This week on the Strangely Warmed podcast I speak with Sarah Killam and Ben Crosby about the readings for the First Sunday After Christmas [C] (1 Samuel 2.18-20, 26, Psalm 148, Colossians 3.12-17, Luke 2.41-52). Ben is a deacon in the Episcopal Church and a PhD candidate in ecclesiastical history at McGill University in Montreal and Sarah has theological roots in Pentecostalism, is currently applying for PhD programs, and she is interested in the Atonement. Our conversation covers a range of topics including the means of grace, clergy vestments, living the faith, motherhood, praise, worship music, creation imagery, Tolkien and the Ents, the Daily Office, parenting the Lord, Good News, and the Ascension in Christmastide. If you would like to listen to the episode or subscribe to the podcast you can do so here: Christmas Clothes
Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body you have prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, ‘See, God, I have come to do your will, O God’ (in the scroll of the book it is written of me).” When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), then he added, “See, I have come to do your will.” He abolishes the first in order to establish the second. And it is by God’s will that we have been sanctified through the offering of the body of Jesus Christ once for all.
“Consequently” is a rather interesting way to start a passage of scripture. It’s like beginning with “therefore.” Whenever we encounter a therefore we need to discern what the “therefore” is there for.
So, if we flip back one verse we will find these words: For it it impossible for the blood of bulls and goats to take away sins. Consequently, when Christ came into the world, he said, “sacrifices and offerings are not desired, but only the body of the One who comes to do the will of the Lord.”
Contrary to how we might feel on Good Friday, with Easter looming on the horizon, today is actually the most expectant worship service of the year. Sure, Jesus predicted his passion and resurrection no less than three times, but no one seemed to believe him. They abandoned him, betrayed him, and denied him.
But today, we are firmly rooted between the already and the not yet. This is the final Sunday of Advent – everything about our worship (songs, scripture, sermon) is saturated with a sense that something uniquely impossible is about to happen.
You see, for centuries the people of God waited for something. That something took on different shapes and sizes and expectations. And the something had a name: Messiah, the Holy One of Israel, from the righteous branch of David, the one born to set us free.
Freedom is good and all. But freedom from what?
Freedom from tyranny? Freedom from fear and judgment?
What about freedom from sin and death?
There have been plenty of figures throughout history who have come to bring freedom, but freedom from the great enemies of sin and death is only possible if the One born to Mary also happens to be God in the flesh.
It is not yet Christmas, but here on the final Sunday of Advent, we straddle two worlds and two times. And it is from this vantage point that we can’t help but ask ourselves, “What child is this?”
All Christian worship is an attempt to answer that question.
Was Jesus like God? Was Jesus a prophet of God? Was Jesus merely a good ethical teacher?
The fundamental Christian proclamation is that Jesus is not like God, Jesus is God, light from light eternal.
Everything depends on this being true; otherwise the nativity story is just another tale of no real importance.
And here is the challenge set before us today: the child we come to worship on Christmas is, as the writer of Hebrews puts it, the very body that is sacrificed for us.
We don’t talk much about sacrifice in the church these days even though we’ve got plenty of the “bloody hymns” in our hymnal. If we do sing those songs at all we usually save them for the season of Lent during which we’re supposed to feel bad about our badness.
But it’s almost Christmas Eve! Nows not the time to talk about blood and sacrifice!
We are surely ready for that cute little baby to be born for us in the manger – it’s another thing entirely to be prepared for that baby to be the One born to die on the Cross.
Let alone to prepare our hearts for his return to judge both the living and the dead.
And yet, to ignore the language of sacrifice, the shadow of the cross in the manger, is to deny the truth of the strange new world of the Bible.
In the ancient world sacrifice was at the heart of all religious practice. Israel might stand apart in how the God of Abraham did not require human sacrifices (save for that incident with Isaac, but that’s for another sermon). But there are plenty of sacrifices expected by and through the Law for the people of God. For, to sacrifice is to admit there is a need for it. The only way to be holy is to remove sin altogether, and no one can do that.
Sacrifice, therefore, was offered on behalf of God’s people in order to be made right.
However, over time, the sacrifices themselves became empty signs of an empty faith. Again and again the prophets of God rejected the blood spilled by the people when injustice continued to reign. What good is it to sacrifice a bull or a goat when widows, orphans, and the outcasts were ignored?
