of faith cyclical, as exemplified by the perpetual calendar of the church, the time of faith is all seasons at one time. We are no less in Advent today than we will be in December.

But as a refresher, Advent is over the four weeks before Christmas. I wish I didn’t have to put it that way because then it sounds like Advent is the Christmas prep season, the Christmas pre-season. It isn’t. Advent is the first season of the Christian year and it is followed by the twelve days of Christmastide. So Advent stands on its own.

Advent stands on its own because it is not just pointing toward the birth of Jesus but to his execution and mystery, too. We spend that month preparing not for one night, but for another year of studying and praying the full story of God in Jesus Christ. Advent’s means for doing so are the weekly themes of hope, peace, joy, and love. In Advent we are preparing for the story of a holiness in whom, through whom, and with whom, we can receive hope, peace, joy, and love.

But that didn’t start with Jesus. What God has to give didn’t begin just two thousand years ago. Let’s look at today’s passage.
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Ground Your Time in God: Exodus 19.1–6

Delivered at Ames UCC on May 27, 2018

©The Rev. Eileen Gebbie

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

APOCRYPHON OF JOHN

The One is illimitable, since there is nothing before it to limit it,
unfathomable, since there is nothing before it to fathom it,
immeasurable, since there was nothing before it to measure it,
invisible, since nothing has seen it,
eternal, since it exists eternally,
unutterable, since nothing could comprehend it to utter it,
unnamable, since there is nothing before it to give it a name.

This is a description of God from The Apocryphon, or Secret Book, of John, which both of our Bible studies read this spring. The premise of this second-century manuscript is that the risen Jesus, post-Easter, has brought secret teachings to the disciple John, son of Zebedee. This is a common theme in the noncanonical, or unofficial, gospels, that only a few are really ready for what God has to offer. And what this secret book offers is a portrait of God before creation.

The Hebrew Bible, our Bible, begins with God inviting the deep to cocreate without any discussion of what God is then or before. Where was God before then? What is there before then? Our Bible has so humanized God, especially in Jesus, that this apocryphon is a strong reminder that God is and must be so much more:

The One is not among the things that exist, but it is much greater…it is in itself, it is not a part of the eternal realms or of time.

Our time, on the other hand, is quite finite.

LIMITED RESOURCE
Management guru Peter Drucker’s writes, in his classic book The Effective Executive, that time is our only nonrenewable resource. We “cannot rent, hire, buy, or otherwise obtain more time.1

The time we have to breathe and learn and love and drive and work and rant and laugh and to laze about is finite. We do not have, in these bodies, endless time. And we have no control over how much time we will get in these bodies. Will we make it to 80? Will we make it to the end of today? On this Memorial Day weekend as we remember the dead of war, we also remember that every second is dear.

So how do we want to live each and every one?
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Faith is not Formulaic: Acts 16.16–34

2018.4.22 salvationDelivered at Ames UCC on
Sunday, April 22, 2018

©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.

HOW
How is all of this supposed to work? This coming into the sanctuary of a Sunday, the going to Bible study, the attending regional youth events? (Several of our youth are at Urbandale UCC today to meet other kids who will be going to the July youth event.) What are the faith outcomes that these religious mechanics generate?

From Christmas until Easter we watched the Jesus movement begin, Jesus himself with his teachings and talents and the blessings and backlash which followed both.  Now we are in the season of Eastertide. During Eastertide we watch the emergence of the early churches, the very earliest churches, the Communion and Baptism communities that followers of the Jesus movement planted as far from Jerusalem’s grave as Macedonia’s Philippi. That’s almost 1,400 miles and would take over 400 hours to walk. That’s commitment.

But, again, to what end and through which means?  Today Paul’s answer to his jailer is

Believe on the Lord Jesus, and you will be saved, you and your household.

FORMULAE
Believe and be saved. It’s the classic Christian formula.

Throughout my high school years, when I would drive myself and my brother and dog north on I-5 either from the home of our aunts in Portland or our dad in Vancouver to our mom’s place in Olympia, there was a billboard that read “Believe on the Lord Jesus Christ,” in full, giant Gothic print.

I remember being both offended and confused by it. Offended for having my public space taken up by Christian evangelism (I was a classic teen) and confused by the use of “on” instead of “in.” Don’t we have faith in Jesus Christ, not on him?

