Culture

Cherry Blossoms (photo by missjanetb; used by permission)

The winter blasts of cool and snow and clouds have stirred a longing in our hearts for spring. Spring breaks into our world with color and light and magic. For a few weeks the ordinary world around us is lit with brilliant fire. Then it fades.

In this little poem, Ou Yang Hsiu celebrates the glory of spring but laments its transiency. As I read his sweet lament, I am reminded our our transiency and the oh-so-brief glorious moment of our lives.

Spring Walk to the Pavilion of Good Crops and Peace

The trees are brilliant with flowers
And the hills are green.
The sun is about to set.
Over the immense plain
A green carpet of grass
stretches to infinity.
The passerby do not care
That Spring is about to end.
Carelessly they come and go
Before the pavilion,
Trampling the fallen flowers.

Ou Yang Hsiu (translated by Kenneth Rexroth)

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(photo by Raideres. Used by permission.)

The journey of lent is not a journey of morbid self-mortification. Rather, it is the wilderness path of letting go of our own visions of grandeur that we might be surprised afresh by the goodness of God.

Jesus takes us by surprise.

The lovingkindness of God overtakes us with sudden hilarity. All our serious pretensions fall under the weight of love, and we are freed to step lightly in the Breath that blows where He will.

Sitting in a counseling session, I listened to the grief of man wracked by sickness and depression. I faced him. I gave him my serious attention. I wiped my brow. Without realizing it, I spread ink from a leaked pen all across my face.

He laughed and laughed and laughed.

In the grace of my good Jesus, He made light of my serious striving. His gentle joke freed us to laugh in our wondrous world of ink and pens and faces. The dark spell over my friend fell away in the sudden interruption of love.

Jesus takes us by surprise.

Saul sets out on a mission from God: guard Torah, preserve truth, expose blasphemy. A voice penetrates his heart with Light and Light and Light, and flames of Love consume this righteous zeal.

Blinded by unrelenting Light, Paul beholds a vision of God that disorients and reorients him to the Way of the Father. In a flash, his world comes to an end, his world begins.

Jesus takes us by surprise.

Two men stumbling in the gloom of hopes dashed. The kingdom did not come. The Lord did not vindicate his people. The wicked did triumph.

They travel toward Emmaus, they pour out their grief, they share in ache of a lost friend. Stepping into their sadness, a stranger appears with story upon story upon story. He unveils, reveals, and exposes true Light from true Light. In a flash of insight, they behold the hope of the years.

Jesus takes us by surprise.

Lazarus hears his name and awakes to the surprise of being alive.
Mary meets an angel and gives birth to the surprise of all things made new.
Peter lets down his net and catches the surprise of becoming a fisher of men.
I saw a sunrise at the end of a dark night, and stepped into the surprise of a world made new.

Jesus takes us.
And when he takes us.
It is sheer surprise.
Our eyes can see.
Our ears can hear.

In the surprise of our utter powerlessness, we behold the only One who holds our future. And in the mystery of His Grace, we can finally rest.

He is coming
And when He comes,
He will catch you by surprise.

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Those Who Dwell In Silence by Ryo,

Sitting in a classroom in second grade, I looked around at the faces of other students, heard a faint sound of the teacher’s voice echoing in my ear, and wondered if I might be from another planet. Everyone and everything in the room seemed alien, foreign, strange. Somewhere I would feel at home and connected, but in this strange place, I felt like an observer, watching and perhaps collecting information for my home planet. A few minutes passed and the moodiness passed as well. I joined all the other children running across the playground during recess.

This sense of being outside, being cut off, being alienated from the world around me is a common feeling among many people. In fact, some people never feel connected and always feel outside, strange, faraway, alienated.

As Paul writes to the Colossians, he reminds them that they were once “alienated and hostile in mind” but Jesus has reconciled them “in his body of flesh by his death.” Recently, as I slowly ruminated through the opening words of Colossians, I was struck how this emphasis on alienation contrasted with the preceding doxology on the glory of the cosmic Christ.
Paul writes,

“He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” (Col 1:15-20Col 1:15-20
English: King James Version (1611) - KJV
15 Who is the image of the invisible God, the firstborn of every creature: ¹⁶ For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: ¹⁷ And he is before all things, and by him all things consist. ¹⁸ And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. in...: or, among all ¹⁹ For it pleased the Father that in him should all fulness dwell; ²⁰ And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. having...: or, making  

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Paul’s praises of Jesus soar as he proclaims the preeminence of Jesus over all creation. Using language that reminds us of John 1, Paul speaks of Jesus as Creator (all things were created by him, through him and for him) and as Sustainer (in him all things hold together), and as Restorer (through him all things have been reconciled).

From the heights of singing the glory of Jesus as the “image of the invisible God,” Paul descends to address the Colossians as a people who were “alienated, hostile in mind, and doing evil deeds.” Listening to these words, I heard the cold, shuddering wind of “alienation” chill me with icy dread.

The very word “alienation” carries the sounds of separation and forsakenness.

Alienation also sounds so very modern. I hear echoes of Paul Simon singing, “I am a rock, I am island.” This little 60s pop song responds to John Donne’s contention that “no man is an island” by expressing the angst of a person who no longer feels connected to the whole, to the continent, to the human race. That sense of being disconnected, being an outsider, being cut-off shows up in our movies, our music, and in our heroes who ride off into the sunset instead of living in community.