Therefore, as Hebrews puts it, Jesus’ death is a single offering for all time for those who are sanctified.
There is no holiness without sacrifice. In fact, the very meaning of sacrifice is “making holy.”
Of course, there are some of us who would like to believe that we are beyond the need and the time of sacrifice. That, because of the Cross, we have left sacrifice behind.
But that only betrays how essential sacrifice is to our daily lives.
We sacrifice the land and the lives of animals that we might live.
We make sacrifices in the name of love that we feel for others.
We sacrifice those who serve in the military that we might feel safe.
Sacrificing is part of who we are, and we do so because we often think it is the only way we can make up for the wrongs we have done.
And yet, that feeling of guilt, the knowledge of what we have done and left undone, important as it may be, is in contradiction to the work of Christ who was offered as a single sacrifice for all time.
There’s an unbelievable story that happened on Christmas a little more than 100 years ago, and perhaps some of you have heard about it. It took place in and among the trenches of World War I in 1914. All across the western front there were unofficial ceasefires to observe the holiday that were also due to limited ammunitions along the front. Halting fire for a period of time was nothing special, and has been part of warfare for a long time. But it’s what happened during the cease fire that boggles the mind.
In certain areas along the trench lines, soldiers left the safety of their barricades and met in the middle of No Man’s Land to celebrate Christmas.
There was one area where the ringing of church bells gave certain soldiers the courage to bravely enter the disputed space between the trenches.
In other places the soldiers saw Christmas trees being hastily decorated on either side and ventured out for a closer look.
But my favorite miracle took place when a group of German soldiers started singing Stille Nacht, and when they came to the end of one of the verse, the English soldiers on the other side took it up and started singing it on their own.
It sounds too good to be true, but all the best stories are like that. We have letters from soldiers who expressed total surprise by what they experienced on that Christmas Eve. How, they exchanged gifts and food in the middle of No Man’s Land with the very people they had been trying to kill.
There were even football (soccer) matches that occurred in various locations that Christmas Eve.
One soldier later recalled that, at the end of the celebration, they returned to their respective sides and woke up on Christmas morning to a dead silence. He said both sides shouted merry Christmas back and forth, but that no one felt particularly merry anymore. And then, the silence ended in the early afternoon of Christmas Day and the killing started again.
He said, “It was a short peace in a terrible war.”
Sacrifices were made in the name of peace, just hours after they were singing together about the dawn of redeeming grace.
Throughout the great collection of scripture we are told again and again what we can, and what we can’t do. Thou shall not and all that. And, if thou hast done something, this is how thou shall atone for what thou has done.
But, the primary function of the Law, as Jesus says in John 5 and Paul says in Romans 3, is to accuse us. That is, the Law exists to show us who we are in relation to it – we’re sinners. The Law reveals the complete and total righteousness we require to acquire the Kingdom of Heaven, and how we might meet the Holy One of Israel blameless and justified.
The only problem is, none of us can do it.
We’re all on the naughty list.
We delude ourselves, we self-rationalize all sorts of behaviors, we feel as if we can justify all sorts of things, so long as we feel like we’re growing closer to God.
But the truth is that God is the one hellbent on coming to us.
Contrary to how we so often talk about it, the Law doesn’t bring us to the mountaintop of God’s domain.
The Law, instead, bring us down to our knees.
Or, to put it another way, the Law gets us to see ourselves with enough clarity that we can ask the question, “How could God love someone like me?”
Ask that question and you are not far from the kingdom of God.
In theological and ecclesial circles, there is a lot of talk about the atonement – what is accomplished by Jesus’ death on the cross?
There are an array of ideas about the work of cross – we owed a debt to God via our sins and Jesus paid it all, or the death of Jesus satisfied God’s wrathful anger against us.
That have all the makings of seminary basement debates.
But the theologian Gerhard Forde dispenses with all of those theories in favor of seeing the cross simply as our being caught up in a murder. He argues that any theory that tidily explains the death of God’s Son pales next to the great Good News that the One we tried to do away with on the cross speaks a surprising word of reconciliation int he resurrection.
When the incarnate God in Jesus Christ comes to us, we nail him to the cross. And then, three days later, God gives him back to us.
Which is just another way of saying: Hear the Good News, Christ died for us while we were yet sinners, and that prove’s God’s love toward us.
