Who We Want in Charge: Exodus 19.3–7 and 20.1–17

Delivered at Ames UCC on October 7, 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 times vary.
Check the calendar for details.

IN CHARGE
Just who is in charge here? Who has the authority to determine how we will live together? What are the mechanisms for accountability? What are the consequences for violations?

If the story of Potiphar’s wife and Joseph from two weeks ago—the story of one person trying to wield their power and privilege to demand sex from another—was timely, today’s story of the freed Hebrew slaves receiving the Decalogue is equally so.

MAGISTRATE
When last we saw them, the slaves had safely made it to the other side of the Sea of Reeds. Freedom, at last! And there was much rejoicing. Then what?

The slaves have all of their family members and all of their stuff. But for generations they have been under the direction and control of their Egyptian overlords and owners. They have been, unwillingly yet totally dependent on the rules and customs of the Pharaoh they left behind. How will they organize themselves in freedom? The Hebrews did not flee with fully formed, coequal branches of government. In addition to being homeless, then, they are also lawless and unorganized.

Naturally, they keep turning to Moses. It was all Moses’s plan to leave, he’s the one who got them all stirred up, made them think the unknown would be better than the stewpots and graves of Egypt. Plus, Moses has the ear of God. So Chapter 18 (v. 13), just before our reading today, says “Moses sat as magistrate among the people…from morning to evening.”

Which Jethro objects to, strongly.

JETHRO
Jethro is Moses’s father-in-law, a priest from Midian, a people distinct from the Egyptians and the Hebrews. On his arrival at the Hebrew encampment, Jethro is horrified by Moses’s failure to delegate, and so his abrogation of his special role as prophet of God. The man who has the ear of God should not be determining meal plans, tent configurations, or whose camel pooped on whose sandals.

“The thing you are doing is not right,” Jethro says, and tells Moses to divide magisterial duties by groups of ten, fifty, one hundred, and one thousand. Create a chain of command and accountability, Moses. “Make it easier for yourself by letting them share the burden with you,” Jethro says (v. 22b).

Moses does, and so ends the chapter. And so begins God’s own instructions.

DECALOGUE
The Hebrew people may now be organized and have sufficient judges to attend to daily concerns but what are the terms under which they judge? Maybe they were following Egyptian legal precedents or had adopted the laws of Midian, Jethro’s land. We do not know.

We do know that right after the description of implementing Jethro’s system for governance, God offers the people substance for that system.

To restate them in the terms I used when we studied the Decalogue earlier this year:

  1. Don’t bail on the power of freedom.
  2. Don’t make up a holiness to accommodate your preferences.
  3. Don’t use holiness to unholy ends.
  4. Don’t work all day every day.
  5. Don’t ignore the wisdom of your elders.
  6. Don’t lie.
  7. Don’t kill.
  8. Don’t steal.
  9. Don’t spread false rumors about others.
  10. Don’t lust after the people and resources you see on the other side of the fence.

These are not easy laws to keep. They restrict some of our most basic drives and common habits.

They restrict our appetites, like the hunger to consume objects and bodies. They restrict our tools of avarice, like rumormongering and deceit. They restrict our tendency to avoid grace, like working on weekends and vacations and insisting on learning everything the hard way.

These laws want to teach us that it is better to sacrifice striving to prayer, hubris to integrity, and craving to neighborliness. God wants to teach us that within a society, there is no room for striving, hubris, and craving, not if you want it to stay organized.

OUR SOCIETY
Our society is in a crisis of striving, hubris, and cravings. At the local level we seem to be doing okay, but I’m not so sure about the national. No matter the place on the political spectrum, no one is happy, and everybody is yelling:

You stole the election!
You stole our jobs!
You are just voting that way to stay in power!
You are just trying to get more voters so you can get power!
You demean the “unborn”!
You demean women!
You are a liar!
No, YOU are a liar!

