GRAVEWhen Jesus shows up late to visit his sick friend, Lazarus had already been dead for four days.

The dead friend’s sister, Martha, runs up to the too late Jesus and with not a little reproach in her voice she says: ‘If you’d only come when I called my brother would still be alive.’

Apparently unmoved by her indignation, Jesus opts for what sounds like compassionless bible speak:

‘Your brother will rise again.’

Martha rebukes him, ‘I know that he will rise again in the resurrection at the last day.’

     Read: ‘I know Lazarus will rise at the last day, but that’s no use to us now!’

And Jesus says to her: ‘I am the resurrection and the life….Do you believe this?’

Martha says: ‘Yes, I believe you’re the Messiah, the Son of God.’

But that doesn’t really answer the question Jesus asked her, does it? Jesus isn’t asking her about his identity, about who he is; Jesus is asking her about his power, about what he can do.

‘Do you believe this? he asks.

She says yes. She says she believes.

But when Jesus approaches Lazarus’ tomb, when Jesus motions for some of the mourners in the crowd to move the stone away from the mouth of the cave, Martha protests.

She tries to stop Jesus: ‘He’s been dead four days. His body has already started to rot. Think of the smell. There’s nothing you can do now.’

     Before the verities of the cold, sealed tomb, her ‘Yes, I believe’ quickly becomes ‘No, don’t do that.’

It’s not that she didn’t believe in Jesus.

She confesses him to be the Messiah. She has faith that he’s the Son of God. She believes he had the power to heal Lazarus when he was ill.

It’s not that she didn’t believe in Jesus.

It’s that she believes in Death more.

And, take it from me, odds are, so do you.

Like an undertaker, I get to witness sometimes dismal, sometimes holy and beautiful moments.

I could describe in more detail than you’d want what Death smells like. I can tell you what the skin and hands and muscles of a dead body feel like in my hands. I know what it sounds like, raspy and rattling, when Death is but a few hours away.

I’ve sat and held a woman’s hand while she delivered her stillborn baby. I’ve seen white-haired lovers hold each other and kiss one last time. I’ve been there when school-aged children have said goodbye to their dad, and I’ve held a mother upright while grim-faced hospital staff pull away the curtain for her to identity her son’s body. I’ve sat all night in the ER holding the hand of a dead stranger waiting for his family from out of town to arrive, and I’ve done my best imitation of a Catholic priest and performed last rites in a prison clinic.

By my count, I’ve traced the sign of the cross on the foreheads of 8 babies. I’ve thrown earth on the caskets of 4 children. I’ve responded to 3 suicides and I’ve buried somewhere well north 100 strangers, congregants and friends.

Some of you reading this know scripture better than me. Some of you no doubt can pray more artfully than me. I’m willing to bet many of you are better teachers or servants or stewards or leaders than me.

But when it comes to Death and Dying, by sheer volume of experience, I know more than most of you.

I may not don a white lab coat but I’m the expert, and since not one of you is getting out of this life alive, you should listen up.

More often than I’d wish, I’ve been there to see someone’s dying breath wasted on anger. I’ve planned more funerals than I’d like for people who left all their documents and finances in order but who left their personal lives a mess.

I’ve done graveside burials where the only person in attendance was the cemetery custodian because the deceased had alienated everyone else in their lives.

But this is what you need to hear:

I’ve stood vigil at far too many bedsides and I’ve celebrated far too many funerals for people- good people- who spent every moment of their last days and every ounce of their remaining strength trying to stay alive instead of dying well- people who, in their desperate fear to stave off Death, missed their chance to say: I love you, I forgive you, I’m sorry for the time I…

I’ve been with too many families who worried more about trying every possible medical option than they did about having that one last conversation, worried more about doing every thing they could to keep their loved one alive than making sure they got the chance to say: I never you told you but this is what you mean to me…

I’ve seen too many people give more thought and attention to Living Wills and Advanced Directives and Pre-Planned Funerals than they do to resolving the loose ends in their relationships.

     It’s not that we don’t believe in Jesus.

     It’s that, when it matters, we act as though we believe in Death more.

Which I’m telling you- listen to me- is sheer folly. Because the stubborn if generally denied facts are these: not one of us is getting out of this life alive. The stat on that is damn near 100% reliable with no margin for error.

So, to my mind, since you have a 0% percent chance of beating Death, the soundest medical decision you could ever make is putting your trust in the only One who did and patterning your death after his life, to stop treating his death as your ticket to another life and instead find in his life the resources to die well.

SONY DSCAnd you and me too…

This Sunday we continued our sermon series on Richard Stearns’ book Unfinished. My intern, Jimmy Owsley, preached the sermon on Acts 9.

You can listen to it here below, in the sidebar to the right or you can download it in iTunes here.

So our reading today is from Acts, the 5th book of the New Testament. Acts is the follow-up to the Gospel of Luke–it’s the Gospel-writer’s retelling of the story of the beginnings of the Christian church. Our reading, from Acts Chapter 9, is a piece of the author’s introduction to the Apostle Paul (known at the time of this story as Saul). The other part of the introduction happens in Chapters 7 and 8, where we see him oversee the death of the first Christian martyr, St. Stephen.

At this time according to the author, Saul is said to be actively “trying to destroy the church; entering house after house and dragging out men and women,” and imprisoning them for their beliefs.

Saul, a Pharisee, is threatened by this new religious movement within Judaism.

And he is trying to coerce Jesus’ followers in submission through violence.

Basically, Saul is a first-century terrorist.

As some of you know, this Saul, who later comes to be known as Paul, becomes the hero of the Book of Acts, taking the good news of Christ’s new kingdom to far reaches of the Roman Empire. He also becomes the writer of much of our New Testament, giving us theological lenses for understanding the life and work of Jesus. While I would disagree, some historians say Paul has had an even greater effect on the Christian church than Jesus himself.

As for these passages about Saul’s conversion, scholars more knowledgeable than me say that in them Luke is setting up a portrayal of Saul/Paul as the ideal Christian convert. And this isn’t just because Saul is a high-ranking Jewish religio-crat, whose textbook conversion could woo Jewish inquirers into a deeper Christian faith. Although that may be part of it.

Deeper than that though is the fact that Saul’s conversion exemplifies a particular theology of conversion which would come to be one of the central facets to the Christian faith. The story goes like this:

First of all, Saul is a sinner. “The chief of sinners,” as he would later describe himself. He’s done everything wrong. He’s on the wrong page, playing for the wrong team. He is an enthusiastic participant in a system of violence which stands directly and explicitly opposed to the way of Jesus Christ.

And so it is that while Saul is on his way to terrorize Jewish followers of Jesus in the city of Damascus, Jesus himself appears in a flash of light and speaks to him saying, “Saul, Saul, why are you persecuting me?” This personal face-to-face encounter with Jesus blinds Saul completely and shatters his will to continue what e was doing.

Then Saul acts in obedience to Jesus. He continues on his way to Damascus, where, instead of inflicting terror, he fasts and prays in visual darkness for 3 days. That is, until the scared and reluctant disciple Ananias shows up.

Now, Ananias has also seen Jesus recently, as we learned in the reading this morning. And he acts obediently, too, despite his qualms about Saul’s shady reputation. Jesus has told him:

“Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites, and I will show him what he will have to suffer for my name.”

Thus Saul the terrorist, the least likely to be a disciple of Christ, is a chosen instrument of God’s will.

The inflictor of suffering upon those who follow the way of Jesus will now live a life enduring suffering in Jesus’ name.

When Ananias arrives, he touches Saul and prays over him. Saul is changed in that interaction and he is filled with the Holy Spirit. Then Ananias introduces Saul to the rest of the disciples at Damascus, among whom Saul lives and learns how to be a disciple. Community is central to Saul’s transformation.

From there, he departs eagerly to do the work the Kingdom of God. He begins utilizing his God-given skills of preaching and teaching for his new Kingdom, proclaiming the grace he received throughout the Empire.

So what does this have to do with us? If Luke is telling us that Saul/Paul is the model convert, what does that mean for you and me?

Well,

  1. Saul is a sinner through and through. Just as each of us is a sinner in need of repentance. Before his encounter with Jesus, he is working completely against the kingdom of God. In some way we all have done and continue to do this. Repentance is an ongoing process.
  2. Although Saul has misused his capabilities, Jesus recognizes in him both the wrongs that he has done and the gifts that God has given him. Jesus comes to Saul personally, just as he does with each of us here this morning.
  3. Jesus calls Saul his “chosen instrument,” a phrase that applies as much to Saul as it does to each of us is. It is in his the midst of his evil intentions that Christ comes to him, sheds light on his wrongdoings, and offers peace.
  4. Next, the personal encounter with Jesus demolishes Saul’s previous worldview and sense of purpose. It realigns his life, as it should ours.
  5. Saul acts in obedience to the One he has encountered, and becomes a disciple of Jesus through the community of faith in Damascus. In order to live as disciples, we must be discipled by someone. We are all called to be in active community with other disciples.
  6. Finally, his transformation doesn’t stop there. And this is the point of the book study Unfinished that we are going through as a church. Through his conversion and discipleship, Saul jumps into a new mission. Rich Stearns describes conversion as change of allegiance–Saul leaves his old allegiances behind and becomes a member of a new Kingdom. He has joined “a new army.”

If we follow this model of discipleship, you and I are called also to be part of a new Kingdom and a new army, whether we thought we were a part of an old one or not.

Our faith in Jesus doesn’t end with his forgiveness or our community, as necessary as those are.

The fulness of Saul’s faith comes when he begins to act on it–to live it out. Saul was given gifts of leadership, eloquence, and a brilliant mind. Maybe those gifts lie in you too–or maybe you are gifted at teaching, or have the mind of an engineer, or a keen sense for justice. Maybe you are gifted at what you do for a career, and maybe your gifts point elsewhere.

But as you and I discover the skills and capabilities we have been given, and as we continue to encounter Jesus in our daily life, we will learn more and more about how we can put those gifts to work for his kingdom.

Now, I have two caveats here:

  1. One is that you don’t have to take off and leave everything you know to fulfill God’s purpose in your life. Saul was on his way to Damascus when Jesus appeared to him. And after that encounter he didn’t decide not to go to Damascus. Rather he did something different when he got there.
  2. The second is that we are called to act on our gifts not as an obligation or something we have to do. Although there will be suffering along the way, using our God-given gifts for the purposes of his kingdom is something that we get to do which gives us meaning and fulfilment.

Like Saul, each of us is a chosen instrument. You have a gift and a calling and a role to play in this story.

You have potential, I have potential, and terrorists like Saul have potential. And there might not be any terrorists here. At least I hope not, unless some of you were the ones who hacked Jason’s blog a week and a half ago. But no matter who we are or what we have done, we are all chosen instruments in the grand vision of God’s kingdom.

And I know that’ll make some of you feel all warm and fuzzy–like kids in my kindergarten class when Mrs. Yani told us we were each special in our own way. To which the cynics of us respond– “if everyone is special, is anyone REALLY special?”

The point is not that we as disciples of Christ are chosen by God above or before anyone else. In fact, some of us are the least likely disciples. The point is that we are each chosen by God for a unique, particular purpose in God’s grand mission of redeeming the world.

Saul encountered Jesus in a flash of light on the road to Damascus. This Sunday morning we encounter him in bread and wine and in one another. Let us each hear what he has to say and discern how he would use us for his mission in the world.

Which is the idea I want to leave you with today. It’s a particular understanding of salvation, which is that:

We are all saved for a purpose.

And as Rich Stearns says, that purpose lies Unfinished.

 

lightstock_35237_small_user_2741517David Lose, author of Confessing Jesus Christ: Preaching in a Postmodern World, asks the question in this post. 

He begins with truth-telling:

‘for the better part of the last five years I’ve been losing confidence in preaching. This isn’t a commentary on the preaching I’ve been hearing, I should be clear, as I’ve been quite fortunate to worship in several congregations with engaging preachers. Rather, it’s preaching in general in which I’ve lost confidence, my own preaching included.’

Lose goes on to note how the form and shape of most preaching appears increasingly out of touch:

In a culture that is increasingly participatory, our preaching is still primarily a monologue. In a culture passionate about discovering meaning and crafting identity, our preaching too often draws conclusions for our hearers rather than inviting them into the questions themselves.

Second, as I look around our congregations, I see any number of people largely disconnected from the preaching, appreciating a touching story, perhaps, but rarely drawing from the sermon something they will continue to think about during the rest of the week.

His concerns are sound ones, I think, making his questions good ones to pose to you:

Is preaching still a worthwhile exercise or is it antiquated?

What do you want from a sermon?

I’d be interested in hearing your feedback.

10917296_10205661027787221_3674691722071054151_nA Eucharistic Meditation ~ 

Dear $@#holes,

It’s me, Jason- Tamed Cynic. You know, the Christian whose blog you hacked.

What’s that? You don’t remember me? There were thousands of other random, anonymous victims just like me?

Oh, I see.

I guess that’s a valid excuse. Of course- and this is just a word to the wise- it’s a not a compelling excuse, morally speaking. It’s like Ray Rice explaining that he’s hit so many women, he can’t really recall the one in the elevator. See my point?

But you still don’t remember me?

Fine, never mind. Let’s just indulge my narcissism for a moment and pretend you do.

Now that we’re speaking one-on-one, maybe I should begin where you began and take you to task for your big, bold header you left on my hacked homepage:

‘Muslims are Not Terrorists.’

I get it. I even agree with you, Muslims aren’t terrorists. Terrorists are terrorists, and some of them happen to be Muslim and some of them (more than we care to remember) are Christian and most of them are motivated by something else entirely (politics, economics etc).

So I agree with you, but it’s like Marshall McLuan said way back at the time of the Shah and SNL: ‘The medium is the message.’ 

Following McLuan then, the fact that the medium in this case is a cyber terrorist hacked website belies the message you want to lead with in your headline.

You could post ‘Mom’s Chocolate Chip Cookies are the Best’ in that header but your creepy, comic sans-meets-Osama-hacker-font still would make us wonder if maybe Mom was a baby-eating witch who lived in a hovel deep in the Black Forest.