And perhaps that’s why we read these words from Hebrews just shy of Christmas Eve; they forever and always declare the very same thing declared in the incarnation: God is for us. There is therefore literally nothing on earth or in heaven that can ever separate us from God’s love in Jesus Christ.
In the full knowledge of our sins, past/present/future, our propensity toward violence, even against those who worship the same baby in the manger – God joined our lives to be life for us, becoming one of us, to free us from the attempt to be more than we were created to be.
Jesus arrives, fully God and fully human, down in our miserable estate and is obedient to the point of death, even death on a cross, to end forever any sacrifice not determined by his cross.
Consequently, Christmas comes with a cost – the baby born for us is the God who dies for us. God is the dawn of redeeming grace. God is our peace. God is the one who sanctifies us.
Come, thou long expected Jesus!
Born to set thy people free;
From our fears and sins release us,
Let us find our rest in Thee!
This week on the Strangely Warmed podcast I speak with Sarah Killam and Ben Crosby about the readings for the Nativity of the Lord (Christmas Eve) [C] (Isaiah 9.2-7, Psalm 96, Titus 2.11-14, Luke 2.1-14). Ben is a deacon in the Episcopal Church and a PhD candidate in ecclesiastical history at McGill University in Montreal and Sarah has theological roots in Pentecostalism, is currently applying for PhD programs, and she is interested in the Atonement. Our conversation covers a range of topics including weird Christian twitter, worship hopes, light and darkness, duel for the fire, the shadow of the Cross, for-giveness, church music, holy fear, the judged Judge, Karl Barth, the scope of salvation, perfect patience, and the cost of Christmas. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Dawn of Redeeming Grace
And it is by God’s will that we have been sanctified through the offering of the body of Jesus Christ once for all.
On Sunday I stood up and addressed the crowd present for the church’s Christmas Concert and attempted to make the case that we are the stories we tell and the songs we sing – The stories we tell are reflections of how we understand ourselves in the world and the same is true of the songs we belt out. I then suggested (read: demanded) that we know longer sing “Baby It’s Cold Outside” because it only reinforces an extremely problematic understanding of how we relate to one another.
I mean, it’s basically a date rape song. “Say, what’s in this drink?”
Go listen to it and I promise you’ll walk away feeling all sorts of gross and uncomfortable.
Had I been a little more bold, I would’ve also suggested (read: demanded) that we also no longer sing “Santa Claus Is Coming To Town.”
The words to the song sum up how we all too often imagine the Lord in our minds: “He’s making a list, he’s checking it twice; he’s gonna find out who’s naughty or nice…” And then, whether we know it or not, we take these words to be Gospel truth and we believe that God is keeping a ledger against us and only if we have more ticks in the Good column than the Bad column will we receive an everlasting reward.
The same thing is true of how Elf on the Shelf has become such a popular pastime – the purpose of the Elf is to spy on the good and bad behaviors of children and then to report them to Mr. Claus so that the children will be rewarded, or punished, accordingly.
The same thing is true of so many movies and shows and songs that ask us to discern whether or not we, ourselves, have behaved in such a way as to make it on the Nice list or on the Naughty list.
But, according to the strange new world of the Bible, we’re ALL on the naughty list.
That is: all of us do things we know we shouldn’t do and we all avoid doing things we know we should do.
Paul puts it this way: None of us is righteous. No, not one.
And yet, that’s Good News. It’s Good News because, thankfully, Jesus isn’t Santa Claus.
Jesus encounters the world’s (read: our) sins with no list to check, no test to grade, no debts to collect, and no scores to settle. Jesus has already taken all of our sins, nailed them to the cross, and left them there forever.
Jesus saves not just the good little boys and girls, but all the stone-broke, deadbeat, sinful children of the world who He, in all his confounding glory, sets free in his death and resurrection.
Grace, as Robert Farrar Capon so wonderfully put it, cannot prevail until our lifelong certainty that someone is keeping score has run out of steam and collapses away forever.
But, of course, it sounds too good to be true!
In a world run by meritocracy, the Good News of grace sounds ridiculous if not irresponsible. If we don’t have eternal punishment to hang over the heads of those who follow Jesus, how else can we possibly keep them in line?
