The Words of Our Faith: Philippians 2.1–13

2018.5.13 no wayDelivered at Ames UCC
on May 13, 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.

OMAR IBN SAID
In the very early 1800s there was a man named Omar ibn Said. He was educated, he tithed, and he taught his Muslim faith to the children of his community in Senegal. Then, at age 37, married and with a family, Omar was kidnapped during a raid, and put to sea on one of the last ships to participate in the Atlantic slave trade before it was banned. Despite being a small and delicate man, Omar survived the middle passage, those six weeks below deck of filth, starvation, stench, and fear. In the autobiography he wrote years later, Omar said that on his arrival at the slave auctions in Charleston, South Carolina, “In a Christian language they sold me.”

However, Omar escaped from the man who would own him. He walked 200 miles, but even though he was under threat for every inch of those miles, he did not give up his practice of praying five times each day. Unfortunately, in Fayetteville, North Carolina, Omar ibn Said was captured and jailed.

Then Omar did something remarkable, at least to the white people of Fayetteville.

As the account of Omar I’m basing this on notes, white people were used to being around black people and African people, and they were used to believing that black people and African people were all ignorant subhuman animals, who would do no more than toil and birth more property. Imagine their reaction when Omar ibn Said covered the walls of his jail cell with Arabic. In Arabic, Omar scratched out verses from the Koran that presumably already had and would continue to sustain him in his life before and certainly during captivity.

The white people were agog.

In our reading today, Paul is scratching out a Christian hymn that presumably already had and would continue to sustain him in his own life before and during captivity.

2018.5.13 witnessCHRIST HYMN
Because in addition to walking and preaching and teaching over thousands of miles all for the love of God and God’s love of all people, Paul also repeatedly went to jail for that very work. That’s where he is as he writes this letter to the emerging church in Philippi.

While jailed, Paul was visited by Epaphroditus, who delivered gifts from the Philippians. This letter serves as a thank you note for that support, and offers furthers guidance for persevering in their faith, even when there are struggles and struggles in their church. That guidance, that guide, is the vision of God in Christ expressed in verses 5–11, which you see offset in your bulletin today.

Known as the Christ Hymn, the words are not Paul’s, but most likely by another, otherwise unknown author and were probably sung by Paul and the Philippians in worship, maybe as part of the rite of baptism.1 The hymn teaches the singers to share in the mind of Christ: Be humble, take risks, give thanks to God.

What a comfort that must have been to Paul. What a comfort, even as a newcomer to a brand-new expression of faith, to have those lines to present in his mind. Not only memorized, but tattooed on his heart, just like those Koranic verses were for Omar ibn Said, so that their meaning could be useful in a time of trial.

OUR HEARTS
What do you think you have tattooed on your hearts?

What holy, weathered, and well-loved words would sustain us should we find ourselves suddenly captive, like Omar, or predictably jailed, like Paul?

I imagine many of us know the Lord’s Prayer by heart. And the more I pray it, the more layers and life I find within each word, as it moves from giving praise, to naming the goal, to asking for sustenance, to confessing brokenness, to requesting protection, and to a conclusion of joyous surrender.

I know

Love God with all your heart and all your soul and all your might and your neighbor as yourself.

and

In the beginning was the Word and the Word was with God and the Word was God.

and snippets from psalms Mary’s Magnificat and the Beatitudes and Genesis.

I have a lot of refrains from hymns to draw on; I’ll spare you those recitations.

But what if I prayed fives times each day, no matter what, like Omar ibn Said did two hundred years ago and billions of Muslims do to this day?

In 2018 I’ve taken on the discipline of praying the divine hours, also known as the divine office. It’s a Christian practice of fixed 2018.5.13 lords prayerhour prayers that go from the time of rising through bedtime: lauds, midday, vespers, and compline. Each hour’s prayer can take as little as five minutes, but the inertia of habits and the easy distractions of measurable outcomes and laundry can be a struggle to overcome.

