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.
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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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Year ‘Round Faith: Ephesians 2.11–22

2017.7.23 no hostilityDelivered at First Christian Church
on July 23, 2017

©The Rev. Eileen Gebbie

Sermons are written to be heard rather than read. During July we worship at 9:30 a.m. at either Ames UCC, First Christian, or Brookside Park. Please see the website for details so that you may join us.

DIVISIONS
What are the top ten most intractable divisions between people that you can think of this morning? What tools have leaders used to try to bridge those divides, or eliminate them? And how much hope do you have that in your lifetime those opposing sides will come together for once and for all, and be able to work together with respect for each other’s voices and well-being?

AFTER FAITH
Last week, I responded to the first chapter of Paul’s letter to the Ephesians (or not-Paul’s sermon to churches in Asia Minor), about the partnering of theology and prayer. Theology is only a fun game without the prayerful dialogue with God to make it real. It is when the two come together that faith may take root and grow.

So what? To what end? To what end faith? Is faith an end in and of itself? Some traditions say yes. For some traditions it is the leap of faith that is the goal. But in our two traditions faith is often a stepping stone to action.

We have good reason to believe that faith naturally does and should lead to action. Our ancestors in the Hebrew Bible tell us to care for the widow, the orphan, and the stranger. Every prophet’s indictment is for failing to do so. For Jesus, faithful action took the form of food (as in the miracles of the 3,000 and 5,000 and the last supper), healing (of lepers, of possession, of mental illness), and listening (to women, to children, to God).

For the Paul of this letter, an additional task follows from faith: bringing together different types of Christians.
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What to Bring to The Night: Daniel 6.6–27

2016-11-27-remade-in-loveDelivered at Ames UCC on November 27, 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.

DANIEL AND THE GOLDEN BOOKS
The earliest Near Eastern reference to Daniel that has surfaced to date is of a Ugaritic king in the 14th century BCE. After that time, a whole cycle of Daniel stories spread across the region. In the Bible proper he’s in this book, Daniel, as well as Ezekial. He is also in the extra-Biblical books of Susanna, the Prayer of Azariah and the Song of the Three, Bel and the Dragon, the Dead Sea Scroll called the Prayer of Nabonidus, and the Ugaritic Aqhat Epic.1

The first six chapters of the book of Daniel are a series of self-contained folk tales. Daniel shares qualities with other Biblical folk heroes, like Joseph’s gift of dream interpretation, and success in foreign politics like Mordecai, from the book of Esther.

As collected by our Jewish ancestors, these characters helped the Jewish community with how to live under occupation.

But because of my age and how I came up in Christian churches, I can’t hear “Daniel in the Lion’s Den” without picturing the Golden Books versions, all cartoony and not looking at all ancient near-eastern. Daniel looked, maybe, more like he came from Iowa. And what I can remember from those children’s versions is a really bad king and David as a cherubic tamer of lions. In my memory’s eye, there is a big confrontation between Daniel and the lions before his release by the king.

The moral was always that with enough faith God can save you from all dangers. The flip side of that was that if you were not saved, it was because you did not have enough faith.
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Yet More Goodness and Light

Published Jul. 30, 2016 in the Ames Tribune.

By Eileen Gebbie

My God, people are in so much pain. Nerves are frayed, souls are bleeding.

This is not news. To you or to me. There is a vibration of fear and distrust in the land, which none of us can escape.

As a pastor, it is not actually my place to try to escape. An important part of my work is being with people in their pain. I’ve had formal training and years of experience in “pastoral care.” It’s a kind of caring distinct from what mental health care professionals do, in that I do not diagnose or offer solutions. I listen and I pray.

I ask the (often considered annoying) question, “Where is God for you in this?” So receiving and witnessing pain comes with my job.

But something shifted in the last month, at least for me in my ministry. I’ve preached about and been public in my response to all of the recent shootings and public violence, even before Orlando and Dallas.

But it has felt like humanity — or at least the people of Ames and Story County — recently crossed into no-mans’ land, or broke through a dam — whatever metaphor for unfamiliar territory and feeling overwhelmed works for you.
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Hope in Poetry: Job 14.7–15; 19.23–27; 31.35–37

hopestillatworkDelivered at Ames UCC
on July 31, 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.

THE MADNESS OF JOB?
Has Job gone mad? I ask this not in a lighthearted way, not in a way demeaning of mental illness and trauma. But, really, has Job disconnected from reality?