Perhaps we have our theological wires crossed. We so often assume that we have to do something in order to get God to do something for us. We believe that so long as we show up to church (online or in-person), and read our Bibles, and say a few prayers, and volunteer every once in a while that it will be enough to punch our ticket to the great beyond.
And yet, so many (if not all) of Jesus’ parables, proclamations, and pronouncements have nothing at all to do with the behavior of those blessed prior to their blessing.
The Gospel is not about how we justify ourselves – The Gospel is about how God in Christ justifies us.
God, in all of God’s confounding wisdom, runs out to the prodigal in the street before he has a chance to apologize, offers the bread and the cup to Judas knowing full and well what he will do, and returns to Peter with outstretched arms after his denials.
God chooses to forgive, rather than condemn, the world from the cross.
That’s what grace is all about – it is the unmerited, unwarranted, and undeserved gift from God.
And if we can see grace for what it really is, then Christmas can really come into its own. Like the gifts under the tree that are (hopefully) given not as a response to good works/behavior or the expectation that good works/behavior will come from them – we can celebrate the great gift of God in Christ Jesus who comes to do what we could not do for ourselves.
Or to put it another way: we are all on the Naughty list and God still gives us the present of Jesus’ presence anyway.
This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for the 4th Sunday of Advent [C] (Micah 5.2-5a, Psalm 80.1-7, Hebrews 10.5-10, Luke 1.39-55). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including The Trumpet Child, grace and love, time signatures, John Coltrane, Jingle All The Way, the importance of place, outside words, HOAs and Christmas decorations, sanctified sacrifices, the mother of God, virgin righteousness, and the radical nature of the incarnation. If you would like to listen to the episode or subscribe to the podcast you can do so here: A Love Supreme
John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come?”
John the Baptist is one wild guy. He shows up in the gospel story with some questionable attire (camel fur) and dietary habits (locusts), he proclaims a new baptism alongside the repentance of sins, and his first recorded words in the Bible are, “You brood of vipers!”
Advent is the season during which the church makes a serious and concerted effort to faithfully proclaim the oddity of the biblical witness. In churches that follow the Revised Common Lectionary, John the Baptist (or as I like to call him: J the B) gets two Sundays to shine and he is not an easy figure to handle.
While we might want to rest our eyes on the glistening lights of the Christmas tree, or lift our voices with a cheerful carol, J the B shows up with a finger in our faces about who we are and who we pretend to be.
Advent, like J the B, is peculiar. It’s out of phase with our surrounding culture and witness. Advent beckons us to look straight into the darkness, into our sin, whereas the rest of the world spends this time of year pretending as if everything is exactly as it should be.
And maybe that’s not such a bad thing. For those of us still suffering under the weight of the pandemic and all of its uncertainty, for those of us worried about what tomorrow will bring, for those of us who will see an empty chair for the first time during our Christmas dinner this year, the joy of the season might be exactly what we need. Perhaps we should delight in driving around to look at the Christmas lights, and cranking up the radio to 11 every time “Rocking Around The Christmas Tree” comes on, and purchasing all sorts of presents for all sorts of people.
And yet, to skip over Advent is to deny the strange and wondrous delight of Christmas.
That is: without coming to grips with the darkness we are in and the darkness we make, we have no need for the light that shines in the darkness.
J the B stands on the precipice of the times. He has one foot squarely placed in the ways things have always been, and one foot in the incarnate reality of time made possible in and through Jesus Christ. And it’s from that bewildering vantage point that J the B declares the Lord is going to prepare his own way – every hill shall be made low and every valley will be lifted up.
Therefore, Advent is the time in which we prepare ourselves for God’s great leveling work – the already and not yet of the coming of the Lord. It means opening ourselves to the ways God works in the world, it means laying aside the works of darkness that we might put on the armor of light, it means rejoicing in the great Good News that God’s power is changing you and me in ways seen and unseen.
J the B shines in the gospel story not because he is the light but because he points to the light. He draws our attention toward the darkness so that we can begin to see the beauty of the light who is Lamb of God who comes to take away the sins of the world, including ours. He reminds us that this season has a reason and that reason’s name is Jesus.