Alienation is not only the feel of being aloof or cutoff from the group, it can also be the very real act of a group seeking to alienate other people or groups. The most obvious act in the last 100 years is Hitler’s attempt to dehumanize the Jewish people, alienating them from the German race and attempting to alienate them from the planet through planned extermination. He sought to strip them of their identity, their dignity, their humanity and ultimately their lives.

This extreme example happens every day in smaller, more benign ways. We use language to alienate the “other” in our midst. We mock those who hold alien political views (liberal or conservative). We notice differences in skin color, in dialect, in economic status, and we form communities of like-minded people who look and talk and act like us.

We not only cut people off, we are cut off ourselves. We are left out of groups because we don’t have enough money, we don’t look right, we don’t have the right job, we’re the wrong race, we do or don’t have children, we are the enemy. At some point in our lives, we have and will know the ache of being outside the camp.

When Paul writes to the people of Colossae, he is writing people outside the covenant. They were Gentiles and not part of the covenant community of Israel. In this sense, they were alienated from God and God’s people.

This gets us closer to the heart of the matter. Alienation is not simply a social problem, it is rooted in our estrangement from God, resulting in estrangement from other people and even the world around us. While Israel is the covenant community that receives the revelation of God’s law and God’s purposes, they still experience this estrangement.

In his letter to the Romans, Paul reveals how both the Jew and the Gentile ended up being alienated from God. The Gentiles worshipped created things rather than the Creator and became corrupted. The Jewish people violated Torah and fell under the death sentence of Torah. Both peoples suffered in their exile from rest in the communion of God’s love.

Isaiah captures the intensity of the exile when he appears before God in the Temple. He cries out, “I am coming undone.” His physical body cannot bear the weight of glory and is ripping apart in the presence of YHWH’s Absolute Otherness.

If we go back to the beginning of the story, we see the root of alienation. Adam and Eve turn against one another immediately after rebelling against God. Their self-imposed alienation traps them in an alien land. They hide in terror from the loving Father who created them.

Adam who was called to govern the earth, the skies above and sea beneath experiences deep alienation from creation:

“…cursed is the ground because of you;
in pain you shall eat of it all the days of your life;
thorns and thistles it shall bring forth for you;
and you shall eat the plants of the field.
By the sweat of your face
you shall eat bread,
till you return to the ground,
for out of it you were taken;
for you are dust,
and to dust you shall return.” (Genesis 3:17-19Genesis 3:17-19
English: King James Version (1611) - KJV
17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; ¹⁸ Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; bring...: Heb. cause to bud ¹⁹ In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.  

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In his estrangement, man stands at odds with the very planet upon which he lives. Instead of caring for the plants and animals, he often brings harm and destruction to them.

This estrangement breaks the natural bond between siblings. Cain kills his own brother and then must go “on the run” in his alienation resulting from the crime. From one generation to the next, the separation and brokenness continues and is often magnified. We continue to war and strive with our brother and sister humans and nations.

When Paul addresses the ancient Colossians, he is addressing us. By the power of God’s Spirit, Paul’s word about “alienation from God, hostile in mind and deeds” resonates in our own hearts. We have known this sense of being cut-off. We have known the anguish of self-imposed exile, of self pity, of self destruction, of self hatred.

Sara Groves sings a heart wrenching song about our selfish tendency to hurt and isolate one another. Expressing the suddenness and absurdity of offense, she sings,

“weather came and caught us off our guard
we were just laughing and feelin’ alright
had such a great time just last night
we walked into a minefield undetected
you took a tone and I took offense
anger replacing all common sense”

Then like a showdown in some wild west film, she sings about the duel to the death between two lovers,

“oh run for you life
all tenderness is gone
in the blink of an eye
all good will has withdrawn
and we mark out our paces and
stare out from our faces
but baby you and I are gone gone gone”

In his fatherly compassion, Paul writes a people who have lived under the crushing pain of alienation. He reminds of the Father who is fully revealed in Jesus Christ when he enters into the absolute pain of this alien world. The Son enters into the human world and in the mystery of His love, he bears our pain in his own body.

Through the death of his body in the suffering of the cross, he steps into and beyond all human separation. In the love between Father and Son, he rises again bringing our once alien humanity into the unspeakable glory of unending love between the Father, the Son and the Spirit.

Paul writes that our hope is hid with Christ in God, and at at the same time, he says that God chose to “make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.” By His life, His body, His action, His lovingkindness, His suffering, we are no longer aliens. He has brought us who were outside His love into the unending circle of His love. At the same time, He enters into us by the power of His Spirit, so that even as we dwell in Him, He dwells in us.

Overcome by this ungraspable love that has grasped us, we fall down in praise and glorify the One who is worthy of all praise and glory and honor and wealth and wisdom.

The next time we feel the cool blast of isolation from friends and family and the world around us, instead of falling under the self consuming power of alienation, we might return to Colossae and remind ourselves of this love that we cannot grasp.

From this place of peace, from the place of absolute rest and protection and love, we come to realize that we are not aliens. We are at home. We are safe. We are free to embrace the outsiders among us. We are free to suffer alongside them. We are free to lay down our lives as we follow the gentle call of His ever-loving Spirit.