And now the judiciary, the magistrates on whom we depend to interpret the laws of this land with thoughtfulness and rigor, without partisanship or rancor, is being torn apart apart. Fifty senators confirm a judge whom over 2,400 law professors would not.

Just who is in charge here? Who has the authority to determine how we will live together? What are the mechanisms for accountability? What are the consequences for violations?

According to this story, the consequences are suffering for generations.

GENERATIONS
This is the element of the Decalogue that I didn’t address last spring but will now: it’s that threat from God about punishment.

God says that if we make false idols and worship them, we will be punished, as will our children, and their children, and their children. But those who take on the ethic of true neighborliness that is in the remaining teachings? Thousands of generations after them shall know kindness.

Maybe that’s really what is at issue in our national rending: not partisanship, but shortsightedness. So narrow a focus on the next election cycle that we refuse the hear the solid advice of people from another party, like Jethro. That leads to the elevation of shiny idols on altars that quickly rot.

We don’t get to blame God for the suffering that will come when it all collapses.

We have to ask ourselves if in our choices today will someday lead our grandchildren to look us in the eye and say, “The thing you did was not right.”

Our goal is for our grandchildren’s grandchildren to say our names with thanksgiving because before our days were done we intentionally shared the burdens of giving up striving, hubris, and craving, so that by their day this scorching desert will have been left far behind.

Whether it is the midterms or the midweek, we do not expect one person to solve all of our problems. We look for leaders of tens, fifties, hundreds, thousands, and millions. Then we ask if they are working as hard as we are to hold themselves to the standards that we hear from God but that really transcend all religions:

  1. Only use power for freedom.
  2. Let holiness, or wholeness, set our tastes.
  3. Let wholeness determine our means.
  4. Take long breaks from the talking heads and give our minds a rest.
  5. Talk to the survivors of the fights for rights.
  6. Be honest even if it costs us.
  7. Question, rather than threaten, those we disagree with.
  8. Fix the systems that are broken, but without putting in a fix.
  9. Choose the sound over the salacious.
  10. Curb our appetites so that they do not consume us or those around us.

Or, as we will sing in a moment, ask to be each others’ servants.

AMEN Continue reading

God Loves Queers: First Annual Ecumenical Pridefest Worship

Delivered at the First Annual Ecumenical Pridefest Worship,
held at Collegiate United Methodist Church
on September 30, 20182018.9.30 fierce

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read, particularly in this case. For a video version, go here.

BESOTTED
This will be less a sermon, and more a love letter.

Because God, my fellow queers, is besotted with love for us.

Be we genderqueer, God is besotted with love for us.

Be we androgynous, God is besotted with love for us.

Be we bigendered, God is besotted with love for us.

Be we two-spirit, God is besotted with love for us.

Be we trans, God is besotted with love for us.

Be we intersex, God is besotted with love for us.

Be we men who have sex with men, God is besotted with love for us.

Be we women who have sex with women, God is besotted with love for us.

Be we asexual, God is besotted with love for us.

Be we questioning, God is besotted with love for us.

Be we gay, God is besotted with love for us.

Be we bi, God is besotted with love for us.

Be we lesbians, God is besotted with love for us.

Leather daddies, God is besotted with love for us.

Old-school butches, God is besotted with love for us.

Faggots, God is besotted with love for us.

And boring middle-aged dykes like me, God is besotted with love for us.

God has loved us since we were first knit in our mother’s womb, just as we have been, just as we are today, and howsoever we shall become in our truth tomorrow, God is besotted with love for us.

And God needs us to use that love to heal our broken world.

HEAL
What? How can we heal the world? How are we who do not have full civil rights and who are every day being beaten and raped and killed for how we are born, especially if we are not white, how are we supposed to heal the world?

Because there is no group of children of God better positioned to bridge everything that divides. Not only positioned, but already there.

Because the thing about us queer people is that we are already Republican, Democrat, Green, Libertarian and Independent.

We are already rich, poor, working poor, and struggling middle class. We are already homeless, and housed.