JUST DO IT
Then I learn about Omar ibn Said and I hear Paul’s continued instruction from prison:

Work out your own salvation with fear and trembling for it is God who is at work in you, enabling you both to will and to work for (God’s) good pleasure.

Yes, Philippians, yes, Amesians, faith work is hard and faith community is hard, but do the work of faith anyway. Don’t make excuses or be seduced by false comforts. Learn to pray, be in worship, commit to community.

Do the work of faith for you do not do so alone or only for yourself. There is no solitary prayer, or baptism, or communion.

The moment we open our mouths or our hands, we are not speaking or working only for or with ourselves but with the voice of the whirlwind, the hands that carried babies out of slavery, the centuries of disciples whose witness has proven just how weak the forces of nonbeing really are.

Even though on the run, the words of his faith allowed Omar to rest within the holy collective. Even while in jail, the the words of his faith allowed Paul to step into divine freedom.

That’s what I want for all of us.

That’s what God offers all of us: the way out of no way, the language that names the vision that offers the tools that opens the plantation gates and the jail doors and the shackles of violence, division, and distrust that both bind and divide us at this very moment.

2918.5.13 whirlwindBE READY
In our racist society it is unlikely that many of us here today will be trapped in a jail cell simply for the color of our skin though we could easily be because of how the content of our scripture compels us to fight that racism.

So like Omar ibn Said and Paul, if you haven’t already, find the words of faith that most stir and comfort and energize you. Don’t just memorize them but study them, interrogate them, ask yourself and God why they move you so. Know your own witness. And if you have done all those things already, teach us how and what you have gained from doing so.

Let each of us have the words of our faith at the ready so that even when we are fleeing, we remain grounded, and even when our language cannot be understood, our very ability to use it renders our captors agog.2918.5.13 sell out

And let us never again use our Christian language, the language of Christ, to sell or to sell out other people, but to ever and only bear witness to freedom, peace, righteousness and God’s love for all people.

AMEN

1Coogan, Michael, ed. 2001. The New Oxford Annotated Bible, 3rd ed. Oxford: Oxford University Press.

Equality before God: Acts 17.16–31

2918.4.19 fallDelivered at Ames UCC  on April 29, 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.

WARNING
A word of caution before I fully begin: Today I’m going to touch on violence against women.

If that is too raw a topic for you, too personal a pain, feel free to step outside into the beautiful air for ten minutes or go get some coffee in the Fellowship Hall. Do so knowing that you have done nothing to deserve the pain you have suffered, absolutely nothing. But I do hope you will come back for our song and prayer, for the good news of this community of peace, healing, and love.

Let’s all stand for a moment to stretch so that if anyone feels like leaving, she may do so unselfconsciously. Thank you.

ATHENS
Today Paul is in Athens, having left Philippi to continue his work of nurturing holy feast communities. That’s a 410-mile, or 118-hour, hike. Added to last week’s total, that’s at least 1,800 miles and 500 hours he’s gone for the love of God and God’s love of all people.

Athenians were known for their intellectual curiosity, so it is no surprise that outside of the Areopagus (the main administrative building) Paul finds people to engage with, in debate and conversation. The passage says that in addition to everyday Joes, Paul encounters followers of different philosophical schools.1

Paul calls attention to a local altar with an inscription that reads “To an unknown God.”

But God is known, Paul says. Look to Genesis he says. That is the God known and knowable by virtue of our existence here today. We may think we are searching for God, but God is always near. And God hopes we will return our attention to God. God hopes that we will finally return to the potential with which we are all gifted.

Humanity clearly has a very hard time with seeing each other as equally gifted of God, equally beloved of God.

TORONTO
As you know, in the week since we were last together, ten people were murdered and 15 injured by a man driving a van; he just plowed into them.

In some ways this event is unremarkable. Motor vehicles as weapons are becoming increasingly common. And the death toll was also not nearly as severe as in other terroristic events over this last year.

But this particular crime, this particular criminal, returned to light a vicious ideology promulgated online. In it, straight men who have not been sexually active rail against men who have been and the women who have “denied” them. Members of this “community” have encouraged each other to castrate sexually active men and to rape all women, among other things. In this online space, the Toronto van driver has been praised as a saint.