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A few years ago, I led a retreat on weakness, using 2 Corinthians as our text. As I studied the text, it seemed even more apropos because the letter confounds many scholars and appears to be an amalgamation of two or more letters. So even as we study the text, we begin in weakness, trusting the Spirit to reveal the Risen Christ in our midst. As I read Scripture, I try to read and consider the text as received even when the flow appears uneven or unclear, so my approach to 2 Corinthians is to read it as we have received it today in the form of one letter.

Lately I’ve been paying attention to Paul’s language of “in Christ” and in “one another.” He moves between both ways of talking, and I believe we are encountering a way of life that flows from the Father, through Christ, by the power of the Spirit. In other words, we are encountering “perichoresis,” the dance of life between Father, Son and Spirit. When Jesus Christ speaks of being in the Father and the Father being in Him (John 14:11John 14:11
English: King James Version (1611) - KJV
11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.  

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Instead of speaking and thinking in terms of isolated individuals, the Gospel reveals the Creator as one God in a mutuality of three persons: God the Father, God the Son and God the Holy Spirit. This idea of mutual indwelling or perichoresis shows up all across Paul’s letters. Here is a quick outline of thinking  about 2 Corinthians in a perichoretic way. (I realize this is rough and is not complete in any way.)

1. Comfort and Affliction (Chapter 1:1-11r 1:1-11
English: King James Version (1611) - KJV
The Epistle of Paul the Apostle to the Romans ^{1 1} Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, ^{2 3} Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; ⁴ And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: declared: Gr. determined ⁵ By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: for obedience...: or, to the obedience of faith ⁶ Among whom are ye also the called of Jesus Christ: ⁷ To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. ⁸ First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. ⁹ For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; with: or, in ¹⁰ Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. ¹¹ For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;  

WP-Bible plugin) – Paul opens with language of comfort that flows from the “God and Father of our Lord Jesus Christ.” We are comforted in our afflictions and our comfort then flow to others who are afflicted. The affliction and comfort that we share with other is a comfort and affliction that we also share with Christ in His sufferings. So in a few sentences, Paul reveals a mutuality between himself, the people of Corinth and the Triune God. In this mutuality of suffering and affliction, we may know deep despair that even draws near to death, but we also know the Resurrection life in Christ that flows from the Father by the Spirit.

2. Paul and Corinth (Chapter 1:12-3:3r 1:12-3:3
English: King James Version (1611) - KJV
12 That is, that I may be comforted together with you by the mutual faith both of you and me. with: or, in ¹³ Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, that I might have some fruit among you also, even as among other Gentiles. among: or, in ¹⁴ I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. ¹⁵ So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. ¹⁶ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. ¹⁷ For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. ¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; ¹⁹ Because that which may be known of God is manifest in them; for God hath shewed it unto them. in them: or, to them ²⁰ For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: so...: or, that they may be ²¹ Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. ²² Professing themselves to be wise, they became fools, ²³ And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. ²⁴ Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: ²⁵ Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. more: or, rather ²⁶ For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: ²⁷ And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. ²⁸ And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; to retain: or, to acknowledge a reprobate...: or, a mind void of judgment or, an unapproving mind ²⁹ Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, ³⁰ Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, ³¹ Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: without natural...: or unsociable ³² Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. have...: or, consent with ^{2 1} Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. ² But we are sure that the judgment of God is according to truth against them which commit such things. ³ And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? ⁴ Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? ⁵ But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; ⁶ Who will render to every man according to his deeds: ⁷ To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: ⁸ But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, ⁹ Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; Gentile: Gr. Greek ¹⁰ But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: Gentile: Gr. Greek ¹¹ For there is no respect of persons with God. ¹² For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; ¹³ (For not the hearers of the law are just before God, but the doers of the law shall be justified. ¹⁴ For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: ¹⁵ Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) their conscience...: or, the conscience witnessing with them the mean...: or, between themselves ¹⁶ In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. ¹⁷ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, ¹⁸ And knowest his will, and approvest the things that are more excellent, being instructed out of the law; approvest...: or, triest the things that differ ¹⁹ And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, ²⁰ An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. ²¹ Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? ²² Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? ²³ Thou that makest thy boast of the law, through breaking the law dishonourest thou God? ²⁴ For the name of God is blasphemed among the Gentiles through you, as it is written. ²⁵ For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. ²⁶ Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? ²⁷ And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? ²⁸ For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: ²⁹ But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. ^{3 1} What advantage then hath the Jew? or what profit is there of circumcision? ² Much every way: chiefly, because that unto them were committed the oracles of God. ³ For what if some did not believe? shall their unbelief make the faith of God without effect?  

WP-Bible plugin) – Paul transitions to a key theme that resurfaces at the end of the letter: his relationship with Corinth. As he introduces the relationship, he highlights a bond between him and Corinth that is established by God in Christ (2:21). This relationship, in the mist of the challenges, is a relation of mutual indwelling that has been created and is sustained by the Father in Christ through His Spirit. Paul reinforces the mutuality of relation by highlighting how those whom Corinth forgives, he also forgives. He is bound with them in Christ.

At the end of this section, Paul discusses how the people at Corinth are the “letter of recommendation” concerning his authority and ministry. This twist is fascinating because he does not point to external documents or some hierarchical form of authority but a relational authority that is still valid even when there is tension in the relationship between him and Corinth.