We are already urban, suburban, and rural. We are already west coast, midwestern, and east coast.

We are already teachers, police, cooks, janitors, entrepreneurs, academics, engineers, designers, sales clerks, politicians, therapists, and nurses.

We are already atheist, agnostic, humanist, spiritual, animist, Jewish, Sikh, Buddhist, Jain, Muslim, Zoroastrian, Santeria, and Christian.

We are already neurotypical and on the spectrum. We are already able to walk and on crutches and in wheelchairs.

We are already African, Caribbean, First Nations, indigenous, Asian Pacific Islander, South Asian, Latinx, Hispanic, Chican@, mestizo, and white.

We are, as queers, already, and have always been, exactly where all of the wounds of the world happen. Wherever there is tenderness, wherever there is division, we are already there. And even though, in our minority, we may feel isolation and pain, in our diversity—in the unity of our diversity—there are no beloved children of God better suited to tend to those wounds, to close them up, and to heal this world.

Just look at where we are today.

CHRISTIANS
We are today in a Christian church participating in a Christian worship basically in celebration of us. If there is any institution or group of people who have done or continue to do us more harm than Christians and Christianity, I can’t think of it.

Yet in our insistence on our existence, our resistance of every effort to make us more palatable or less visible, we have managed to bring even Christians to the side of God’s love. We did that.

So, I’m going to extend an invitation to our straight, heteronormative, gender-normative friends and family of faith, who are here today. In a moment, I’m going to invite you to stand. I want to invite you to stand as a witness to your embrace of God’s rainbow people and all of the hard work of reconciliation and liberation that rainbow demands.

Members of Ames United Church of Christ, please stand.

Members of Unity Church of Ames, please stand.

Members of First Christian Church, please stand.

Members of First Baptist Church, please stand.

Members of this generous host congregation, Collegiate United Methodist Church and Wesley Foundation, would you please stand?

And anyone else, religious or not, who is willing to put your straight lives on the line for our queer ones, please stand up. Thank you. We are going to hold you accountable to this.

MY PEOPLE
I want to bring this love letter to a conclusion by saying again to my people that no matter what you have been told for your 10, your 30, or your 75 years or more of life, in this moment you have seen, and I hope you have felt, that God’s love is coursing within and through us to the world.

Let us never doubt our beauty.

Let us never doubt the gift of our presence.

Let us never doubt our right to be alive.

Standing here today as we stand always in the power of the eternal divine, let us know in our bodies—however they are today and however they may be tomorrow—that we are fiercely and wonderfully made.

Happy Pride, everyone!

AMEN.

Love: Ruth 3

Delivered at Ames UCC on August 5, 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 times vary. Check the calendar for details.

2018.8.6 LoveLOVE
Sometimes I get into conversations with people who aren’t religious who want me to offer proof of God or with people who are religious who want me to defend my concept of God. Often, I’ll talk about love. When I do, sometimes I get eye-rolls or accusations of making God weak. Why do we need a religion to practice love? Doesn’t calling God love deny God’s true power over us?

I don’t understand either response.

I don’t understand because nothing takes more focused, collective preparation than living into the love of God. And nothing, not any of the Biblical tantrums or pouts attributed to God, asks more from of us than God’s love.

Just look at the book of Ruth.

HESED
The book of Ruth offers a depiction of love which, in our tradition, is paralleled only by that of Jesus. It is a kind of divine love known as hesed. That’s the Hebrew writing on the cover of your bulletin. Hesed is hard to define, but you will see some attempts listed there, too: loving-kindness, so a love that takes a kindly form. Long-acting love, a love with long-term repercussions. Steadfast love, a love unmoved by time. Devotion: a love with a worshipful quality. Covenantal devotion: Love that is worshipful and relational at the same time. A love the will not let you go, no matter how hard you try. Hesed is a love shown in “loyalty and commitment (to other people) that go beyond the bounds of law or duty.”1Hesed is to manifest God in the world between people.