You see, you want your message to be that ‘Muslims are Not Terrorists,’ fine, but your hack-attack medium makes it inescapably obvious that at least one Muslim IS a terrorist.

You.

You’re lucky I’m a Christian, Mr Islamic Cyber Terrorist.

I’d love to torment you with the irony of you declaring that Muslims are not terrorists whilst cyber-terrorizing me, but then it wouldn’t really be fair to ridicule you when the fundamentalists of my own tribe don’t do irony well either. After all, Christ’s non-violent cross was painted on chainmail and swords long before Mohammad came on the scene.

While we’re at it there’s the other little irony that the instigating sermon in this case wasn’t critical of Islam at all.

Indeed you hacked me for a sermon that wound its way to telling Christians that they needed to love people like you.

Well played, Mr Islamic Cyber Idiot.

When it comes to those Christians who question the veracity of your headline that ‘Muslims are Not Terrorists,’ your I-didn’t-read-all-the-way-to-the-end, irony-laden screw-up speaks volumes more to them (to indict you) than anything I said to them (to love you).

Way to take a semi-decent, conscience-afflicting sermon and let all my listeners feel like they were justified for suspecting it was just a load of horse s@#$.

‘Because,’ they’re all thinking now (thanks to you), ‘we can’t love terrorists.’

Speaking of which- and I ask since this is your area of expertise, what’s a few notches down from terror? I mean, the feelings you induced in me weren’t exactly terror, yet it was more than inconvenience. While it’s true the craptastic havoc you wreaked on my blog was a giant pain the @#$, it was (a bit) more than a bother you made feel.

For starters, you scared my mom a little more gray, and (thanks to you, again) now I’ve got to text her every night, like a cub scout away at camp, that we’re all okay and not, say, bound and gagged inTurkey.

Your shenanigans provoked feelings in others too.

I can’t tell you how many finger-wagging notes I got messaged to me scolding:

‘This is what you get for letting them worship at your church.’

You see, thanks to you, a whole bunch of otherwise open-minded Christians think its defensible to assume that the old guy at Starbucks or the lady who drives the neighborhood ice cream truck are probably party to an Islamic terrorist network.

Hearing this, Mr Islamic Cyber Terrorist, should irritate you at least as much as it irritated me. But irritation is not what you made me feel either.

After all, my kids’ faces and names are buried there, in bits and bytes, in my blog. So is my wife’s. And, a bit further down, as you no doubt already know, is our address. Where our credit card number is to be found as well.

I’m not trying to play the martyr, that’s your forte. It’s not like I ever felt my life was in danger, and I’m definitely not suggesting I’m on the front line of freedom. We’re talking about a freaking blog, let’s not forget, I’m not on the front line of anything. Still, you made me- anonymous me- feel…vulnerable.

Yes, I think that’s the right word.

Vulnerable.

I can’t help but think, Mr Islamic Cyber Terrorist, the feeling you made me feel is exactly what so many of my neighbors and friends and congregants feel all the time. Vulnerable.  And when you’re feeling vulnerable, convinced that yours is an exceptional situation, I can tell you it’s not long before the rationalizing kicks-in, reasoning your way away from Jesus:

Surely we can’t forgive that person… It would be irresponsible to forgive that sin…

Jesus doesn’t really expect us to turn the cheek in this situation…

What am I supposed to do, just give them my children’s cheeks too?

Loving this enemy is no strategy to make them no longer an enemy, it will only get you killed…

Jesus must be talking about life in the Kingdom not in this world…

Our enemies sure won’t abide by any of these commandments…

Those were the thoughts running through my head in the hours and days after your ‘attack,’ Mr. Islamic Cyber Terrorist. They’re all thoughts similar to the ones a good many of my friends and congregants hold, and, truth be told, I used the word ‘rationalizing’ above for a reason.

They’re all incredibly reasonable rebuttals.

They make a lot sense; in fact, truth be told, they make a hell of a lot more sense than Jesus.

And that wouldn’t be a problem if Jesus was politely removed elsewhere, a figment of history or an absentee lord. We could raise our reasonable, real-world rebuttals to his teaching and then get about dealing with the likes of you. Conscience cleared.

The problem is Jesus has this annoying tendency to show up.

That’s what makes him different from your prophet.

You might not know this, Mr Islamic Terrorist, but the night before he dies Jesus sits his twelve disciples down and he says: here’s bread, here’s wine. Eat. Drink. Do this.

Do this and I’ll be with you.

Admittedly, this is irrational and it can’t be explained and it can’t argued with.

And maybe that’s the point.

Maybe it has to be that way because people like me are always going to have to deal with people like you.

Maybe Jesus knew that without bread and wine, we would forever think and argue and rationalize the claims he makes on us as a way of keeping him from us.

Maybe Jesus knew we’re no different than those two disciples on the way to Emmaus, who’d heard all the stories, who knew all the beliefs, who could recite the Easter Gospel and yet had no intention of doing a damn thing about it, who were quite content to say ‘isn’t that interesting’ and not have it change their way in the world.

Maybe Jesus knew that without bread and wine we’d always find a reason to reason our way away from him.

So then, maybe Jesus gives us- Christians, I mean- bread and wine not so we can get close to him as we- Christians, I mean- so often imagine.

Maybe Jesus gives us bread and wine because it’s the only way he can get close to us.

And therein lies my problem, Mr Islamic Cyber Terrorist. You see, I know how I feel about you. I know what I’d opt to do to you had I not made the mistake of giving my life to Jesus, and I can come up with several dozen cogent reasons why you and your ilk warrant an asterisk at the bottom of the sermon on the mount.

My problem is that I can mount my own reasonable arguments against you, but I can’t argue away what Jesus says about you (worth dying for). I can’t avoid how Jesus would regard you (with grace, for you not what you do) or deny what he’d tell me to do about you (love and mercy).

And, like I said, this wouldn’t be a problem if Jesus had conveniently absconded to the great by and by, but tomorrow is Sunday, Mr Islamic Cyber Terrorist.

Tomorrow I’ll set the table with bread and wine. We’ll all ask Jesus to come join us at the table. And if there’s one thing the Gospels make clear: Jesus never refuses a dinner invitation.

Tomorrow, Jesus is going to show up, real and present. It’ll be the same the Sunday next and the Sunday after that ad infinitum, or at least to the eschaton.

I can come up with all kinds of good reasons why you should be the exception to Jesus’ teaching, and I’d be happy to list them for you someday, but what in the world am I supposed to say to Jesus tomorrow morning when he shows up in bread and wine?

How can I tell Jesus to his face that he’s wrong about you?

How can I tell Jesus that you don’t deserve grace or mercy for your sins when he’s sitting right there at my table?

Talk about an awkward dinner conversation.

Like a lot of dinner parties I’ve been to, to be stuck with the host often means you’re stuck with the other guests too; likewise- and you can be damn sure I never saw this coming- when I gave my life to Jesus, I also in some odd way gave it to you even though I’ve no reason to expect you to treat it well. I guess that counts as another irony.

Anyway that’s my problem, Mr. Islamic Cyber Terrorist. I don’t want to love you; I don’t think you’re lovable.

I don’t even know what it means, practically speaking, to love you.

But tomorrow morning I’m having breakfast with Jesus and I know, if it were up to him, he’d save a seat for you.

So maybe GI JOE was right all along: knowing is half the battle.

Maybe whatever it means to love you starts right there, with bread and wine, and knowing that whenever we invite Jesus to dinner he invites the likes of you.

Maybe the first step in no longer seeing you as an enemy, the first step towards regarding you as a friend, is seeing you as a fellow undeserving guest.

Untitled101111I’ve become convinced that its important for the Church to inoculate our young people with a healthy dose of catechesis before we ship them off to college, just enough so that when they first hear about Nietzsche or really study Darwin they won’t freak out and presume that what the Church taught them in 6th grade confirmation is the only wisdom the Church has to offer.

I’ve been working on writing a catechism, a distillation of the faith into concise questions and answers with brief supporting scriptures that could be the starting point for a conversation.

You can find the previous posts here.

III. The Son

7. What Do We Mean By Incarnation?

We mean that God the Logos, without taking off divinity, puts on humanity in Jesus.

What we do not mean by the incarnation is the nativity. We do not mean that incarnation can ever be shorthand for Christmas, as though God taking flesh and redeeming humanity could be isolated to only one discrete moment in the Son’s life.

The incarnation does not name a single moment in Jesus’ life as the footwashing, crucifixion or the resurrection do.

Quite the contrary, the incarnation names everything from the Spirit’s overshadowing of Mary to Jesus commending the same Spirit back to God upon the cross. The incarnation is not an event distinct on the timeline of Jesus’ life from the cross.

Rather Jesus’ faithfulness unto the cross is but one manifestation of what it means for the Word to be incarnate.

The incarnation is the given behind all that Jesus says and does.

Likewise, incarnation means humanity is not perfected simply as a consequence of the Word assuming flesh.  The incarnation does not heal humanity of temptation until the Word is tempted in the wilderness. The incarnation does not redeem humanity of its fear until Jesus experiences it in the garden of Gethsemene. The incarnation does not rescue humanity from its violence until the Son carries a cross instead of picking up a sword, and humanity is not freed from death until he suffers and overcomes it.

The cross, then, is not in distinction from the incarnation; it is a product of it.

“Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God” – 1 John 4.1-3

#Blessed

Jason Micheli —  January 26, 2015 — 2 Comments

lightstock_1219_max_user_2741517-2 I continued our Unfinished sermon series this by taking a look at the Beatitudes in Matthew 5.1-14, specifically ‘Blessed are the poor.’ If there’s a danger in romanticizing the poor, I think there’s an equally grave danger in always seeing them as objects of our blessing.

You can listen to it here below, in the sidebar to the right or download it in iTunes here.

Here it is:

Often when you serve the poor hands-on or go to someplace like Guatemala to work on a mission project, you hear people say things like ‘It really makes you appreciate all your blessings.’

It’s always struck me as an odd turn of phrase, even though I’m guilty of using it myself, and I thought it was an idea worth puzzling over.

     Now, whenever Jesus wanted to look at something upside-down and possibly leave his listeners confused and PO’d, he’d tell a parable.

So…

 

Once upon a time-

In a small mountain village atop the Guatemalan Highlands, in the thin air where coffee grows and cornstalks grow short and the cirrus and cumulus mingle with pines, a church mission team from Anywhere, USA threw their 3 figure North Face luggage onto the roof and climbed into their well-appointed rental van, their white skin chapped and burnt from the nearby sun.

Sitting down in the first comfortable seat they’d had in a week, the baker’s dozen of them wiped their faces of the grime that still lingered after days of cold, quick showers.

They stretched their legs feeling, if not clean, refreshed, wearing the clothes they’d saved for this final day at the bottom of their duffle bags, their dirty work clothes left behind to be discovered like orphans by whichever needy woman cleaned up after them.

As the diesel van pulled away from the village, a cloud of dust and scampering, waving children in its wake, the mood in the van turned reflective. The van shifted into second while the pastor of the group pulled from his bag not his bible or his Barth but his iPhone.

Seeing the half-eaten apple come alive in the (Otterbox-protected) glass screen, secretly the pastor was proud of himself for going so long without it. Jesus in the desert still had 3 weeks on him, the Pastor mused, but surely this must be what the Savior himself felt when he stumbled from the wilderness and took his first bite of bread.

Gary, a hospital administrator, leaned his head back again the cushion and daydreamed about the hot, sandal-less, mouth-wide-open shower he was going to take when he got home, one that would go on for as long as he was willing to pay the city for it.

In the row in front of him, Jessica, a high school senior, spoke of looking forward to sleeping in her bed- a real bed- made warm from the vents in the floor and not a mountain of blankets piled on top of it.

And food, she said, McDonalds. She couldn’t eat any more rice and beans, she confessed, unless of course it was from Chipotle.

Gene, a retired engineer sitting in the passenger seat, asked no one in particular, what they were going to do to take this ‘high’ they’d felt all week into the ‘real’ world.

Meanwhile, the pastor presented to listen as he thought about how he would celebrate this week past on the only altar that really, truly matters: social media.

As if hearing the pastor’s thoughts, Mike, a government contractor, activated his international phone and set about updating his Facebook profile picture, to a shot of him kneeling beside a little village girl who smiled despite having nothing in her life.

Nancy, a middle-aged mom, who’d sort of become the mom of the group for the week, tried to frame their experience, point out the big picture, like a mom would do:

When you see people like this who have absolutely nothing, it makes you realize how blessed you really are.

And everyone in the air-conditioned van nodded at what seemed the Gospel truth of it.

549157_4242217935934_1102730238_n

 

When they could no longer see the visitors waving goodbye in the window from the back of the van, normal returned as quickly as it had gone for a while. The little children went to go play. The school-aged kids went to school and everyone 14 and older went to work.

A 4 year old boy named Diego stood, along with his 3 friends, near the carpet of tin siding his parents had laid on the grass, on which lay harvested ears of corn drying in the sun.

Diego and his friends stared down, next to the corn, at all the bright, colorful toys their visitors had left behind, toys with strange-sounding names like ‘Frisbee’ and even strange scents that none of their olfactory memories could identify as ‘packaging.’

New packaging.

Diego stared at all the stuff- he’d heard their visitors use that word more than once, stuff- and then he grabbed the hard, plastic ball, about the size of a softball (though he didn’t know what a softball was), a ball his brother had had before him, and he and his friends started to play soccer like they had a million times before in their few years.

Kicking the ball square on his inside left, Diego thought briefly about how blessed he was. Maybe he couldn’t put into words what was running through his 4 year old brain, but all the same he was considering his blessings.

Sure his ball wasn’t a real soccer ball and, yes, it was dimpled and about to break, but Diego couldn’t imagine how poor it would be- sad, really- to have so many toys that you don’t know with which one to play. What would be the fun in that?

Or even worse, Diego thought, how poor would it be to have so many toys you forgot the most obvious thing about toys? That it’s not about with what toy you play; it’s about with whom you play it.

As he watched his pal celebrate a goal, kicked straight through the stacked bags of cement, he felt a twinge of melancholy for those who lacked the blessings he and his friends enjoyed.