3. Mutuality in Covenant (3:3 – 5:10) – Paul’s mention of the letter of recommendation written on hearts transitions to a discussion about the mutuality of covenant with God between him and Corinth and between the contemporary followers of Christ and the ancient people of Israel who followed God through Moses by Torah. The law that was written on stone is now written on hearts but it is the same spirit who is bringing His people into life and glory even as they face suffering and pain. Even as our bodies weaken, we are stilling dwelling in Christ and in one another by the power of God’s Spirit who is bringing us all into glory.

4. Mutuality in Reconciliation (5:11-7:16) – Even as Paul celebrates God’s covenant binding of HImself to His people in Christ, he emphasizes how this is externalized in a life of reconciliation. We are reconciled to God and we are called to reconcile the world to God in Christ. Even as Paul talks about reconciliation, he also talks about his own relationship with the people at Corinth. This reconciliation is not simply between God and man, but must take form in relation between Paul and the people at Corinth.

In the midst of this discussion of reconciliation and Paul’s “open heart to the Corinthians,” we hear a warning about being unequally yoked. Paul raises the idea of relationships that are not based on mutuality in Christ but actually opposes the mutuality in relationship in Christ. While the idea of being unequally yoked is often applied to marriage (and rightly so based on some of Paul’s other comments), I think he is talking about relationships that break up the covenantal love of God’s people. And I think he returns to this later in the letter.

At the end of this section, Paul expresses his love and comfort in relationship with the people of Corinth. This comfort is from God mediated by Corinth through Titus (7:6-7). Paul finds joy in Titus who has found joy in Corinth, and this joy is but the grace of godly repentance by the Spirit. So all their lives are intertwined by God’s Spirit. They are being made into the prayer of John 17.

5. Mutuality Between Communities (8:1 – 9:15) – Paul now steps back from his relation with Corinth to focus on the relation between Corinth and the other churches. There is a mutuality of life shared between all of God’s people, even when they don’t know one another personally. This mutuality takes expression in sharing of life and resources. So even as Corinth prospers, they can strengthen other communities that are weak. Interesting that this passage is often used for giving to the church. Paul is encouraging giving, but the focal point of this giving appears to be from communities rich in resources to those who are in need of resources.

6. Mutuality of Adam and Eve (10:1 – 13:14) – In the final sections, Paul returns to his relationship with Corinth. He works out from the argument that just as the Corinthians are in Christ, so Paul is in Christ, and his authority derives from this relation (10:7-16). Then Paul does something that is shocking and fascinating, he connects his relationship with Corinth to the bond between a man and wife, and even further he connects specifically to Adam and Eve. I think Paul proceeding argument is based on the mutuality of husband and wife and the responsibility that Adam had to protect Eve (and according to Genesis he failed).

Corinth is in danger of being unequally yoked with people and ideas that are in opposition to mutuality in Christ, and ultimately are in service of Belial (7:14) or the seduction of the serpent (8:3). Satan is testing, tempting Corinth, and Paul will defend and protect his beloved no matter how much shame and humiliation it causes him. He is willing to humble himself if the community is exalted (11:7). He is willing to suffer humiliation, stoning, beating, imprisonment and more for the sake of this call in Christ. Of course, we can never forget that Paul is writing out from the mutuality of relation he shares with the Father in Christ by the Spirit. Even though he may rebuke at times, his heart is for building up the community at Corinth and not tearing down (13:10).

As we consider what does it mean to life in the reality of the Triune life of God, 2 Corinthians fleshes out an image of mutual indwelling in Christ in the midst of severe challenges and threats from inside and out. We also see a picture of Adam defending and guarding Eve with his life. This same image is fully revealed in Christ who steps fully into the suffering of the cross on behalf of his Eve.

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Lately, I’ve been wanting post a few quotes from books I am reading. So this is first post. I probably won’t offer much commentary on these, but it helps me track some stuff I find helpful and hopefully someone else will enjoy as well.

“Works of art die as a result of being looked upon by dull eyes, and even the radiance of holiness can, in a way, become blunted when it encounters nothing but hollow indifference.” (Glory of the Lord, volume 1, 23e 1, 23
English: King James Version (1611) - KJV
23 Which is his body, the fulness of him that filleth all in all.  

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Great description of our the reaction against modernism in our age – “There have been ages of representation in which it was natural to experience the kalokagathon (the beautiful and the true), so much so that the temptation was always at hand to slide back from the primal form into the derived forms–so rich was the abundance of forms offered. When these secondary forms come to decay and are regarded with suspicion as belonging to an ideology, then it is both easier and more difficult to find one’s way back to the origin of form. It is more difficult because our eyes lost their acumen for form and we become accustomed to read things by starting  from the bottom and working our way up, rather by working from the whole to the parts. Our multi-faceted glance is, indeed, suited to the fragmentary and the quantitative: we are the world’s and the soul’s analysts and no longer have a vision for wholeness.” (Glory of the Lord, volume 1, 25e 1, 25
English: King James Version (1611) - KJV
 

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Joyeux Noel (http://www.imdb.com/title/tt0424205/)

The other night as I was sitting with friends discussing faith, movies, poems and more, one lady asked about Jesus’ statement,

“For where two or three are gathered in my name, there am I among them.” (Matt 18:20Matt 18:20
English: King James Version (1611) - KJV
20 For where two or three are gathered together in my name, there am I in the midst of them.  