This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for the 3rd Sunday of Advent [C] (Zephaniah 3.14-20, Isaiah 12.2-6, Philippians 4.4-7, Luke 3.7-18). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including interesting introductions, Tom Waits, grace, The Muppets Christmas Carol, singing with singers, advent questions, problematic language, bad timing, the wells of salvation, the longest night of the year, Christmas trees, and the order of operations. If you would like to listen to the episode or subscribe to the podcast you can do so here: Come On Up To The House
I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now. I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God’s grace with me, both in my imprisonment and in the defense and confirmation of the gospel. For God is my witness, how I long for all of you with the compassion of Christ Jesus. And this is my prayer, that your love may overflow more and more with knowledge and full insight to help you to determine what is best, so that in the day of Christ you may be pure and blameless, having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God.
Love is terrible. It hurts, it’s scary. It makes us do all sorts of things we shouldn’t – it leads to judgment and pain and doubt. Love makes us weird and selfish and annoying. It keeps us awake at night, it distracts us from the rhythms of life, it stings.
Love is the one thing everyone wants and we’ll go through hell to get it.
Love isn’t easy. It requires a commitment that goes beyond what anyone would consider normal. We enter into love knowing full and well that we know nothing of what we are doing. Love is hard work.
And love requires a tremendous amount of hope.
It requires hope because none of us really know what we’re doing when we enter into it – it’s something we have to figure out along the way.
Love is terrible. And yet, love is just about the most important thing in the world.
Paul’s letter to the church in Philippi is full of love. I mean, listen to how he butters up the budding little community of faith: I thank God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now.
Translation: You’re just the most special little church I ever did see.
Paul writes with confidence that the Lord will bring to fruition all of the Good News made manifest in their community because (and this is the key) God is the one who does the work.
Sure, Paul will praise the people for keeping him in their prayers while he, himself, is imprisoned. He will boast of their faith in the midst of tribulation. He will even long to be reunited with all of them. But only because the compassion of Jesus Christ has changed them and him forever.
And then Paul has the gall to write: “And this is my prayer, that your love may overflow more and more with knowledge and full insight to help you to determine what is best, so that in the day of Christ you may be pure and blameless, having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God.”
I love Paul, I love his epistles, I love his theology, I even love his language. But reading this makes me wonder if Paul really knew what it was like to be among the people called church.
I mean: A church with love that overflows? That sounds great to me, but the only problem is the fact that church is filled with sinners like you and me.
Our slogan might be open hearts, open minds, open doors, but we definitely keep the doors locked, we’re pretty stuck in our ways of thinking, and we certainly have a penchant for judgment even though someone once told us: Judge not, lest ye be judged.
The church isn’t a bunch of good people getting better – instead, we’re a bunch of bad people dealing with our inability to be good.
And, of course, this can become manifest in a number of ways. A preacher like me can stand in a place like this only to wax lyrical about how badly you all need to stop being so bad. I can end every sermon with a list of exhortations on how to finally become the best versions of yourselves. And, should the occasion call for it, I could drop some of that good ol fire and brimstone to whip you all into shape.
But here’s the rub: that kind of church stuff never ever works. At least, not really.
A buddy of mine tells this story about how, when he was a teenager, he went to a church youth conference. Big stage with musicians and altar calls and all that. And on the final night of the conference, right at the pinnacle of the final worship service, the fire alarm off. A brief terror ensued as those in charge frantically ushered a bunch of screaming teenagers out of the building and the streamed out in the parking lot. And there, scattered among the spaces were life boats.
Any rational human being might pause and wonder why, but not a bunch of frightened youth. The adults started yelling at the kids to get into the lifeboats. And a moment later the alarm stopped, and someone shouted from a loudspeaker: “Look around, there aren’t enough spaces in the lifeboats for everyone… Are you ready to really give yourselves to Jesus?”
The fear of that moment might’ve led some of the teenagers to something, but it certainly wasn’t the Jesus revealed in the strange new world of the Bible.
Shame is a powerful thing. Like love, it can make us do all sorts of crazy things.
But the church doesn’t exist to bring more shame into the world. In fact, the church exists to proclaim grace, which is the antidote to shame.
Shame teaches us that love is only for those who deserve it and earn it. Shame is the burden of perfection whether it is moral, spiritual, or something in between. Shame destroys us, it eats away at the very fabric of our being because it’s always dangling in front of our eyes, like a carrot on a string, telling us that we are never enough.
