Monday, December 31, 2012

"What Are We to Make of the Word?"  N. T. Wright

Out of the thousand things which follow directly from this reading of John, I choose three as particularly urgent.

First, John’s view of the incarnation, of the Word becoming flesh, strikes at the very root of that liberal denial which characterised mainstream theology thirty years ago and whose long-term effects are with us still. I grew up hearing lectures and sermons which declared that the idea of God becoming human was a category mistake. No human being could actually be divine; Jesus must therefore have been simply a human being, albeit no doubt (the wonderful patronizing pat on the head of the headmaster to the little boy) a very brilliant one. Phew; that’s all right then; he points to God but he isn’t actually God. And a generation later, but growing straight out of that school of thought, I have had a clergyman writing to me this week to say that the church doesn’t know anything for certain, so what’s all the fuss about? Remove the enfleshed and speaking Word from the centre of your theology, and gradually the whole thing will unravel until all you’re left with is the theological equivalent of the grin on the Cheshire Cat, a relativism whose only moral principle is that there are no moral principles; no words of judgment because nothing is really wrong except saying that things are wrong, no words of mercy because, if you’re all right as you are, you don’t need mercy, merely ‘affirmation’.

That’s where we are right now; and John’s Christmas message issues a sharp and timely reminder to re-learn the difference between mercy and affirmation, between a Jesus who both embodies and speaks God’s word of judgment and grace and a home-made Jesus (a Da Vinci Code Jesus, if you like) who gives us good advice about discovering who we really are. No wonder John’s gospel has been so unfashionable in many circles. There is a fashion in some quarters for speaking about a ‘theology of incarnation’ and meaning that our task is to discern what God is doing in the world and do it with him. But that is only half the truth, and the wrong half to start with. John’s theology of the incarnation is about God’s word coming as light into darkness, as a hammer that breaks the rock into pieces, as the fresh word of judgment and mercy. You might as well say that an incarnational missiology is all about discovering what God is saying No to today, and finding out how to say it with him. That was the lesson Barth and Bonhoeffer had to teach in Germany in the 1930s, and it’s all too relevant as today’s world becomes simultaneously, and at the same points, more liberal and more totalitarian. This Christmas, let’s get real, let’s get Johannine, and let’s listen again to the strange words spoken by the Word made flesh.

Second, John’s Prologue by its very structure reaffirms the order of creation at the point where it is being challenged today. John is consciously echoing the first chapter of Genesis: In the beginning God made heaven and earth; in the beginning was the Word. When the Word becomes flesh, heaven and earth are joined together at last, as God always intended. But the creation story which begins with the bipolarity of heaven and earth reaches its climax in in the bipolarity of male and female; and when heaven and earth are joined together in Jesus Christ, the glorious intention for the whole creation is unveiled, reaffirming the creation of male and female in God’s image. There is something about the enfleshment of the Word, the point in John 1 which stands in parallel to Genesis 1.26–8, which speaks of creation fulfilled; and in that other great Johannine writing, the Book of Revelation, we see what’s going on: Jesus Christ has come as the Bridegroom, the one for whom the Bride has been waiting.

Allow that insight to work its way out. Not for nothing does Jesus’ first ‘sign’ transform a wedding from disaster to triumph. Not for nothing do we find a man and a woman at the foot of the cross. The same incipient gnosticism which says that true religion is about ‘discovering who we really are’ is all too ready to say that ‘who we really are’ may have nothing much to do with the way we have been physically created as male or female. Christian ethics, you see, is not about stating, or for that matter bending, a few somewhat arbitrary rules. It is about the redemption of God’s good world, his wonderful creation, so that it can be the glorious thing it was made to be. This word is strange, even incomprehensible, in today’s culture; but if you have ears, then hear it.