 

After their visitors disappeared down the dirt road, Maria, a 5th grade girl, hurried up the gravel slope to the village church that more often doubled as the village school.

As she walked, Maria remembered how one of their visitors, a teenager, had asked her simple Spanish if she liked school. And when she’d given the true and obvious answer (si), the visitor had reacted with genuine surprise and had asked again as though not trusting her own Spanish (si?!)

It seemed she couldn’t imagine Maria enjoying school, but Maria couldn’t imagine how anyone could not love school, especially when they got to go even after they should be working or starting a family.

As a 5th grader, Maria herself only had a few years left of school so she was determined to savor them. She loved learning; it felt to her like creation was more than willing to yield its secrets to those willing to tug and tease them out- like the way the numbers and fractions on their cracked chalk board revealed themselves on her father’s plumb lines and masonry work.

Maria stamped the dust off her feet as she entered the church, feeling sorry for those who lacked. She couldn’t imagine what it would be like to be without: joy, excitement and curiosity, wonder at God’s world around you.

She sat down in the 5th grade section of pews next to her friend Brenda, who was talking to the girl next to her. Like everyone else that morning, Maria could hear, they were discussing their recent visitors.

Remember when they showed us the pictures on their cameras, Brenda recalled, the  pictures of their houses?

So huge, her friend replied, so many rooms!

And thinking about that, Brenda recalled a bible story she’d heard in this same room, where Jesus says to let your light shine and not hide it under a basket.

     Brenda thought that when you lived in a house so large, it must easy for your light to get lost in all those rooms.

And suddenly she felt sorry for those visitors. Your light is everything, Brenda knew, and without out it you have nothing. Her parents would be proud, she thought, sitting there and feeling grateful for how blessed she was.

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The church bell rang the start of school and the roosters crowed for those who might’ve missed it and, once they’d quieted, almost like the tick-tock of a minute hand, you could hear the sounds of hoes striking soil all around the mountain fields.

Manuel braced himself in the sheer, sloped field and went to digging in the bean field. The familiar rhythm took possession of him. This is what he did, what he’d been taught to do by the fathers who’d done it before him, and Manuel did it with the stern and subtle grace of someone who knows his purpose and life’s meaning, and, for that, he felt blessed.

This was, after all, the land his fathers both heavenly and earthly had bequeathed him.

It fed the children he was charged to protect, the wife he was vowed to care for and the neighbors he was called to love as much as himself.

Life was exceedingly simple when you took such a long view, Manuel thought and, in thinking, thought of their visitors. Manuel couldn’t imagine what life must be like from where they came. To travel so far, so many miles, to find a sense of meaning or purpose in life?

Perhaps, Manuel wondered, they’re what Jesus refers to in Luke’s sermon on the plain as ‘poor in spirit.’

As the leader of their village church (a priest hadn’t been through in years), Manuel was given to such ponderings, his thoughts in time to his work like a metronome, thoughts like the nagging one he had now about the toilets their visitors had so generously provided.

While he and everyone else in their community were sincerely grateful for the gift, Manuel nonetheless pondered what was worse: to be without sanitation or to be without the everyday knowing that so many in the world were without it?

It struck Manuel as a question with no easy answer, the sort of question he’d drop in a sermon and leave to others to sort out.

Manuel stood up to straighten his back and wipe his brow and look over his work. Their visitors had worked hard and without complaint while they were here. Still, it was clear that they were not used to such work.

He tried to imagine what it would be like, to be without such knowledge, to not know the labor that goes into the food in your belly and the home over your head, to not know the feeling of slumped shoulders and aching backs and muscles burning like paid-out ropes.

If you didn’t know such a sensation, Manuel the churchman pondered, it seems that it would be easy to become callous about those who did labor and maybe even indifferent about those who exploited them.

Thankfully, he thought, returning to work, Manuel didn’t need to worry about such an impoverished spirit afflicting him. No, it was as tangible as the soil in front of him: he was blessed.

 

At sundown that day, as the volunteer team from Anywhere, USA ate McDonald’s and waited for their plane to board, Miguel, a stonemason, returned to his cement block home for dinner.

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His wife, Isabella, was standing by the brick stove where she’d been all day. Now that their visitors were gone they’d be eating simpler fare. Well, not simple, Isabella thought, humble maybe but not simple. Their food was never simple. After all, they’d sweated into their food out there in the fields, at tilling and planting and harvesting and all the in-between times and sweated into it in here over the fire.

She handed Miguel a stack of fresh tortillas and he received them, as he always did, as though they were the host. Manna.

And maybe they were, she thought, knowing herself, just as well as Moses ever did, the fragile line between scarcity and survival.

A little less rain one day, a mudslide another- that was the thin difference between being filled with good things and being empty.

But knowing that ever so slight balance, she thought, was itself a good thing wasn’t it? And not knowing it, that would be a kind of poverty wouldn’t it?

What must it be like, Isabella wondered, her mind drifting reflexively to their visitors, to say grace at the table and not know just how much the food in front of you is exactly what the language of prayer declares it to be: a not so small miracle, a blessing.

A fact that always made her feel blessed.

She and the kids sat down at the table next to Miguel to eat. The volunteers had sat there this week and after dinner each night they’d sit here and sing and break bread and read scripture.

Not knowing English, Miguel couldn’t make out their conversations but he’d listen anyway, feeling curious and even a little sad.

     How would you even hear scripture when you’re them, he wondered, sympathetically, when you’re not the sort of people God wrote it for?

Take Mary’s song, he contemplated, where Mary sings about how Jesus has come to lift up the lowly, fill the hungry, humble the proud and powerful and send the rich away empty.

It’s easy for me to hear that as good news, Miguel regarded, but how does it sound when you’re the proud and the powerful?

It must make a simple story like the Gospel seem confusing and complicating, he decided, suddenly feeling blessed that such a burden was not his to bear.

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That evening before she boarded the plane, Nancy typed an email to her husband on her tablet: I want our kids to come here someday. Maybe then they’ll learn to…

But she lost the wifi signal before she could send it.

As she and the rest of her team got on the first leg of their flight, Manuel and Miguel and some others from the village warmed themselves by a stove’s fire, sipping hot chocolate and reflecting on the week gone by.

It’s inspiring how they always seemed to be smiling and happy despite everything they lack, Manuel’s wife observed.

Everyone nodded in agreement.

Having visitors like that come here, Isabella said, it really makes you appreciate your blessings.

Miguel said si and wiped the cocoa from his lip and then speculated: I think they blessed us as much as we blessed them.

His thought provoked nods all around but Manuel, in his churchman’s tone, said: Don’t be ridiculous.

They couldn’t bless us even if they wanted. Jesus says it plainly in the bible.

We’re the ones with God’s blessing not them.

They don’t have it to give. We do.

Silence followed as they all tried to square the clear facts of scripture with what their experience told them.

I guess what I mean is…Miguel explained and then stopped, still sorting it out…that when you spend time with people like them, who lack so much…it reminds you…that God’s blessing isn’t what he gives. It’s that he’s with us.

Some more nods circled around the fire’s glow.

I hope they still come to visit when our kids are older, Isabella said. If they do, maybe it will teach our kids to appreciate all their blessings.

 

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This post was up on the blog for about 30 seconds before I got hacked by the Islamic Cyber Force Team and other amusingly self-titled Muslim cyber terrorists.

The hack was provoked by a sermon whose text I can’t recover- thanks to the aforementioned cyber terrorists- but you can listen to it here.

I thought I’d repost this reflection while I try to piece the blog back together (pain in the ass).

Thanks to all of you who’ve emailed encouragement, wondering where the posts are and/or projecting upon me all sorts of ‘front line of freedom’ altruism.

For you e-subscribers out there, sorry for the repost. I’m trying to figure out how I can restore the blog without pushing out old content to all of you.

——————————————————————————–

Dear Son,

It occurred to me recently that, as a preacher’s kid (PK), you hear me give guidance to others more often than I do for you.

As a result, I thought I’d write you this ‘FYI’ even though it may be a bit premature. In the event I’m ever iced by an angry church member you’ll at least have these 2 cents on record.

You’re still at the age when the word ‘selfie’ probably strikes you as a good name for a Marvel villain, and the mere mention of GIRLS makes you blush and wrinkle your nose in contemptuous embarrassment.

This may be premature, but perhaps not. After all, you’ve been learning about ‘the puberty’ at school but, even more so, it seems appropriate because- no matter your age:

Who you will be always begins right now, with who your Mom and me are helping you to become.

That’s a parent’s baptismal promise, to shape you so that your character is grounded in the character of Jesus. God, I hope your Mom does a good job of it.

What it means to have the character of Jesus, who was the perfect image of God, is to regard others as the exact image of God.

That means, son, to see people as holy, as sacraments, and sacraments- as you’ve learned in church- are examples of a whole lot more than what’s visible to the eye.

That means, son, to treat people as (God’s) people. And never as objects.

It means you never see only a person’s physical beauty, or notice only their lack of it- which I also hope you’ll learn is a terribly unbeautiful way to live.

Brass tacks time, son:

If you see a pretty girl, in real life or on Instagram, and from that point on that’s all you can see in them or that’s all you can think of them…that’s YOUR fault son NOT the girl’s fault.

I hold you responsible and I’m damn sure your Mother will too.

Sure, said girl made her choice when she dressed said way.

But you make your choices too.

You can choose to objectify others or you can choose to treat your neighbors as your self.

In truth, if you do grow up to objectify girls, son, it’s our fault too, your Mom and me, for letting you be shaped by a culture that sexualizes everything for a $ and only sounding the alarm years later when we don’t like what its done to you.

But I don’t think that will happen to you.

Some parents excuse their boys’ demeaning girls by demeaning boys, by saying ‘boys will be boys.’

I think I’ll give you more credit, son, which also means I’m giving you responsibility.

You can treat girls as they should be treated.

But let’s be realistic, sometimes you won’t. You’ll have impulses, thoughts, desires…and THAT’S OKAY. It’s natural. It’s part of being human. It’s not any girl’s fault and it’s not yours either. It’s not dirty or bad or unholy.

Jesus (God) was human, don’t forget, so there’s nothing that can run through your head that didn’t run through his. And so there’s nothing you need to be ashamed of.

Now that you’re hitting puberty, son, you’ll realize to what an extent that’s gospel, good news.

While we’re on this track, let me just say that, like other parents, your Mother and I certainly hope you’ll ‘wait’ for that perfect girl (and if it’s not a girl that’s fine too, but that’s advice for another day).

Always remember, though, if you do ‘wait’ you’re no better than anyone else and no worthier of my love. Or God’s.

And if you don’t wait, you and your other whomever is no less beautiful to me. Or God. Parents who suggest anything to the contrary are on some ugly, unGospely footing.

Finally, son, let me ask a favor of you.

If, in the years ahead, you ever mess up or make a mistake, in the real world or the virtual one, please don’t let me get so self-important that I resort to faith-based innuendo to shame you.

Always remember, even I don’t always appear to:

There’s nothing you can do to make me love you more, and there’s nothing you can do to make me love you less. I hope that one day you will find someone for whom you can say the same.

Love,

Dad

 

 

 

 

 

Was Jesus Sinful?

Jason Micheli —  January 6, 2015 — Leave a comment

Untitled101111I’ve become convinced that its important for the Church to inoculate our young people with a healthy dose of catechesis before we ship them off to college, just enough so that when they first hear about Nietzsche or really study Darwin they won’t freak out and presume that what the Church taught them in 6th grade confirmation is the only wisdom the Church has to offer.

I’ve been working on writing a catechism, a distillation of the faith into concise questions and answers with brief supporting scriptures that could be the starting point for a conversation.

You can find the previous posts here.

III. The Son

5. Was Jesus Sinful?

Yes.

The humanity assumed by the Word was sinful; otherwise, what would be the salvific point of the incarnation if the humanity assumed by the Word was already perfect?

While perhaps the incarnate Word did not commit sin against God or others (would he have been fully human had he done so?), the humanity which the Word assumed suffered the effects of sin.

That is, the incarnate Word was tempted as sinful humanity is tempted. The incarnate Word feared death as humanity, because of sin, fears death. The incarnate Word experienced the conflicts provoked by poverty and political oppression, which are themselves brought about by humanity’s sinfulness.

In this way, then, it’s insufficient for Christians to profess that the Word took flesh.

The Word not only takes on humanity, the Word contends with (sinful) humanity in order to perfect it over the course of his incarnate life.

“God was in Christ reconciling the world to himself…” 

– 2 Corinthians 5.19

6. Did Jesus Commit Sin?

The theologians say no.

The Canaanite woman would probably say yes

Traditionally, Christian theology precludes such a thought, for theories of the atonement rely upon the conviction that Jesus did not commit sin.

He is without sin, living the authentically human (i.e., sinless) life that humanity in Adam’s wake cannot live for itself. It’s his perfection, in which we all have a share by virtue of the incarnation, that saves us. It’s his blamelessness before God that allows him to suffer sin’s penalty in our guilty stead.

So no- the theological systems assert- Jesus could not have committed sin.

Unfortunately the gospel texts often seem disinterested in buttressing doctrine and answering questions they felt no need to ask.

What scripture presents instead is a picture of Jesus that resists the neat, a priori categories established for him by theologians.

For example, Jesus humiliates a Canaanite woman by calling her a ‘dog,’ a 1st century derogatory term for Israel’s oldest and original enemy. Perhaps it doesn’t qualify as a sin but it definitely marrs our assumptions about Jesus being without blemish.

By refusing to condemn the woman caught in adultery, Jesus ignores the clear Yahweh-given commands in Deuteronomy, Leviticus, Exodus and Numbers.

In pursuing his Kingdom mission and constituting a new family as an alternative to his biological one, Jesus, as Mary’s eldest son, forsakes his Torah-mandated responsibility to care for his widowed mother, which violates the 5th commandment.

The Pharisees are correct about Jesus: by presuming to forgive the sins of others, he sinfully claims the role reserved for God alone.

Their indictment against Jesus is true if spuriously motivated: by claiming to be the Son of Man, Jesus commits the ultimate sin- blasphemy. He breaks the first commandment, making of himself an idol above and before the one, true Lord.