Regardless, I understood it then, as I do now, to suggest that if we commit ourselves exclusively to Jesus Christ we will be rescued from certain pain and suffering. It’s a tidy formula. It’s a formula that leaves no room for interpretation. And it’s a formula that no doubt has leveraged the anxiety inherent in its absolutism to gain adherents.

But I don’t think it is exactly right, and I’m a long way from that raw rejection of youth.

Speaking only for myself, but also from experience with so many other people in my life, my relationship with God through Christ has not saved me from anything. It has not saved me from sexual assault, homophobic discrimination, mental illness, or in any complete sense, from my own shortcomings.

Maybe my faith will play into whatever happens to me when I am dead, but asking me to structure the life I know around the unknowns of my death doesn’t really sound like the work of the God of Genesis or Jesus of Nazareth. Especially when our scripture offers fuller, I don’t want to say proof, but a pattern more in alignment with the full picture of God in the world.
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Be Present with Mary: Luke 1.46–55 and John 19.16–30

2018 Good FridayPartial order of worship and full homily for Good Friday,
March 30, 2018
at Ames United Church of Christ.

©The Rev. Eileen Gebbie

LITANY
One:    Judas, slave of jealousy, where are you?
Many: I am here.

One:    Peter, slave of fear, where are you?
Many: I am here.

One:    Pilate, slave of Empire, where are you?
Many: I am here.

One:    The story of the execution of Jesus is the story of our own weakness and shortcomings, as people who have missed the mark on justice and so have alienated ourselves from God and neighbor. So tonight as we sit at the foot of the cross, we seek the ones who remained, who did not falter in devotion or love.

One:    Mary, mother of Jesus, where are you?
Many: I am here.

GOSPEL: Luke 1.46–55: The Magnificat

GOSPEL: John 19.16–30: The Crucifixion

LITANY
One:    Mary,
Many: is this your son Jesus hanging on the cross?

One:    Mary,
Many: does your soul still magnify the Lord?

One:    Mary,
Many: does your spirit yet rejoice in God?

One:    Mary,
Many: where is God’s favor now?

One:    Mary,
Many: how can we call you blessed when surely you are deserted?

One:    Mary,
Many: is God’s mercy gone?

One:    Mary,
Many: tonight the powerful are comfortable and laughing while the weak are tear-soaked and frightened.

One:    Mary,
Many: tonight your child is dead.

HOMILY: Be Present with Mary

No Gospel
I wish we had a Gospel of Mary. There’s a Gospel of Mary Magdalene, which several of us studied last fall. In it, Mary Magdalene continues to be the apostle to all other apostles. Just as she is the first to receive the good news of the empty tomb, she is the first to receive ongoing, secret teachings from the resurrected Jesus. He tells her not to listen to anyone but him, do not trust those men who would make new rules about him, and be fearless.

But we hear nothing from Mary, the Mother of Jesus, after his death. In fact, this account of her standing at Jesus’s cross is the only mention of her in John’s gospel at all, and you may have noticed that she doesn’t even get a name. Mother Mary doesn’t fare much better in the others, either: She is merely mentioned in Mark as one woman among many. In Matthew, Mary is a problem that Joseph has to solve.

It is only Luke that privileges Mary, yet even then she is not a whole person unto herself. If you remember the birth narrative, we hear all about how Mary’s cousin Elizabeth has been married for years and has begged God to get pregnant. Mary, not married at all, gets pregnant without even knowing it. Mary may be a willing participant in that miracle, but she didn’t petition to be one.

Mary is an enigma often sidelined and, when not, she is a vessel without agency.

Surely that vessel broke at the sight we hear described tonight.
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Listen, Even When You Don’t Like What You Hear: John 13.1–33

2018 Maundy ThursdayDelivered at First United Methodist as part of the annual ecumenical Holy Week services, shared by First United Methodist, First Christian Church, and Ames UCC.

Maundy Thursday, March 29, 2018

©The Rev. Eileen Gebbie

DETAILS
The details of this story do not make sense.

It starts out coherently enough with Jesus washing everyone’s feet, then explaining that no one is better than anyone else and that they must be servant leaders.

Then Jesus becomes vague in his teaching.

Jesus tells the disciples that the person who takes bread from him will betray him. This is a reference to Psalm 41.9:

Even my bosom friend in whom I trusted,
who ate of my bread, has lifted the heel against me.