He has lost everything in his life. He is grieving the death of all of his children and children’s children. His wife has left him. He has no money and no capital. His body is decaying. His friends stood by him for a time, but bailed when Job refused to accept any blame. And so he sits in the trash heap, yearning for death:

Would that You hid me in Sheol,
concealed me till Your anger passed,
set me a limit and recalled me.

I think we can all understand that. I think we can sympathize with his desire to be done, to ask God to limit the pain he must endure. But then here’s where Job seems to go beyond the rational: he expresses hope.
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Feeling the Love after the Hate

Published Jun. 19, 2016 in the Ames Tribune.

I learned about the Orlando mass murder on Sunday morning before worship. I was dilly-dallying at home because we were gathering at a congregant’s llama farm rather than our sanctuary at Sixth and Kellogg. My wife read me headlines, but I didn’t look at any of the coverage myself. During worship we prayed for the victims and the perpetrator both, as our tradition teaches us to do, but in retrospect I was functioning only at an intellectual level. I had the information but had not heard the truth.

On arriving home I turned on the news to hear President Obama’s address. When he said “This is an especially heartbreaking day for all our friends—our fellow Americans—who are lesbian, gay, bisexual or transgender,” I started to cry.

My survival strategy as a Lesbian in America has been to simply reject any and all statements or efforts that diminish me as a person, as a full citizen in this nation. I am a product of my biology and I do not suffer ignorance of that reality.

But that hasn’t meant I’ve walked through the world unbruised. It bruised me to have to go to Canada to get married. It bruised me to learn that, because she retired before the Supreme Court upheld gay marriage, I will be denied survivor benefits from my wife’s pension. It bruised me to have to leave the church of my childhood because I was considered invalid. It bruised me to know that 75% of congregations in my new church considered me invalid, too.
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Hope, Peace, Love: Christmas Eve 2015

hope, peace, loveDelivered at Ames UCC on December 24, 2015
©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.

YOUR NEEDS
For the last few weeks I’ve been asking people what they need to hear tonight. Not just what they want to hear, like the Christmas scripture, but what they need. What you all might need.

Over and over the response was hope, peace, and love.

I wasn’t surprised and I’m sure neither are you. We all know the social, political, and personal pains at hand. So instead of detailing those, let me assure you right away: There is yet hope, peace, and love in this world.

Tonight’s story, and our presence here, tells us so.

THE STORY
Mary and Joseph had a rough start as a married couple. She was pregnant before they were wed and apparently not by her faithful fiancé. Then they are forced to make a trip by an oppressive state that cares not a bit for their well-being or that of their child. Labor pains come on just as housing comes up short. The son, fragile and new, takes his first breath in a stinky barn.
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Keeping Hope for Peace Alive: Isaiah 40.1–11

precious childrenDelivered at Ames UCC on December 6, 2015
©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.

 

 

 

PEACE

Get you up to a high mountain,
O Zion, herald of good tidings;
lift up your voice with strength,
O Jerusalem, herald of good tidings,
lift it up, do not fear;
say to the cities of Judah,
“Here is your God!”

Judah survived the Assyrians only to fall to Babylon in the 580s. The elite, the powerbrokers, are sent into exile but their descendants return in the 530s BCE, about fifty years later. Somehow the exiles and their children maintained their identity as Judahites, as followers of the God of Moses, while in a foreign land. After becoming the widow, the orphan, and the stranger themselves, the ancient Hebrews are reunited with those who were left behind to tend the home fires of faith. Continue reading

Giving Hope Legs: Matthew 28.1–10

Delivered at Claremont UCC on April 5, 2015
© The Rev. Eileen Gebbie

After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb. And suddenly there was a great earthquake; for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it. His appearance was like lightning, and his clothing white as snow. For fear of him the guards shook and became like dead men. But the angel said to the women, ‘Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said. Come, see the place where he lay. Then go quickly and tell his disciples, “He has been raised from the dead, and indeed he is going ahead of you to Galilee; there you will see him.” This is my message for you.’ So they left the tomb quickly with fear and great joy, and ran to tell his disciples. Suddenly Jesus met them and said, ‘Greetings!’ And they came to him, took hold of his feet, and worshipped him. Then Jesus said to them, ‘Do not be afraid; go and tell my brothers to go to Galilee; there they will see me.’

THE STORY
Beloved by many and followed by crowds, Jesus was zealous about building God’s kin-dom in opposition to the Roman Empire. As a result, he made people angry, both local people in league with the Empire and the representatives of the Empire itself.
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