While theological systems have no room for a Jesus who committed sin, the scripture texts portray him as doing just that until it lands him on a cross.

Of course, if he is who he claims to be- the Son of Man- then our theological systems, in their need to emphasize his unblemished, atoning humanity, obscure the gospels’ primary claim: that Jesus is Lord.

And if he’s Lord then it’s not clear how the Law-giver can be said to be a Law-breaker. A sinner.

However, if he’s Lord- if God is like Jesus, exactly- then neither is it clear how we can say God demands the suffering and death of a sinless human creature.

“For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect.” 

– 1 Peter 1.19

lightstock_55952_small_user_2741517     This Sunday we celebrated Epiphany, the arrival of the magi to pay homage to Jesus. I extended the lectionary text, Matthew 2.1-12, to include verses 13-18, which narrate Herod’s rage and the slaughter of the innocents in and around Bethlehem.

You can listen to the sermon here below, in the sidebar to the right or you can download it in iTunes here.

A couple of Advents ago, I spent the week before Christmas with a mission team from Aldersgate, in a poor community in Guateamala near the mountains called Cantal.

I was working at my last home for the week, building my last wood-stove for my final family before making the journey home to be with my own.

Weʼd just begun working. The husband and wife of the house were busy mixing mortar. And even though here in Northern Virginia at their age theyʼd be taking the SATʼs and visiting colleges, in their part of the world they were married and busy surviving and making sure their three children did too.

While they mixed the mortar, I stepped into the doorway of their mud-block home, looking for their three little children, thinking Iʼd play with them or get them to smile or giggle or run away in pretend fear.

You know, Facebook photo kinds of stuff.

It was a one-room home. Tacked on the far wall was a cracked, laminated poster of multiplication tables. In the righthand corner was a long branch from a pine tree, propped up in a pink plastic beach bucket and decorated with pieces of colored foil and plastic.

Thick smoke from a fire wafted into the room through the tin roof. Scavenged and saved bits of trash were stacked neatly on the dusty floor.

The bed was a mattress laid on top of cinder blocks just to the left of the door. The three children- a three year old named Jason, a girl a year or two older named Veronica and their baby sister- were sitting on the bed.

Jason didnʼt have any shoes and his feet were black with dirt and looked cold. He had a rash on his cheeks and his eyes were red and his nose was running black snot from the smoke. They were sitting on the bed and Veronica was feeding them breakfast with a toy dollʼs spoon. She was feeding them Tortrix, lime-flavored corn chips like Fritos.

Because that was the only thing they had to eat. Because junk food is cheaper and thatʼs all they could afford.

Above the bed hung a calendar from several years earlier. It was flipped to December. The top half had a picture of Mary and Joseph and the baby Jesus. At the bottom of the picture was a scripture verse in Spanish: ʻ…a light shines in the darkness…ʼ

I stepped into the doorway and saw them there, the two little girls and the boy with my name, looking dirty and sick and shoeless, eating the only food they had while their mother and father worked with the kind of speed that comes from being sentenced to a lifetime of hard labor.

I looked at them and I saw the baby Jesus hanging there on the wall above them. I bit my lip to keep my eyes from tearing up, and I muttered to myself: ʻChrist is born this?ʼ

Despite what we sang on Christmas Eve, it was not a silent night.

Not really.

Not at all.

At least not according to Matthew.

According to scripture, sometime after the shepherds returned to their flocks and after the magi found a different route home and after Mary and Joseph wrapped him in bands of cloth and laid him in a trough, all the other mothers and fathers of sons in and around Bethlehem lay their babies in their cribs and tuck their toddlers into bed.

And while they sing them a lullaby or tell them a bible story or kiss them goodnight on the forehead, they hear:

The sound of boots stamping down the dusty roads

The sound of doors being knocked on and kicked down

The scraping sound of metal on metal as swords are unsheathed

The chaotic sounds of orders being shouted

And fathers being shoved aside

And mothers gasping

And babies being taken.

It was not a silent night, that night when Mary, whoʼd already traveled 70 miles on foot the week she delivered him, rouses her baby awake and wraps him against the cold and tells her husband to pack whatever he can.

It was not a silent night-

That night they sneak away across the border with no money to their name

That night the skies, in which the angels had sung ʻGlory to God in the highest heaven,ʼ fill with the cries of mothers and fathers as their sons are silenced forever.

It wasnʼt a silent night.

Which makes it all the more strange that when it comes to the mere mention of the word, ʻChristmasʼ triggers everything that is nostalgic and comforting and sentimental.

Yet in scripture Christmas isnʼt sentimental, not at all.

In scripture- in Matthew’s Gospel, especially- Christmas is all steely-eyed recognition that this world is very often a shockingly horrible world. Where despots plot and evil flourishes and children are victims. Where the poor are powerless and the powerful do whatever they please to the nations they regard as backward and justify after the fact.

Christmas in scripture isnʼt like Christmas at Tysonʼs Corner or Times Square. Itʼs not like an old-fashioned Christmas with a fire warming the hearth and a blanket of snow frosting the window outside.

     Christmas, real Christmas, is light.

     An epiphany.

     Which means it has to be a light shining in the darkness.

And for that to be true requires the recognition that the world is not as God would have it be, that the world is often a dark place.

So itʼs strange how we turn Christmas into a nostalgic dream, into a sentimental escape. Because in the bible Christmas couldnʼt be more gritty and realistic.

Matthewʼs and Lukeʼs Christmas stories could just as easily be reported by protestors on Twitter.

The stuff of hashtags is all there:

Thereʼs a massacre of innocent children and a world too busy to stop and notice.

Thereʼs political intrigue and the maneuverings of an empire in the Middle East.

Thereʼs the Holy Family finding themselves political refugees in an inhospitable world, finding themselves illegal aliens in a foreign land.

Thereʼs no way it was a silent night.

 

And somehow that never really hit home for me until that Advent morning in Guatemala, staring at Jasonʼs dirty bare feet and bloodshot eyes and black runny nose and wondering why Jesus is born at all, that it finally struck me:

     When I read the Christmas story, itʼs not fair for me to read myself into the place of Mary or Joseph or the shepherds or even the wise men.

I donʼt know what itʼs like to live under the heel of an empire. I donʼt know what itʼs like to have my life jerked around by the rich and the powerful.

What I realized that Advent morning, what I realized at Jasonʼs house- is that if I have a place in this story, my place is in Rome with Caesar Augustus.

Or maybe in the gated communities of Jerusalem, rubbing elbows with King Herod, Caesarʼs lackey.

I mean, Iʼd rather count myself among Mary and Josephʼs family. Or at least among their friends (if they had any), waiting outside the manger with a balloon for the baby and a cigar for the father.

Iʼd even settle for being one of the shepherds, whose dirty work disqualified them from religious life, but to whom the heavens nonetheless break open with angels and good news.

Iʼd even take being one of the magi, unbelieving strangers from Iraq, who bring to the promised child gifts they probably couldnʼt afford.

But what I realized that Advent morning is thatʼs not my place in the story.

     My place in the story is as a member of the empire.

Iʼm well-off. I’m rich. I’m powerful.

Iʼm not as sophisticated as Caesar Augustus, but Iʼm the beneficiary of an expensive Ivy League education. I donʼt live in a castle but I do live in a home that a majority of the worldʼs people would call a palace. Iʼm not a king or an emperor but I have more control over my life than probably even King Herod did back in the day.

That Advent morning at Jason’s house it hit me for the first time that Iʼm not so sure I like my place in the Christmas story.

 

So itʼs strange.

When you think about it, about who we are and where we are in the story. Itʼs strange that so many of us flock to church on Christmas. Itʼs strange that the Christmas story doesnʼt strike us as it did Herod: with fear and agitation.

     I mean you have to give Herod credit.

He wasnʼt stupid- maybe, even, he was smarter than us.

He knew bad news when he heard it.

He knew the ʻgloryʼ the angels sang was confirmation of the threatening song Mary had sung 8 months earlier.

Herod knew that joy coming into Maryʼs world meant an attack on his world. Herod knew that when God takes flesh in Jesus, God also takes sides:

With those on margins.

With the people working the night shift and with those working out in the fields.

With the oppressed and the lowly and the refugee.

With all those whose- we have to be reminded- lives matter.

For Herod, for the white-collared and the well-off and the people at the top of the ladder, for the movers and shakers of the empire- Christmas was bad news not good news. And they were smart enough to know it.

Far be it from me to be cynical (thatʼs a joke), but I wonder if thatʼs why we drape Christmas with so much cheap sentiment. I wonder if thatʼs why at this time of the year we prefer nostalgia for a world that never was instead of a truthful recognition of the world that is or an honest longing for the world God promised will be.

I wonder if deep down we know Christmas means God may not be on our side. I wonder if in our heart of hearts we know that if we told the story straight up as Matthew tells it, then like Herod we might have a reason to fear.

To fear that his birth, if we take it seriously, will turn everything in our lives upside down. That Advent afternoon, after our weekʼs work was complete, the women of the village cooked a meal for us and thanked us.

These are women who, in their lifetimes, have been victimized by dictators and armed thugs. These are refugees whose people over generations have been displaced and pushed into mountains as their land was stolen by the rich.

These are poor women whose husbands and sons either have been killed by civil war or are living as economic exiles here in the states.

And there I was. From a different world completely.

Jasonʼs 17 year old mother was there.

She presented me with a little tapestry sheʼd sewn and she said into my ear: ʻI thank Jesus Christ for you.ʻ

And then she wished me a Merry Christmas.

And when she said that, I muttered to myself again: ʻChrist was born for this.ʼ But this time it wasnʼt a question.

Because even though itʼs not the sentimental story we like to hear this time of year, Jesus was born for this. Jesus was born so that someone proud like me would gladly humble himself so that a poor, humble woman like her could be filled with pride. Jesus was born so that someone rich like me would gladly empty his pockets to fill her childrenʼs bellies.

Jesus was born so that someone on the top like me would gladly take some bad news on the chin so that she could be lifted up. Christ was born in the dark; so that, the powerless would know that God was with them in the flesh and the powerful would know that we canʼt save ourselves.

 

She wished me a Merry Christmas, and then she embraced me.

Given who I am and where I am in the story, to anyone else her hugging me mightʼve looked like Mother Mary embracing King Herod.

     There is no kingdom in this world like that other than the Kingdom that belongs to the Prince of Peace.

Thatʼs why heʼs born.

In the dark.

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Here’s an Epiphany sermon from the vault…

Matthew 2.1-12

“Surely the Bible can teach and inspire. But has it lost the ability to startle us? To make us gasp? In our society, where 90 percent of households possess a Bible and more than a third of American adults say they’ve read from it in the last week, it’s hard to see the text with fresh eyes. Even if you’re in the small minority that admits to never having read it, you probably know something about it. Maybe too little to embrace it. Or maybe too much.”

I read.

I felt like I was in between worlds. For roughly twenty-two minutes, the time it took to go from the first notes of the ‘Overture’ to the end of track six ‘But Who May Abide the Day of His Coming,’ I was caught between worlds. To induce me into the mood of the season, I was listening to Handel’s Messiah on my IPOD. This was a couple of weeks ago and I was in Starbucks at Mount Vernon Shopping Center, trying to write a sermon different from this one.

In my ears, the hopes and prayers of the prophet Isaiah were being sung by the London Philharmonic. And in front of me, on the page of my opened Bible, was the news from St. Matthew’s Gospel that in the birth of Jesus Christ those prayers had been answered, those hopes fulfilled.

Despite surrounding my senses with the joy of the season, I felt caught between worlds.

For sitting next to me among the crowded round tables was a man and a young a man- a father and son, I presumed. And what I heard between them could not have been a further cry from “…good news of great joy.”

The coffee shop was loud and crowded, filled with the noise of shooting steam and tables of people debriefing their holiday shopping. Already it was dark outside, the lights from the store fronts bleeding out any notice of the stars.

I was getting my notes and books in order when they sat down. The father, who hadn’t ordered anything at all, was already animated. I tried hard not to make eye contact. I didn’t want my eyes to betray my accidental but now intentional eavesdropping.

Looking down at the tiled floor, I noticed he was wearing expensive-looking loafers, the kind with tassles on them, and also exotically patterned socks. He smelled of cologne and had a distinct if undefined accent. They were sitting, father and son, at a small round table, the kind that’s just large enough for a cup of coffee and a conversation. Apparently the table was not small enough, though, as the father scooted in his chair to sit even closer- at a right angle- to the boy who bore his younger likeness.

You don’t need to have read any pastoral counseling books to identify the father’s posture, his gesticulating, his facial shrugs as aggressive. Dismissive.

Nor do you need to have read any of those books to correctly identify the widening splotches of red on the son’s neck and cheeks and face as shame.

Maybe because I’ve been in similar situations myself, but I could easily read the scene before me. The cues were all there and they were unmistakable. It wasn’t a father scolding a son over poor grades or a missed curfew. It wasn’t a routine argument or a heated but inconsequential debate.

     A marriage was breaking up and, judging from the father’s fury, the relationship was well-beyond his or anyone’s ability to repair.

‘Irreconcilable Differences’ would have been a euphemism, I quickly guessed. And, as it goes in such battles, the casualties were young and innocent.

That was what was happening next to me at the adjacent coffee table. The loyalty and perceptions of the man’s son had become an object to fight over- like a house or a car or a couch. The awkwardness of their body language and the reticence of the son made it clear to me: that they had agreed to meet there, at the coffee shop, only after much negotiation. That they were, according to their agreement, on neutral ground.

And I felt caught between worlds. As soon as I recognized what was playing out in front of me I tried to refocus, to ignore them, to read St. Matthew’s news of a new world dawning, to listen only to Isaiah’s words sung in my ears: “Comfort ye my people, says your God.” 

But the father was as angry as something caged and he said things- about the boy’s mother. Things that cannot be said in this place, things that Handel’s Messiah could not drown out or overwhelm. And with each indictment of the boy’s mother, the father would point contemptuously at his son, and each time he finished he would hold out his hands like a lawyer who’s just finished his closing argument.

