Reflections on the Revised Common Lectionary, Cycle A
There is certainly a warm, nostalgic feeling about the Christmas season. Social media fill up with pictures of Starbucks holiday cups and we get the play-by-play of Christmas trees being purchased and filled with homemade ornaments. Holiday parties become about as frequent as breathing and there is a general sense of camaraderie among people who wouldn’t otherwise interact.
As a local practitioner and neighbor, I’d even go as far as saying this season brings about the most opportunity for new relationships and shared life in the realities of everyday.
Last week I was talking to my 3-year-old daughter about Christmas. She knows we are going to see grandparents and cousins and even knows a thing or two about gifts being exchanged.
And then I asked her, "Whose birthday do we celebrate on Christmas?" With a big smile, she said, "Santa!"
Now, I get it. She’s 3 years old, it’s kinda cute and harmless and whatever.
But there is something to this.
Our family never talks about Santa Claus, but we regularly talk about Jesus and even go as far as trying to live like him as best we can. When we do talk about Christmas and presents, we try to talk about how we will be giving them away to friends, family, and people who need them.
But, despite our best efforts, Christmas is associated with Santa Claus. Now, if it were the historical “Santa Claus” who gave away his best to save the lives of some children, that’d be awesome. But, no, this is the Santa Claus of consumption who promotes values of selfish acquisition rather than sacrificial giving.
Studios and filmmakers are rediscovering a classic text as source material for upcoming mainstream films: the Bible.
Nearly 10 years after the blockbuster success of Mel Gibson’s “The Passion of the Christ,” which earned $611.9 million worldwide, studios are looking to the Good Book for good material.
Alongside the string of upcoming Bible-related films, producers from the History channel’s “The Bible” miniseries just announced that the series’ film adaptation “Son of God” will be released in theaters nationwide in February with 20th Century Fox.
Reflections on the Revised Common Lectionary, Cycle C
Reza Aslan begins of his book, Zealot: The Life and Times of Jesus of Nazareth, with a prescient warning: “Scholars tend to see the Jesus they want to see. Too often they see themselves—their own reflection—in the image of Jesus they have constructed” (xxxi).
I don’t think Aslan had himself in mind when wrote that statement, but you should be warned: the Jesus in Zealot is Aslan’s own false construction.
His central thesis is that the Jesus of history, and the God Jesus believed in, demanded violence in the face of political and religious oppression. Here’s one of the relevant passages:
[F]or those seeking the simple Jewish peasant and charismatic preacher who lived in Palestine two thousand years ago, there is nothing more important than this one undeniable truth: the same God whom the Bible calls a “man of war”(Exodus 15:3), the God who repeatedly command the wholesale slaughter of every foreign man, woman, and child who occupies the land of the Jews, the “blood spattered God” of Abraham, and Moses, and Jacob, and Joshua (Isaiah 63:3) the God who “shatters the heads of his enemies,” bids his warriors to bathe their feet in their blood and leave their corpses to be eaten by dogs (Psalm 68:21-23)—that is the only God that Jesus knew and the sole God that he worshipped. (122, emphasis in the original.)
The problem that I have with this passage is indicative of the problem that I have with the way Aslan constructs his Jesus. He constantly picks and chooses which verses from the Bible he uses to support his claim that Jesus was a warrior messiah whose goal was to violently overthrow the Roman and religious establishment. He peels away all passages that conflict with his construction so that he can show us what Jesus was truly like.
Well, what Aslan thinks Jesus was truly like.
How’s this for an unlikely scenario? One of the characters in Keith Huff’s new crime comedy, Big Lake Big City, is a petty criminal named Stewart who ends up not quite dead after a screwdriver accidently gets embedded in his skull. If the doctors try to remove it, he will die; if they leave it in, he will die. But somehow he isn’t dead yet. For a few days he walks around in a liminal space between life and death, more like a walking corpse than anything else. The sign of his violent demise is there for all to see but he manages to hide it under a Shriner’s cap. A pretty funny sight gag because you have to ignore that fact that the hat is kinda floating off kilter slighter off his head in order not to know something is terribly wrong.
Big Lake Big City is having its world premiere at Lookingglass Theater in Chicago this summer. After seeing the show and interviewing the lead actor Phil Smith for Voices of Peace Talk Radio here at Raven, I couldn’t help but see parallels to another unlikely scenario: a crucified man is resurrected with the marks of his violent death on his body for all to see. I’m pretty sure that Keith Huff did not intend to write a Christian allegory, but the themes of life, death, and resurrection reverberate through the play. Oddly enough, I think Stewart’s story can function as a parable of sorts for understanding the radical shift in the human relationship to death and violence that was made possible by the resurrection. Stay with me, now!
… suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us.
As many of you know, I have a regular spiritual practice of warning people that I will disappoint them. A couple times a year, we host a Welcome to House for All Sinners and Saints brunch for newcomers. Everyone goes around the room saying what drew them to this community or what keeps them here. They usually say it’s a comfortable place where they can just be who they are or they love the singing or the community. One time someone said that their mom was Catholic and their dad was atheist and that this church kinda felt like a combo of the two. And while I wasn’t entirely sure I knew what that meant, I thought it was awesome.
Well, I usually am the last to speak at these events and when I do and I always say how great it is to hear all of that, but that I need them to hear something. And that is that this church will disappoint you. Or I will fail to meet your expectations, or I’ll say something stupid and hurt your feelings. It’s not a matter of if it’s when. Welcome to House for All Sinners and Saints. We will disappoint you.
Reflections on the Revised Common Lectionary, Cycle C
We tend to consider the crucifixion, the resurrection, and Pentecost in two ways primarily. We see them as history, stories about things that happened a long time ago. Or we consider them through theologies about what they mean for us after we die.
Yet, there is a deeper reality to all of them. The cross, the empty tomb, the moment of divine inspiration are repeated every day and everywhere. They’re ongoing and participatory.
Many experience those moments of inspiration each day. They’re moved to help someone who is hurting, inspired to care for those who are struggling, emboldened to try to change their world in some way. They sense something divine in the small moments of life. They stand up for anyone who is being treated as less than an equal child of God. They see love at work all around them.
Spirit-filled moments happen every day.