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She was wondering how does this verse relate to the idea that we are “in Christ.” If we are “in Christ,” what is the difference with His promise to be in the midst of us. Isn’t He already in the midst?

One man began talking about how that statement precedes a discussion about forgiveness and how Jesus connects his presence to unit divided people in Him. (There’s much to ponder in this). This discussion spilled over into today (via email) and the film Joyeux Noel came up as a dramatic representation of this. As I listened and pondered the various thoughts, I made a few notes this morning and thought they’d fit here.

If you think about this in light of the Lord’s prayer, you’ll note that the prayer is in the plural pronoun of “our.”

Our Father who art in heaven…forgive us our trespasses….deliver us from evil

The modern world has had difficulty thinking in terms of “us” and instead focused on “I” (as in the individual). But Jesus and the Father reveal a way of life that both affirms personal existence while placing that personal existence in an inseparable relational context (onto-relational). It might be interesting to notice all the ways Jesus speaks of our existence in relational ways as opposed to individualistic ways. The Eastern world gets the idea of the group, but often loses the idea of the person. There is a longing to merge into oneness with the cosmic spirit. Even some Christian mystics used language like this.

But Martin Buber helped me see the the goal of communion is not lose of personal particularity but step out into encounter between the I and the Thou. So we live in Christ, we live in one another, we pray in one another, we suffer in one another, and yet we are each members (arm, foot, tongue, ear, hands, etc) with distinctive particular gifts. In one sense, this is a form of the Triune life revealed by Jesus being lived out in the midst of His people (His body). From distinct personalities to distinct bodies and distinct histories, each of us is unique. But our uniqueness is not to be understood outside of “one another.”

Our particularities are meant for one another (Rom 12, 1Rom 12, 1
English: King James Version (1611) - KJV
12 ¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.  

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My community vs your community. Red state vs Blue state. Home church vs traditional church. Man vs Woman and so on. Each community of affinity builds part of its identity by noting the communities they are opposed to.

Only in Christ can we discover the way (the truth and life) to live as distinct persons in relation with other distinct persons in a distinct community in relation with other distinct communities. This is the fulfillment of the 12 Tribes who are not at war with one another but join under one head, King David. King Jesus brings and is bringin all the tribes of the world under one head.

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The Road

What happens when the world comes to an end, and you’re still here? As I watched the “The Road” last week, that seemed to be the question burning in my mind. The story never tells us why the world dies, it simply immerses us into a world where everything is dull grey. Trees, plants and all wildlife are dead. A few shell-shocked humans remain. To continue living means finding some old canned food that survived the end, or eating other survivors.

Into this dark and devastated world, a baby is born.

Is this a cruel joke? How can you raise a child in a world where everything is dead or dying?

This film was released in Knoxville during the Christmas films. While theaters were packed with audiences enjoying heart-warming, family inspiring films, a few of us stepped into the darkness of night to watch a bleak and anguished look at a father and son attempting to survive when all is lost. After the film, my friend who watched it with me suggested that I have a depressing taste in films.

On the surface, this film is depressing, horrific, and deeply disturbing. The cannibalism alone is enough to drive most folks away. Yet what I witnessed was an unexplainable hope. The father was determined to take his son South to the possibility of a better place. A deep, unexplained hope drives the action of the film. How can you have hope when everything is hopeless?

In a film where God seems to have abandoned his world, a transcendent hope shines into the heart of a small boy who is seeking to “keep the fire inside” alive (this hope might be compared to the film Children of Men). As I watched the film, I kept thinking of the dark struggle for many Europeans during the 14th century. Famine, crusade, raiders, revolts and the black plague devastated entire regions. Many people assumed God had plunged our world into judgement with no hope or respite. A “cult of death” sprung up as people became infatuated with the death that lurked around every corner. Instead of promoting repentance and righteousness, this dark century plunged many people into darker actions.

Hopelessness and suffering and struggle to survive can strip us of all that we call human. As Maslov’s hierarchy of needs are stripped down to the most basic needs physiological needs for existence, we may begin to look and act like every other animal, fighting, killing and eating to simply survive. How then does a father teach his son to “keep the fire inside” alive? And yet, again and again the father and the son discuss why they will not eat other humans and why they will not violate other humans and why they must continue to live with some sense of honor and moral restraint.

In this deep and unexplainable drive to live for a better day, I saw a glimmer of transcendent hope shine through. In the midst of the devastation of the 14th century, some people did cultivate hope, some people did not lose faith, some people discovered an unshakeable hope. This hope is not the articulation of hope in Christ and his resurrection, but it is an God-given pre-Christ hope that is still waiting to hear the reality of the Good News again.

In the middle of the film, the father and the son take refuge in an old abandoned church building. This broken down structure provides a moment of sanctuary in the midst of an arduous journey toward hope. I have met people who are walking on that road toward hope, fighting to preserve some sense of humanity while they face inner demons. I’ve known a couple who lost hope and are no longer here.

Just because a person makes good money and has nice things does not mean that they are free from battling that road of encroaching darkness. Like the broke down church, I, in my own brokenness, might give refuge, sanctuary to those around me. Thus I cannot watch a film like this outside of my own Christian faith.