The disciples are confused because they don’t know who that will be. Fair enough. Jesus makes a startling statement that someone will do an unspeakable act yet withholds the most vital piece of information: who.

So, Simon Peter asks the beloved disciple to ask Jesus who it will be. Maybe we should take this as a sign of just how rattled Peter is that he does not ask for himself.

The beloved disciple says, “Lord, who is it?” Jesus then gives the bread to Judas and tells Judas “Do quickly what you are going to do.”

Here’s where the details don’t add up: The scripture says no one understood what Jesus meant by that. Was he telling Judas to go do some shopping? How is it that no one understood what Jesus meant when, having said he would be betrayed by the person who took bread, he then gave bread to Judas and told him to go do it?

Were they not listening?
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Look at the Floor: John 12.12–27

2018.3.25 Holy CommunionDelivered at Ames UCC on March 25, 2018

©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.

LOOK AT THE FLOOR
Look at the floor, if you would.

Compare the floor under your feet with the floor under the pew in front of you. What do you see? The first is worn out, blonde from our soles and our weight. The second is still dark, still shiny. It has been protected from us for decades. It is untrod and clear.

Every Sunday I think about this. Where I sit in the front pew used to be the second pew. I understand that my immediate predecessor, your interim pastor Terry Hamilton-Poore, took the original front row out because it was just too crowded during Holy Communion. So every Sunday, from where I sit, I see clearly the evidence of paths loved down to a nub.

It’s the path of the Palm Sunday parade.

PALM SUNDAY
Technically the path of the Palm Sunday parade was the road that came into Jerusalem from the back side.

The whole thing is a superb example of political theater: “Nobody” Jesus comes through the back gate on an ass with regular people waving foliage, while Governor Pilate comes through the front gate on a steed and with a full complement of Roman soldiers and regalia. No wonder it made the local authorities so upset!

Based on the story in John, though, I don’t think most of the participants knew they were taking part in a direct action. John says that people had come to Jerusalem to celebrate Passover and heard Jesus would be there, too, so they went out to join him. It’s not that they went to Jerusalem because of Jesus.

Some of those people had seen and known Jesus earlier, when he brought his friend Lazarus back from the dead. They spread that story among the Passover pilgrims and residents, which brought even more people out, people of many religious traditions. So, the crowd is a mix of devoted disciples and followers, those already on their own pilgrimage, and curiosity seekers, lookee-loos, and skeptics.

This is one of those weeks when the original story feels almost less important than the over 2,000 years of retelling that story. It sounds like it would have been pretty easy to take part or get caught up in the first Palm Sunday parade. It did not require much beyond curiosity, happenstance, and proximity.

The original participants also didn’t know what would follow: betrayal, death, mystery; 300 years of religious oppression; 1,200 years of religious imperialism; 400 years of Protestant protests and factionalism; and now a solid 100 years of decline in relevance!

But we do. We know all of that. We know how hard the story is going to get and all that will be asked of us. We know how badly we will fail. And still we come. Why?
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I Don’t Believe in God: John 19.1–16a

2018.3.18 God remainsDelivered at Ames UCC on March 18, 2018

©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.

BELIEF
Part of how I’ve been able to have a faith, and be part of the Christian religion, has been by rejecting belief. I’ve rejected the notion that I must believe in God, believe in the Trinity, believe in resurrection. I don’t reject God, Trinity, and resurrection, I reject that requirement of belief. Because, for me, the word belief is about intellect and conceptual understanding, none of which can encompass an encounter with divinity.

I believe, for example, in thermodynamics and diabetes and global climate change. I have received data on all of those, data gathered through rigorous, intentional testing by those who have undergone rigorous, relevant training. Maybe over time they will be proven wrong or modified in terms of biochemical or geologic mechanisms, but I believe energy is a physical phenomenon, as is insulin, and the rising waters resulting in environmental refugees.

Belief, I am trying to argue, is the outcome of a formal and predictable process.

Until now. Now it seems that belief as a function of the human brain and so a major factor in human society, is no longer tied to process.

I just finished a book by an Episcopal bishop on parish ministry. In it, he references a Duke University researcher who has studied how an audience holds on to both positive and negative misinformation as it relates to politicians. Basically, we conform facts to our experience up until the moment we receive the information, and we are remarkably unwilling to budge on our beliefs even when given reliable data that countermands our beliefs.