At the core of this ideology is entitlement: entitlement to the bodies of women. The men—and it is only men who promulgate this position—are angry because they have not gotten what they feel is rightly theirs. Which is not new: Entitlement to female bodies has been around as long as there have been females.

What is different with Toronto is the weaponization of the hate and the application of that weapon at a larger and random scale. This isn’t a stalker obsessed with one woman. This isn’t an ex-husband who goes on to kill an ex-wife. These are straight men who have become so obsessed with their lack of sex, and so unwilling to look to their own part in that reality, that they have made what they call “involuntary celibacy” the fault of all women, and so the death of any women will do.

Our own ideology, our religion, is not free from such violent misogyny. Just open the Bible. When the townspeople want to attack your houseguests? Send out your daughters to be raped instead. That’s the story of Sodom. Want a baby? Rape your slave. That’s Abraham and Hagar. And, really from the start, women are nothing but trouble for men. Just look at Eve tricking Adam into eating the forbidden fruit.

No. Let’s not. Let’s not give any more credence to that old lie. But do let’s go to Eden. Do let’s go to the God of Genesis as Paul suggests.

2018.4.29 adamEDEN
Please recall that Genesis is a theological exploration of the relationship between the world and divinity, not a biology textbook, so please hear the following as metaphor.

In Eden, in the garden, God makes a rather queer being, the adam. The adam is queer in the sense that it was, as yet, unusual and unique in its nature. It was also queer in the sense that it contained all manner and potential of human gender, and biological, and sexual expression.

Into the adam God breathes life. Then God invites the adam to split, to serve as the original chromosomal pair, and so we have male and female. And we can say now that was just the first division. Biology is not so binary.

Things go well for awhile in Eden. Then they don’t.

A being of God’s own creating, a snake, a fellow God-born garden-dweller approaches the female and the male. It invites the female to eat a pomegranate. She does. She invites the male to do the same. He does.

The two feel ashamed as they hear God coming toward them through the garden. God learns what has happened and is upset. The humans are banished. In their banishment, the male and female have children, two boys. One of those boys grows up to kill the other.

It’s a mess. Our story about the relationship between holiness and humanity is of initial unity with God quickly destroyed by forces we could not resist, immaturity we could not conquer, and emotions we could not contain.

2018.4.29 internetForces we cannot resist, immaturity we cannot conquer, and emotions we cannot contain: sounds just like the Internet, doesn’t it?

DOESN’T HAVE TO
But it doesn’t have to.

That’s the story of Genesis: This world doesn’t have to sound, feel, and act like Eve, Adam, Cain, and Abel. It does not have to include male supremacism, nor any of the other hierarchies of hate.

Adam blames Eve for his choice. He does not take responsibility for his own actions. He could have. He could have been honest about what he had done without pointing a finger at her.

Cain is jealous of his brother Abel God says to Cain,

Why are you angry…sin is lurking at the door; its desire is for you but you must master it. (Genesis 4.6–7)

Cain could have kept that creature at the door and spared his brother’s life its rage.

And before all of that, Eve and Adam could have remembered that they were never alone in the garden.

The story says that only after eating the apple do Eve and Adam hear God walking toward them. This makes God sound more like a superhuman being rather than a literally universal life force.

Since that is not possible, it must be that in the time it took for the snake to get their attention, the humans forgot about God. For a brief moment their senses became so narrow that they lost their awareness of God’s constant presence. That same constant presence Paul preached on at the Areopagus. That same God that is known and knowable, ever ready for the return of our attention.

START WALKING
Genesis is an exceptional book because of the accuracy, not of its geology and biology, but of its depiction of the human condition: We blame, we get jealous, we kill. Look at Toronto.

But it grounds that depiction in a unity with each other, the queer adam from whence we all come and whose legacy of divine breath we all yet breathe. Whatever else is in the Bible, whatever else we need to banish from being promoted as religious truth, in the beginning we were equal, we were one.