A movie like “The Road” reminds me that there has already been a natural cataclysm, sending humanity on a downward spiral. And yet, God has not forsaken us. He enters into the cataclysm, the suffering, the darkness of human pain and sin. In Christ, the broken, sin-scarred, fatherless humanity has been taken up into God and redeemed. In that hope, I live and move. In that hope, I am called to join the action of my heavenly Father by extending grace and love and kindess in the midst of the messiness of human existence.

Spoiler: In the final moments of the film, the little boy has reached the Southeastern shore America and is walking down the coast. His father has died from the strugge of the journey. He is alone and trying to “keep the fire inside” alive. A man approaches him, and the boy holds up his pistol with one bullet. The man tells the boy, “I want to help you.”

A few moments later, the boy meets the man’s wife, children and pet dog. They welcome him into their family. The struggle to survive may not be over but the film ends with renewed hope as a new family ventures into a new world.

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flickr photo by matt1125

As the lights twinkle and the songs echo holly jolly sentiments, Blue Christmas resounds in the hearts of many lonely people. In this shared season of celebration, our emotions feel the weight of nostalgia: memories of people and Christmases past.

Before we moved back South, my grandma came and visited us one Christmas. And I still remember recording on a reel-to-reel, “Grandma is Coming to Town.” Right down grandma lane!

She won’t be coming to Christmas this year. My grandparents have been gone for many years.

It is during Christmas that many people remember the pain of lost love ones from the distant past or recent past. Even in the holiday cheer, this loss brings tears and for some despair. The “most wonderful time of the year” doesn’t feel very wonder-filled for some people.

We are surrounded by people who quietly struggle with sadness and loss during the time when they feel pressure to have a merry little Christmas. Instead of bringing holiday cheer, Christmas Carols and Christmas parties leave them with a deeper sense of loneliness and alienation.

While some people grieve the loss of loved ones, others feel the particular pain of broken relationships. Many grope through dark clouds of bad memories from the spirit of Christmas past. While most popular holiday songs stay near the surface of a Winter Wonderland, some break beneath the ice and tap the seasonal sadness that clouds hearts and minds.

As we listen, we discover people who don’t fit the shiny, happy Christmas pattern. There are plenty of sad, drunk and miserable people at Christmas. They agonize under the cold dark winter night absent a bright shining light and angels proclaiming, “Goodwill to men.”

Sufjan Stevens captures this bleak feeling in his song, “That Was The Worst Christmas Ever!” He starts out with images of shoveling snow and sledding down the hillside, but soon the song descends into the father yelling and throwing gifts into the wood stove.

Then he replaces a familiar heartwarming refrain with,
“Silent night, holy night,
Silent night, nothing feels right.”

The holy wondrous awe Christmas is replaced with an awkward, painful silence in a house where nothing feels right.

In another song, Sufjan turns this searching eye upon himself as he sings, “Did I Make You Cry at Christmas?” In one poignant verse, he sings about the aftermath of a Christmas fight,

I stay awake at night
After we have a fight
I’m writing poems about you
And they aren’t very nice
I didn’t mean to yell
I said I couldn’t tell
I only grabbed your wrist
Or would you rather we kissed?

In the final couplet, we see the intertwining and love and pain that is so common in human relationships. We often inflict wounds upon the very people we love with words and actions that divide instead of uniting. Humans are drawn to love and are not capable of loving truly and fully. We hurt and are hurt.

The stresses of Christmas events may increase the likelihood of our conflicts, turning the “Peace on Earth” into holy war. This rhythm of pain and grief echoes across countless homes and hearts every year. This year, we might pause to remember the hurting, afflicted, grieving souls at Christmas.

The church tradition has not ignored this pain. Songs like “Coventry Carol” memorialize the darkest images of Christmas. The simple refrain, “Lullay, Thou little tiny Child.
By, by, lully, lullay.”

Laments the death of innocent children. This medieval hymn rehearses the terrible slaughter of the innocents. Even as the world was rejoicing at Jesus’ birth, mothers wept over the senseless murder of their children by the tyrant Herod.

The more you explore the great songs of Christian tradition, the more you’ll discover a range of songs that explore doubt, the darkness of winter, and even dismay. The popular, “God Rest You Merry, Gentleman” encourages the listener not to dismay. In fact, the song is not addressing “merry gentleman” but simply gentleman, and it blesses them with the greeting, “God rest you merry!”

Joy is not something we manufacture, it is a gift, and deep joy is only fully revealed in the midst of deep suffering. The more we reflect on suffering at Christmas, the more we may agree with Chesterton when he said that, “Any one thinking of the Holy Child as born in December would mean by it exactly what we mean by it; that Christ is not merely a summer sun of the prosperous but a winter fire for the unfortunate.”

He is simply echoing the earliest Christmas hymn of all. Long before “Jingle Bells” and “Winter Wonderland,” way back before “Low How A Rose Ere Blooming” and “In the Bleak Mid-Winter Night,” a song was sung that still resonates in every heart.

