Servants Between Ashes and Dust: 1 John 1.5–2.2

Delivered at First Christian Church on July 1, 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).

UNIQUE RELATIONSHIP
Grace and peace to you, First Christian Church, and isn’t it great to be back in this sanctuary together, Ames UCC?

In addition to being a joy, these July services we share are also unique.

There are six different churches downtown—our two, First United Methodist, Grace Lutheran, Body of Christ, and Holy Transfiguration Orthodox—six churches all professing devotion to God in Christ Jesus with this same scripture as our teacher, yet we continue to maintain our own buildings and pastors and services and ministries. We are so insistent on practicing that love of God in Christ Jesus with distinct music, art, liturgy, and theology, that we mostly remain out of touch and independent.

But here we are, every July, as well as at the beginning and end of Lent, together. During the highest of holy days and the most ordinary of times, for over fifty years, we have come together to give God our united thanks and praise.

Thank you.

NO ATONEMENT SACRIFICE
Because of the unique and long-standing nature of this relationship, the amount of flexibility 2018.7.1 no atonementand openness to difference it demonstrates, and the trust I hope that I’ve personally earned, I’m going to risk being completely transparent with you about my theology of the cross.

Namely, that I completely disagree with this reading. Not all of it, and not all of 1 John, but its interpretation of the meaning of Jesus’s death.

Which puts me in good company, if not in terms of theology, then in the fact of disagreement. This essay, 1 John, is part of an early schism about whether Jesus’s body matters or not. One side said it does not, that it is only a mask. The side represented in 1 John said it does, that Jesus was both fully divine and fully human, so his body is essential to the teachings and the gift. Which I do agree with.

But I cannot accept the authors’ theology that God intentionally had Jesus die as a blood sacrifice to atone for the sins of the world.Instead of an individual bull or goat or dove, the traditional sacrifices for individual sins, they argue that Jesus was a universal lamb to compensate for a whole a universe of sin. Which makes God a murderer and the “structural, civic violence”1 of an empire necessary and holy.

That’s the theology and the God that I grew up with and that is most commonly professed. 2018.7.1 lifeIt is not, though, the theology I can stake my life on or the God that I can love.

Am I saying Jesus didn’t die? No. Am I saying Jesus’s death is inconsequential? No. Am I saying we don’t sin? No way.

I’m saying that it isn’t Jesus’s death, but his life and his resurrection, that are the mechanisms which might redeem us from sin. It is what he did before and after that ordinary, brutal day that may give us means to stop deceiving ourselves and have fellowship with God and each other.

Might and may are probably the most important words there. Jesus’s life and his resurrection might redeem us, if we remember to allow them to.
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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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Why, Oh Why?

Published Sep 23, 2016 in the Ames Tribune

By Eileen Gebbie

I haven’t written a piece for this paper in some time. I scheduled myself for every month, and was succeeding, until members of my church began to experience an unprecedented wave of death, cancer and division. Not the kinds I usually write about, not the large scale losses and diseases of racism and poverty, but intimate and very present lives in ruins.

This means I have been spending more time than ever asking the biggest theological question of them all: “Why?” Not just why did a loved one die, why does someone have to have cancer, why doesn’t a relationship work, but why did God allow this to happen and why isn’t God fixing it all?

This makes sense to me. In crises we generally know who, what, when, where and how. Those are the sources of the pain. But the “why,” even when the concrete answers are bad cells or bad communication, seems to remain hidden behind a curtain. It is the same curtain that also seems to hide the divine.
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A Eulogy

life-is-uncontrollable-wildnessOn Saturday, September 3, 2016 my church gathered to celebrate the life of a gentleman who just two weeks before had been a vibrant, healthy father and academic. Then he was stung by a wasp.

Services for those who die suddenly or “too soon” have a different rhythm and tone than those for someone in their nineties or who has had a long illness.

In this case, the family had asked for four speakers, so it was important that I address the theological issue of the day (“Why?!”) succinctly, then allow the rest to tell his story.

Our last reading today, the familiar passage in Ecclesiastes, says that there is a time for everything in life, the good and the bad. But I think I speak for the family and all of us gathered here when I say this was not Chet’s time to die. This was not somehow his cosmic turn, one ordained in the stars, or dictated by the divine. Chet is gone too soon, well before his time.

Over the course of this summer our church has been studying the book of Job. Job’s story of wholescale loss, his argument with well-meaning friends, and his poetic dialogue with God, give voice to our own confusion and pain and anger on a day like today.

And although later editors tried to explain away Job’s suffering, the ancient poem ultimately says that “Why?” is not the question in senseless death. Instead, the question holiness actually answers is “What is?” What is life?

Life is uncontrollable wildness, a tapestry of biology and chance, infused with the sacred and partnered with death. Chet’s biology could not withstand its chance encounter with wildness. And so death came.

And in each moment that he drew breath and the one in which he stopped, Chet was in the presence of God.

At the end of Job, a community of family and friends who are family, help to rebuild the daily life Job had lost. They could not replace those who had died, but they could ensure that he was not alone in grieving and the necessary taking of steps and breathing of breaths. It is our sorrow and our privilege to do that today for Chet’s loving family.

What is life? It is loving, even though we know we will lose what we love, it is living richly and bravely within God’s wild tapestry.

Job 42.1–7: Let God be God and Care for the Needful

wombofgodDelivered at Ames UCC
on August 28, 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.

RIGHT/WRONG TIME
I was a little worried about starting a series on Job in the summer. Summer is a happy, sunny time and Job is such a bummer. His is a winter tale, not a lure to come to church when you could be out on a kayak or hike.

But over the last few weeks our church has experienced a surge in suffering: cancer diagnoses, cancer treatments, emergency surgeries, housing loss, relational loss, imminent death, and death itself through disease or depression.

I have never believed life is or should be easy, but the particulars and the volume combined have shaken me at times. And more than one of you now have either asked, “Does this make me Job?” or otherwise referenced this sad and serious story.

There is no right time to study Job because the trauma the poem describes will always come at what feels like the wrong time.
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Loving Job: Job 1.1–22

releasegodDelivered at First Christian Church
on July 3, 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 (except in July, when we worship with First Christian Church at 9:30 a.m., alternating between FCC and Ames UCC).

LOVE–HATE
Show of hands: Who loves the story of Job? Who really dislikes it? I was wary of it for a long time because it sounded so mean: God letting someone lose their whole family to prove a point. It seemed to reinforce notions of God wanting suffering and suffering somehow being redemptive—what I consider the worst of our tradition’s contribution to understanding the holy.

And I think I felt like having faith in God would require me to accept that ugliness, that somehow becoming a Christian meant accepting and professing a characterization of God that I found grotesque.

Now Job is one of my favorites. Job gives us glimpses into other times and cultures; it reminds us that our religion is a hybrid. Job asks the fundamental questions of this life, without the Christian distraction of afterlife.

And, as I hope you will see, in the end the story of Job offers a portrait of God that denies all of our efforts to humanize the divine. In Job, holiness is at a scale that truly inspires awe and justifies our faith, hope, and love.

God in Job is not grotesque, but glorious.

So, as our Bible itself does, let’s begin at the beginning, with the context and main characters.
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