2018.4.29 snakeGod is still calling us to return to that potential with which we are all gifted. So we must teach our children that the only body they may claim is their own and never believe anyone who tells them differently.

And we need to do both in the name of the God of Genesis with as much fervor and intensity as all of the people online combined. If Paul could spread God’s good news by walking for thousands of miles without the benefit of real shoes, imagine how far we can go.

Let me end by saying that if you, any of you, of any sex, of any gender, have ever been assaulted and need to speak of the violence you’ve endured, you can tell me or Pr. Hannah. And if you are currently being hurt in your home or elsewhere, do tell me or Pr. Hannah. Together, be assured, we will get you free.

As for the rest of us, let us not be distracted by the snakes of misogyny. Let us join with the real saints in light in the public square, at city hall, in our schools, at our workplaces, to share the good news of our equality and our unity in God. That is our human story, that is our human song.

AMEN

1 Levine, Amy-Jill, ed. 2011. Jewish Annotated New Testament Oxford: Oxford University Press.

Bury the Cross: John 20.1–18

2018.4.1 JulianDelivered at Ames UCC on
Easter Sunday, April 1, 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.

ICONOGRAPHY
This year, to celebrate the ever-rising Christ, we have buried his cross.

In the earliest days of the Christian movement, death was a real possibility for followers of the Way because they refused to participate in the religion of the state. So, in order to find each other, and reduce the risk of being caught they communicated through code: symbols for bread, fish, and butterflies.

The bread and the fish stood for Jesus’s miracles of feeding and for the feeding of each other that was such an important element in the early days.

The butterfly was, of course, for the resurrection. It’s a perfect symbol for the story it tells: Butterflies undergo a profound transformation in their chrysalis phase. When it is done, they are no longer bound by the same rules that governed their bodies before.

The cross didn’t come into common use until much later, until the persecuting state adopted the religion but needed a theology to justify the pain they continued to inflict. See how your God suffered? You should, too.

There are examples, though, even in those thousand years when a crucifix was the only symbol in use, of the faithful experiencing the feeding and the freedom found on either side of its splinters and pain.

JULIAN OF NORWICH1
During Wednesdays this Lent we studied the work of a woman called Julian of Norwich. We don’t know her actual name because when she had last rites and was sealed into a small cell attached to St. Julian’s church in Norwich, England, in the 14th century, she gave up her worldly identity.
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Be Present with Mary: Luke 1.46–55 and John 19.16–30

2018 Good FridayPartial order of worship and full homily for Good Friday,
March 30, 2018
at Ames United Church of Christ.

©The Rev. Eileen Gebbie

LITANY
One:    Judas, slave of jealousy, where are you?
Many: I am here.

One:    Peter, slave of fear, where are you?
Many: I am here.

One:    Pilate, slave of Empire, where are you?
Many: I am here.

One:    The story of the execution of Jesus is the story of our own weakness and shortcomings, as people who have missed the mark on justice and so have alienated ourselves from God and neighbor. So tonight as we sit at the foot of the cross, we seek the ones who remained, who did not falter in devotion or love.

One:    Mary, mother of Jesus, where are you?
Many: I am here.

GOSPEL: Luke 1.46–55: The Magnificat

GOSPEL: John 19.16–30: The Crucifixion

LITANY
One:    Mary,
Many: is this your son Jesus hanging on the cross?

One:    Mary,
Many: does your soul still magnify the Lord?

One:    Mary,
Many: does your spirit yet rejoice in God?

One:    Mary,
Many: where is God’s favor now?

One:    Mary,
Many: how can we call you blessed when surely you are deserted?

One:    Mary,
Many: is God’s mercy gone?

One:    Mary,
Many: tonight the powerful are comfortable and laughing while the weak are tear-soaked and frightened.

One:    Mary,
Many: tonight your child is dead.

HOMILY: Be Present with Mary

No Gospel
I wish we had a Gospel of Mary. There’s a Gospel of Mary Magdalene, which several of us studied last fall. In it, Mary Magdalene continues to be the apostle to all other apostles. Just as she is the first to receive the good news of the empty tomb, she is the first to receive ongoing, secret teachings from the resurrected Jesus. He tells her not to listen to anyone but him, do not trust those men who would make new rules about him, and be fearless.