The moment on the threshing floor that we just saw in light and shadow is considered the ultimate expression of hesed, of divine commitment, humanly expressed.

How is that possible? How is this story of sexual trickery a story of divine love?
Continue reading

Listen for Redemption: 1 John 4.1–6

2018.7.8 right nowDelivered at First Christian Church
on July 8, 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).

FAKE NEWS
The temptation to preach about fake news, in response to this scripture, is real.

Twenty years ago, I was at the University of Illinois teaching students about online sources and how to vet them for reliability and accuracy. Surely, I thought, people would understand that just because anyone can publish online does not mean that they should or that their content could be trusted. You know how that has gone.

But I’m pretty sick of the Internet and fake news. I want to give my attention to God. I want to understand how we can vet the voices that say they speak for God.

1 JOHN
For our authors of 1 John, the test is clear: If a spirit, or a person speaking for Spirit, will affirm the relationship between God and Christ, and that Jesus was fully divine and fully human, then the spirit or the speaker is trustworthy.

Yet authenticity of spirits and speakers is not their only concern. It is the timing of the spirits and speakers, good or bad, that is also an issue:

…every spirit that does not confess Jesus is not from God. And this is the spirit of the antichrist, of which you have heard that it is coming; and now it is already in the world.

It seems this community has been warned that spirits that are anti-Christ are coming and may in fact have already arrived. Which means that Jesus will be back soon, too.

For this Johannine community, which existed about 80 years after Jesus’s death and Easter mystery, the return of the Christ is imminent. They are experiencing the intense pressure of a very short time frame to get ready and show themselves worthy for a total and final encounter between the power of God and the powers of nonbeing. As chapter two reads, “Children, it is the last hour” (2.18).

The stakes, for assessing whether a spirit or speaker is of God or not, are quite high, then: If at any moment, quite soon, Christ will be revealed again they cannot not risk having been lead astray for a single moment.

PENTECOST
In my experience of the United Church of Christ, we don’t talk that much about spirits or the Spirit. Some strains of the UCC and some congregations do, just not the churches I have been a member of or served, probably because they have been majority white and come out of our Congregationalist stream.

The regular exception is Pentecost.
Continue reading

What We are Witnessing: 1 John 1.1–4

2018.6.24 herodDelivered at Ames UCC
on June 24, 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).

1 JOHN
What is the most powerful act you have witnessed or experience you have had because of your faith or life in a community of faith? Have you ever used that experience to justify your faith or life in a community of faith? Today’s passage is all about witnessing and using the fact of being an eyewitness to bolster an argument. An argument about Jesus.

Here are the two sides: Early Christians who believed Jesus was fully divine, called Docetists, versus those including the followers of the disciple John who authored this essay, who believed he was divine and human.

For the Docetists, divinity could not suffer pain, as on the cross, so the physical appearance of Jesus was a mask, his carnality unimportant. For our authors, having witnessed Christ’s life and death with their own eyes, they were convinced that Jesus was fully divine and fully human. They give this witness statement that their joy might be complete.

Which reminds me of another set of witnesses from the beginning of Jesus’s life, a group of people from whom we have no letter or essay describing and interpreting what they saw: the magi.
Continue reading

Resilience in the Ordinary Times of Hate

©The Rev. Eileen Gebbie

Recently, within an hour of each other, I received two text messages:

Roof repair + scotus + immigration madness = I just want to cry

The tent camp situation is making me physically ill. 108 degrees in Arizona. What in the name of God can we do? What do we do??

Then I was sent a link to this tweet by comedian Solomon Georgio:

We are living through a time of enormous every day and existential threats. For some of us, this is new. For others, it has been their reality for generations.

I offer this list of practices for maintaining emotional, physical, and spiritual resilience, particularly for those of us who, due to our race or education or employment or religion or nation of origin or sexuality or gender, have been shielded from having to do so before.

Pr. Eileen Gebbie

Pray

I do not suggest prayer as a technique to lure God into solving our problems. I suggest prayer because it grounds us in the source of all being, in the generative power of creation. Because it allows our souls to soar above the debris and damage to gain the vantage point of justice and grace.