The shame on the boy’s face made him look younger but he was in high school, I think. He wore a black hooded sweatshirt, baggy cargo pants and Vans on his feet. He looked like a kid you might see skateboarding in the church parking lot. Sitting there, he was curled up in as much of a fetal position as the table would allow. More self-aware than his father, he was quiet, obviously embarrassed by the audience his father’s anger had provoked there in the coffee shop.

The boy spoke, subdued and down at the table top.

“But mom said…” was all I could hear him say several times, each time his voice trailing off and fading. And each time his father would shrug his eyes and wave him off, as if his own perspective were the only star worth following.

     Now that I am a father myself, I know, unreservedly, that there are some things that ‘circumstances’ can never excuse, that no ‘situation’ justifies a child being made the prey of another’s contempt.

 And now that I’m a father I know that I don’t need to know another side to the story to know that the man sitting at the table next to me was proud, angry, without grace, and unwilling to admit error or offer mercy.

That, no matter the cost, he was determined to be his own guiding light.

The whole thing only lasted twenty minutes or so, just long enough to get from Handel’s ‘Overture’ to track number six on my IPOD. And then it was over.

I’m sure there were some there, amidst the shooting steam and holiday chatter, who didn’t notice any of it just as I’m sure there were some who didn’t notice how the father waved his son off with a “I’m finished with you” gesture, and left him sitting there crying beneath his black hood.

Like his son was a lost object, like a house or a car or a couch.

Left behind in the seat of the father’s chair, I noticed later, was a folded and wrinkled copy of the Washington Post Book World. The irony of the bold heading caught my eye so I picked it up and beneath the central graphic I read the introductory lines that the proud and contemptuous man had been sitting on:

“Surely the Bible can teach and inspire. But has it lost the ability to startle us? To make us gasp? Even if you’re in the small minority that admits to never having read it, you probably know something about it. 

Maybe too little to embrace it. Or maybe too much.”

     Epiphany, the journey of the magi to discover the One revealed by heaven’s star, would seem to have little to do with the scene I’ve just drawn for you.

What I’ve just told you would seem to have little to do with three exotic kings from Persia, Melchior, Gaspar, and Balthasar, bringing their caravan of camels to Israel in search of a foretold king of the Jews.

Matthew, though, doesn’t tell us their names or where they’re from. He doesn’t even tell us how many of them there or even that they were kings. And St. Luke doesn’t tell us about them at all.

Matthew only tells us that wise men from far away searched out a promise of God and, when they found him, they paid him honor and worshipped him.

And when they left, these men who were used to guiding their lives according to the skies and the stars, couldn’t go home the same way, for the light of Christ had reoriented their whole lives.

Still, though, the story I just told you would seem to bear no connection to Matthew’s story of the magi bringing their gifts to the infant Messiah.

Unless, of course, Matthew’s story is true.

If Matthew’s story of Epiphany is true and the King the wise men discover in Bethlehem really is:

  • The mercy of God in the flesh
  • The almightiness of God revealed in the vulnerability and humility of a baby
  • The love that moves the stars in the sky is to be found in the Body of One who will be broken for the sake of the ungodly

     If heaven really is held in Mary’s manger and…

In the love and life of this baby, God chooses to forever see and judge each one of us, then Matthew’s story- Epiphany- it couldn’t have more to do with how we treat one another.

If all that is true…then, you and I, we honor this King not by bringing gold and frankincense and myrrh to him, but by bringing love and mercy and forgiveness and humility to our lives that he was born in order to redeem.

Every year at Epiphany it is the Church’s liturgical custom to talk about:

  • How the journey of the exotic magi represents the inclusion of the Gentiles into the People of God
  • How the searching of the wise men demonstrates that the light of Israel is meant to be light for the whole world
  • How the worship of these foreigners is a harbinger of that future Day when every knee shall bend and every head bow and every tongue confess that Jesus Christ is Lord of all Creation.

And that’s all true and with good reason, but the way I’ve seen it since that late afternoon in Starbucks…when it comes to honoring and adoring the Christ child, you’ve got to somewhere: so why not with husbands and wives and fathers and mothers and sons and daughters and friends and neighbors injecting into their lives the loving mercy of the One made flesh.

So today perhaps the Washington Post is right. Maybe today the Bible won’t startle you or make you gasp, but I do pray that it will at least begin to transform you.

Amen.

 

lightstock_55952_small_user_2741517Maybe it’s because I’m a pastor and my social media is flooded with churchy headlines and hashtags, but I’ve grown weary of the Christmas ‘tradition’ of bemoaning the commercialization of the season and criticizing others (usually referring to non-Christians) for being so materialistic about Christmas.

I mean, I’ve got my own gripes with Black Friday and Xmas music in late September but is there anything more cliche than surveying the wrapping paper debris on the curb and the pine needles on the floor and lamenting that we’ve missed the meaning of Christmas?

As cliche as such pious hand-wringing is, I’m not so sure it’s truly in keeping with the spirit of Christmas.

Since Trinity is its own ‘economy’ (economy is a Greek NT term for ‘community’ or ‘household’) of constant gift and exchange, then I wonder…

Perhaps the best way for believers in the Trinity to celebrate Christmas is the old fashioned materialist route of giving actual things to those we love.

Specifically, what I think is problematic about decrying the materialism of Xmas is that it implies there’s a deeper ‘spiritual’ truth to Christmas that we’re missing.

But Christians don’t believe in abstract spiritual truths. We believe in Jesus.

And here’s the thing:

The Incarnation- what we celebrate these 12 Days of Christmas- is the most materialistic thing of all.

Christmas is when Christians celebrate that God took human (material) flesh and lived a life just like ours amid all the material stuff of everyday life. He made things (carpenter) and presumably gave some of those things to people. He drank wine, ate bread and fish, and partied with sinners.

To say nothing of the magi who brought the baby Jesus their resolutions to lead lives of justice and compassion…sike….they brought him stuff.

Expensive stuff too.

The incarnation shows us that God is the most materialistic One of all of us because it’s by incarnation that God takes the material stuff of life to get up close and uncomfortably personal to all of us.

Materialism is how God spent the first Christmas so what’s wrong with us having passed Christmas the very same way?

Sure enough, at this point, many of the unimaginative and painfully literal among you will point out the gross overabundance with which many of us mark the season and how little that has to do with a Savior born into poverty.

I don’t argue with that. I’m only suggesting that the Heifer Project (gifts you’ll never see given for people you’ll never know) isn’t necessarily the only or even the best way to celebrate the incarnation.

If Jesus is Emmanuel- God with us- then giving sincere material gifts of love and friendship that highlight or accentuate our withness our connection to someone else just might be the most theologically cogent way of marking his birth.

In other words, instead of cows and chickens maybe the most Christian thing to do this Christmas was to give your wife those earrings you know she’s wanted for a long, long time but hadn’t bought herself or the Playstation your boys have wanted for several years running.

Maybe materialism is exactly what we need to ‘reclaim’ about our understanding of Christmas.

2014-emailteaserIn 2014 average of 20K readers per month came from over 250 countries and, according to Google Analytics, these were the most viewed posts on the blog this year.

For the second year in a row, the year’s most popular post was not written by yours truly. Last year it was my wife’s post while this year the honor belongs to my friend, Teer Hardy. For the first time, a Barth-themed post made it into the Top 5 (#3) while my personally felt piece of the year comes in at #5.

1. Why I Left the Ordination Process

2. Is There an Unforgivable Sin? 

3. The Way Forward for the UMC: Stop Baptizing Homosexuals

4. Why Rapture-Believing Christians are Really Liberals

5. I Don’t Need to have Faith 

 

And, in case you missed them, these were the most played or downloaded sermons or podcasts of 2014. You can find them in iTunes here.

1. What Do Our Prayers Sound Like to God

2. Marriage: Someone Better

3. Jesus’ Enemy-Loving Offensive

4. The Sacrifice of War

5. Podcast with Thomas Lynch

One of the things Google Analytics can measure is the amount of time each reader spends on the post, and for most of you out there the data shows that you actually take the time to read all or most of what I’ve written and, for that, I’m truly grateful.

 

 

 

 

20121204_knots-in-jesus-family-tree_banner_imgAbout 300 came out for our Bluegrass Christmas Eve at the Firehouse this year. Here’s the sermon I preached, taking Jesus’ genealogy that begins Matthew’s Nativity story as my text.

You can listen to the sermon here below, in the widget on the sidebar or you can download it in iTunes here.

Merry Christmas!

There’s more than 1 way to tell the Christmas story.

For example, about 10 years ago, the Sunday before Christmas, we staged a Christmas pageant at a little church I once served.

During dress rehearsal that morning, stomach flu had started to sweep through the heavenly host. When it came time for the angelic chorus to deliver their lines in unison: “Glory to God in the highest” you could hear Katie, a first- grade angel, vomiting her breakfast into the trash can over by the grand piano.

The sound of Katie’s wretching was loud enough so that when the other angels should’ve been proclaiming “and on earth peace to all the people” they were instead gagging and covering their noses.

(This sermon’s off to a promising start, isn’t it?)

Meanwhile, apparently bored by the angels’ news of a Messiah, two of the shepherds- both third-grade boys and both sons of wise men- started brawling on the altar floor next to the manger.

Their free-for-all prompted one of the wise men to leave his entourage and stride angrily up the sanctuary aisle, smack his shepherd son behind the ear and threaten: “Boy, Santa won’t be bringing Nascar tickets this year if you can’t hold it together.”

It was a little church.

(#blesstheirheart)

Truth be told, it had neither the numbers nor the talent to mount a production of the Christmas story; nonetheless, a brusque, take-charge mother, who was a new member in the congregation, had approached me about staging a pageant.

And because I was a rookie pastor and didn’t know any better- and honestly, because I was terrified of this woman- I said yes.

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The set constructed in the church sanctuary was made to look like the small town where we lived. So the Bethlehem skyline was dotted with Burger King, the local VFW, the municipal building, the funeral home and, instead of an inn, the Super 8 Motel. At every stop in Bethlehem someone sat behind a cardboard door. Joseph would knock and the person behind the door would declare: ‘Sorry, ain’t no room here.”

The old man behind the door of the cardboard VFW was named Fred. He was the oldest member of the congregation. He sat on a stool behind the set, wearing his VFW beret and chewing on an unlit cigarillo.

Fred was almost completely deaf and not a little senile so when Mary and Joseph came to him, they didn’t bother knocking on the door.

They just opened it up and asked the surprised-looking old man if he had any room for them to which he would respond by looking around at his surroundings  as though he were wondering how he’d gotten there.

For some reason, the magi were responsible for their own costumes.

Thus, one wise man wore a white lab coat and carried a telescope. Another wise man was dressed like the WWF wrestler the Iron Sheik, and the third wise man wore a maroon Virginia Tech bathrobe and for some inexplicable reason had aluminum foil wrapped around his head.

King Herod was played by the head usher, Jimmy.

At 6’6 and wearing a crown and a white-collared purple robe and carrying a gold cane, Herod looked more like Kramer as an uptown gigilo than he did a biblical character.

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When it came time for the performance, I took a seat on the bench in the back of the sanctuary where the ushers normally sat and, gazing at the cast and the production design from afar, I briefly wondered to myself why I hadn’t gone to law school.

I sat down and King Herod handed me a program.

On the cover was the title: ‘The Story of the First Christmas.’ On the inside was a list of cast members’ names and their roles.

As the pageant began with a song lip-synced by the angels, the other usher for the day sat next to me. His name was Mike. He was an imposing, retired cop with salt-and-pepper hair and dark eyes.

Truth be told, he never liked me all that much.

Mike sat down, fixed his reading glasses at the end of his nose, opened his program and began mumbling names under his breath: Mary played by…Elizabeth played by…Magi #1 played by…

His voice was barely above a whisper but it was thick with contempt. I knew right then what he was getting at or, rather, I knew what had gotten under his skin.

There were no teenage girls in the congregation to be cast. So Mary was played by a grown woman- a grown woman who was married to a man more than twice her age.

She’d married him only after splitting up his previous marriage.

Elizabeth, the mother of John the Baptist, was played a woman who was new to the church, a woman who often wore sunglasses to worship or heavy make-

up or who sometimes didn’t bother at all and just wore the bruises given to her by a boyfriend none of us had ever met.

Of the three magi, one of them had scandalized the church by ruining his father’s business.

Another was separated from his wife, but not legally so, and was living with another woman.

The man playing the role of Zechariah owned a construction company and had been accused of fraud by another member of the congregation.

The innkeeper at the Super 8 Motel…he was a lifelong alcoholic, alienated from his grown children and several ex-wives.

Reluctantly shepherding the elementary-aged shepherds was a high school junior. He’d gotten busted earlier that fall for drug possession. His mother was dressed as an angel that day, helping to direct the heavenly host. Her husband, her boy’s father, had walked out on them a year earlier.

Mike read the cast members’ names under his breath. Then he rolled up his program and he poked me with it and, just when the angel Gabriel was delivering his news to Mary, Mike whispered into my ear:

    Who picked the cast for this? Who chose them?

     Then he shook his head in disgust and accused me:

     Do you really think this is appropriate?

genealogy-of-Jesus-2-Copy

There’s more than 1 way to tell the Christmas story- I mean, the Christmas stories aren’t all the same.

For example, St. Mark is the oldest of the Gospels but all Mark says about Christmas is that the coming of Jesus is the beginning of one Kingdom and the end of another.

St John, on the other hand, begins his Christmas story with cryptic philosophy: ‘In the beginning was the Word and the Word was with God and the Word was God.’

St Luke weaves the most popular nativity story. His is the story you probably know, telling us about the days of Caesar Augustus, about a tax and a census.

Luke’s the one who tells us about angels heard on high and shepherds watching their flocks by night.

But Matthew, by contrast, begins his Christmas story, not with angels or emperors, with an ad from www.ancestory.com:

“An account of the genesis of Jesus the Messiah…Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar…”

Matthew gives us sixteen verses of ‘so and so was the father of so and so’ before we ever even hear the angel Gabriel spill the news about the Messiah’s birth. I wanted to read it all tonight but my wife said that would be sermon suicide. Matthew tells the Christmas story not with emperors or angels or shepherds. Matthew doesn’t bother mentioning how the baby’s wrapped in scraps of cloth and laid in feed trough.

