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 prob...

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 ...

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 sett...

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 ou...