Walk, Eat, and Sleep

Nothing is more important than your own good health. It’s the putting on of your oxygen mask so that you can live to help others do the same.
Continue reading

What is the Next Right Thing?: Philippians 1.1–18a

2018.5.6 indecentDelivered at Urbandale UCC
on May 6, 2018

©The Rev. Eileen Gebbie

GREETINGS
Grace to you, Urbandale UCC, and peace from God our Creator and your siblings in faith and in wonder at Ames UCC. I am Eileen Gebbie, the senior minister at Ames UCC, where I have the honor of serving with Pr. Hannah Hannover, the minister for families with kids (and the rest of us).

We are the oldest church in Ames, having beat out the United Methodists across the street by one year, and worship in a classic brick sanctuary. But on the exterior of our traditional space are testimonies to our contemporary faith: a God is Still Speaking rainbow banner and another proclaiming our love of our Muslim neighbors and all refugees.

We have been a Just Peace church since 1986, and a devoted team rings our memorial bell every Wednesday as a reminder. And we have been Open and Affirming for 18 years. I understand that next week you are celebrating the 25th anniversary of your own vote to become Open and Affirming. That would have been in 1993, if my math is right.

BALLOT MEASURE 9
In 1993 I was in my home town of Portland, Oregon. In the fall of 1992, I and my fellow Oregonians voted on the first anti-gay ballot measure in the United States. I should clarify, it was the first anti-gay and anti-pedophile ballot measure in the U.S. because the authors assumed they were one and the same.

In the year leading up to that vote, the measure’s supporters threw every homophobic and ignorant argument at us that you can imagine and that I cannot repeat in a house of God. But, of course, they did it in the name of God. In the name of God they conflated love with abuse, mutuality with violence. It was ugly. The late Donna Red Wing was on the forefront of our defense and received death threats as thanks.

I wish I could say the results offered redemption, but they didn’t really: We defeated the measure by only 56%. Not 90%, not 80%, not even 70%. Not a number that would demonstrate that ignorance and religious bigotry were minority positions to rebut and a minor problem to solve. It left me shaky. And it landed me, with many others, firmly and far beyond the walls of any Christian church.

I know that Iowa has been on the forefront of gay rights, and that gay marriage became legal here in 2009, but I can imagine that in 1993 there were plenty of Christian people in Iowa who would have agreed with the Christian people in Oregon who favored legal bigotry.

That’s the environment in which this Christian church offered a different witness to God in Christ. That’s the culture in which this Christian community stood in solidarity with their—our— queer siblings in Christ.

The same queer solidarity that got Jesus killed and kept his movement alive.

SOLIDARITY
Look at the company Jesus kept: At any given moment he may have been with women householders like Martha, compromised tax collectors like Zacchaeus, bereft Roman soldiers like the one with the sick servant, bereft fathers who begged for the life of their daughters when so many other Biblical dads let them die or worse, hungry people who needed food and rich people who eventually paid for his grave.

The company Jesus kept was indecent, it was improper, and it went against all that was socially right. The disciples and apostles, like Paul, kept it up after the Easter mystery.

PAUL
Paul, the Jewish Roman citizen and persecutor of followers of the Way, had an epiphanic encounter with his God through Christ, and became a most fervent teacher, preacher, and traveler on behalf of that same Way he once scorned. Paul traveled thousands of miles over hundreds of hours to nurture the growth of countercultural holy feasts and practical care.

It was hard.

There’s evidence in the letters to the Corinthians and to the Galatians that Paul and other preachers did not agree. The Acts of the Apostles reveal tense negotiations between Paul, who never met Jesus the man, and the disciples who had.

And Paul can be as hard on us as any contemporary oppressor, like all of that business about silent women and obedient slaves. That’s not gospel, that’s not good news; that’s cultural violence.

