Christmas Relic Returned

Fourteen hundred years after it was sent to Rome, a relic from the manger of baby Jesus was returned to Bethlehem last week. Sheathed in an ornate case, cheerful crowds greeted the thumb-sized wooden relic with much fanfare before it entered the Franciscan Church of St Catherine, next to the Church of the Nativity.

The custodian of the Franciscan order in the Holy Land, said Palestinian President Mahmoud Abbas had asked Pope Francis to borrow the entire manger, but the pope decided to send a tiny portion of it to stay permanently in Bethlehem.

One journalist believes that the return of the relic by the Vatican was a spirit-lifting moment for the Palestinians. Actually, young Palestinian scouts played bagpipes and the crowd snapped pictures as a clergyman held the silver reliquary (container for relics) and marched toward the church.

Personally, I would not be so naive to believe that the interest of President Abbas and the Palestinians in the alleged wooden relic from the manger of Bethlehem is a display of any personal interest in Jesus Christ. This is nothing but a business opportunity. Christmas is big business in Palestine.

Tens of thousands of pilgrims from around the world are expected to visit Bethlehem this Christmas. What is hoped, is that the large number of pilgrims that visited Rome to see the relic on display in the Basilica of Santa Maria Maggiore, would now visit Bethlehem.

Last year, more than 10,000 tourists visited Bethlehem around the Christmas season. Hotels were fully booked, and business thrived, the best many had seen in years. With the return of the relic from Rome, it is believed that business will be much brighter this Christmas.

The City of Bethlehem was once dominated by Christians. Today however, there are fewer than 10% of Christians in the Muslim dominated city of approximately 225,000 residents. Violence and economic hardships have contributed to this major demographic shift.

With that backdrop, one can now understand the sentiments of Amira Hanania, a member of Palestine’s Higher Committee of Churches Affairs:

"To celebrate Christmas with the presence of part of the manger in which Jesus Christ was born will be a magnificent and huge event." 

If an alleged relic of the manger could make such a difference to one nation, try to imagine what a difference the person of Jesus Christ could make. Actually, the relic is deemed important, only because of the importance of Jesus Christ. Without Jesus, the relic would have no value.

The process of finding relics or artifacts in the Middle East has piqued much interest in the last century. Much of this curiosity is because of Jesus Christ. Archaeologists continue to study where he was born, where he grew-up and every place where he allegedly preached.

In 1986, after a drought depleted water levels in the Sea of Galilee, two brothers walking along the shore found a submerged first-century fishing vessel. The wooden boat made headlines around the world as an example of the type Jesus and his disciples would have used to cross the lake. The Jesus Boat is on display at a Kibbutz on the shore of the Sea of Galilee and is viewed by tens of thousands of pilgrims each year. Like with the manger relic, people want to identify with Jesus.

Agreed, Jesus encouraged people to identify with Him, but did he encourage the use of relics to accomplish this? Jesus instructed his disciples to baptize believers. In addition, he encouraged the practice of communion. Both ordinances relate directly to Jesus.

However, some historians contend, because of the rapid spread of Christianity among semi-literate people groups, relics and icons were used to aid communication. Relics were the basic and often complex artistic forms and gestures used as a kind of key to convey religious concepts and the visual, auditory, and kinetic representations of religious ideas and events.

As in so many cases though, we run the risk of studying and adoring the relics and ignoring the Person who the relics represent. There are branches of Christianity that defend the adoration of relics. Such Christians believe relics aid worship. Other Christians believe relics undermine the exercise of faith. These Christians believe relics are among the images forbidden in the Ten Commandments.

Miraculous Babies?