Instead what Matthew gives us is a family tree, 42 generations’ worth of boring, snore-fest begats. Begats that go back all the way to the first promise God ever made to bless the world.

It’s as if Matthew wants to say:

Everything about Christmas

Every promise this Christ child offers you

Every word of good news that comes spoken to us in Emmanuel- all of it can be found in his family tree just as easily as you can find it in his stable.

The funny thing about Jesus’ family tree- there are no branches with the cast of characters you’d choose for a Christmas story. Jesus’ family tree is filled with the sorts of people you’d expect to see on TMZ not in a nativity.

If God were to take human flesh you’d expect him to take the flesh of a much different family.

For instance-

There’s Abraham, who tried to cut his son Isaac’s throat. Issac survived to be the father of Jacob, an unscrupulous but entertaining character who won his position in Jesus’ family line by lying and cheating his blind, old father.

Jacob got cheated himself when he ‘got to know’ the wrong girl by mistake and became the father of Judah. Judah made the same mistake with his own daughter-in-law, Tamar.

Tamar had cheated him by disguising herself as a prostitute.

(I mean: Hebress with a heart of gold)

I’m telling you: these aren’t the sort of people you’d invite for Christmas.

There’s a man named Boaz in Jesus’ family tree. Boaz was seduced by a foreigner named Ruth. He woke up in the middle of night and found Ruth climbing in to bed with him. Not that Boaz ought to have been shocked. His mother, Matthew tells us, was Rahab, a ‘working girl’ who betrayed her people.

Boaz’s son was the grandfather of David.

David was a power-hungry peeping-tom, who spied on Bathsheba bathing on a rooftop one evening. David arranged for her husband, Uriah, to be murdered. David and Bathsheba went to become the parents of Solomon, the next name in the family tree of Emmanuel, God-with-us.

Of course, the family tree ultimately winds its way to Joseph.

Joseph, who, Matthew makes no bones to hide, wasn’t the father of Jesus at all. He was just the fiance of the boy’s mother- Mary, the teenage girl with a child on the way and no ring on her finger.

There’s more than 1 way to tell the Christmas story.

Matthew doesn’t tell us about shepherds filled with good news. Matthew doesn’t bother with imperial politics or mangers filled with straw or inns with no vacancy.

     Instead Matthew tells us the Christmas story by first telling us about the messy and the embarrassing and the sordid and the complicated and the disappointing and the unfaithful parts of Jesus’ family.

     And then, having said all that, Matthew tells us this baby is Emmanuel, God- with-us, God-for-us, as one of us, in the flesh.

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Do you really think this is appropriate? Mike asked me and then gestured with the rolled up program of names.

As if to say…when it comes to Christmas shouldn’t we at least try to find some people who are a bit more pious, people whose families are a bit less complicated, people whose lives are less messy?

The narrator for the Christmas pageant that year was a woman whose name, ironically, was Mary.

She was old and incredibly tiny, no bigger than the children that morning wearing gold pipe cleaner halos around their heads. Emphysema was killing Mary a breath at a time. She had to be helped up to the pulpit once the performance began. I’d spent a lot of hours in Mary’s kitchen over the time I was her pastor, sipping bad Folger’s coffee and listening to her tell me about her family.

About the dozen miscarriages she’d had in her life and about how the pain of all those losses was outweighed only by the joy of the child she’d grafted into her family tree. About the husband who died suddenly, before the dreams they’d had together could be checked-off the list. About her daughter’s broken marriage. And about her two grandsons who, in the complicated way of families, were now living with her.

Mary was the narrator for the Christmas story that year.

As the children finished their lip-synced opening song, and as the shepherds and angels and wise men took their places, and as Billy climbed into his make- shift throne, looking more like a Harvey Keitel pimp than a King Herod- Mary struggled up to the pulpit.

Her oxygen tank sat next to her in a wheeled cart. Her fierce eyes were just barely visible above the microphone but from my seat there in the back I was sure she was staring right at her family.

With her blood-thinner-bruised hands she spread out her script and in a soft, raspy voice she began to tell the story, beginning not with Luke or with John but with Matthew, the Gospel of Matthew.

I wouldn’t have chosen Matthew for a Christmas pageant, but there’s more than 1 way to tell the Christmas story.

The cadence of Mary’s delivery was dictated by the mask she had to put over her face every few seconds to fill her lungs with air:

“All this took place…(breath)…to fulfill what had been spoken by the prophet…(breath)…they shall name him Emmanuel…(breath)…which means…(breath)…God with us.”

Do you really think this is appropriate? Mike asked me through gritted teeth.

     And sitting in the back, I looked at Mary behind the pulpit and I looked at all the other fragile, compromised people from our church family who were dressed in their costumes and waiting to deliver their part of the Gospel.

     ‘Appropriate?’ I whispered back.

‘No. No, I think it’s perfect.‘

And Mike glared at me, red-faced.

‘There’s more than 1 way to tell the Christmas story’ I said with a smile.

20121204_knots-in-jesus-family-tree_banner_img

I never stepped foot inside a church until a Christmas Eve service when I was teenager.

Growing up my father was a severe alcoholic. He was in and out of our lives. My parent’s marriage was down and up and down and then it was over. I have an uncle who was in prison every other Christmas.

     And, honestly, every year I just about wreck my own family’s Christmas because I can’t get over- can’t forgive- that baggage.

What I mean to say is-

I know how its easy to suspect that this holiday isn’t really for you.

I know how easy it is to worry you don’t belong, to think that at Christmas you have to dress up and come to a church service and pretend for an hour that  you’re someone else, pretend your family is different than it really is behind closed doors.

I know how easy it is to believe that at Christmas- especially in this place- you have to hide the fact that you’re not good enough, that you don’t have enough faith, that you have too many secrets, that you have too much doubt, that if God knew who you really were, what you had done and what you have left undone, then he wouldn’t be born for you.

I know how easy it is to think that the Christmas story is not your story.

But then, there’s more than 1 way to tell the Christmas story.

This family tree Matthew gives us- you might think it an odd way to tell the Christmas story.

     I mean there’s no two ways about it- Jesus’ family is messed up.

     But then again, so is mine and, probably, so is yours.

And God- I want you to know it so badly: that’s the gift given tonight in Emmanuel.

And it’s a gift Matthew doesn’t think needs to be wrapped in angels’ songs

or mangers filled with straw. The gift given tonight is that God comes to you and to me just as we are. Not as we wish we could be. Not as we used to be. Not as others think we should be. Not as our parents or our spouses or our children or our neighbors or our bosses think we should be.

No.

There’s more than 1 way to tell the Christmas story and what Matthew has to tell you is that:

Tonight Emmanuel

God-with-us

Comes to us

Just as you are.

We call it grace.

Take if from me, that’s the only gift that can change you.

 

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It’s been a few weeks since I’ve posted any money quotes from DBH’s The Beauty of the Infinite.

Since Christmas is a time not only for exhausted credit limits and maxed out parents but also a time for sloppy Christian thinking, in which it’s often implied, if not downright said, that God taking flesh in Jesus indicates a change in God’s identity or disposition, I thought I’d post this to mark the holy day.

Of course, were it true that God changes at all or in the incarnation specifically, we’d all be committing idolatry on Christmas.

For a god who changes is, by definition, not God.

Take it from DBH.

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“The Church Fathers were anxious to reject any suggestion that God becoming human was an act of divine self-alienation, a transformation into a reality essentially contrary to what God eternally is: for this would mean that God must negate himself as God to become human- which would be to say God did not become human.

Hence, a strict distinction must be drawn between the idea of divine change and that of divine kenosis.

When scripture says, ‘the Logos became flesh,’ the word ‘became’ signifies not any change in God but only the act of self-divesting love whereby God the Son emptied himself of his glory, while preserving his immutable and impassible nature intact.

God did not alter or abandon his nature in any way, but freely appropriated the weakness and poverty of our nature for the work of redemption…

To say God does not change in the incarnation is almost a tautology.

God is not some thing that can be transformed into another thing.

God is the Being of everything, to which all that is always already properly belongs; there is no change of nature needed for the fullness of being to assume- even through self-impoverishment- a being as the dwelling place of mystery.

Moreover, as a human being is nothing at all in itself but the image and likeness of God- the Logos- in the one man who perfectly expresses and lives out what it is to be human, is in no sense an alien act for God. The act by which the form of God appears in the form of a slave is the act which the infinite divine image shows itself in the finite divine image: this then is not a change, but a manifestation, of who God is.

And finally, and most crucially, the very act of kenosis is not a new act for God, because God’s eternal Being is, in some sense, kenosis: the self-outpouring of the Father in the Son in the joy of the Holy Spirit. Thus Christ’s incarnation, far from dissembling his eternal nature, exhibits not only his particular proprium as the Son and the splendor of the Father, but also the nature of the Trinity in its entirety.”

lightstock_55952_small_user_2741517Thinking of Christmas Eve, I’ve had Jesus’ family tree on my mind. Here’s a sermon based on the Book of Ruth. In case you don’t know, Ruth’s story finds its way into Jesus’ family tree in Matthew’s Gospel.

I tried to imagine the Holy Family telling her story to the little Jesus as a bedtime story.

——————————————————————————————————-

‘Your father and I read this story at our wedding,’ the young mother told her little boy. And when the boy asked why, his father told him that it was tradition. ‘It’s a love story,’ he said.

The lights from the menorah on the window sill made the boy’s dark room glow. The light of the candles danced off the colored Hanukah decorations. The smells of holiday food lingered in the house. Mary and Joseph were curled up with their little boy.

He’d taken the old, black family bible from its shelf in his room, and it now rested on his lap just as he sat on his mother’s lap. The bible was the kind with the thick, special paper in the front, the kind with gilt lines to fill in important dates: marriages, births, baptisms and, beneath those, lots of lines to sketch the family tree.

Mary had filled in the family tree before she was even properly married, before she started to show. At the time she’d been confused by a great many things, but she absolutely knew that one day it would be important for her boy to know: where he came from, who is ancestors were, and what kind of person they made him.

And so, every night before his parents’ kiss and lullaby, they would read him a story from the bible, a story about one of those names his mother had written on the front, cream-colored page of Joseph’s family bible.

He would point with his little boy finger at one of the names on the family tree. ‘Tell me a story about that one’ he would say. He was just a boy. He liked the adventure stories the best- the stories with action and danger, stories where God spoke like thunder or moved like fire and wind, stories like those of Abraham and Jacob and, of course, David- the boy who would be king.

But on this night the boy pointed to a different name, one he hadn’t pointed to before. ‘Tell me a story about that one.’

And his mother smiled and looked over at her husband. ‘We read this story at our wedding,’ she said. ‘It’s a love story.’

The boy looked skeptically at his mother as she began…

A long, long time ago, in the days when judges ruled… famine struck the whole land that God had promised his people. The stomachs of God’s people were grumbling and empty. Even in Bethlehem where you were born people went hungry.

There was a man on your father’s side of the family named Elimelech. Elimelech had a family and, like everyone else in the land, his family was starving.

‘What did he do?’ the little boy asked, ‘did God provide bread from heaven like in the story of Moses?’

And his mother said, no, not like that. Elimelech had to look out for his family so one night he and his wife and their two sons packed only what they could carry. In the cover of darkness, they snuck across the border and crossed through the muddy river into a new country, Moab.

Elimelech’s wife was a woman named Naomi. ‘Naomi means ‘sweetness,’ said the boy’s father, ‘but Naomi was anything but sweet.’

The little boy asked why that was and his father told him that no sooner did Elimelech’s family arrive in Moab than Elimelech died and Naomi was left alone with her two sons. A widow’s life is hard his mother explained. Don’t ever forget that.

At first things went well for Naomi. Her sons married two girls from Moab, Orpah and Ruth. They weren’t Jewish girls so their marriages would’ve been forbidden back in Bethlehem, but they were happy.  Naomi’s boys were married happily for ten years. They had food and money and work. After ten years both of Naomi’s boys died. Just like that, no one knows why.

And poor Naomi, she always worried in the back of her mind that they died because God was punishing her for something, perhaps for letting her boys marry unbelievers.

‘But God doesn’t do things like that, does he?’ the boy asked.

No, his mother said, God doesn’t do that and she kissed the top of his head.

But Naomi felt she was being punished. She was left with two daughters-in-law, in a country where she didn’t belong, in a man’s world with no man, no husband, no sons.

‘What does she do?’ the boy asked. Naomi decided to return home, to go back to Bethlehem. ‘All by her self?’ he asked. An uncertain future seemed better to her than what she could expect if she stayed in Moab. So she packed up her things- again just what she needed- along with a photo of her husband and boys, and after her sons were buried, numb with grief, she just started walking… towards home.

‘Is that the story?’ the boy wanted to know.

No, his mother said and looked at the lights in the window. You see, her sons’ wives followed behind her. At first Naomi simply thought they wanted to say goodbye, to wave to her as she disappeared over the horizon. When they got to the outskirts of town, though, Naomi realized they weren’t just seeing her off. Orpah and Ruth, she realized, intended to stay with her, to go with Naomi all the long way back to Israel, back to Bethlehem.

‘Well, did they?’ the boy wanted to know. Not exactly, his mother replied. First Naomi turned around and yelled at them. She yelled at Ruth and Orpah. She told them to turn around, to turn back, to go home to their own families.

They didn’t belong with her. In her country they’d just be foreigners. They wouldn’t be welcome. I’m very grateful for you, Naomi told Ruth and Orpah; I pray that God would give you happiness and husbands. But go.

Ruth and Orpah, they just stood there- stubborn. Naomi yelled at them again, but she was really yelling at God. When Naomi was done cursing, she fell down weeping, crying in the middle of the road with traffic going by.

That was when Orpah decided to do as her mother-in-law asked. She gave her dead husband’s mother a long embrace and picked up her bags and walked back into town.

But Ruth, your great….grandmother, she wouldn’t budge. She wouldn’t leave Naomi to fend for herself. She just planted her feet in the dirt and put her hands on her hips and told Naomi that wherever Naomi went Ruth would be going too, wherever Naomi lived Ruth would be living there too, and the place Naomi died would be where Ruth would die.

