A Fresh Perspective

Warning: Not to be read by the doctrinally certain. These thoughts reflect where I am right now in my thinking on the incarnation of the divine in the person of Jesus. This could change next week. An incarnational theology probes into the nature of God’s presence in the world and in particular the degree to which God’s presence became incarnate in Jesus of Nazareth. The Apostle Paul and the Gospel of Mark, the earliest witnesses to Jesus’ life, say nothing that would suggest that there was anything miraculous about Jesus’ birth. Mark’s Gospel was the first Gospel to be written (probably around the time of the destruction of Jerusalem in 70 C.E.) and he begins with John the Baptist. Either he wasn’t familiar with the tradition of a virgin birth (probably because it had not yet appeared) or he deemed it irrelevant. The seven authentic letters of Paul (1 Thessalonians, 1 and 2 Corinthians, Galatians, Philemon, Philippians, and Romans) were written even earlier (likely in th

“By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death , to guide our feet into the way of peace” (Luke 1:78–79) Years ago a soldier who had fought in the trenches in France in the First World War explained how one Christmas a truce was made for Christmas Eve and Christmas Day. A British soldier broke the quietness of Christmas Eve night as he began to sing a familiar Christmas carol. Then, across the way, a soldier from Germany familiar with the hymn joined in, singing in German. The two voices beautifully harmonized. Early on Christmas morning, some British soldiers climbed out of their trenches into no man’s land carrying a football. Even in war, the British took their teapots and their footballs. It wasn’t long before some German soldiers had joined them. Right in the middle of the bloody battlefield in France they kicked that ball around and had a pick up game. But then, the

The Gospel reading this year (Year C) for the first Sunday of Advent was Luke 21:25–36. My Lectionary study group didn’t want anything to do with preaching that text, instead they decided to focus on the reading from Jeremiah. This text in Luke is part of a larger apocalyptic passage linking the destruction of Jerusalem by the Romans with the apocalyptic discourse of the coming of the Son of Man. If we can get past the apocalyptic worldview that dominated the first century Jewish world and the sensationalism and literalism of modern day apocalyptic interpretations like those expressed in the Left Behind books, this passage yields some profound spiritual truths. Apocalyptic language is great poetry, and if we can read apocalyptic texts with a poet’s mind and heart and imagination, these texts can bring forth life. Jesus chided the religious authorities of his day for their failure to see the signs of the inbreaking reign of God. These were signs of healing and restoring grace

The story of the landowner and the workers in the vineyard in Matthew 20:1–16 generally leaves those who read it for the first time scratching their heads. It has a kind of shocking, subversive impact because the actions of the landowner are so not like the way things actually work in our world. The last workers hired, who are paid first and work only one hour in the field, are paid the same wage as those hired first who bore the heat of the day. A short saying that appears in several different contexts forms the conclusion: “So the last will be first, and the first last.” The landowner chides the first hired workers who complain: “Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed  to do what I choose with what belongs to me? Or are you envious because I am generous? From the standpoint of economic justice this would be a real problem,

Jesus says that the heart of true faith and religion is to love God with the totality of one’s being and to love one’s neighbor as one’s self (Mark 12:28-34). Jesus clearly models and embodies what this kind of love looks like. This is why he is drawn to the poor, the marginalized, and the disadvantaged. This is why he constantly breaks down barriers and boundaries that exclude people from God’s acceptance and grace. This is why he brings to bear on his own religious tradition a rigorous prophetic critique, even though it leads to his death. Mark’s version of Jesus’ response to the question of which commandment is the most important emphasizes that love of God and love of neighbor is “more important than all burnt offerings and sacrifices” (12:33). Burnt offerings and sacrifices were a vital part of temple worship. But according to Jesus, there is something far more important. Burnt offerings and sacrifices were a vital part of temple religion. But there was something much more

It’s interesting to juxtapose the request the disciples pose to Jesus in Mark 10:35, “Teacher, we want you to do for us whatever we ask of you” with the request of   Bartimaeus in Mark 10:47, “Jesus, Son of David, have mercy on me!” The request of James and John arises out of a sense of entitlement or meritocracy. They had given up everything to follow Jesus; they are looking to be rewarded for their sacrifice. Bartimaeus, a blind beggar, throws himself on Jesus’ mercy. He calls out for help. But in doing this he violates a well established social/religious law and convention. Those around him attempt to quiet him, but he shouts all the more. They could not restrict his voice. If we want to see, there will be times when we have to raise our voice against and above the crowd. We will have to stand against social and religious conventions and voices that try to shut us up. If Bartimaeus had listened to the crowd and followed the course of conventional wisdom, if he had settled

The dispute among the disciples arising from their aspirations for greatness in Mark 10 begins with a request posed by James and John to Jesus, “Teacher, we want you to do for us whatever we ask of you” (10:35).   Before we get too critical of them it is important to be reminded that they had left everything—their fishing business, family responsibilities, all other commitments—to follow Jesus. Now they are looking for some reward. The question reflects, perhaps, where most of us begin the spiritual journey. Many of us come to God out of our need or want or some deep longing for meaning and for what is real. Sometimes we come to God out of our desperation. The bottom line of the gospel is that most of us have to hit some sort of bottom before we begin the real spiritual journey. We always need God—God’s forgiveness, grace, and provision for life. But if we are to grow and become more of the persons God longs for us to be, then we must move beyond preoccupation with our wa