In the earliest Christmas carol of all, Mary sang a song of exaltation to the child she was soon to bear. Listen to the words,

“My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me,
and holy is his name.
And his mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
and exalted those of humble estate;
he has filled the hungry with good things,
and the rich he has sent away empty.
He has helped his servant Israel,
in remembrance of his mercy,
as he spoke to our fathers,
to Abraham and to his offspring forever.” (Luke 1:46-55Luke 1:46-55
English: King James Version (1611) - KJV
46 And Mary said, My soul doth magnify the Lord, ⁴⁷ And my spirit hath rejoiced in God my Saviour. ⁴⁸ For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. ⁴⁹ For he that is mighty hath done to me great things; and holy is his name. ⁵⁰ And his mercy is on them that fear him from generation to generation. ⁵¹ He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. ⁵² He hath put down the mighty from their seats, and exalted them of low degree. ⁵³ He hath filled the hungry with good things; and the rich he hath sent empty away. ⁵⁴ He hath holpen his servant Israel, in remembrance of his mercy; ⁵⁵ As he spake to our fathers, to Abraham, and to his seed for ever.  

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Mary exclaims the glory of a God who truly is “God with us.” The God of Abraham, Isaac and Jacob enters human history in His Son, Jesus. He remembers the oppressed, humiliated, hungry and poor people of Israel. He enters the suffering of the Jews, and in doing so, He enters into the suffering of every human heart.

Christmas reveals God’s absolute willingness to identify with us our lowest estate.
“Surely he has borne our griefs
and carried our sorrows.” (Is 53:4Is 53:4
English: King James Version (1611) - KJV
4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  

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Christmas cheer is not built on an empty artifice of happy thoughts and mythical creatures who magically make the world a better place. Christmas cheer is rooted in the deep darkness of Easter agony. Our God has not forsaken us. He comes to the lowly, the despairing, the grieving and the forgotten.

He who conquered death and the grave, has conquered the haunts of Christmases past. The memories of loss and pain are not outside of His rule. Even in the silent nights where “nothing is right,” He dwells.

I know. I have met in the deepest, darkest pains of my soul. In those places, I discovered His faithful love in a way, I never knew before.

Whether we rejoice or suffer during this season of light, let us join in the songs of hope that resound across the ages. In these rememberings of the baby Jesus, we discover the God whose rule of love cannot be thwarted even by death.

I think back to Sufjan’s “That Was the Worst Christmas Ever,” and am reminded of one line buried in the midst of the wintry mix.

“In time the snow will rise, in time the snow will rise,
In time the Lord will rise, in time the Lord will rise.”

Even now the chill of winter grief melts beneath the burning love of the Resurrected Son.

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Christmas Caroling photo uploaded by me

Today marks a formal shift in the Advent rhythm. Up to this point, Advent centers upon anticipation as we wait for the second coming of the Lord. On December 17, the focus shifts to remembrance as we wait for the first coming of the Lord. In the rhythm of “O Come, O Come Emmanuel,” we enter into the waiting and longing that ancient Israel knew as she looked for the coming Messiah. (If you want to learn more about O Antiphons, visit http://www.catholiceducation.org/articles/religion/re0374.html.)

This year, I tried to enter the rhythm of Advent waiting by meditating upon the shocking interruption of the Incarnation of the Word in Jesus Christ. The drama of God’s breaking into our blindness, our suffering, our neediness brings surprise and hope in His absolute faithfulness.

I use the word rhythm often when speaking of Scripture and the Liturgical year because it might help us to listen from a different perspective. Instead of seeking to reduce all Scripture to a principle or moral, I am inviting to listen before the stories, proverbs, sermons, songs and histories.

As we listen, we begin to hear repetition. We hear about barren wombs that come alive. We hear about those who are lost being found. We hear about gardens and vines and fruit as well as cities and temples and dwelling places.

The more we listen, the more we hear a rhythm of God’s speaking to His people. We hear the rhythm of revelation. We come to the written Word of God listening for the God who created us to speak life into our wounded hearts. We are changed as He speaks through these stories, songs, proverbs and prophecies.

I spent time meditating on the distinct sounding of Incarnation in Jesus Christ and what that might mean for us. There is much more to hear in the wonder of Incarnation. I only scratched the surface. But as Advent shifts focus, I am shifting focus. For the next couple weeks, I am turning to the voices of our parents and grandparents captured in the wealth of Christmas Carols. I hope to write a few things about what I hear in these songs that pass between generations.

I encourage you to listen to these songs afresh. As you travel between work and home, you’ll hear a range of carols sung on the radios. Many songs are new but hopefully you still enjoy a selection of older songs about the wonder of Christmas.

Listen to the words. Listen to the sounds. You should notice some unusual things happening. Some Christmas Carols are sung in minor keys, thereby emphasizing a deep sadness in the midst of deep joy. Some songs like “Away in the Manger” take us back to the baby in the manger. Other songs, like “Bring a Torch Jeanette Isabella” bring the baby Jesus into the present, and it seems as thought Christ has been born just down the street at our neighbor’s house.

There are a variety of songs the explore the dark side of Christmas. “Coventry Carol” sings of Herod’s slaughter of the innocents. “I Heard the Bells on Christmas Day” asks why is there no peace on earth.

As you listen to these songs hopefully you be refreshed, surprised, possibly confused, maybe challenged and even convicted. Listen deeply. Not simply humming along in merry delight, but listen for the rhythms of God’s Word that may beat within the song.

Listen and you might be changed. Listen and you might encounter the Lord afresh in the songs of His people.