Third, and finally, we return to the meal, the food whose very name is strange, forbidding, even incomprehensible to those outside, but the most natural thing to those who know it. The little child comes out to the front this morning, and speaks to us of the food which he offers us: himself, his own body and blood. It is a hard saying, and those of us who know it well may need to remind ourselves just how hard it is, lest we be dulled by familiarity into supposing that it’s easy and undemanding. It isn’t. It is the word which judges the world and saves the world, the word now turned into flesh, into matzo, passover bread, the bread which is the flesh of the Christchild, given for the life of the world because this flesh is the place where the living Word of God has come to dwell. Listen, this morning, for the incomprehensible word the Child speaks to you. Don’t patronize it; don’t reject it; don’t sentimentalize it; learn the language within which it makes sense. And come to the table to enjoy the breakfast, the breakfast which is himself, the Word made flesh, the life which is our life, our light, our glory.

Saturday, December 29, 2012

"Learning to Be Still" - Cathie

Here we are, arriving at the end of the year. Many people make resolutions for the New Year, an act that is intended to change one's life. However, most resolutions fall by the way-side.

But, we are told in Scripture to, "Be Still". "Be still and know that I am God," says the Lord to us.

Elijah didn't hear the voice of God in the mighty thunder or the earthquake, but in the quiet voice when he was listening for the slightest indication of God's presence.

One of the things that I have been thinking about during these last few months is "being still." This has come as a result of my health issues. It's been a blessing to listen to God, and to hear His voice in the quietness of these days.

At the end of this year I am challenged to bring my family to him in prayer. Being still and waiting for him has been a theme given to my parents the day I was born. In Ruth the instruction was, "Sit still my daughter," - the implication being to stay calm. Mary also sat at Jesus' feet.

This is not always easy to do, but it's what I want to do at the end of this year - to be apart and hear His voice.

Thursday, December 27, 2012

What's the Best Christmas Story Movie Ever Made? - David


We've seen a lot of Christmas movies in our home over the years. The best one we've seen is called, "The Nativity Story". We watched it for the second time this year, spending part of Christmas Day to once again be moved by the narative of the Incarnation.

Mary is played by Keisha Castle-Hughes, and Joseph is played by Oscar Isaac. This 2007 depiction of Nazareth, Persia, Jerusalem, Bethlehem scenes are the best representation of the Middle East yet. The cruelty and violence of Roman soldiers towards the humble people of the land, especially on issues of taxation, stir the emotions to the limit. Herod is cruel beyond measure. The Magi provide a little bit of comic relief.

Bil Zwecker of Chicago Sun Times says its a "wonderful film". WMYD-TV broadcast it and stated "its a family feature to be treasured for years." - If you see it on sale after Christmas, get it quick!!!

If you want the cutest current Children's video find it here:

https://www.youtube.com/embed/kWq60oyrHVQ?rel=0


Tell us what's your best movie about Christmas!

Wednesday, December 26, 2012

Best Christmas Message - from 1,626 years ago! - David


In the year 386 John Chrysostom preached the following message in Antioch. Later, in the year 397, he was appointed Chief Archbishop of Constantinople (now Istanbul). After tumultous years of ministry as head of the Orthodox Church, he was banished and died in Eastern Turkey in 407.

This Hagia Sophia church, replaced the older church where John preached in Constantinople. The famous sermons of John Chrystostom severely criticized the rulers for neglecting the poor and needy in the city. He is considered to have been one of the most famous preachers in the history of Christianity. This short message is still read in many churches every year.
I behold a new and wondrous mystery! My ears resound to the Shepherd's song, piping no soft melody, but chanting full forth a heavenly hymn.

The Angels sing!

The Archangels blend their voices in harmony!

The Cherubim hymn their joyful praise!

The Seraphim exalt His glory!
All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.

Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side the Sun of Justice.

And ask not how: for where God wills, the order of nature yields. For He willed, he had the power, He descended, He redeemed; all things move in obedience to God.

This day He Who Is, is Born; and He Who Is becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became he God from man; but being the Word He became flesh, His nature, because of impassibility, remaining unchanged.