But Jesus doesn’t come to bring us more of the same, nor does Jesus comes to bring us shame; Jesus comes full of grace. His very being in the world, born as a baby in Bethlehem, runs completely counter to the idea that only when we get it right do we get to see the Lord. The grace of our Lord is given freely before we have a chance to earn it or deserve it because we never will.
According to the strange new world of the Bible the beginning of the Christianity journey is receiving love.
Think about that for a moment. Faith doesn’t begin when we make some sort of change, or public affirmation. Faith doesn’t kick in when we finally get our acts together.
Faith begins when we begin to see that God’s love precedes all things.
And yet, sometimes even God’s love is terrible. God’s love is terrible because it compels us to look at ourselves hard enough to see how wild it is that God would love us at all.
Or, to put it another way, if God loves us as we are, then we (on some level) have to come to grips with who we really are, and that’s not really anyone’s idea of a good time.
Consider the desire to take a holiday picture of your family, or the outfit you want to wear to a holiday party, or any other number of examples from this time of year – it’s all about making sure only the best of us is seen, and the worst of us is hidden. At least, that’s true on a physical level, but we also do similar things with our conversations, in our relationships, in our work.
We are all experts at wearing the masks of our own making such that we, and everyone else, don’t have to see us for who we really are.
But God knows exactly who we are and God loves us anyway.
How odd of God!
In the life of faith we flourish not because we love, but because we are loved.
When we begin to see, and experience, the divine love called Jesus Christ that never ever stops, that never runs dry, that endures all things (to borrow another line from Paul) then we encounter the building blocks of the faith and the cosmos.
We are made to be loved.
In my line of work, you always have to keep your eyes and ears open for the ways the Spirit moves in the world. Whether it’s a show, or a book, or a painting, or a conversation, it’s all about tuning in to God’s frequencies because you never know what you can use in a moment like this.
Well, it’s Advent time which, for most people, means it’s Christmas time. And one of the joys of this time of year is returning to movies about this time of year.
And one of my all time favorites, is Home Alone.
I know that, while growing up, I loved Home Alone because I rejoiced in the ways that Kevin McAllister was able to booby trap his house, the holiday soundtrack was perfect, and because it had the perfect amount of 90’s humor.
But now I love the film because it’s all about grace.
Whether or not you are actually doing it, I can sense the furrowed brows among the congregation, so let me attempt to prove my point…
For those of you unaware of the cultural phenomenon that was, and is, Home Alone, here’s a brief synopsis:
Kevin is a the youngest sibling in a family that fights and argues the night before flying to Paris for the holidays. In the scuffle to make the flight in time, Kevin is left home alone, and his parents don’t notice their mistake until their halfway over the Atlantic.
Kevin rejoices in the freedom from his family but discovers that the neighborhood is under the threat of two criminals who are casing houses for a little B&E.
Meanwhile, Kevin’s mother frantically seeks out ways to return to her abandoned child and the usual Christmas chaos ensues.
Kevin defends his home with booby traps and works to have the criminals arrested.
And then, perfectly, on Christmas morning, the mother returns home and the two reconcile and embrace.
And here’s the grace:
There is a short scene right before the climax of the film when, on Christmas Eve, Kevin enters a nearby church (which, for those of you keeping score, is a United Methodist Church!). He sits and listens to a children’s choir practicing for their evening performance when his spooky neighbor Old Man Marley approaches him.
Kevin, terrified, shrinks in his pew, but the man wishes Kevin a merry Christmas.
They talk about why each of them are there.
Kevin feels bad about how he treated his family.
Old Man Marley feels bad about how he is estranged from his own son, and how the only way he can hear his granddaughter sing is to come to this practice, but that he’s not welcome later.
And then he says: “How you feel about your family is a complicated thing… deep down you will always love them, but you can forget that you love them. You can hurt them, and they can hurt you.”
To which Kevin replies, “You should call your son.”
“What if he won’t talk to me?”
“At least you’ll know. Then you could stop worrying about it. Then you won’t have to be afraid anymore. Will you do it?”
“We’ll see what happens. Merry Christmas.”
It’s so short, and I’m sure its not the scene that everyone remembers most, but to me it’s the most important. These two strangers, reeling from the overwhelming power of love to hurt and heal, heal one another with offerings of grace.
And, recognizing that it is a movie, Kevin is reconciled with his mother and family and then looks out the window to see Old Man Marley doing the same thing with his own family. It’s beautiful stuff.