But Paul did follow Jesus’s radical relationality by bring together people who were Jewish and those who were not. And he did leave us with a model of passionate service and public love, as in the opening of this letter to the Philippians:

I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now.

That’s how I feel being in a space that has for 25 years offered a living, Christ-like solidarity, one that has wrestled with the baggage of our religious tradition to bear witness to the truth of our faith. You have practiced passionate service and public love. And I thank God for knowing of you. Because of you, I have joy to pray. And, as Paul shows, such joy and thanks leads to hope.

NEXT?

And this is my prayer, Paul continues, that your love may overflow more and more with knowledge and full insight to help you to determine what is best

Paul hopes that the Philippians’ faithfulness to the queer company of Christ will lead to more knowledge and insight so that they will always do what is best.

2018.5.6 white churchesI share this hope and this prayer for the entire United Church of Christ. As far as the UCC has come in welcoming people who are LGBTQIA, we are still only 30% officially Open and Affirming.

And despite our significant accomplishments for racial justice, we remain a highly racially segregated branch of the Christian family tree.

As of 2016, 86% of UCC churches are overwhelmingly or exclusively white. Only 5% of our churches identify as multiracial. In their statistical reporting, the national church notes that in 2006 the number of white churches was at 90% and multiracial at 1%, so there has been some movement toward the middle, but not much.

Why have we been more successful in the ONA movement than movements for other marginalized, demonized, and falsely characterized people?

Is there anything each of our churches might do or stop doing to be more genuinely welcoming and safe for people of color? Not for our sake, not so that we white people can feel good about ourselves, but for the sake of the body of Christ.

Who have we left outside the church walls now?

How will we continue to be counter-cultural feast-makers and practical caregivers?

How might the passionate service and public love we celebrate today overflow into more knowledge and insight to help us know what to do next?

FINAL THANKS
I am glad for the opportunity the Central Association of the Iowa Conference of the UCC provided to remind us that the church is bigger than our individual congregations.

It means that the body of Christ, that queer configuration of grace, repentance, feasting, prayer, humility, boldness, justice and every variety of human expression imaginable is even bigger still.

I thank God when I remember this.

And, again, I thank you.

I do not know if the vote 25 years ago was easy or it was hard, but either way, I know that it put you firmly on that old and dusty Way.

Thank you. Thank you. Thank you.

AMEN

Equality before God: Acts 17.16–31

2918.4.19 fallDelivered at Ames UCC  on April 29, 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.

WARNING
A word of caution before I fully begin: Today I’m going to touch on violence against women.

If that is too raw a topic for you, too personal a pain, feel free to step outside into the beautiful air for ten minutes or go get some coffee in the Fellowship Hall. Do so knowing that you have done nothing to deserve the pain you have suffered, absolutely nothing. But I do hope you will come back for our song and prayer, for the good news of this community of peace, healing, and love.

Let’s all stand for a moment to stretch so that if anyone feels like leaving, she may do so unselfconsciously. Thank you.

ATHENS
Today Paul is in Athens, having left Philippi to continue his work of nurturing holy feast communities. That’s a 410-mile, or 118-hour, hike. Added to last week’s total, that’s at least 1,800 miles and 500 hours he’s gone for the love of God and God’s love of all people.

Athenians were known for their intellectual curiosity, so it is no surprise that outside of the Areopagus (the main administrative building) Paul finds people to engage with, in debate and conversation. The passage says that in addition to everyday Joes, Paul encounters followers of different philosophical schools.1

Paul calls attention to a local altar with an inscription that reads “To an unknown God.”

But God is known, Paul says. Look to Genesis he says. That is the God known and knowable by virtue of our existence here today. We may think we are searching for God, but God is always near. And God hopes we will return our attention to God. God hopes that we will finally return to the potential with which we are all gifted.

Humanity clearly has a very hard time with seeing each other as equally gifted of God, equally beloved of God.

TORONTO
As you know, in the week since we were last together, ten people were murdered and 15 injured by a man driving a van; he just plowed into them.