And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His Incarnation has he departed from the Godhead.

And behold,
Kings have come, that they might adore the heavenly King of glory;
Soldiers, that they might serve the Leader of the Hosts of Heaven;
Women, that they might adore Him Who was born of a woman so that He might change the pains of child-birth into joy;
Virgins, to the Son of the Virgin, beholding with joy, that He Who is the Giver of milk, Who has decreed that the fountains of the breast pour forth in ready streams, receives from a Virgin Mother the food of infancy;
Infants, that they may adore Him Who became a little child, so that out of the mouth of infants and sucklings, He might perfect praise;
Children, to the Child Who raised up martyrs through the rage of Herod;
Men, to Him Who became man, that He might heal the miseries of His servants;
Shepherds, to the Good Shepherd Who has laid down His life for His sheep;
Priests, to Him Who has become a High Priest according to the order of Melchisedech;
Servants, to Him Who took upon Himself the form of a servant that He might bless our servitude with the reward of freedom;
Fishermen, to Him Who from amongst fishermen chose catchers of men;
Publicans, to Him Who from amongst them named a chosen Evangelist;
Sinful women, to Him Who exposed His feet to the tears of the repentant;
And that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God Who taketh away the sins of the world.

Since therefore all rejoice, I too desire to rejoice. I too wish to share the choral dance, to celebrate the festival. But I take my part, not plucking the harp, not shaking the Thyrsian staff, not with the music of pipes, nor holding a torch, but holding in my arms the cradle of Christ.

For this is all my hope, this my life, this my salvation, this my pipe, my harp. And bearing it I come, and having from its power received the gift of speech, I too, with the angels, sing:

Glory to God in the Highest; and with the shepherds: and on earth peace to men of good will


--From Antioch in 386 A.D.

Tuesday, December 25, 2012

Is Christianity possible Without Miracles? C.S. Lewis

Jerusalem never stops surprizing its visitors ...
One is very often asked at present whether we could not have a Christianity stripped, or, as people who asked it say, 'freed' from its miraculous elements, a Christianity with the miraculous elements suppressed. Now, it seems to me that precisely the one religion in the world, or, at least the only one I know, with which you could not do that is Christianity. In a religion like Buddhism, if you took away the miracles attributed to Gautama Buddha in some very late sources, there would be no loss; in fact, the religion would get on very much better without them because in that case the miracles largely contradict the teaching. Or even in the case of a religion like Mohammedanism, nothing essential would be altered if you took away the miracles. You could have a great prophet preaching his dogmas without bringing in any miracles; they are only in the nature of a digression, or illuminated capitals.

But you cannot possibly do that with Christianity, because the Christian story is precisely the story of one grand miracle, the Christian assertion being that what is beyond all space and time, what is uncreated, eternal, came into nature, into human nature, descended into His own universe, and rose again, bringing nature up with Him. It is precisely one great miracle. If you take that away there nothing specifically Christian left. There may be many admirable human things which Christianity shares with all other systems in the world, but there would be nothing specifically Christian. Conversely, once you have accepted that, then you will see that all other well-established Christian miracles--because, of course, there are ill-established Christian miracles; there are Christian legends just as much as there are heathen legends, or modern journalistic legends--you will see that all the well-established Christian miracles are part of it, that they all either prepare for, or exhibit, or result from the Incarnation. Just as every natural event exhibits the total character of the natural universe at a particular point and space of time; so every miracle exhibits the character of the Incarnation.


Now, if one asks whether that central grand miracle in Christianity is itself probable or improbable, of course, quite clearly you cannot be applying Hume's kind of probability. You cannot mean a probability based on statistics according to which the more often a thing has happened, the more likely it is to happen again (the more often you get indigestion from eating a certain food, the more probable it is, if you eat it again, that you again have indigestion). Certainly the Incarnation cannot be probable in that sense. It is of its very nature to have happened only once. But then it is of the very nature of the history of this world to have happened only once; and if the Incarnation happened at all, it is the central chapter of that history. It is improbable in the same way in which the whole of nature is improbable, because it is only there once, and will happen only once.