There is something to be said for saying plainly and clearly that the good we do as disciples of Jesus we do in Christ’s name. That is, we intentionally and lovingly represent Christ and trust in the compassion and power of Christ. But what about the good non-Christians or people of other faith do? One need not be a Christian to do a good work for others or serve others compassionately and gracefully. One way to understand a good deed, work, or service rendered in the name of Christ is to recognize such work as work that Christ would want done. In other words, a work or service done in the name of Christ is one that is in harmony with what Christ stands for. One could do such a work without any reference to Christ at all. When I was pastor at First Baptist Church , Greenup , Kentucky , I was active in the ministers association. On one occasion, we were talking about doing some charity work in the community. Someone said that he thought there were other organizations already

In the epistle of James, the writer calls his readers, who are Christians, to conversion. He indicts them for their conflicts springing from their covetousness. He calls them friends of the world and instructs them: “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded . . . Humble yourselves before the Lord, and he will exalt you” (James 4:7–10).   Conversion is no “one time-that settles it” experience. It is a process. It is also a spiral, not a straight line. It’s both forward and backward. There are starts and stops. One conversion experience is not sufficient. We need many conversion experiences. Sometimes the conversion process is so subtle and gradual it’s hardly observable. It’s the result of many small decisions that set us on a trajectory of positive change. It’s like the growth of a tree. You plant a small tree in the ground. You cannot see it grow from one day to the next. But one day you st

Dr. Colin Harris, who is a professor of religion at Mercer University, has written a very perceptive article that appeared at EthicsDaily.com titled, When Good People Happen to Bad Things (a twist on Rabbi Kushner’s book, “When Bad Things Happen to Good People”). I encourage you to read the article, but here are a few excerpts: “Humility, of course, counsels us all not to claim absolute truth or goodness for any of our partial understandings, but it is disconcerting when people who epitomize compassion and generosity on so many levels align themselves with positions and policies that seem to contradict their basic commitments.” “When good people allow themselves to be drawn into narratives that feature and depend on ‘bad things’ (prejudice, fear, greed, Islamophobia, homophobia and the many other forms of ‘other-phobia’), those ‘bad things’ gain a credibility they would not otherwise have that increases their toxicity in a society.” “The silence and tacit acceptance by

We have all by now heard the video of Presidential candidate Mitt Romney expressing his contempt for the 47% who, he says, are dependent on government  and who believe they are “victims” and that they are entitled to government provided food, housing, etc. The Romney campaign has responded with a video of then Senator Obama in 1998 stating that he believes in some form of redistribution of resources because everyone should “have a shot” at making it in a country like ours. Both candidates will inevitably downplay these statements, but in my estimation they reflect two fundamentally different visions based on diametrically opposed values and priorities. My contention is that President Obama’s statement is completely congruent with the heart and core of Judeo-Christian faith, while Romney’s is antithetical. In the wisdom and prophetic literature of the Hebrew Bible, God is often pictured as the champion of the poor (e.g., Ps. 12:5; 14:6, etc.), and the prophets frequently r

When I say “the way up is down” I do not mean to infer this as a strategy for personal success, honor, or reward.   When the disciples were caught arguing about who would be the greatest in the kingdom of God, Jesus rebuked them and said, “Whoever wants to be first must be last of all and servant of all” (Mark 9:35). Jesus was not saying that downward mobility in this life is the way to acquire upward mobility in the next. Jesus was not laying out a strategy for accumulating rewards in the next life or for moving up in the pecking order. What he was saying is that in God’s kingdom there is no pecking order. It does not operate on the basis of meritocracy. God’s kingdom is not about being first or last; it’s not about winners and losers. It’s all about loving one another and being the servant of all, especially the most vulnerable and disadvantaged. Jesus was, however, expounding the way to experience fullness of life in God’s kingdom now and later. This way involves relinquis

Author, storyteller, and pastor Philip Gulley says that for a brief period in his life he was a Cub Scout. He joined under the false impression he would be given a pocketknife. His scoutmaster was the Pastor of the United Methodist church in town. Each week he required them to repeat the law of scouting. So they all said: A scout is trustworthy, loyal, friendly, courteous, kind, obedient, cheerful, thrifty, brave, clean and reverent. Then he would add, “Just like Jesus.” He explained how Jesus was like a Boy Scout. He camped outside, cooked over a fire, helped people, was kind to the elderly, obeyed his mother (I might add, except for the time when Jesus stayed behind in Jerusalem and his parents spent several days looking for him, which, by the way, is the only childhood story we have of Jesus), and went to church. Gulley says that image of Jesus as Scoutmaster stuck with him for several years.  Most people reading this were taught about Jesus from an early age. Many people