In some ways this event is unremarkable. Motor vehicles as weapons are becoming increasingly common. And the death toll was also not nearly as severe as in other terroristic events over this last year.

But this particular crime, this particular criminal, returned to light a vicious ideology promulgated online. In it, straight men who have not been sexually active rail against men who have been and the women who have “denied” them. Members of this “community” have encouraged each other to castrate sexually active men and to rape all women, among other things. In this online space, the Toronto van driver has been praised as a saint.

At the core of this ideology is entitlement: entitlement to the bodies of women. The men—and it is only men who promulgate this position—are angry because they have not gotten what they feel is rightly theirs. Which is not new: Entitlement to female bodies has been around as long as there have been females.

What is different with Toronto is the weaponization of the hate and the application of that weapon at a larger and random scale. This isn’t a stalker obsessed with one woman. This isn’t an ex-husband who goes on to kill an ex-wife. These are straight men who have become so obsessed with their lack of sex, and so unwilling to look to their own part in that reality, that they have made what they call “involuntary celibacy” the fault of all women, and so the death of any women will do.

Our own ideology, our religion, is not free from such violent misogyny. Just open the Bible. When the townspeople want to attack your houseguests? Send out your daughters to be raped instead. That’s the story of Sodom. Want a baby? Rape your slave. That’s Abraham and Hagar. And, really from the start, women are nothing but trouble for men. Just look at Eve tricking Adam into eating the forbidden fruit.

No. Let’s not. Let’s not give any more credence to that old lie. But do let’s go to Eden. Do let’s go to the God of Genesis as Paul suggests.

2018.4.29 adamEDEN
Please recall that Genesis is a theological exploration of the relationship between the world and divinity, not a biology textbook, so please hear the following as metaphor.

In Eden, in the garden, God makes a rather queer being, the adam. The adam is queer in the sense that it was, as yet, unusual and unique in its nature. It was also queer in the sense that it contained all manner and potential of human gender, and biological, and sexual expression.

Into the adam God breathes life. Then God invites the adam to split, to serve as the original chromosomal pair, and so we have male and female. And we can say now that was just the first division. Biology is not so binary.

Things go well for awhile in Eden. Then they don’t.

A being of God’s own creating, a snake, a fellow God-born garden-dweller approaches the female and the male. It invites the female to eat a pomegranate. She does. She invites the male to do the same. He does.

The two feel ashamed as they hear God coming toward them through the garden. God learns what has happened and is upset. The humans are banished. In their banishment, the male and female have children, two boys. One of those boys grows up to kill the other.

It’s a mess. Our story about the relationship between holiness and humanity is of initial unity with God quickly destroyed by forces we could not resist, immaturity we could not conquer, and emotions we could not contain.

2018.4.29 internetForces we cannot resist, immaturity we cannot conquer, and emotions we cannot contain: sounds just like the Internet, doesn’t it?

DOESN’T HAVE TO
But it doesn’t have to.

That’s the story of Genesis: This world doesn’t have to sound, feel, and act like Eve, Adam, Cain, and Abel. It does not have to include male supremacism, nor any of the other hierarchies of hate.

Adam blames Eve for his choice. He does not take responsibility for his own actions. He could have. He could have been honest about what he had done without pointing a finger at her.

Cain is jealous of his brother Abel God says to Cain,

Why are you angry…sin is lurking at the door; its desire is for you but you must master it. (Genesis 4.6–7)

Cain could have kept that creature at the door and spared his brother’s life its rage.

And before all of that, Eve and Adam could have remembered that they were never alone in the garden.

The story says that only after eating the apple do Eve and Adam hear God walking toward them. This makes God sound more like a superhuman being rather than a literally universal life force.

Since that is not possible, it must be that in the time it took for the snake to get their attention, the humans forgot about God. For a brief moment their senses became so narrow that they lost their awareness of God’s constant presence. That same constant presence Paul preached on at the Areopagus. That same God that is known and knowable, ever ready for the return of our attention.