Christianity is not unique in claiming that its founder was born miraculously. Actually, similar claims were made long before Jesus was born.
For instance, a Buddhist legend claims that Buddha’s mother, Maya, dreamt that a white elephant entered her side and that the Buddha was born miraculously from her side.
Egyptian mythology contends that the goddess Isis was a virgin when she gave birth to the god Horus. In Tibet, it is believed that goddess Indra’s mother was a virgin. Some allege the same can be said of the Greek god Adonis or of Krishna, a Hindu god.
Honestly though, in light of this backdrop, is it possible that the story of the birth of Jesus could be mythical or even legendary? Here are four responses to this question:

1) BIRTH OF JESUS WAS NOT MYTHOLOGICAL

Myths are cultural and religious tales of a specific community. These tales or stories reflect the beliefs of the community.
For instance Greek myths included fantastic creatures such as Centaurs – half-human, half-horse creatures. Greek mythology and later Roman mythology also entertained ideas of Cyclopes, giant one-eyed creatures. Then there were the sphinxes carrying the head of a woman, the haunches of a lion, and the wings of a bird.
In the first place, the birth of Jesus does not include fictional characters. Specific persons were named, specific locations were identified, and specific roles were performed. Those are literary features, not associated with mythological or apocalyptic literature. 
As mentioned earlier, mythology reflects the beliefs of a community. Interestingly, Jews communities in the Bible never practiced observing birthdays. Hence, a mythological belief of the birth of Jesus would not have been possible. Before an angelic appearance, the father of Jesus was appalled by the idea that Mary could be impregnated by a deity. Such beliefs were not a part of their culture.

2) BIRTH OF JESUS WAS NOT LEGENDARY
A legend is a story from within a community that evolved over a long period of time. Legends require decades and sometimes centuries to be accepted as stories or tales of a community. Like with myths, these beliefs are not rooted in facts. The primary criterion is that they reflect the beliefs of the community.
For instance, there are communities that believe that spirits live in trees. Trees display life, in that they grow, send seasonal messages, provide fruits for sustenance. In other words, trees are alive and benevolent. Therefore, spirits live in trees. Such views evolve from within communities and are considered believable with time – that is consistent with the birthing of a legend.

So unlike the birth of Jesus. The story began to emerge from eyewitnesses. In his letter to Theophilus, Luke was careful to mention that he interviewed eyewitnesses and “carefully investigated everything from the beginning” (Luke 1:1-4). Luke was contending that his report was verifiable. That presentation of evidence is never characteristic of mythology or legend.

3. BIRTH OF JESUS WAS AN HISTORICAL EVENT
History is descriptive of a past event that could be verified. It is based on information of events that actually happened. Hence, history is interested in artifacts, records and circumstantial evidence that can be verified.
In reporting the story of the birth of Jesus, both Matthew and Luke relied on ancestral support or genealogies. This historical catalog confirms family identity and connects events to reality.
Furthermore, in reporting the story of the birth of Jesus, Luke talked about the political leadership at the time and decrees that were ordered. These details placed the birth within an historical setting and not within the vagueness of mythology or legend.Also, unlike any other claim of miraculous birth, the birth of Jesus was predicted.

4. BIRTH OF JESUS WAS A PREDICTED EVENT
Other claims of miraculous births always followed the birth. The birth of Jesus was predicted and recorded before his birth. King Herod depended on these records when he wanted to know where Jesus would be born.
Matthew quoted the prophet Isaiah as referring to Jesus, more than 700 years before His birth. He had no doubt that the birth of Jesus signaled the arrival of the promised Messiah.
Unlike any other claim, the miraculous birth of Jesus was consistent with the miraculous life of Jesus. Unlike any other claimant, the greatness of Jesus preceded His birth. His birth was unique. It was not an accident; His arrival was planned. The same can be said of His pending return.

She’s Still Sleeping...

Christine went to sleep on Monday, May 07, 2018 – she has not awakened yet. However, the following day she was pronounced dead. Some four years earlier, my sister-in-law Christine Baugh was diagnosed with colon cancer. She fought the curse with a variety of treatments, but eventually succumbed. Between my wife and I, she was the last sibling, but her youth was not enough to stave off the monster called death.

Although Christine will not be attending any more of our family gatherings, I will refer to her passing as sleep. Not because I do not want to accept the fact that she has gone, but rather, because the New Testament refers to her passing as sleep. Years earlier, Christine committed her life to Jesus Christ and was described as a Christian. Her faith informed her life.

Long before the New Testament writers were using sleep as a metaphor to describe death, Old Testament writers were doing the same. Death was associated with lying down to rest. From ancient history we learn that sleep was also used as a metaphor for death in Greek mythology.

