Look at the Floor: John 12.12–27

2018.3.25 Holy CommunionDelivered at Ames UCC on March 25, 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.

LOOK AT THE FLOOR
Look at the floor, if you would.

Compare the floor under your feet with the floor under the pew in front of you. What do you see? The first is worn out, blonde from our soles and our weight. The second is still dark, still shiny. It has been protected from us for decades. It is untrod and clear.

Every Sunday I think about this. Where I sit in the front pew used to be the second pew. I understand that my immediate predecessor, your interim pastor Terry Hamilton-Poore, took the original front row out because it was just too crowded during Holy Communion. So every Sunday, from where I sit, I see clearly the evidence of paths loved down to a nub.

It’s the path of the Palm Sunday parade.

PALM SUNDAY
Technically the path of the Palm Sunday parade was the road that came into Jerusalem from the back side.

The whole thing is a superb example of political theater: “Nobody” Jesus comes through the back gate on an ass with regular people waving foliage, while Governor Pilate comes through the front gate on a steed and with a full complement of Roman soldiers and regalia. No wonder it made the local authorities so upset!

Based on the story in John, though, I don’t think most of the participants knew they were taking part in a direct action. John says that people had come to Jerusalem to celebrate Passover and heard Jesus would be there, too, so they went out to join him. It’s not that they went to Jerusalem because of Jesus.

Some of those people had seen and known Jesus earlier, when he brought his friend Lazarus back from the dead. They spread that story among the Passover pilgrims and residents, which brought even more people out, people of many religious traditions. So, the crowd is a mix of devoted disciples and followers, those already on their own pilgrimage, and curiosity seekers, lookee-loos, and skeptics.

This is one of those weeks when the original story feels almost less important than the over 2,000 years of retelling that story. It sounds like it would have been pretty easy to take part or get caught up in the first Palm Sunday parade. It did not require much beyond curiosity, happenstance, and proximity.

The original participants also didn’t know what would follow: betrayal, death, mystery; 300 years of religious oppression; 1,200 years of religious imperialism; 400 years of Protestant protests and factionalism; and now a solid 100 years of decline in relevance!

But we do. We know all of that. We know how hard the story is going to get and all that will be asked of us. We know how badly we will fail. And still we come. Why?
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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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Public Servants

January 21, 2017
©The Rev. Eileen Gebbie

My grandfather was a soldier.
My grandmother was a public servant at the federal level.
My mother was a public servant at the state and federal levels.
My aunties–biological and chosen–were public servants at the federal level.
My uncle was a public servant at the federal level.
My stepfather was a public servant at the state level.
My father-in-law was a soldier.
My brother is a public servant at the state level.
My sister works in a public school.
My sister-in-law teaches in a public school.
My cousin teaches in a public school.
My brother-in-law teaches at a public university.
My wife taught in public schools and at a public university.

Each worked hard to receive training and do their jobs well with and for fellow Americans, regardless of race, class, sex, economic background, sexual orientation, abilities, nation of origin, or religion. Each entered public service for common good and not to personally enrich themselves (and at times even at the risk of their own lives).

Which, in addition to their positions, is why I am appalled by so many of the nominees for our nation’s cabinet and the new president’s top advisors. Their careers have been marked by self-interest and their training is in no way related to the concerns they would now have to tend. Or, even worse, their careers or training to date have been directly opposed to those concerns. By refusing to remove conflicts of interest that will be personally enriching while making decisions for all of us, they serve only themselves, and not us at all.

As a Christian priest, I do not engage in partisan politics. Instead, I work within my church and my local IAF alliance to build power and then address specific issues we are struggling with. This allows me to be in relationship and solidarity with people with whom I might not share a party platform but do share pressures around housing, jobs, and mental illness, for example.

In that work, I am a public servant. And you can be, too.

My family taught me that public service is a privilege, but one open to all people. If you have not already, please seek out the alliances in your community that transcend name-calling and take no pleasure in the suffering of others. Because this new cohort of leaders will betray that role and all of us because of our race, class, sex, sexual orientation, economic background, abilities, nation of origin, and religion.

God is Everywhere: The Book of Jonah

jonahlovejusticeDelivered at Ames UCC
on November 13, 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.

ASSUMPTIONS AND FEAR
I don’t generally like to assume how people are feeling or what they are thinking. It isn’t fair and it can be dangerous. Plus, my personality and my training tell me to do otherwise. I like to assume the best about people and so I want to understand who they are and why they are and how they got there.

I doesn’t mean I respect where everyone ends up. I have no patience or respect for those who publicly pronounce their hatred of others, for those who organize whole institutions around the destruction of those who are not Christian, or of people of color, women, or queer.

Neither does Ames UCC. This is a church that has always stood on the side of people who have been hated for those reasons. We do not all do so from the same political party, but we agree nonetheless.

So I will take the risk in assuming that if you are here today, if you have chosen to a come to a place like this, you have experienced some kind of grief, if not actual fear, since Tuesday night.

Fear of the voters who chanted “Jew S. A.! Jew S. A.!,” fear of the voters who laughed at or dismissed a man who treats women’s bodies as objects for his own pleasure, fear of the voters whose children approached other Black kids in Ames to ask if they knew they would be slaves again soon, fear of the voters in Boone who keyed “die fag #trump” into the cars of two women, fear that those voters’ voices will not only grow stronger and more emboldened, but also translate into law that will reduce protection and rights.

In other words, even though I know we are not homogenous in our formal party affiliations at Ames UCC, I know that we are united in our condemnation of such behavior.
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Gathering in Response to Orlando

On Monday, June 13, 2016, I hosted a gathering at my church in response to the mass shooting in a gay bar in Orlando, FL. The order of service and my comments folllow.

GREETING
13391604_1189965757703748_893419545035532880_oIn 2012 I gathered with my church to mourn the slaughter of children at Sandy Hook Elementary. Last August, I gathered with my church to lament the slaughter of the Mother Emanuel Nine and Freddie Gray and Tamir Rice and so many other African Americans.

Today, we gather again as a church and as a city and a county in rage and shock at the slaughter of 49 predominantly Latina and Latino members of the queer community.

The Young, black, brown, and queer: all targets of profound violence and cruel death.

In my religious tradition, we talk about how God cares most for “the least of these,” and how we are to literally care for the widow, the orphan, and the stranger. But our nation, or at least some of our neighbors, seek out the least for death, not protection.

In 2012, I greeted my congregation with the following:

Welcome to this space of prayer. May you find it a place of comfort this night, and safety. May you find hope in the space between us. May we grown more whole as our time together unfolds.

How tepid that now sounds. How insufficient for the gore that has followed. And yet true. This is a space of prayer, this is a place for comfort and hope. But we dare not skip to those without confronting our grief and anger, or we will never find wholeness in ourselves or among each other.

Please join me in the invocation printed in your program. Continue reading

Peter’s Vision and Violent Visuals: Acts 10.1–17, 34–35

Delivered at Claremont UCC on April 19, 2015
© The Rev. Eileen Gebbie

In Caesarea there was a man named Cornelius, a centurion of the Italian Cohort, as it was called. He was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God. One afternoon at about three o’clock he had a vision in which he clearly saw an angel of God coming in and saying to him, “Cornelius.” He stared at him in terror and said, “What is it, Lord?” The angel answered, “Your prayers and your alms have ascended as a memorial before God. Now send men to Joppa for a certain Simon who is called Peter; he is lodging with Simon, a tanner, whose house is by the seaside.” When the angel who spoke to him had left, he called two of his slaves and a devout soldier from the ranks of those who served him, and after telling them everything, he sent them to Joppa.
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