Ruth, your great…grandma, she was willing to leave behind her home, family, country, even her religion just to care for someone else.

And God never told Ruth to risk all this. She never had a special word of calling like Abraham, never a vision like Moses, no dream like Jacob.

‘God really speaks to people in their dreams?’ the boy asked.

Yes, he does, said the boy’s father.

Ruth and Naomi walked the long walk to Bethlehem in silence. Naomi didn’t speak a word until she introduced herself to the people they met in Bethlehem, but she didn’t say that her name was Naomi. Call me ‘Mara’ she told people.

‘Why would she change her name?’ the little boy asked. Mara means bitterness; Naomi was convinced that her life was already over.

Remember, a widow’s life is hard. God’s Kingdom should belong to them.

Don’t ever forget that. ‘I won’t,’ the boy promised.

Ruth and Naomi found a place to live in Bethlehem. Nothing fancy, not even nice, but Ruth tried to make the best of it. Naomi though just sat in the dark corner of the apartment and stared blankly through her tears and through the window. Ruth had promised to take care of Naomi and she wasn’t about to quit.

They still had no food so, after they settled, Ruth went out to the fields to scavenge what the harvesters left behind. She didn’t know it at the time, but the fields belonged to a rich man named Boaz. Boaz was family to Naomi.

Every day Ruth left to scavenge for food and every day she came home to Naomi’s bitter quiet. But one day, everything started to change.

One day, the same as any other, Ruth was working the fields, looking for leftovers.

On that day, Boaz came out to look over his property and check on his workers. He said hello and thanked them. Then he saw someone he didn’t recognize bent over at the edge of the field, a woman. He pointed to Ruth out in the distance and he asked his foreman: ‘Who is she?’

And his foreman told him all about Ruth and how much Ruth loved her bitter mother-in-law and how Ruth had risked everything to care for her.

Boaz listened to the foreman’s story, and later that day he walked out to the edge of the field. He said hello to Ruth. Then he did a strange thing.

‘What?’ the boy asked. He urged Ruth to scavenge only in his fields. He promised her that his men would never bother her and that they would even leave extra grain behind for her. Ruth stood in the sun and listened to Boaz tell her all of this.

Now, for the first time since her husband had died, it was Ruth’s turn to cry. She fell down at Boaz’s feet and wept and she told him that she was just a foreigner, that she deserved rejection not kindness.

Boaz just smiled gently and he said softly: ‘May God reward the love you’ve shown Naomi.’

When Ruth returned home that day, she told Naomi everything that happened with Boaz.

For the first time, Naomi pulled her wistful eyes away from the window and she said, almost like she’d been holding her breath for a great long while: ‘Bless you!’

When she said it, Ruth didn’t know whether Naomi was talking to her or to God.

‘Is that it?’ the boy wondered aloud, thinking it not nearly as exciting a story as David and Goliath.

No, his mother said. Nothing else happened to Ruth or Naomi for a while. Then one morning Naomi burst into Ruth’s bedroom and she told her that that day Boaz would be winnowing barley with his workers. Its long work, Naomi explained.

The whole town will be there to help. It’s like a festival. There’ll be food and music and dancing and wine, lots of wine, she said with knowing eyes.

Ruth still looked puzzled so Naomi grabbed her by the shoulders and told Ruth to take off the black clothes she’d been wearing since her husband died. Go take a long shower, Naomi told her. And when you’re done anoint your whole body with perfume and then put on a nice dress. You need to look beautiful in every way.

And when Ruth asked why, Naomi told her what she was to do.

That night, after the day’s work and the evening’s party, Boaz wouldn’t be going home. Instead he’d be sleeping in his barn. You’re to go to him, Naomi told Ruth. Go to him and lie down next to him.

‘What did Ruth say?” asked the boy. ‘Probably something like: let it be with me according to your word,’ his mother answered.

Whatever Ruth said, she did everything Naomi told her. When she snuck into the barn that night, the band was still playing outside and Boaz was already fast asleep in the hay.

Before Ruth lay down in the straw next to Boaz, she tried to take off his shoes for him. She woke him up. I imagine he was surprised, said the boy’s mother.

When Boaz startled awake, he asked Ruth what she was doing there. And Ruth blushed and panicked. Naomi had told her what to do, but not what to say.

‘What did she say?’ the boy asked.

Ruth told him that if he really wanted to care for her, if he really prayed that God would reward her kindness to Naomi, if he really wanted to help her care for Naomi, then he would marry her.

‘She asked him to marry her?’ the boy asked surprised.

Yes, and Boaz said yes. And he let Ruth sleep there next to him that night.

In the morning, before the sun came up or anyone else awoke, Boaz told Ruth to meet him that afternoon at the gateway that led into town. That’s where he would marry her.

And before Ruth left that early morning, Boaz gave her a gift of barley. He helped load the bag of barley onto her back. Your great-grandma Ruth, she always told people that that morning, helping her with the barley, was the first time they ever touched.

Mary could see that her boy was drifting asleep. So they married, she concluded. And they had a boy named Obed. And he became King David’s grandfather, and, without them, you might not be here with us…

Joseph crept up and blew out the lights on the menorah, and Mary tucked her little boy into bed. And with half open eyes, the little boy said that God wasn’t even in that story. God didn’t say anything or do anything or appear to anyone.

And Mary kissed the word made flesh on the forehead and she said that sometimes God’s love is revealed to us in our love for one another.

Sometimes God is in the person right in front of you.

That’s what the story’s about, she said.

And of all the people in the world, only Mary knew just how true that was.

Bad Santa

Jason Micheli —  December 22, 2014 — 1 Comment

lightstock_55952_small_user_2741517   This Sunday I closed out our ‘Mystical Christmas’ Advent series by taking a look at St. Nicholas, who received a mystical encounter with the Risen Christ after his ‘You talking’ to me?’ moment at the Council of Nicaea. I used the screen behind me to convey the parenthetical comments you see in the text- my little homage to the finale of Cobert.

You can listen to it here below or in the sidebar to the right. You can download it here.

Speaking of Mary’s Song, we listen to a lot of music in my house. Even though I can’t carry a tune, strum a chord or eyeball a flat from a sharp, that doesn’t stop me from being a music fan.

(Fan = snob, elitist, smarty-pants)

     And I’m not picky or narrow-focused, I’m a fan of genres of music. Blues, Bluegrass, Bakersfield Country, Indie, Jazz, Clash-era punk- you name it, I’m a fan of it all.

(All = not Pop, Contemporary Christian or Baby-Making Smooth Jazz)

     I love music; in fact, during college I DJ’d for a radio station. When you have a voice like mine- a voice so sexy, erudite and virile it practically comes with chest hair- disc jockeying was a natural part-time job.

(Job = unpaid hobby for which no one else answered the want ads)

     I’m such a music lover that when the radio station went belly-up a few months after I started DJ-ing (coincidence), I took the trouble to make sure all of the station’s albums found a good home.

(Good Home = my apartment)

      Every last album.

(‘Every’ = except Journey and Hall ‘N’ Oates)

     I love music. Some of my most vivid memories are aural. Ali’s and my first kiss was to U2’s ‘With or Without You’

(Cliche, I know).

     Our first song on our first night in our first ever apartment was Ryan (not Bryan) Adam’s ‘Firecracker,’ and the first time I realized I had just preached an entire worship service with my fly down the praise song ‘Forever Reign’ was playing.

I love music. I use ticket stubs for bookmarks. I’ve got concert posters on every wall of our house, and more songs in iCloud than South Dakota has legal residents. I love music, and we’ve raised our boys to love music too.

And, as parents, we didn’t waste our time with lamo kids’ music like Raffi or Baby Einstein or Jack Johnson.

No, the first song Gabriel danced to at 16 months old was Nirvanna’s single ‘Lithium,’ which is ironic since lithium is exactly what I felt I needed after I changed his diaper.

My boys- they love music too.

Gabriel could create a playlist on the iPod before he was potty-trained. Alexander, before he knew his consonants from his vowels, knew all the words to every Ben Folds Five song.

(Even Ben Fold’s cover of Dr. Dre’s ‘B#$%$@! Ain’t S$%^’ = #badparent)

     Gabriel even cried crocodile tears when he discovered that his beloved White Stripes had broken up the year he was born.

They love music.

It may be true that boogers are just one of the many things my boys eat with their hands, but from the age when other kids are stuck singing ‘Farmer in the Dell’ they’ve known to look down their noses at anyone who listens to Billboard topping pop. I call it my curriculum of cool.

(Well, I will now)

     I mean- I can’t teach my boys to change the oil, hang a door or rewire a light switch, but I can team them that no homo sapien worth his thumbs should ever waste their time listening to Taylor Swift and that subscribing to Sirius Radio is the musical equivalent of wearing sweatpants in public.

(Least amount of effort possible)

 

My boys- they love music.

We love Christmas carols too.

We’ve got 211 of them, but none of them are the obvious, bourgeoisie carols that play on repeat at Starbucks starting the 5th of July. There’s no ‘Let It Snow’ by Dean Martin or Rod Stewart, no drek like Neil Diamond’s ‘Jingle Bell Rock and no aesthetic-corroding ‘Christmas’ by Michael Buble.

No, my boys love music so they know any savior worthy of worship should be anticipated and celebrated with the likes of Sufjan Stevens, Nick Lowe and Wynton Marsalis.

Our favorite Christmas song- favorite because it drives Ali (my wife, their mommy) crazy, nails-on-chalkboard-crazy- is Bob Dylan’s angelic rendition of ‘Santa Claus is Coming to Town.’

‘Santa Claus is Coming to Town,’ written in 1934 for the Eddie Cantor Radio Show, is our favorite Christmas song and because it tightens Ali’s sphincter and fills her eyes with hints of marital regret, Bob Dylan’s is our favorite version of it.

Now, I know what some of you might be thinking: what’s a pastor doing condoning- advocating even- a song about Santa Claus?

Shouldn’t a pastor be putting Christ back in X’mas and forcing his kids to listen to something like DC Talk’s Christian Christmas rap ‘Yo, Ho, Ho?’

Shouldn’t a pastor and his kids be arm-in-arm, on the front lines with Bill O’Reilly, rebuffing the enemy’s advances in the War on Christmas?

Maybe.

But I’ve got no beef with Santa Claus.

 

I mean- sure, Santa apparently turns a blind eye to shaming and bullying among his Jim Crow reindeer. Sure the only difference between his North Pole workforce and a coal mine in Matewan, WV is one of height.

(Where else would his coal come from?)

     I mean- sure, Santa rides in a carriage in the 21st century like a colorblind Amish man.

Sure he’s ‘happily married’ (in an Ike and Tina kinda way) to a wife whom he apparently doesn’t allow to leave the house; meanwhile, he trots the globe wearing what, on anyone else, would be considered a porn star costume.

But hey- what’s not to like about a whiskey-cheeked home invader with Chucky-like elves on shelves creepily casing your joint all through Advent?

So, no, I don’t have a problem with Santa Claus.

If nothing else, Santa at least gives us one night a year when no one in the NRA is standing their ground.

(The true miracle of Christmas?)

     And sure, Santa uses an alchemy of myths to condition our children into being good, little capitalists, to want, want, want, to believe that it’s the gift not the thought that matters, but I don’t have a problem with Santa.

I don’t think its pagan or idolatrous. I don’t think it sets up our children to question everything else once they learn the Claus con.

Nope, I think wonder, imagination and fantasy are a great and normal part of a healthy childhood, and I even think wonder, imagination and fantasy are necessary ingredients for faith- biblical faith.

So I’ve never had a problem with Santa Claus.

Until-

Until the other day.

The other day we had our Christmas Carol Playlist on shuffle and Bob Dylan’s cover of ‘Santa Claus is Coming to Town’ came on the stereo. And when Dylan came around to the chorus a second time, Gabriel says- to himself as much as to me:

‘I’ve been naughty some this year. God might not send Santa to bring me presents this Christmas.’

‘What? What are you talking about? I asked, looking up at him.

‘He watches all the time,’ he said, ‘to see if we’re naughty or if we’re good. He only brings presents if we’re good.’

‘Wait, what’s that got to do with God?’

‘Well, Christmas is Jesus being born and Jesus is God and Santa brings presents at Christmas so God’s the one who sends Santa, right? ‘If,’ his voice trailed off, ‘we’re good.’

     (Bam. Damn.)

     And just like that….that Ted Kennedy-complected fat man with the diminutive sweatshop slaves and the sleeping-with-the-enemy spouse looked not a little like Satan himself.

Every year we complain about how the carols and the decorations and the advertisements begin around Arbor Day.  We complain about materialism and greed and stuff- how more and more it’s gotten to be about getting more and more.  We complain about ‘Happy Holidays’ and the ‘War on Christmas’ and how Jesus is the reason for what’s become a secular season. We complain about all of it, but the one thing we don’t complain about is the one thing we should rail against.

Because what could be more antithetical to the Christmas Gospel than this whole idea of kids sitting on Santa’s lap or elves sitting on shelves or God sitting in heaven watching us, judging us, deciding what we deserve- before he decides what he’ll give?

‘Christmas is Jesus being born and Jesus is God and Santa brings presents at Christmas so God’s the one who sends Santa, right? If we’re good.’ 

Not to get too preachy but the Gospel is that ‘while we were yet sinners, God died for us.’ The Christmas Gospel, therefore, is ‘while we were still naughty, God took flesh and gave us the gift of himself.’

The Gospel is that ‘He became sin who no sin; so that, we might become the righteousness of God.’ That’s 2 Corinthians 5 and the Christmas Gospel corollary to it is ‘God became human; so that, we, who are no good through and through, through him might receive the gift of salvation.’

The Gospel is that ‘God so loved the world that he gave his only begotten Son…’

John 3.16- and you can ask Tim Tebow, the word ‘world’ has no positive connotations in John at all; therefore, the Christmas Gospel is that God so loved the world- the sinful, wicked, messed up, broken, violent, naughty world- that he didn’t check anything twice or even keep a list, he so loved- so loves- us, undeserving us, that he gave all of himself to us in Jesus Christ.