Both Jesus and Paul would have been familiar with the ancient use of sleep as a metaphor for death. Jesus illustrates this in the story of Lazarus. Hear the gist of the story: ‘After Jesus had said this, He went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up.” His disciples replied, “Lord, if he sleeps, he will get better.” Jesus had been speaking of his death, but His disciples thought He meant natural sleep. So then He told them plainly, “Lazarus is dead …’ (John 11:11-14 NIV).

In using the metaphor of sleep, Jesus was teaching His disciples that there are similarities between sleep and the physical death of people of faith. As alluded to earlier, sleep implies rest. There is a discontinuation of the routine. Sleep is a naturally recurring physical and mental state of rest during which a person becomes inactive and unaware of the environment.

There is no doubt that sleep is good for you. Even the Bible teaches about the blessing of sleep (Psalm 127:2). After four years of fighting cancer and watching my sister-in-law change beyond recognition, it was good for her to experience a long sleep. The same could be said of the five other close friends who passed away in the last month. Eternal rest meant freedom from the pain and discomfort that ravaged their bodies.

Sleep is essential to our emotional and physical wellbeing. It is a time during which the body can rest, and the mind can sort things out. Each stage of sleep provides different benefits to our physiological and emotional health. Some stages of sleep help us to feel rested, whereas others help us learn or make memories. Some describe sleep as an opportunity for the brain to perform “housekeeping” tasks, such as organizing long-term memory, integrating new information, and repairing and renewing cells and tissues.

In essence, sleep prepares us for the next phase - it is a preparatory period. The period the Apostle Paul called the hope of the believer. Without this hope, Paul contends that the Christian life is futile (1 Corinthians 15:12-19). Because of this hope we do not grieve like those who have no hope.

New believers in Thessalonica were quite concerned when they saw their loved ones dying. The grieving ones thought that the deceased were lost. Paul responded to that concern in one of his letters when he wrote: “Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope” (1 Thessalonians 4:13).

While attempting to inform and encourage believers, Paul was identifying a category of persons “who have no hope”. They do not share a worldview that believes there is a reality beyond passing away. They consistently refer to passing away as death, not sleep. For them, death does not only mean the cessation of life, but the cessation of opportunity and hope.

Paul further contends that the Christian worldview is not a mere philosophy of life. It is a reality rooted in the reality of the death and resurrection of Jesus. This is how Paul describes it – “We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in Him” (1 Thessalonians 4:14).

That belief is what has enabled us to cope with the passing of our darling Christine. Agreed, there is a sense of loss in that she no longer shares our space. However, like Paul, we believe she is asleep and will rise again. How do I know she will rise again? Well, it happened to Jesus. According to Paul, “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20).

A Birthday Worth Celebrating

Unlike Christmas, the birthday of the church gets little visibility in most churches. That is so unfortunate, considering that the church was birthed on a celebrative day. An occasion that brought together thousands of Jews for the Feast of Weeks.

The Feast of Weeks is the second of the three “solemn feasts” that all Jewish males were required to travel to Jerusalem to attend. To the Jews, this time of celebration is known as Shavuot, which is the Hebrew word meaning “weeks.” Shavuot marked the beginning of the new agricultural season.

Shavuot was a joyous time of giving thanks and presenting offerings for the new grain of summer wheat harvest. At times Shavuot was called the Feast of Harvest and the Feast of First Fruit. Whereas these titles reflect the agricultural nature of the celebration, the Feast of Weeks addressed the timing of the festive celebration.

The celebration started seven full weeks, or exactly fifty days, after Passover. In the Old Testament, we read where God commanded the Jews to count seven full weeks (49 days), beginning on the second day of Passover (Leviticus 23:15-16). For this reason, some refer to this festival as the Feast of the Fiftieth Day - from the Greek word pentecostes, meaning fiftieth. This is the same day referred to as the Day of Pentecost in the New Testament.

According to the New Testament, it was on the Day of Pentecost that the church was launched (Acts 2). Thousands of Jews were in Jerusalem to celebrate the start of another agricultural season. They approached that festival with thoughts of a new harvest, new beginnings and new hope. No one expected that that year’s festival would be unique. That festival, fifty days following the death of Jesus, coincided with the promise of Jesus – “do not leave Jerusalem, but wait for the gift my Father promised...”.

