Could This Be Easier?: 1 Peter

Delivered at Ames UCC on August 25, 2019
©The Rev. Eileen Gebbie

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COULD BE EASIER

Sometimes I wonder if this thing we do, this faith, would be easier if we didn’t have Jesus.

Think about it: Isn’t the concept of God enough to try to wrap our heads and lives around without adding on this story of a man who maybe wasn’t entirely a man who, some far away sources say, came back to life and is yet around?

That is a lot to take on, a lot to take in, which is evidenced by the lack of agreement Christians—as in Christ-ians—have on what really happened to Jesus and what the stories about his death and resurrection mean.

Though a lot of thoughtful, devoted Christians have tried.

RANSOM

Take, for example, the early African theologian Origen.

Origen, was born in around 184 in Alexandria and died in what we now know as Libya around 253. This puts his birth within 150 years of Jesus’ death.

Origen is one of the most important, if not the most important, of the so-called “Church Fathers,” in part because of the volume of his writings on God, Christ, and Bible, and because of his theology of Jesus.

In what is known as the “ransom theory of atonement,” Origen posited that Jesus had to die because Adam and Eve, in eating of the tree of knowledge, sold us to the devil and God needed repayment. In other words, Jesus’ death was the repayment of a debt all humans were born into. The ransom theory of atonement dominated in Christian communities for about 800 years. So, for 800 years, and still to this day, Christians understood themselves to be born deficient and bound to devilishness, in need of Christ’s ransom for their souls.

Consider how that paints a person’s worldview: All humans are horrid and God accepts blood payments.

It also seems to make irrelevant, or just confusing, everything that Jesus did before dying. What point was the healings and feedings if death was the goal? Do we just ignore them now?

Fast forward many hundreds of years and James Cone would say no.

BLACK LIBERATION THEOLOGY

Cone, an African American, was born in Arkansas in 1936, so deep into the Jim Crow era, a time of lynching regular and unpunished. He came of age before Black Americans had civil rights. When he died last year, Cone was a professor of systematic theology at Union Theological Seminary.

In his foundational work, A Black Theology of Liberation, a continuation of the liberation theology developed by Peruvian Dominican priest Gustavo Gutiérrez, Cone writes that in order to know who Jesus Christ is now, we have to know who we was way back then.

2019.8.25 whitenessFor Cone, that was someone whose one and only role was to heal and liberate the oppressed (p. 112-113).  Cone’s evidence is Jesus’ birth into a humiliated and abused class, which Jesus then claimed proudly in his baptism with sinners in a river beyond the city (p. 115). Jesus signaled that, “The kingdom of God is for the helpless, because they have no security in this world” (p. 117). But they do have freedom.

In Jesus’ resurrection, Cone writes, God frees the oppressed to say no to all who oppress them, even if death looms, because God says yes to them. God’s yes to the oppressed is an act of liberation (p. 118).

So with this understanding of the historical Jesus, and theology of the resurrection, Jesus Christ today is black. Black as the color of skin, yes, and black also as the signifier of oppression, as the adjective that describes where healing and liberation in this nation is still needed.

By naming the resurrected Christ black, Cone makes Jesus concrete, present, and a reminder that black people may, through God’s yes, do whatever they need to “affirm their humanity” (p. 124). This also means that the kingdom work of God in this era is not here, not in this white church, but within the black community (p. 125). Cone doesn’t mean we can’t be part of the contemporary Christ, it just means we are not part of the contemporary Christ if we sit only here in isolated whiteness.

Which Catherine Keller affirms, with slightly different language.

X AS PROCESS

Keller is a white American woman who was born in 1953, so she was born into the right to vote but not to have her own credit card or the ability to prosecute marital assault. She is currently a professor of constructive theology at Drew University.

In her work On the Mystery, Keller describes Jesus as a parable. Jesus himself is like all of those open-ended stories that teach us about what matters, about “how to discern our priorities” (p. 140, emphasis hers). She describes Jesus as caring not about souls in abstraction, like Origen, but souls embodied, like Cone, souls embodied in relation to all other souls embodied. In that way, the meaning of our lives is in relation to the most poor and despised, just as it was for Jesus (p. 144).

Jesus as parable, she continues, is a joyous and urgent lure to make possible what the world would call impossible—the reconciliation that proceed liberation for us and for our planet. The Christic lure to that work is everywhere, but the work itself is in places of cruelty and neglect.

WRESTLE THE STONE

So that’s how three people have wrestled with the questions Jesus’ ministry, murder, and mystery evoke. Three of, oh, millions. Billions, even, because each of us here, though we are not paid theologians, come to different conclusions, different implications over our lifetimes.

I don’t know if our faith really would be easier, as I suggested at the beginning, without Jesus. God isn’t such a breeze to understand alone. So maybe that is the gift of the Christ: a human implicated in holiness, a bridge between God and us. Or, in Peter’s words in today’s passage, a living cornerstone, a place solid and yet responsive to the day.

2019.8.25 faithBecause despite the resurrection story we are still living in a devilish, oppressive, and depraved reality. We have not yet through our theological formulations found a final application of faith that will eliminate the human will to sell each other, negate another’s humanity, to be lured into selfishness rather than selflessness.

If we continue to take seriously the questions Jesus Christ evokes, we may someday come to take seriously the questions we evoke. Like the question of climate change, the question of white nationalism, the question of the legacy of chattel slavery, which we will commemorate at 2 p.m. at our bell tower today.

Maybe it isn’t a leap of faith we need to make, a leap across a chasm of theological uncertainties, but a small step onto a living stone. A stone where the holy and human might intersect. We do this by accepting Peter’s invitation to rid ourselves of “all malice, and all guile, insincerity, envy, and all slander,” all of our un-neighborly ways. For in such a life as that, whatever the truth of God and Christ Jesus, we will never be ashamed.

AMEN

Who, When, What, Why? Hebrews 2.10–18

FOR BULLETIN COVERDelivered at Ames UCC on August 16, 2015
© The Rev. Eileen Gebbie

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WHO, WHEN, WHY?
Who, when, and why? Those are my first questions for the book of Hebrews.

Mostly, there are no answers. Nobody knows for sure who wrote the letter. It could have been Paul or a follower of Paul, Apollos or Priscilla. It was probably written anywhere between 60 and 100, since knowledge of Jewish temple practices was required and the temple was destroyed in 70. But the audience was likely mixed, not exclusively Jewish, but Jewish Christians and gentile Christians together.

So that’s who and when. But why? Why did the author write this letter or sermon? Let’s start by looking at what she wrote about.
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Live Your Easter: Romans 5.1–11

Delivered at Claremont UCC on May 10, 2015
© The Rev. Eileen Gebbie

Now that we have been put right with God through faith, we have peace with God through our Lord Jesus Christ. He has brought us by faith into this experience of God’s grace, in which we now live. And so we boast of the hope we have of sharing God’s glory! We also boast of our troubles, because we know that trouble produces endurance, endurance brings God’s approval, and God’s approval creates hope. This hope does not disappoint us, for God has poured out love into our hearts by means of the Holy Spirit, who is God’s gift to us.

For when we were still helpless, Christ died for the wicked at the time that God chose. It is a difficult thing for someone to die for a righteous person. It may even be that someone might dare to die for a good person. But God has shown us how much God loves us—it was while we were still sinners that Christ died for us! By his blood we are now put right with God; how much more, then, will we be saved by him from God’s anger! We were God’s enemies, but God made us friends through the death of his Son. Now that we are God’s friends, how much more will we be saved by Christ’s life! But that is not all; we rejoice because of what God has done through our Lord Jesus Christ, who has now made us God’s friends.

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