Give Thanks that We are Not Complicit: Revelation 21.1–6, 22.1–5

2017.8.27 dragon Delivered at Ames UCC
on August 27, 2017

©The Rev. Eileen Gebbie

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

RESENTFUL
I am so tired of being jerked around. I am so tired of having my days and my nights hijacked by headlines. I am sick of the incivility in the public square and nauseous from the increasingly punitive nature of public policy.  And I resent, I resent to my core, the energy I must expend to reclaim my time from those who would distract me from sharing and working for the good news that there is enough for all.

In other words, I get, to a small extent, where John of Patmos is coming from.

John of Patmos, was a Jewish follower of Jesus living as a refugee under the violent rule of the Roman Empire in 90 CE. John of Patmos was in shock from seeing his homeland of Jerusalem conquered—again—and the house of God on earth, the temple, destroyed—again. He was baffled by the willingness of others who claimed to follow Jesus to compromise with that Empire, to go along to get along. As he eventually writes, this is an empire that makes statues more important than people!

John of Patmos is also terrified that the world is coming to an end.

So, he takes all of that emotion—his rage, his sorrow, his questions—to God. Where are you, God? Why have you let this happen, God? What are we to do, God?

He takes it all to God in meditative prayer and this scripture that we now call Revelation is how he heard God answer.
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God is Other: Revelation 1.17–20, 4.1–7, 5.1–8, 6.1–8

2017.8.13 lambDelivered at Ames UCC
on August 13, 2017

©The Rev. Eileen Gebbie

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

MONSTERS
Our scripture is full of fantastic beasts, cataclysmic events, and magical/miraculous imagery: A talking snake in Genesis’ Eden. A talking donkey in the book of Numbers. A whale that can swallow Jonah whole and then still spit him out. A flood that destroys the world. Ten plagues that free the slaves. An angel that balances Jesus atop the temple. Water becoming wine.

But the beasts and cataclysms and magic and miracles of the book of Revelation are so concentrated, they can sound so extreme, that today I’m mixing up the order of worship a bit by integrating Dan’s reading of the scripture with my teaching/preaching on it. And thank you to Ben and Barbara for the sung preview.

But before we get to Revelation, let’s get to its author: John of Patmos.

JOHN OF PATMOS
John of Patmos was a Jewish man from Jerusalem who at the time of his vision-writing, about 90 CE, was living on an island—Patmos—off the coasts of Turkey and Greece. As a Jew from Jerusalem writing in the year 90, this John may well have witnessed the final destruction of the Jewish temple in the year 70.

Remember that, for Jewish people during the temple period, the temple was the home of God on Earth, the nexus between this world and another. It was literally and materially an intersection between the sacred and the profane. And the Romans crushed it. The Romans closed the door.

In doing so, the Romans didn’t just insult the Jewish people, they attacked God. Their destruction of the temple was not only aggressive warfare, but the height of sacrilege and blasphemy, too.

Imagine how we would feel if a foreign nation burned this house of God to the ground. Though we understand God to be everywhere, we still come to a particular place to practice that relationship. How bitter, how angry, how venomous might we feel toward those who took it from us?

John of Patmos leaves Jerusalem, possibly in exile, possibly as a refugee. But he cannot escape the violence of Rome. When John is on the mainland of Turkey, he is constantly confronted by celebrations of Rome’s violence. He even has to look at a statue of the man who took the temple down.

Kind of like how Black and Native Americans have to look at statues of genocidal generals and Presidents throughout the US.

John also has to contend with a culture that has come to revere the Roman emperors as divinities. Wasn’t it enough for God to be taken away, now they have to put themselves in God’s place? John is surrounded by insults to God and the hubris of rulers. He is a body under threat, a soul under attack.

And then he has a revelation.
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