Acts 2:1 begins with the words, “when the day of Pentecost came...”. That simple statement is loaded with history and expectation. That was to be an occasion of thanksgiving and acknowledging God’s provision. An occasion when non-Jews could celebrate with Jews.

That was the context in which the church was launched. On that day of Pentecost, the Holy Spirit empowered simple fishermen from Galilee to speak in languages they did not know. On that day more than 3,000 persons were converted to a new faith, affirming that Jesus of Nazareth was the promised Messiah. On that day the prophecy of Joel was partially fulfilled – “I will pour out my Spirit on all people...”

This weekend marks the anniversary of that festival. While Jews are celebrating Shavuot, some Christians are celebrating Pentecost. Sunday, May 20 is referred to as Pentecost Sunday. Some churches in Europe talk about Whit Sunday, from an old English idea of wearing white on that day. Both Jews and Christians celebrate the day, fifty days after Passover.

According to the Jewish Talmud, it was on that day, the Law was given to Moses. So, as Jews celebrate Shavuot this weekend, they will read portions from the Book of Ruth. They will be reminded of the Law that provides for the non-Jew, as in the case of Ruth. Some will gather at late-night study sessions to commemorate the giving of the Torah.

Christians on the other hand, will remember the birthday of the Church. Christians will remember the coming of the promised Holy Spirit. More liturgical churches observe this day annually on the seventh Sunday after Easter. Pentecostal churches within evangelical traditions also celebrate Pentecost Sunday.

Although my local church does not traditionally observe Pentecost Sunday, I intend to use the time to reflect on the rich harvest of converts at the launching of the church. I hope to reflect on the promise of the prophet Joel concerning God’s desire “to pour out His Spirit” on all ethnic communities. Pentecost Sunday is a great time to revisit our attitude to immigration – wouldn’t this be a wonderful opportunity to reach out to persons who are ethnically different from us?

More than anything else, this would be a great opportunity to experience the control of the Holy Spirit in our lives. Try to imagine a world with Spirit-controlled persons, infiltrating our communities with “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Galatians 5:22-23).

Laugh Out Loud!

When last have you had a good laugh? Did you know that laughter is good for you? When we laugh we stretch muscles throughout our face and body. As a matter of fact, our pulse and blood pressure go up, and we breathe faster, sending more oxygen to our tissues.

Some psychologists believe, laughing is one way in which we express our true selves. We may learn how to walk, stand, sit, and eat properly, but when we genuinely laugh, we lay all pretense aside as our carefully polished image goes right out the window.

A researcher from Vanderbilt University, conducted a study in which he measured the amount of calories expended in laughing. It turned out that 10 to 15 minutes of laughter burned 50 calories. William Fry, a pioneer in laughter research, claimed “it took 10 minutes on a rowing machine for his heart rate to reach the level it would after just one minute of hearty laughter.”

The focus on the benefits of laughter really began with Norman Cousin's memoir, Anatomy of an Illness. Cousins, who was diagnosed with a painful spine condition, found that a diet of comedies helped him feel better. He said that 10 minutes of laughter allowed him two hours of pain-free sleep. The bottom line, laughter is good for you.

However, in affirming the value of laughter, I am not attempting to justify frivolity, vulgarity or even jokes at another’s expense. The biblical counsel must still be our guide – “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29).

In his book, Laughter: A Scientific Investigation (Penguin Books, 2001), Robert Provine, contends, “laughter has a social function. In the absence of stimulating media (television, radio or books), people are about 30 times more likely to laugh when they are in a social situation than when they are alone.” Indeed, people are more likely to smile or talk to themselves than they are to laugh when they are alone. Aside from the obvious implication that sociality can enhance laughter and perhaps one's mood, these observations strongly suggest that laughter is a social signal.

Laughter binds people together. It synchronizes the brains of speaker and listener, so that they are emotionally attuned. Provine believes that laughter establishes or restores a positive emotional climate and a sense of connection between two people, who literally take pleasure in the company of each other. There is a sense in which levity can defuse anger and anxiety, and in so doing strengthen relationships.

I would tend to agree that laughter is a tool. It is the tool that is often used to build relationships. Professor Provine contends that "laughter is social, so any health benefits might really come from being close with friends and family, and not necessarily from laughter itself."

