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 to Lady Wisdom: John 18.12–27

2018.3.4 Lady WisdomDelivered at Ames UCC
on March 4, 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.

ORDER
Women are Biblical gatekeepers.

Women are, in at least three significant moments in the Bible, at gateways to understanding and revelation deemed essential for a life of faith.

But before I get to that, I want to spend a moment on the order of our readings this Lenten season. Look at the cover of your bulletin, if you would: you will see an image representing each of the different stories. We started with the resurrection of Lazarus, one of John’s most beautifully crafted Easter foreshadows, to Jesus washing the disciples’ feet at Passover, to today’s combination of the preliminary trial of Jesus and denial by Peter.

For the next two weeks we will watch Jesus engage with Pilate, the governor of the occupying Roman force. Then we will double back in time to the Palm Sunday protest that triggered that arrest and confrontation in the first place, before entering into Holy Week proper.

We are giving much more time than we often do to the crisis that resulted in the mystery at the core of our faith tradition. This year we are lingering in raw conversations—that had devastating conclusions—because we want to learn from them rather than pretend we will never have such trials and tribulations in our own lives.

WISDOM
The Hebrew Bible book of Proverbs wants to help up in that learning.

Proverbs is a “daily righteousness guide,” my rabbi taught, in the form of advice from a father to a son. But the foundation for this masculine instruction is a woman at a gate:

Wisdom cries aloud in the streets,
Raises her voice in the squares.
At the head of the busy streets she calls;
At the entrance of the gates, in the city she speaks out…(1.20–21, JPS)

And what does she say?
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All Times Alleluia: Jeremiah 29.1, 4–14


2017.11.19 alleluia
Delivered at Ames UCC
on November 19, 2017

©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.

ALLELUIAS
Holding hands and having small group conversations in worship, spontaneous baptisms: I know the last few weeks at church have been a little different, but seeing Easter banners up in November may feel like the last straw. When will the liturgical heterodoxy end??

Today is the last Sunday of Ordinary Time.  It is known as Christ the King or Reign of Christ Sunday. The idea is that before we begin the four weeks of preparation for Jesus’ birth and resurrection—Advent—we remind ourselves of the outcome of that birth and resurrection: the eternal presence of Jesus Christ in our lives and this world. The good news that justice and righteousness cannot be killed is always cause to ring out alleluias and proclaim “He Is Risen” as loudly as on Easter morn.

But our scripture today has no mention of Jesus. Instead, it is all about God and Jeremiah.

JEREMIAH
Jeremiah was a prophet of God in the Hebrew kingdom of Judah through the fall of that nation and God’s temple, to the Babylonians, about 600 years before Christ.

For forty years Jeremiah warned his people that their failure to live in covenant, that their ingratitude to God and their material greed, would be their downfall. Because they did not bind themselves to each other in mutual love, they would be torn apart by colonial power.

Jeremiah’s is a long book. It is hard to read because of graphic violence and consuming anger. It is hard to read because God does not prevent the downfall of God’s own people, but leaves those people to suffer the consequences of empty rituals, shallow prayers, and passive faith.

The powerful and affluent of the nation are deported to further reaches of the empire. The poor and the powerless are left in place, under the control of the empire. The End.

In Jeremiah there is no redemption, there is no reunion. The promised land is lost, along with a great deal of life.

STEADY ON
God does not cut off relations, though.

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God’s Power: Luke 24.1–12

2017.4.16 lifeDelivered at Ames UCC
on April 16, 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.

GOD’S POWER
What is the power of God?

In our scripture last week, and throughout his public ministry, Jesus rejected the understanding of God’s power that he saw most people practicing.

He goes into the temple: Stop selling doves, stop killing, he screams. God does not want your sacrifices. Did we not learn from our many, long years in the wilderness with Moses that using intermediaries between us and God just drives us further east of Eden, not closer to it? Did God not bring Abraham back from the brink of infanticide with the hopes of, once and for all, getting us to hear that sacrifices are never pleasing?

God is not greedy for gifts! Holiness is not an exchange commodity.

But then Jesus dies. He dies as so many men and women have died: at the hands of a state that just needs someone to point a finger at in order to justify their show of force. It is the state that loves a sacrifice. It is the state—which is just a group of humans—that lusts for gifts, especially those that will devastate other humans into submission. Humans, not God, want a sacrifice.

ORTHODOXY AND ACCESS
I know that is contrary to the most recent thousand years of Christian orthodoxy. But in the first thousand years, the notion that God needed Jesus to die as a sacrifice was not so prevalent as it is now. There is no evidence, in a Christian church before the tenth century, of Jesus on a cross.

What mattered in the earliest days—and what continued to get followers of Jesus in trouble with the state—were the practices of feeding and tending to each other without regard for social hierarchies. Just as in the time before his death, in the decades immediately after, the good news continued to be about egalitarianism and God’s love for everybody and every body, not just priests or kings who claimed special access.

Everything in Jesus’ life was about total access: Children, you have access; women, you have access; the sick and disabled, you have access; foreigners, you have access. Access to God is in the radical generosity of feeding and the radical relationality of healing.

But then what do we do with Holy Week? If Jesus had such great access to God through his walking, talking, eating, feeding, resting, and resisting but still died, what is the power of God? Couldn’t the later theologians have simply heard God still speaking, as we profess happens, and figured out that, while God may not have wanted the sacrifices of birds and cows, God somehow wanted one of Jesus?
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