That research was in 2013. At this point it feels like anyone can believe anything, be it about politics or medicine or the planet, without any need for logic or data or relevant credentials, merely a suspicion of all three.

So talking about belief in God doesn’t make sense to me because the concept of God cannot be tested scientifically and belief itself is now so loaded a term as to be toxic.

Instead, I have faith. Instead of belief in God, I have faith in God.
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Listen to Lady Wisdom: John 18.12–27

2018.3.4 Lady WisdomDelivered at Ames UCC
on March 4, 2018

©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.

ORDER
Women are Biblical gatekeepers.

Women are, in at least three significant moments in the Bible, at gateways to understanding and revelation deemed essential for a life of faith.

But before I get to that, I want to spend a moment on the order of our readings this Lenten season. Look at the cover of your bulletin, if you would: you will see an image representing each of the different stories. We started with the resurrection of Lazarus, one of John’s most beautifully crafted Easter foreshadows, to Jesus washing the disciples’ feet at Passover, to today’s combination of the preliminary trial of Jesus and denial by Peter.

For the next two weeks we will watch Jesus engage with Pilate, the governor of the occupying Roman force. Then we will double back in time to the Palm Sunday protest that triggered that arrest and confrontation in the first place, before entering into Holy Week proper.

We are giving much more time than we often do to the crisis that resulted in the mystery at the core of our faith tradition. This year we are lingering in raw conversations—that had devastating conclusions—because we want to learn from them rather than pretend we will never have such trials and tribulations in our own lives.

WISDOM
The Hebrew Bible book of Proverbs wants to help up in that learning.

Proverbs is a “daily righteousness guide,” my rabbi taught, in the form of advice from a father to a son. But the foundation for this masculine instruction is a woman at a gate:

Wisdom cries aloud in the streets,
Raises her voice in the squares.
At the head of the busy streets she calls;
At the entrance of the gates, in the city she speaks out…(1.20–21, JPS)

And what does she say?
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Powerful Teachers: John 4.1–425

2018.2.4 wellDelivered at Ames UCC
on February 4, 2018

©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.

PARCHED PEOPLE
How thirsty are you? How thirsty are you this morning? How dry do the tongue of your hearth and lips of your soul get?

I meet with a lot of parched people each week. I see faces dried out by illness and hold hands rough with wear and cold. I hear voices that rasp and squeak as though the struggle to be heard in a world such as ours has made vocal chords rough as sandpaper. I see shoulders held high, as taught with stress as the dried gut of a stringed instrument.

Maybe you would put yourself among them.

Parched for a decent meal, parched for 30 minutes of quiet, parched for a thank you from a boss, parched for a day without a commute, parched for a parent’s or spouse’s health to stabilize, parched for a good prognosis for yourself, parched for a teenager to stop yelling, parched from being a teenager who needs to be heard, parched for just one moment of real hope and certain love.

Some of those thirsts can be quenched, to an extent.  But most are chronic thirsts born of the necessities of earning a wage, the risk of loving people, and the inevitabilities of hormones and aging.

Dehydration is a symptom of human life.

Our tradition does not shy from that truth. Discipleship to God in Christ does not include false promises about what our daily lives or eventual deaths will be like.
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First, Rest in God: John 2.13–25


2018.2.21 new
Delivered at Ames UCC
on January 21, 2018

©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.

LOVE
Part of me really loves this story.

It’s the part of me that grew up watching Jesus Christ Superstar and its temple scene with women, guns, and sunglasses up for sale. It’s the part of me that loves the liberation inherent in our tradition’s theology: freed slaves, women prophets, direct confrontation with those who are complicit in or mimic the power structures of occupation.

It’s this kind of story that allows me to continue to seek God through Jesus Christ. I could not walk a path that does not eliminate false, human-made barriers to God; I need a path that strips me of my blinders to corruption and self-centered comfort.

FIGHTING
This story sounds different today, though. I’m not sure I can even hear this story today over all of the rest of the fighting in our world.

I thought about putting together a list of the kinds of back-and-forth juvenilia and nastiness from our elected officials on Twitter or some of the commentary over the recent controversy regarding vulgarity in the White House, our house. But I couldn’t bring myself to read them and saw no value in inflicting them on you afresh. You already know.
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