But we hear nothing from Mary, the Mother of Jesus, after his death. In fact, this account of her standing at Jesus’s cross is the only mention of her in John’s gospel at all, and you may have noticed that she doesn’t even get a name. Mother Mary doesn’t fare much better in the others, either: She is merely mentioned in Mark as one woman among many. In Matthew, Mary is a problem that Joseph has to solve.

It is only Luke that privileges Mary, yet even then she is not a whole person unto herself. If you remember the birth narrative, we hear all about how Mary’s cousin Elizabeth has been married for years and has begged God to get pregnant. Mary, not married at all, gets pregnant without even knowing it. Mary may be a willing participant in that miracle, but she didn’t petition to be one.

Mary is an enigma often sidelined and, when not, she is a vessel without agency.

Surely that vessel broke at the sight we hear described tonight.
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Listen, Even When You Don’t Like What You Hear: John 13.1–33

2018 Maundy ThursdayDelivered at First United Methodist as part of the annual ecumenical Holy Week services, shared by First United Methodist, First Christian Church, and Ames UCC.

Maundy Thursday, March 29, 2018

©The Rev. Eileen Gebbie

DETAILS
The details of this story do not make sense.

It starts out coherently enough with Jesus washing everyone’s feet, then explaining that no one is better than anyone else and that they must be servant leaders.

Then Jesus becomes vague in his teaching.

Jesus tells the disciples that the person who takes bread from him will betray him. This is a reference to Psalm 41.9:

Even my bosom friend in whom I trusted,
who ate of my bread, has lifted the heel against me.

The disciples are confused because they don’t know who that will be. Fair enough. Jesus makes a startling statement that someone will do an unspeakable act yet withholds the most vital piece of information: who.

So, Simon Peter asks the beloved disciple to ask Jesus who it will be. Maybe we should take this as a sign of just how rattled Peter is that he does not ask for himself.

The beloved disciple says, “Lord, who is it?” Jesus then gives the bread to Judas and tells Judas “Do quickly what you are going to do.”

Here’s where the details don’t add up: The scripture says no one understood what Jesus meant by that. Was he telling Judas to go do some shopping? How is it that no one understood what Jesus meant when, having said he would be betrayed by the person who took bread, he then gave bread to Judas and told him to go do it?

Were they not listening?
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I Don’t Believe in God: John 19.1–16a

2018.3.18 God remainsDelivered at Ames UCC on March 18, 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.

BELIEF
Part of how I’ve been able to have a faith, and be part of the Christian religion, has been by rejecting belief. I’ve rejected the notion that I must believe in God, believe in the Trinity, believe in resurrection. I don’t reject God, Trinity, and resurrection, I reject that requirement of belief. Because, for me, the word belief is about intellect and conceptual understanding, none of which can encompass an encounter with divinity.

I believe, for example, in thermodynamics and diabetes and global climate change. I have received data on all of those, data gathered through rigorous, intentional testing by those who have undergone rigorous, relevant training. Maybe over time they will be proven wrong or modified in terms of biochemical or geologic mechanisms, but I believe energy is a physical phenomenon, as is insulin, and the rising waters resulting in environmental refugees.

Belief, I am trying to argue, is the outcome of a formal and predictable process.

Until now. Now it seems that belief as a function of the human brain and so a major factor in human society, is no longer tied to process.

I just finished a book by an Episcopal bishop on parish ministry. In it, he references a Duke University researcher who has studied how an audience holds on to both positive and negative misinformation as it relates to politicians. Basically, we conform facts to our experience up until the moment we receive the information, and we are remarkably unwilling to budge on our beliefs even when given reliable data that countermands our beliefs.

That research was in 2013. At this point it feels like anyone can believe anything, be it about politics or medicine or the planet, without any need for logic or data or relevant credentials, merely a suspicion of all three.