The Bible encourages laughter, when viewed as a physical expression of joy or cheerfulness. In the book of Proverbs we read, “a cheerful heart is good medicine, but a crushed spirit dries up the bones” (Proverbs 17:22).

There is a healing effect when we are joyful, cheerful people. The word used for "joyful" here is the Hebrew word "sameah" which means, 'to be glad, happy, or joyful.' The idea behind this word is that someone is choosing to rejoice - to consider the good that God has done, rather than the misery and the opportunity to be sad and depressed.

Apart from the joy that the cheerful heart brings, the Proverbs text mentions “a crushed spirit as drying-up the bones”. This powerful contrasting imagery has been confirmed in research done by the American Medical Association - if you forcefully restrain a normally active rat, deadly frustration results. The emotional stress produces lethal results.

So, if laughter is a social signal of personal and communal joy, then the question needs to be answered – when last have you had a good laugh? In the Old Testament book of Ecclesiastes, we are reminded that “there is a time to laugh” (Ecclesiastes 3:4). If you have not laughed for a long time, you might need to check-out a therapist – you need help!

Why Bother to Pray?

It is clear in every version of the Bible you read – God knows everything. Jesus went as far as to say to His disciples, “... for your Father knows what you need before you ask Him.” As Jesus continued teaching, He contended that prayer was not an attempt to inform God. Since that is so, then why bother to pray if God knows everything?

The question strongly implies that prayers are addressed to Someone who has the ability to hear and has the foresight to know the desires of the person praying. In other words, prayer is not simply a mere speech or soliloquy, an exercise in therapeutic self-analysis, or a religious recitation. Prayer would seem to be an attempt to communicate with an intelligent deity – not an inanimate object.

Elijah illustrated that very well in the Old Testament. He challenged the worshippers of Baal to call on their gods to provide fire. There is no evidence that those gods even heard the passionate prayers. For hours the prayer warriors met all the conditions of sincere prayer. What a contrast – when Elijah prayed, he used only sixty Hebrew words and his God responded.

Although Elijah knew that His God knew every detail of what was happening, it was still necessary for him to pray. It would then seem obvious, that when one prays, it is more than merely requesting something from God.

There are at least five reasons why Christians bother to pray. Firstly, because prayer is the channel God chose, for requests to be made to Him. My children can reach me using different means of contact. Prayer is different. Paul reinforces this point in his letter to the Philippians, “... but in everything, by prayer and petition, with thanksgiving, present your requests to God” (Philippians 4:6).

Secondly, prayer is a response to God’s invitation. I pray because God invites me to do so. I find it much easier to respond to an invitation from someone who loves me. “Seek the Lord,” says Isaiah, “while He may be found; call on Him while He is near” (Isaiah 55:6).

Like Isaiah, Jeremiah quotes the Lord as saying, “Call to Me and I will answer you and tell you great and unsearchable things you do not know” (Jeremiah 33:3). When I pray, I am responding to an invitation from the Lord, to whom I am praying.

Prayer is a statement of dependence on God. It is an acknowledgement that I cannot handle this one by myself. When authentic, such statements call on us to maintain a posture of brokenness. As King David reflected on his arrogance and pride, and the ruin it brought to himself and others, he concluded, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise” (Psalm 51:17). Authentic prayer is always bathed in a spirit of brokenness.

In the fourth place, prayer provides me with an opportunity to be in contact with God. Jesus knew the value of this contact. Agreed, He was able to calm the storms, forgive sins and heal the blind, yet He needed to maintain contact with His Father. It was Mark who said of Him, “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35).

Even as a leader in a theological environment, with Bibles all around, I need to create a solitary place. Such places provide renewal and tenderizes our tough dispositions.

And now for my final reason why Christians bother to pray – because prayer is the avenue that allows our passion to be expressed – our passion for the prayer-item. To whom do I go when overwhelmed with concern? Prayer is the most meaningful outlet for such passion.

Counseling centers would be overflowing with clients, were it not for prayer. Prayer provides an outlet for the overwhelmed. As he aged and became less impetus, Peter wrote, “Cast all your anxiety on Him, because He cares for you” (1 Peter 5:7).

