God in Disasters: Genesis 6.5–22, 8.6–12, and 9.8–17

Delivered at Ames UCC
on September 9, 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.

DISASTER
How do you tell the stories of the disasters in your life?2018.9.9 failings

When I talk about being hospitalized for a mental health crisis in high school, I always express gratitude for the adults outside of my family of origin who helped to make that happen. When my wife talks about her childhood home burning down in the middle of the night, she always mentions how Tinkerbell, the family fox terrier, alerted everyone and saved their lives.

Maybe your disaster is about a lay-off from work; a suicide; a car accident; a heart attack; an assault; a stroke; a fall. From the Italian for “ill-starred event,” disasters befall us all. How we tell the story of each reveals something about us. It reveals something about what we notice, what we value, and why we live as we do in the aftermath.

This is especially true when in the telling of our disasters we invoke the presence of God, like in Noah’s.

NOT SUITABLE FOR KIDS
I have said it before and I will say it again, I do not know why we teach this story to children, how so many happy, cartoon depictions of this story ever proliferated. Look at the broad strokes: Humanity becomes so naughty that God not only kills almost all the humans, but the animals and the birds, too, with a flood. How can a story like that instill in a child anything but fear of failure and God alike?

It’s not that I completely disagree. Humans are bad and so there are floods.

Humans are bad at thinking globally or in terms of natural systems. We are also bad at accepting the consequences of our actions. The climate change behind rising sea water and unprecedented storm seasons is on us. So is the engineering and city planning that leaves whole populations of humans, animals, and birds at ongoing risk.

The bad thinking and actions of humans does lead to flood. However, that’s very different than saying a specific group of humans are bad and so God inflicts the disaster of a flood.

Lots of Christians say just that, blaming Katrina and the death toll in New Orleans on the gays, as just one example. But doing so feels an awful lot like a repeat of the conversation between God and Adam in the garden: Why did you eat that pomegranate, Adam? Uh, she made me!

Blaming God by way of queer people is a way to avoid taking responsibility rather than a faithful characterization of God.
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Amos 1.1–2; 5.14–15, 21–24: River’s Source


2017.11.12 rivers
Delivered at Ames UCC
on November 12, 2017

©The Rev. Eileen Gebbie

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

JUSTICE
Amos, like all good prophets, does not mince words. Moved by the will and vision of God, he states clearly that the trappings of religion are traps. Religious practices that remain in the sanctuary, that do not translate into faithful lives in our streets, are a trap. We must break out of the traps we set in the name of God in order to free ourselves and each other in response to the will of God. We must let justice roll down like waters, and righteousness like an ever-flowing stream.

For many of my colleagues, this is the one day a year where they can “safely” preach about justice. By which Amos, and all of the prophets, means a balancing of the scales between the haves and have-nots in the world that we live in right now. This is, obviously, not a worry for me. We are a congregation that readily acknowledges the imbalances of the world and gives generously of our time, talent, and treasure to even them out. So what more is there to say? Should I just invite us to do high fives and move on to the next hymn? We could be to the coffee and cookies in 15 minutes!

OUR STREAMS
As I prayed this scripture, and about our church—as I considered our consistent willingness to jump into justice and righteousness—I found myself wondering about the stream’s source and its structure.

Because water takes a toll. Whether it is sitting or trickling or raging, water changes everything it touches. Water grows plants but water also rots wood. Flood water can ruin a home but clean water can revive it.

And God would have justice roll like water and righteousness like an ever-flowing stream. Justice and righteousness, those are rivers that come with a lot of debris, sudden rapids, and toxic spills, as well as seemingly eternal doldrums, unmoving.

If we are to create the conditions so that justice and righteousness are as strong as the Niagra and as wide as the Mississippi, then we had better make sure the riverbeds are deep and the banks strong. We had better keep our eyes as much on the source of justice and righteousness as those destinations, or we may find ourselves overwhelmed by waves or so tired of rowing our oars that we jump ship for dry land, just like Amos’ original audience.

So today I want to look at the waters of creation and those of baptism.

CREATION
The Bible is not, of course, a biological textbook. It is a metaphysical one, it is a theological assertion about the nature of life. And it asserts that life began in the moment holiness invited deep water to do a new thing. And it asserts that it is good.