And yet, life isn’t a movie. Sometimes that hoped for reconciliation doesn’t happen.
But that doesn’t mean we shouldn’t try.
The church exists in the time in between, the time being, as the poet Auden put it. We keep watch for the ways in which God’s love might overflow even for us such that God’s love might flow out from us to others. But even when we don’t experience the kind of love we yearn for, we also have this promise: There is a place where God will always meet us.
God is present in this sacrament. God meets us here, where we are, in the midst of our sins, not in our successes. God knows our mistakes and our short-comings. And in that knowledge God says, I am giving myself for you. For you!
And this is our prayer, that our love may overflow more and more!
Because God love us! We are made to be loved. Amen.
This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for the 2nd Sunday of Advent [C] (Malachi 3.1-4, Luke 1.68-79, Philippians 1.3-11, Luke 3.1-6). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including Advent disciplines, Handel’s Messiah, The Muppets, Christmas unicorns, Home Alone, prodigal love, J the B, the refiner’s fire, the Daily Office, darkness, God’s grace, missional moments, the Lord’s Table, and universalism. If you would like to listen to the episode or subscribe to the podcast you can do so here: Joyful Obedience
Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing?
The older I get the more complicated Thanksgiving becomes.
When I was a kid Thanksgiving was marked by plates upon plates of delicious food, eavesdropping on grown up conversation, and running around in the cold until one of the aforementioned adults beckoned us back inside.
But as an adult, Thanksgiving often feels more like a powder keg of political positioning where everyone waits for the one person to say the one thing that will set everyone off.
And that’s not even mentioning the logistic nightmare of figuring out who will cook what and how in a tight time frame!
Gone are the days of civil and non-partisan Thanksgiving tables (if they ever really existed). This year we are likely to hear opinions on presidential decrees, gubernatorial soundbites, and judicial rulings, just so that everyone else can know exactly what side of what issue we are on.
Which is remarkably strange, at least from a Christian perspective, considering the fact that Jesus came to destroy the very divisions we so desperately cling to and want to demonstrate around our tables.
Or, to put it another way, Jesus’ table makes what we usually do at our tables unintelligible.
Therefore, this year, I’ve put together a brief Thanksgiving Liturgy to be used by anyone in order to redeem the Thanksgiving table. You may say it privately to yourself, or you may read it corporately with others, but the hope is that it will bring a sense of clarity to an otherwise bewildering experience.
Almighty God, Father of all mercies, we your unworthy servants give you humble thanks for all your goodness and loving-kindness to us and to all whom you have made. We bless you for our creation, preservation, and all the blessings of this life; but above all for your immeasurable love in the redemption of the world by our Lord Jesus Christ; for the means of grace and for the hope of glory. And, we pray, give us such an awareness of your mercies, that with truly thankful hearts we may show forth your praise, not only with our lips, but in our lives, by giving up ourselves to your service, and by walking before you in holiness and righteousness all our days; through Jesus Christ our Lord, to whom with you and the Holy Spirit, be honor and glory throughout all ages. Amen.
Psalm 126: When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with shouts of joy; then it was said among the nations, “The Lord has done great things for them.” The Lord has done great things for us, and we rejoiced. Restore our fortunes, O Lord, like the watercourses in the Negeb. May those who sow in tears reap with shouts of joy. Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves.
Jesus boldly proclaims in the midst of his temptations in the wilderness that, “One cannot live by bread alone.” It is certainly true that we need food to survive, but we need more if we want to really live. When we sit around the table with friends, family, and even strangers, we are participating in a moment that is more than merely sharing food. It is through our conversation and our prayers and our thanksgiving (the action, not the holiday), that Jesus’ presence is made manifest among us. In many ways the table at Thanksgiving is an extension of the Lord’s table to which we are beckoned again and again even though we don’t deserve it and we cannot earn it. So let us rejoice in the knowledge that, through the power of the Spirit, God has done great things for us.
Lord, help us to be mindful of those who do not have a table around which to gather, celebrate, remember, and rejoice in all that you’ve done, are doing, and will do. Work in and through us such that our tears turn into laughter, and our mourning into rejoicing. Let the feast around the table give us a foretaste of the Supper of the Lamb made possible through your Son, our Lord, Jesus Christ. Amen.