Agreed, God knows everything, including the answers to my concerns. Agreed, God could intervene and eliminate the need for my prayers. Most times, He chooses not to intervene in this way and leaves me with the opportunity to pray. That is why I bother to pray.

DISASTER PREPAREDNESS!

According to Tropical Storm Risk, a consortium of experts in tropical forecasting, the 2018 hurricane season will be another above average one. The season could see about 15 tropical storms, seven minor hurricanes and three major hurricanes.

Although the topic is still under debate, many people believe animals are also able to sense an impending hurricane. Sharks swimming out to deeper water, birds "waiting out" storms or animals moving to higher ground have all been reported before storms.

Some animals are believed to be sensitive to the low frequency sound waves emitted by hurricanes. They can also detect the slight drops in air and water pressure that signal a storm's approach. Researchers reported that they found birds were sensitive to the air pressure changes that accompany storms. As storms approach, the birds often land and wait for the storm to pass.

However, not all scientists are convinced that animals flee to avoid storms or earthquakes. The reason the animals are fleeing the storm, the sound, air pressure or water-pressure changes, may be in dispute, but it is a fact that some animals can sense an approaching hurricane.

Alan Rabinowitz, director for science and exploration at the Bronx Zoo in New York, says animals can sense impending danger by detecting subtle or abrupt shifts in the environment. Rabinowitz believes "earthquakes bring vibrational changes on land and in water while storms cause electromagnetic changes in the atmosphere. Some animals have acute sense of hearing and smell that allow them to determine something coming towards them long before humans might know that something is there."

Despite the scientific evidence that natural disasters are inevitable, it troubles me that many in religion ignore these clues and fail to prepare for disaster. Some believe disasters are forms of punishment from the gods and ought to be accepted as such. Hence, in order to avoid disaster, keep pleasing the gods. It is from this perspective, some refer to disasters as “acts of God”.

In the ancient spiritualities of many indigenous traditions, humanity is inextricably linked to nature. In these animistic cultures, nature is not merely respected, it is adored. Concepts of sun gods, and rain gods result from this thinking. In addition, prayers to the cardinal points, to wind, fire and water are also notions that can facilitate a deification of disasters.

Although Christians are not animistic in their worship, some unconsciously embrace animistic thinking when they see disasters as God’s way of punishing others. Such a view is fraught with prophetic arrogance. The view assumes insight into the mind of God to bring judgment on others. The view also suggests that the prophet has earned the right to be spared from God’s judgment and has even earned the right to experience God’s miracle of deliverance.

Such arrogance and pride are incompatible with preparing for natural disasters. Instead, we should heed the admonition of Proverbs 6:6, “Go to the ant, you sluggard; consider its way and be wise... it stores its provisions in summer and gathers its food at harvest.” In essence, ants know their vulnerability and prepare for disaster.

All summer, when food is abundant, they stockpile their goods in enormous storerooms – sometimes even in their own bellies – so they can thrive during winter, rainfall or flood when they are denied from foraging.

Simply put, ants think winter, all summer, and think summer, all winter. In other words, during the non-threatening season, they prepare for the storms. In addition, during the storms, they use their resources carefully. Ants live with an awareness that life has both good seasons and bad seasons. Neither season lasts forever – but we must be prepared for both.

For us, one of those bad seasons is the hurricane season – between June and November each year. Preparation will require much more than prayer. To expect a miracle, and not prepare, is irresponsible. Like ants, work with a plan – secure your shelter/home - work within community – purchase foodstuff – and pray.

Pray for wisdom as to how you can help others prepare. Pray for those who risk their lives to keep you informed of the danger ahead. Pray for the institutions who protect the less-fortunate and more vulnerable. Pray that the plans of those who prey on others will be thwarted. YES...PRAY!

Defying Gravity!

What gives the song Defying Gravity a universal connection is the overall idea of letting go of society's expectations and just being yourself. The song has become a self-esteem anthem for millions around the world. However, the song merely reflects the idea of leaving the influences of others behind, in order to experience personal independence.