Over and over again in Genesis as the divine brings forth from water and not-yet-substance the elements of life that are familiar to us, and those that are strange, God says, “It is good.” Creation is good and God has faith that we have the capacity to tend to that goodness.

We fail, of course, out of our hubris, but we do not destroy the goodness. Every river, including those of justice and righteousness, continues to flow out from Eden, keeping us connected to our source, to the goodness we need and the goodness to which we can return.

Which is what Jesus then invites us to do, when he steps into water to make a new thing.
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Take a Sabbath from Hate: Genesis 1.1–2.4a

Delivered at Ames UCC on September 10, 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.

GENESIS
In the beginning there was substance, the deep, the tehom. God blew on the tehom, just as God would across every living thing, to invite a cooperative life.

First, there was day and night. And it was good. Then sky, and it was good. Next land and plants. Ever so good. Stars, sun, and moon were given their places and schedules. And it was good. Swarms of fish and sharks, pterodactyls and sparrows began their generations. They were all good. Cattle and worms took up their places above and below ground. And it was good.

Lastly God made a human creature. Then God divided that human creature into different shapes, a sacred variety all reflecting God. God told humanity to take good care of this holy creation. And it was very good.

Genesis is not, of course, a scientific account of creation. It does not presume to contradict or supplant the big bang theory or astrophysics in general. We preserve it as a theological account of the planet and our place on it. Genesis 1 is a story to remind us that everything God touches is good. Everything God wills is good. Everything of God, is God, and is good.

It also clearly argues that though we are not number one on God’s list, our place at number six comes with responsibility for all who came before us.

MARY AND JULIAN
I’ve been doing a lot of study the last couple of weeks, about some of those who came before us, our faith ancestors. I’m preparing for our Wednesday morning and evening study of gospels that did not make it into the Bible, like that of Mary Magdalene. I’m also looking ahead to our Lenten study of Julian of Norwich, a 14th century mystic, who was the first woman to compose a book in English.1

In the beginning of the fragment of Mary’s gospel that remains, she quotes Jesus as saying, “Every nature…every creature, exists in and with each other.”2 She goes on to share further revelations from Christ resurrected that oppose church and gender hierarchies. All that matters is the soul that transcends the body and resisting any assertions of power over people. I think we know why she didn’t survive the Biblical vetting process.

For Julian, her thirty years of meditation on visions of God in Christ made strong her belief that God is in us and we are in God and there can be no evil or pain or judgment from God to us. Her most famous theological statement is “All will be well and all will be well and every kind of thing shall be well.” Julian isn’t saying that life will be easy—how could she after witnessing two rounds of the plague—but that suffering is never God’s will.

Both of these women are reiterating, in their own way, that same sense of God’s goodness from Genesis 1. Even a thousand years apart, even with an empire and a church working to silence them, the goodness of God found voice.

So what keeps going wrong?
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Genesis 2.4b–7, 15–17 and 3.1–8: The Problem of Creation

applestoryDelivered at Ames UCC
on September 11, 2016
©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.

IN THE BEGINING
In the beginning two female girls were born. There was land, but no one knows how long it was there or where it came from. The girls were born underground, in darkness, and so they took a long time to grow and only knew each other through touch. As adults a spirit came and fed them and they learned to think for themselves. The spirit also explained that when they were ready, the women would get to go into the light.

Much time passed and the women learned their language. They also found baskets filled with seeds and images of animals. The spirit said they were gifts of their father that they would take into the light by planting four seeds and climbing the trees out of darkness.

The spirit taught the women prayers and after a very long time out they climbed. The sisters were named Life and More. After praying and singing the creation song they asked the spirit why they were made. “Your father made the world but was not yet satisfied. So you he made in his own image and gave these baskets to bring more life.”

Initially scared by the dusk, Life and More understood that above ground had cycles of days and nights. They learned how to plant and watch food grow. They learned to cook corn and eat it and now they were dependent on food to live. They created animals and food for the animals, mountains and the trees that cover mountains.

Life and More were competitive. They became selfish. Through the spirit, their father told them not to even think about having kids, that other humans would be born at the right time. But a snake told More if she had a child of her own she would be happy. The snake sent her to a rainbow and she became pregnant and had two boys.

Her sister, Life, asked why More had disobeyed the father. “For your sin, he is taking me away. You are alone now.”1
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