Authority and Worth: Mark 10.17–31

2018.8.26 churchDelivered at Ames UCC
on August 26, 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.

TWO QUESTIONS
There are two questions we have to answer for ourselves when confronted by this scripture. Because it is a confrontation between us and Jesus, just as it is between Jesus and the rich man.

One, what authority do we give Jesus in our lives? And, two, what does that authority require us to do with our money?

AUTHORITY
When we come into a building labeled United Church of Christ, as ours is in such large letters on the east, it is a safe assumption that Jesus is the highest authority in this place; that the in-house ritual worker—me—will describe Jesus’s teachings, and teachings about Jesus, as paramount; and that Jesus will be named as a conclusive expression of the Godhead.

But that does not mean any one of you will accept all or even most of what the church promotes or I have to say. That is not required in our particular branch of the Christian family tree. We do not have a creed or tests of faith. Instead, we have lifelong learning and prayer and discernment about the person, place, and passion of Jesus Christ.

So where are you on that today?

Consider, for a moment, where you are in your conversation with God regarding Jesus.

Maybe you understand him to have been a real, historical man or perhaps a composite of many Jewish zealots and movements. Maybe you believe he physically healed the sick but did not raise the dead. You may accept his death on a cross but reject the idea that God wanted him to die that way.

The longest conversation we have with God is usually about Easter and whether Jesus literally came back from the dead or metaphorically did or did in a way we do not have language for.

Your position on each of those key elements of our story, your own Christology, to use the theological term, will determine in part how you respond to Jesus when he tells you to sell all that you have and give it to the poor.

DODGE
One answer may be to dodge the question. Because who here is really rich, like the man in the passage?

One percent of our population now owns forty percent of the national wealth. Twenty percent owns ninety percent of the wealth. I don’t know that any of us are in that category. I do know that twenty two percent of the Ames population is working and above the poverty line but not really able to afford living here.

The majority of us who come to this place, though, are affording to live here, have sufficient health care coverage, can do some saving, and can even afford the occasional vacation or new car. Though we may not be dripping with gold and Gucci, we do have more than our daily bread.

So Jesus is addressing us, too.

And if we give him any authority in our lives, we do have to decide how to faithfully use our financial resources.
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Servants of Love Incarnate: John 2.1–11


2018.1.14 non being
Delivered at Ames UCC
on January 14, 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.

JOHN IS DIFFERENT
If John’s gospel were the only one we knew, if we studied it and dedicated our lives to it, then read Matthew, Mark, and Luke, we would be shocked. It’s all lies, we would think! That’s not the truth about Jesus! Likewise, if we had only ever studied the synoptic gospels, synoptic meaning same, we would be baffled by John. It is that different.

John’s gospel does have Jesus traveling and teaching, he does endure trial, death, and resurrection. But John’s chronology is different than in the other three. There is no Eucharist, no Last Supper, in John. Jesus shows no concern for the Kingdom of God in John, only for his own special identity. Jesus talks more in John’s gospel than in the synoptic gospels, with great long dialogues, but never in all of that does he share any parables, those stories of mustard seeds and buried treasure.

And John is the most anti-Semitic of all the gospels. Maybe not universally so, maybe not condemning of all of Judaism, only of specific strains or communities of Judaism at the time. But I am guessing that not many 21st century Christians are all that familiar with the differences between contemporary streams in Judaism, let alone those of the ancient near east, so reading the subtleties of critique in John can be dangerously misleading.

I decided, as a result of that, and this era’s resurgence of overt hatred of and aggression toward people who are Jewish, to modify our readings of John to avoid easy misunderstandings and make clear where we are as a church. Rather than “the Jews” it will read as “the authorities” or whatever the appropriate target of Jesus’ concern may be.

But the difference I really want to focus on today is an omission in John at the beginning of Jesus’ ministry and the inclusion of the story today.
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Attend to One Another: Luke 6.1–16

2017.1.29 resist findDelivered at Ames UCC
on January 29, 2017
©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.

HEARING
A news story came across my e-mail recently with the title “The greatest challenge your pastor will face in 2017.” Can you guess what the challenge was? The author said that it is all of you.

He described how, on any given Sunday, the preacher may say one thing but congregants hear another. That’s a given in this style of teaching. We have a lot of teachers here, so I know you can relate. But the author predicted the phenomenon would be more pronounced in light of the presidential election.

So let me ask you this: How many of you here today want me to address the week’s news about refugees and walls and women’s bodies? And how many of you would be very frustrated if I did?

Group dynamics are always tricky, but even more so in a time of conflict and even in a space of faith. Just look at today’s story.

ANTI-SEMITISM
The first conflict is in the temples, which prompts a reminder before I get into the meat of my sermon. Beware our human tendency to conflate a few with all.

The greatest sin of Christianity has been to take the reported behavior of a few people who were Jewish, many years ago, as representative of people who are Jewish, for all time. The shock of those in today’s scripture, and their reprimand of Jesus, does not characterize all people who are now, or were then, Jewish. I know that you know this, but given the persistence of hate groups and speech against people who are Jewish by people who claim to be Christian, it bears repeating.

Now, let’s talk about Judas, the focus of our greatest conflict as Christians.
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Easter Proof: Mark 16.1–8

unstoppableDelivered at Ames UCC
on March 27, 2016
©The Rev. Eileen Gebbie

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heard rather than read.

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NO JOY
Fear seems a pretty appropriate response to a grave that has been opened and is now occupied by a stranger. A stranger who lets you know that your most dearest one has walked off.

These women have been through so much already. They were the only ones who waited with Jesus. They were the only ones who tended his body and laid it to rest. When all of the other followers and the named disciples ran away, they continued to ally themselves with this loving, ornery, and seemingly god-forsaken man.

Then they returned to their community. They returned to the traditional Passover festival. If nothing else helps in the midst of grief, familiarity and habit can be soothing balms. But they could not stay away. Mary of Magdala, Mary the mother of the disciple James the younger, and Salome the mother of the other James and his brother John know that Jesus’ body yet needs care.
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Lenten Repentance: Mark 10.32–52

transcendedDelivered at Ames UCC
on February 21, 2016
©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read.
Please join us for worship at
10:45 a.m. on Sundays.

GOD TALK
Was Jesus divine? Was he human? Was he half and half? Did he transition from one to the other over his lifetime or only at the resurrection? This was the topic last week at God-Talk, our month theology free-for-all.

In classic UCC fashion, we had no one answer. Some felt that Jesus was not divine but clearly gifted and blessed. Others expressed certainty that he was divine, and not just because scripture says so, but from their own life experience.

We also touched a bit on how our understanding of Jesus reflects on our concepts of God. If we deny God any role in Jesus’ conception or birth, for example, are we denying God the capacity to do miraculous, counter-natural acts? What is God’s power if not to do things we cannot do?
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