----C.S. Lewis (1898-1963)

(Thanks to the blog "TitusOneNine" for reminding us of this quote; Photo taken in a store in Bethlehem)

Monday, December 24, 2012

"A Dangerous Love" - David

The expression of God's love in the Incarnation, the coming of Jeshua Messiah, or Jesus Christ had nothing of Santa, electric lights, and decorated trees. Shopping malls, crammed with last minute bargain hunters, were not present at first momentous night.

Photo from Bethlehem at Christmas at an inn
Shepherds would not have been admitted into the bosom of the normal families staying at the inns in Bethlehem. They were considered unclean. However, they were welcomed close as they gazed at the arrival of the little one. Surrounded by farm animals, they felt right at home. They left, anxious to spread the good news.

The religion scholars, knowing where the Anointed One was to be born, informed the Magi from the East, where the expected birth was to take place. But...why didn't they rush from their comfort in Jerusalem? Bethlehem was only two hours away - by foot. Were they not curious about this new-born? Weren't they waiting for the Messiah? And...why didn't they raise an alarm when they found out that King Herod was sending troops to kill all the new-born boys?

The wise men, having been told where the baby was born, returned to their homeland having left their treasures, their gifts. Perhaps these gifts supplied the financial needs for Joseph and Mary as they fled to Egypt, leaving behind the threat of the king.

The arrival of the Anointed One brings a dangerous love. He comes and is rejected by his own.

As we intend to write as one of the themes of our blog, it has always been dangerous for those who followed Jesus Christ. I n the first centuries those who formed the new communities expressed agape love to their enemies. Persecutions followed Christians for about 265 years before a general "peace" broke the long periods of danger. Gradually, the Roman Empire accepted this new faith.

That community is now a world wide expression of faith, spread across 1,800 languages and expressed in many different ways in 180 countries.

Yet, still, in many nations, to believe in Jesus is a "dangerous love". It is a love that overcomes the vast distances of broken relationships and rejection created by "enemies". Jesus has come to save us from our sins.

Last week, when Egyptians in three small villages were going to vote on the referendum of the new constitution, Christians were told not to vote. Instead, they were to leave the village for the day and come back two days later. Upon their return, they found their houses burned to the ground.

As we, in the comfort of our homes, commemorate this season and wish one another "Merry Christmas", let us remember those for whom remembering the Incarnation is a dangerous love.

Saturday, December 22, 2012

Not the End But A New Beginning - David

Thousands of people this week cowered in fear, thinking that the end of the world was about to come.

The amazing abilities of Mayan observers, using only the human eye to search the heavens, perceived an order in the universe. Based on their cultural history, they predicted the end of their "Cycle of Events". Only the end of a cycle had been predicted, not necessarily the "End of the the World". Millions have been disturbed by these "prophecies".

From movies, "2012" to shelters in China, people around the world succumbed to an irrational fear. On December 22, the certainty of "normal days" brought thousands of people a sense of relief.

As we mark Christmas this year we are reminded of the prophecies concerning the birth of Jesus, the Messiah. As many as 300 prophecies were made about his life, many of them hundreds of years before he was born.

The chances of all those predictions coming true in one person has been calculated in this way. Take a Sticky Note, and put an "x" on it. Then cover the state of Texas (or the Province of Ontario, or England, or France, or Turkey) with the same Sticky Notes. The chances of finding that single tiny bit of paper among all those other similar bits on the FIRST TRY is about the same chance of all the predictions made in the Old Testament coming true in one person.

We rejoice in the arrival of the Messiah, our Lord Jesus Christ, so many years ago, and the difference he continues to make in our world. This season before Christmas, known as the Advent, looks forward, not to a fearful "End of the world", but the promise, Emmanuel, "God is with us".