I’ll share some of what I am hearing, but I hope you are hearing as well. Even if you don’t share with me, I hope you share with someone. And maybe together you might encounter the Incarnate Word of God afresh during this season of Advent and Christmas.

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Adoration of the Magi by Leonaert Btramer (1620)

I’ve heard people say that we can remain silent and appear to be wise. I did that once. But usually my mouth exposes the illusion of the silent sage.

One Christmas I had to remain silent. Four months into graduate school, and I lost my job. Scrambling for work in late November landed me a “wise man” gig. I joined a procession of wise men as we circled the manger with Mary, Joseph, shepherds, sheep, and a camel.

The work was easy. We stood there silent, night after night, gazing at the baby Jesus. Our living nativity revealed a contemplative picture of silent adoration. From porcelain figurines to paintings to life models, most all nativities are the very image of quiet resignation.

Leonaert Bramer challenges this contemplative repose in his early 17th century painting, “Adoration of the Magi.” Like several medieval nativities, the only light in the painting bursts out from the babe in the manger, reminding us that we are all in the darkness beholding the Light of the World.

Instead of transcendent calm, Bramer’s Nativity reveals the onlookers visibly agitated, possibly even terrified. One wise man covers his eyes with both hands. Other wise men lift their arms to shield against the blistering light. Joseph’s mouth hangs open in awe and possibly even dread. Even Mary appears somewhat distraught.

The Light of God’s Word breaks into this dark world with piercing exposure like the light of the noonday sun. The babe in the manger lays bare the darkness of our blind eyes.

Paul beholds this blinding light that gives sight, and he never recovers. Even as he stumbles toward Damascus, he beholds the Lord of Glory with new eyes. The same glory that burned on Moses’ face, burns in Paul’s heart, shining ever brighter till the full light of day. Paul encourages all the people of God that we are moving from glory to glory as Christ continues to reveal His Light upon us and within us.

In Bramer’s painting, he captures this wonderful, woeful, glorious Light of God shining upon us through Jesus. He captures the words of John’s Gospel, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14John 1:14
English: King James Version (1611) - KJV
14 And the Word was made flesh, and dwelt among us, full of grace and truth.  

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During Advent, we watch for the coming of the Word Made Flesh. We watch for the glory of the only Son from the Father, full of grace and truth. In His light, we see light. Outside of the Incarnation, we would be forever blind to the mercy and grace of God.

We would be the people of the dark eyes who see only darkness. What do I mean by darkness?

In one sense, darkness is a loss of vision. This loss of vision is an inability to perceive light. As a person perceives less and less light, he sees less and less. There may come a point, when he sees only shadows, and eventually he may see nothing.

In this limited description of blindness, we encounter the darkening impact of corruption as depicted in Romans 1. At first, the human vision is closed to the Creator who revealed his eternal power and divine nature in the things that have been made. As humanity turned a blind eye to the truth of God, we worshipped creation rather than the Creator.

Our field of vision closed in upon this world, and our hearts became dark. Once the blinding corruption of dark closed out the Light of God, human vision closed in upon itself. Soon we could no longer see beyond our own personal world. All other people, all creation was seen through the lens of our problems, our desires, our hurts, our needs.

This self-consuming blindness could only result in envy, murder, strife, hatred, deceit, maliciousness, gossip, slander, hatred toward God and man, pride, disobedience, foolishness, faithlessness, heartlessness, and ruthlessness. The evil we notice in the other men and women, corrupts us as well. Outside of God’s grace, all of us face the horror of absolute selfishness.

Unchecked, this selfishness is the most terrifying image in the universe. C.S. Lewis once said that we may grumble so much, we simply become the grumble with nothing left. Losing all openness toward human relation, we would tumble inward, damned in a perverse spiral of unending selfishness.

Into this darkening spiral of blinding selfishness, the Light of God shines. The Word Made Flesh pierces the dark blindness of humanity, revealing the brilliant vision of God’s Love between Father, Son and Spirit.

Bramer’s nativity painting reveals this awesome Light in terrifying wonder. As we behold Jesus Christ the Word Made Flesh, we behold the Light of the World. In the Light of Christ, we see again. In Christ, we are freed from the dread slavery of selfishness. We are freed to the joyous freedom of a love that opens to God and keeps opening to the people and the world around us.

As the Lord of Glory heals our eyes, we begin to behold His wonder all around us. Even in the weak and stumbling people, we might learn to rejoice in the great and wondrous grace of God shining out from people He created for His glory.

Might we look to the server in the restaurant and rejoice in the hospitality of God? Might we look to the Police Officer and praise God for His unfailing justice? Might we behold our co-workers and give glory to the Lord who invites us to co-labour in His fields?

Might we follow Jesus as He eats with Zaccheus, offers water to the woman at the well, embraces the little children and kneels alongside the woman caught in adultery? Might we have eyes to see the glory of God all around us?

During this advent, I would pray that we might all play the sage by silencing our tongues that focus on the worst in the other people and the problems all around us. May we simply gather at the nativity with wise men as we circle the manger alongside Mary, Joseph, the shepherds, the sheep, and a camel.

May we behold Light of Glory who breaks into our dark world, healing our blind eyes, our black heart, and our fiery tongues. In beholding, may we come to know the Lord who frees us from prisons of selfishness to behold the wonder of His Glory in the midst of His world, and praise Him from whom all blessings flow.

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