START WALKING
Genesis is an exceptional book because of the accuracy, not of its geology and biology, but of its depiction of the human condition: We blame, we get jealous, we kill. Look at Toronto.

But it grounds that depiction in a unity with each other, the queer adam from whence we all come and whose legacy of divine breath we all yet breathe. Whatever else is in the Bible, whatever else we need to banish from being promoted as religious truth, in the beginning we were equal, we were one.

2018.4.29 snakeGod is still calling us to return to that potential with which we are all gifted. So we must teach our children that the only body they may claim is their own and never believe anyone who tells them differently.

And we need to do both in the name of the God of Genesis with as much fervor and intensity as all of the people online combined. If Paul could spread God’s good news by walking for thousands of miles without the benefit of real shoes, imagine how far we can go.

Let me end by saying that if you, any of you, of any sex, of any gender, have ever been assaulted and need to speak of the violence you’ve endured, you can tell me or Pr. Hannah. And if you are currently being hurt in your home or elsewhere, do tell me or Pr. Hannah. Together, be assured, we will get you free.

As for the rest of us, let us not be distracted by the snakes of misogyny. Let us join with the real saints in light in the public square, at city hall, in our schools, at our workplaces, to share the good news of our equality and our unity in God. That is our human story, that is our human song.

AMEN

1 Levine, Amy-Jill, ed. 2011. Jewish Annotated New Testament Oxford: Oxford University Press.

Bury the Cross: John 20.1–18

2018.4.1 JulianDelivered at Ames UCC on
Easter Sunday, April 1, 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.

ICONOGRAPHY
This year, to celebrate the ever-rising Christ, we have buried his cross.

In the earliest days of the Christian movement, death was a real possibility for followers of the Way because they refused to participate in the religion of the state. So, in order to find each other, and reduce the risk of being caught they communicated through code: symbols for bread, fish, and butterflies.

The bread and the fish stood for Jesus’s miracles of feeding and for the feeding of each other that was such an important element in the early days.

The butterfly was, of course, for the resurrection. It’s a perfect symbol for the story it tells: Butterflies undergo a profound transformation in their chrysalis phase. When it is done, they are no longer bound by the same rules that governed their bodies before.

The cross didn’t come into common use until much later, until the persecuting state adopted the religion but needed a theology to justify the pain they continued to inflict. See how your God suffered? You should, too.

There are examples, though, even in those thousand years when a crucifix was the only symbol in use, of the faithful experiencing the feeding and the freedom found on either side of its splinters and pain.

JULIAN OF NORWICH1
During Wednesdays this Lent we studied the work of a woman called Julian of Norwich. We don’t know her actual name because when she had last rites and was sealed into a small cell attached to St. Julian’s church in Norwich, England, in the 14th century, she gave up her worldly identity.
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What is Truth?: John 18.28–40

2018.3.11 thurman tooDelivered at Ames UCC
on March 11, 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.

 FAQs
Today I’m going to frame my time as six frequently asked questions about this portion of Jesus’s story, concluding with a seventh, a Sabbath of reflection.

One: Why was Jesus arrested? Because of his growing movement, which became particularly visible on what we now call Palm Sunday.

Two: Why would local Jewish authorities want to squelch a movement that offers hope to their own nation under foreign occupation? Maybe because they are afraid. Maybe because what Jesus did felt heretical in some way. Maybe because they don’t want to lose the little bit of power and material comfort they have achieved under than occupation.

Three: Why have so many of us been taught that it was all Jewish people in Jerusalem who wanted Jesus dead, when John makes it clear it was just a small group of authorities? Because of the gospel of Matthew. In Matthew, the common people call for execution and it is the priests who try to protect Jesus; this is the opposite of John.

Four: Why do the local Jewish authorities bring the regional Roman authority into the mess? Because under Roman rule the local Jewish authorities could not impose the death sentence themselves.1

KINGDOM
Five: What is all the king talk about?
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