And then kept giving all the way to a cross.

That’s the Christmas Gospel, and I want my son to know it- to know that God loves him regardless if he’s bad or good or shouts or cries.

I want you to know it too, to know that God loves you whether or not you’re naughty or not so nice. I want you to know that Christmas has nothing to do with how good you are.

And, since you’re all in church today, I want you to know too that you getting this gift from God- it doesn’t mean that you’re good, doesn’t make you good.

For goodness sakes, that’s what we mean by the word ‘grace.’

God doesn’t give us what we deserve and God gives us more than we deserve. That’s the Gospel and it wasn’t until the other day that I realized how that Pavlovian song about a bourbon-bellied fat man wreaks all kinds of naughty on our understanding of Christmas.

And I’m sure ‘Santa Claus is Coming to Town’ is just one example of how our message has gotten all messed up.

So now my Christmas Playlist numbers 206 songs not 211- gone are the covers of ‘Santa Claus is Coming to Town’ by Bob Dylan, Bruce Springsteen, Frank Sinatra, Mavis Staples and Run DMC.

I won’t sing it anymore. Or play it even.

And before you accuse me of being one of those reactive ‘War on Christmas’ clergyman, you know who else wouldn’t sing ‘Santa Claus is Coming to Town?’

Santa Claus.

Nichols-Punch-Meme

That is, the real St. Nicholas. The real St. Nick would never sing that song.

The real St. Nicholas, in case you didn’t know, was a 4th century Christian Bishop. A would-be martyr, St. Nick was exiled and tortured under hostile Roman Emperors, one of whom gouged out Nicholas’ eye, trying to compel him to recant his allegiance to Christ.

But you know how I know the real St. Nick wouldn’t sing ‘Santa Claus is Coming to Town?’

The real St. Nick was a delegate at the Council of Nicaea in 325 where he helped write the words of the creed we recited this morning. It was at the Council of Nicaea that Nicholas encountered a rival church leader named Arius, who was later denounced as a heretic.

On the council floor, Arius argued passionately that the person we meet in Jesus Christ is not the fullness of God, that Jesus is not God made flesh.

I know the real St. Nick wouldn’t sing ‘Santa Claus is Coming to Town’ because it only took him a few minutes of listening to Arius pontificate before jolly old Nicholas started to turn red with anger and only a few moments more before he stood up and strode down to the council floor and then, with all those vicars of Christ looking on, he punched Arius in the teeth, as though they were both in a Martin Scorsese film version of their lives.

1467293_563592787054489_335397325_n  It’s a true story. St. Nick round-housed him right to the nose, until Arius had tears in his eyes and blood in his mouth.

And for it, St. Nicholas quickly found himself on the Emperor’s naughty list. He was thrown in prison. He was stripped of his vestments. His beard was shorn, burnt off.

But while he was chained, naked, in a prison cell, Nicholas received a mystical vision. The Risen Jesus appeared to him, smiling upon him, and restored his beard and gave him a bible.

In other words, the real St. Nick lost his cool, cold-cocked a heretic and, after he gets thrown in the clink, he gets a thumbs up from the Risen Christ.

Don’t you see- Santa is the original Bad Santa. But even when St. Nicholas was naughty, Jesus came to him and gave.

Gave him grace and mercy.

And so I know- not even St. Nick would sing that song about St. Nick.

Because Nicholas staked his life on the Gospel claim that the Jesus who said ‘I do not condemn you’ and the Jesus who said ‘I came to seek and save sinners not the righteous’ and the Jesus who said the Kingdom is exactly like a Father’s embrace of a child who’s lost their way in all kind of ways…

That Jesus is nothing less than 100% God.

God in the flesh.

image

I know St. Nick would not sing that song about St. Nick because Nicholas gave his eye and his beard and his status and was ready to give his life for the Christmas Gospel that when God comes to town in Jesus Christ, the gift he gives he gives to the naughty and to the sinners and to the traitors and to the liars and to the narcissists and to the addicts and to the bigots and to the cowards…just like you and just like me.

(Thank God)

     ‘Christmas is Jesus being born and Jesus is God and Santa brings presents at Christmas so God’s the one who sends Santa, right? If we’re good.’ 

     I love music. All kinds.

But ever since the other day I’ve pared down my Holiday Playlist to 206 Christmas Cuts.

Santa Claus may still be coming to town but he’s not doing it on my stereo anymore.

And maybe I’m overreacting, who knows.

Of course, Gabriel suggested that if the song’s message was so contrary to the Christmas Gospel then rather than forbid the song and expunge it from iCloud, I should write my own song- a song to rival ‘Santa Claus is Coming to Town’ that even the real St. Nick would sing.

‘That’s a good idea’ I thought.

But even though I love music, I quickly discovered that writing a catchy jingle-jangle song about a one-eyed celibate with a singed beard and anger management problems, who pimp-slaps a fellow cleric over incarnational theology and gets a slap on the back from the Risen Christ as a reward…that’s a harder song to write than you might think.

Not to mention, it’s hard to find rhymes for the word ‘Christological.’

As much as I might like to write my own song to rival ‘Santa Claus is Coming to Town,’ one that proudly proclaims what the real Nick knew so well- that we are, all of us, all naughty and all loved; that there’s nothing we can do to make God love us less and there’s nothing we can do to make God love us more- as much as I might like to write that song, I can’t.

I’m a music fan not a music writer.

Instead of verse, I’ll have to stick to prose.

I’ll have to figure out a way to communicate that message not in a catchy, 2 minute jingle but in the everyday, humdrum words and actions of my life.

saint-nicholas

 

 

 

8x11The first Christmas wasn’t celebrated in a church either, and most Christmas carols are folk songs so what better backing than a bluegrass band?

If you’re in the area, check out our 2nd Annual Bluegrass Christmas Eve Service at Firehouse #5. 

I’ll have a sermon guaranteed to make your mother-in-law cringe, and the band will bring Christmas music that’s as soulful as white people can get. Spread the love and ‘like’ this on FB or forward it to your friends.

And just so you don’t think this is a shameless promotional post devoid of any content, I offer you an original song.

Kevin Church, the banjo player in the Aldersgate Bluegrass Band, wrote this bluegrass gospel song for Christmas: ‘God’s Christmas Tree.’

 

1525090_10202068039215386_7738066_n

 

Untitled44One of the deficiencies in arguing that Jesus (only) comes to die for our sin is that it leaves no redemptive room for the life and teaching of Christ.

His birth and life are just prologue.

Only Jesus’ death matters for salvation.

As NT Wright likes to quip, ‘What about all those bits in the middle?’

It comes as no surprise then that for many Christians our lives are only prologue as well, possibly interesting but not essential.

As Brian Zahnd likes to point out, when we deemphasize the life of Jesus we, in effect, demote the Ascended King who’s been given dominion of the nations to ‘Secretary of After Life Affairs.’

In §10-12 of On the Incarnation, Athanasius begins to take up a theme held by his fellow Church Fathers; namely, that salvation begins not on Good Friday but on Christmas Eve, for the eternal, macro goal of creation is theosis, the joining together of the infinite and the finite, of humanity with divinity. But therein lies the problem for Athanasius- not our guilt but our inhumanity.

Because of sin, we’re not sufficiently human to be joined together with life of the Trinity.

We no longer resembles the image of God so joining with God is an impossibility. Our image needs to be repaired.

And this is where Athanasius finds a redemptive purpose for the teaching of Christ that many common takes on the cross neglect- and not just the teaching of Christ; this is how Athanasius views the purpose of the prophets in the Hebrew Bible too.

A lot of times we throw around the phrase “made in the image of God,” as a way to dismiss others without sounding bigoted.

It’s often “we’re all made in the image of God, but…” It’s become the theological equivalent of “I’m not racist, but…”

But…what if we took it seriously?

What if in every human being, in every person we met, we truly believed we saw the ‘image of the Living God?’

champions-of-the-faith-athanasius

It’s easy to saw when looking at children, or Mother Theresa, or Nelson Mandela. But what about Stalin? Or Attila the Hun? Or Sarah Palin?

There are people we see everyday and when we look at them the image that stares back at us could not look anything less like God. Or perhaps its not even the face of someone else – maybe its the face that gazes back from the mirror that shows no sign of God’s likeness.

Athanasius took the phrase “made in the image of God” seriously.

An Egyptian bishop living 300 years after Jesus, Athanasius took seriously the claim – the promise – the declaration that God made humanity in God’s image. Imprinted on each of us is a portrait of the God who declared “Let us make Humanity in our image.”

“Let us make them in the likeness of God.”

And Athanasius knew something about images.

Once when he had run afoul of the emperor he had to flee Alexandria and hide in the tomb of an Egyptian mummy. He would have been surrounded by once beautiful painting – paintings that had faded. Painting that had flaked and cracked. Paintings that were worn away by the elements.

Athanasius imagined that what we see in the prophets – what we see in the life of Israel – what hear from Scripture – was an attempt to repair, to repaint our portraits. Moses and Isaiah, Daniel and Miriam, Jacob and Ezekiel, they all briefly saw God.

They saw what the original subject of the portrait looked like. They caught a glimpse of God’s likeness and returned to their people.

Athanasius-blog-Zachary-FranzenBut its hard to reproduce a painting from memory.

Whatever restoration they attempted was second hand at best.

A vague reflection, a vague memory of the original.

In Jesus – in God made flesh, “God with Us,” the original subject – the likeness of God is made flesh.

In Jesus we can look upon God and can, through him, restore our image.

In the life of Jesus the perfect image of God is manifest – made available to all of us.

When Mary looked at the baby she had carried for 9 months, when Joseph looked at the son he would raise, that he would love and take care of – when they looked at Jesus they saw God’s image for the first time.

In Jesus’ life and faithfulness, in his words and deeds, we discover not only the image of God in which we were created but also the possibility of our own image.

 

– Thanks to Andrew DiAntonio who contributed to this post

Untitled101111I’ve become convinced that its important for the Church to inoculate our young people with a healthy dose of catechesis before we ship them off to college, just enough so that when they first hear about Nietzsche or really study Darwin they won’t freak out and presume that what the Church taught them in 6th grade confirmation is the only wisdom the Church has to offer.

I’ve been working on writing a catechism, a distillation of the faith into concise questions and answers with brief supporting scriptures that could be the starting point for a conversation.

You can find the previous posts here.

III. The Son

4. What Does ‘Christ’ Mean?

Christ is Jesus’ last name.

No.

To the extent people hear ‘Christ’ as Jesus’ last name, they’re unable to decipher the Gospel story the way the evangelists intended it to be received.

‘Christós’ is the Greek for which the Hebrew is מָשִׁ֫יחַ (mashiach) for which the Latin is ‘Caesar’ for which our English is ‘King.’

To call Jesus ‘Christ’ therefore is to obey him over and against the kingdoms and nations of this world.

This is why the evangelists all in their way introduce their Gospel (itself a Roman political term) as the Gospel not of Augustus the Christ but of Jesus the Caesar, and this is why they all characterize their narratives as ones of inevitable conflict and confrontation.

Calling Jesus ‘Christ’ is shorthand for recalling how the Passion story depicts a clash of Kingdoms: Jesus the King versus Augustus the Christ- and Herod and Pilate who served him.

In addition, the title ‘King’ points out how the difference between Jesus and Caesar is not one of ends but of means.

After all, according to the heavenly host in Luke’s Gospel, the end signaled by Jesus’ birth is no different than the end won by Caesar: Peace on Earth.

‘Glory in the highest…peace on those whom his favor rests…’ Those words on the angels’ lips were originally an imperial announcement- a Gospel- about Caesar.

Caesar had established peace.

By the sword.

So, to call Jesus ‘Christ’ is to acknowledge that he brings what the nations of this world promise to bring but that Jesus brings it about through very different means.

Mercy not sacrifice. Forgiveness not fear. Enemy love not violence.

In other words, calling Jesus the ‘Christ’ should remind us of the Church’s very first Easter proclamation: that God had vindicated the executed Jesus by raising him from the dead and promoting him to the right hand of the Father.

To call Jesus ‘Christ’ today is to confess his Lordship.

To call Jesus ‘Christ’ is to profess that he is King over all of God’s world and demands from his disciples our pledge of allegiance.

Jesus answered, ‘My Kingdom is not from this world. If my kingdom were from this world, my followers would be fighting…For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to this King’s voice.’ 

– John 18.37

§8-10: Incarnation Quiz

Jason Micheli —  December 17, 2014 — 3 Comments

Untitled44Here’s a pop quiz based on the first 10 sections of Athanasius’ On the Incarnation.

 

1. Prior to the Incarnation, God the Word was:

A) Far away from us with God’s back turned against us because we are sinners and God is holy.

B) Nearer to us than we are to ourselves because even prior to the Incarnation the Word imbues all things in creation and holds them in existence.

C) In Heaven.

Bonus: What does it say about us that we typically think of God as remote? 

 

2. According to St. Athanasius, God the Word took flesh in order to:

A) Suffer God’s wrath in humanity’s stead.

B) To pay the price, suffering sin’s penalty for us.

C) To die our death and, in doing so, exhaust Death of its power over us.

D) To demonstrate God’s holiness by demonstrating the wages of sin upon the cross.

Bonus: What does it say about us that we interpret the cradle and the cross punitively when Genesis 1 speaks of death as sin’s consequence in no such tones?

 

3. Athanasius identifies the debt paid by the Incarnate One as:

A) God’s honor

B) Sin

C) Fidelity

D) None of the Above

Bonus: Why do we literalize scriptural metaphors like ‘debt’ when the Church Fathers felt free to use them without explaining exactly how they worked. 

 

4. For Athanasius, the place and purpose of Christ’s teaching in the Incarnation is: 

A) For us to get right with God through right actions.

B) To describe for us the ideal human life which will be possible only in the Kingdom.

C) To show us what we should do because Jesus told us to do it.

D) To reveal the means by which our tarnished humanity may be restored in God’s likeness.

Bonus: Why do so many of our understandings of how Jesus saves us on the cross have little place for the life and teaching of Jesus? 

 

You don’t really need the answer key do you?