So talking about belief in God doesn’t make sense to me because the concept of God cannot be tested scientifically and belief itself is now so loaded a term as to be toxic.

Instead, I have faith. Instead of belief in God, I have faith in God.
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What is Truth?: John 18.28–40

2018.3.11 thurman tooDelivered at Ames UCC
on March 11, 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.

 FAQs
Today I’m going to frame my time as six frequently asked questions about this portion of Jesus’s story, concluding with a seventh, a Sabbath of reflection.

One: Why was Jesus arrested? Because of his growing movement, which became particularly visible on what we now call Palm Sunday.

Two: Why would local Jewish authorities want to squelch a movement that offers hope to their own nation under foreign occupation? Maybe because they are afraid. Maybe because what Jesus did felt heretical in some way. Maybe because they don’t want to lose the little bit of power and material comfort they have achieved under than occupation.

Three: Why have so many of us been taught that it was all Jewish people in Jerusalem who wanted Jesus dead, when John makes it clear it was just a small group of authorities? Because of the gospel of Matthew. In Matthew, the common people call for execution and it is the priests who try to protect Jesus; this is the opposite of John.

Four: Why do the local Jewish authorities bring the regional Roman authority into the mess? Because under Roman rule the local Jewish authorities could not impose the death sentence themselves.1

KINGDOM
Five: What is all the king talk about?
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The Gospel isn’t Always in the Bible: John 11.1–44

2018.2.19 trifledDelivered at Ames UCC on February 18, 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.

VIDEO AND IMAGE
How many of you watched the cell-phone footage from the high school students in Parkland, FL, last week? Here’s what one of the teens who recorded them said:

I recorded those videos because I didn’t know if I was going to survive…But I knew that if those videos survived, they would echo on and tell the story. And that story would be one that would change things, I hoped. And that would be my legacy.1

Did any of you see the photo of the woman at the scene with an Ash Wednesday cross on her forehead?

It was actually a photo of two women and the caption said they were parents waiting outside Parkland’s Douglas High School. One woman is blonde, the other red-headed. The red-head is in the arms of the blonde, her mouth open and her eyes closed, her face pressed against her friend’s chest. The mouth of the blonde woman is pulled tight in a grimace, her eyes barely open. It is her forehead that is marked with an ashen cross.

Her forehead is marked with the same ashen cross so many of us received on Wednesday, too. Earlier on the same day that her child died or was at risk of death, she received the cross of Christ mixed with the oil of Psalm 23, and heard the words “ashes to ashes, and dust to dust.”

Unlike the teenager with the cell phone video—whose comments are such an indictment of the world we have allowed him to grow up in—we do not know the mom’s motivation for receiving the cross of ash that day. Nor do we know how it is speaking to her now.

I wish we did. I wish I could know how her faith is serving her today. How did it feel when she saw that cross in a mirror later in the day? Has that ritual provided comfort? Has it become a hollow lie? What function does a ritual reminder of mortality serve when every day gives us opportunity to witness actual mortality? And sometimes really gruesome and preventable mortality?
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First, Rest in God: John 2.13–25


2018.2.21 new
Delivered at Ames UCC
on January 21, 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.

LOVE
Part of me really loves this story.

It’s the part of me that grew up watching Jesus Christ Superstar and its temple scene with women, guns, and sunglasses up for sale. It’s the part of me that loves the liberation inherent in our tradition’s theology: freed slaves, women prophets, direct confrontation with those who are complicit in or mimic the power structures of occupation.

It’s this kind of story that allows me to continue to seek God through Jesus Christ. I could not walk a path that does not eliminate false, human-made barriers to God; I need a path that strips me of my blinders to corruption and self-centered comfort.

FIGHTING
This story sounds different today, though. I’m not sure I can even hear this story today over all of the rest of the fighting in our world.

I thought about putting together a list of the kinds of back-and-forth juvenilia and nastiness from our elected officials on Twitter or some of the commentary over the recent controversy regarding vulgarity in the White House, our house. But I couldn’t bring myself to read them and saw no value in inflicting them on you afresh. You already know.
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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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