Following his resurrection, Jesus literally defied gravity – He left earth. Christians refer to this experience as the ascension of Jesus. Five times New Testament writers employ the Greek term analambano (to take up) of Jesus’ ascension. Each time the verb is in the passive voice, He “was taken up.” The passive voice represents the subject of the verb as being acted upon. Thus, in this instance, indicating that the taking up was empowered from above.

Like me, you are probably asking, can someone really believe in ascension in our scientific age? Could one really believe that Jesus was literally “taken-up” from earth? Assuming Jesus was not ascended as reported by Luke in Acts 1:9, we are left with a few difficult historical questions – Then, when did his ministry come to an end? Or, how come, in documenting the history of the church in Acts, there is no record of Jesus’ movements. In addition, no post-resurrection corpse of Jesus was ever found.

In post-resurrection New Testament passages, Stephen, Paul and John claimed to have encountered Jesus. But none of them provided geographical locations where they met. At no point in sacred or secular history does any historian refer to Jesus in terms of His physical location. Following His alleged resurrection, someone must account for His absence from the tomb and from anywhere on earth. The best account for his absence is his ascension, as recorded in the book of Acts.

Like His death and resurrection, the ascension of Jesus was predicted. A thousand years before His birth, David prophesied the ascension of the Messiah when he announced the Lord’s enthronement at the Father’s right hand (Psa.110:1).

In this Psalm, David says, “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’”. Jesus quotes this verse in a discussion with the Pharisees to prove that the Messiah is more than David’s son (Matt. 22:44). He is David’s Lord. Interestingly, no other psalm is so frequently quoted in the New Testament.

Like the Psalmist, Jesus predicted His own ascension. In announcing his death to his disciples, He promised to go and prepare a place. Such a mission necessitated leaving earth. It was shortly after making that promise, Jesus said, “it is for your good that I am going away. Unless I go away, the Holy Spirit will not come to you...” (John 16:7).

Luke contends, just after instructing the disciples to wait in Jerusalem, “Jesus was taken up before their very eyes, and a cloud hid him from their sight” (Acts 1:9).

This year, Ascension Day, one of the earliest Christian festivals, will be observed on Thursday, May 10. It is observed as a public holiday in many countries. Interestingly, it is celebrated 40 days after Resurrection Sunday – consistent with the ascension of Jesus, 40 days after his resurrection.

The theological implications from the historic ascension of Jesus are massive. Questions like, where did Jesus go, or, where is Jesus now, cannot be avoided. In addition, he accurately predicted his death, his resurrection and his ascension. He also predicted his return – could that be the next big story? With such a successful track record of accurate predictions, it would seem foolish to conclude that his return is unlikely.

Without his ascension, a conversation about his return would be mere wishful thinking. It would then seem prudent to follow the admonition of the angels that were present at his ascension – “this same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 2:11).

It was because of his confidence in the return of Jesus, Paul said in his last letter to young Timothy, there is a reward “also, to all who have longed for his appearing” (2 Timothy 4:8). Whatever your theological position regarding the timing of Jesus’ return, what is certain, there will be a defying of gravity, in order to be with him.

Tampering with Dead Bodies

To tamper with a dead body is a crime. In Florida for example, the law states, “A person who willfully and knowingly disturbs the contents of a tomb or grave commits a felony of the second degree.” A conviction for such a crime can result in a prison term of up to fifteen years.

From ancient times, tombstones and coffins contained inscriptions warning offenders not to interfere with the contents. Tampering with the dead was a dishonor to the memories of the dead. In addition, the habit encouraged the practice of necromancy – communicating with the dead.
In the New Testament, after the death of Jesus, the Jewish authorities found a new reason to enforce this ban of tampering with dead bodies. The Jewish authorities realized that the tomb where the body of Jesus had been placed was empty – His body could not be found.
                          
Therefore, according to the New Testament record, the Jewish authorities devised a plan to bribe the soldiers who were on duty to guard the tomb. The soldiers were to testify that “His disciples came during the night and stole Him away while we were asleep” (Matthew 28:13).

The Roman soldiers accepted the bribe, thus implicating the disciples of Jesus. However, nowhere in history do we read where the disciples were charged for stealing the dead body of Jesus. Obviously, such a charge would require the prosecution to produce as irrefutable evidence, the stolen body. There was evidence of an empty tomb, but not a stolen corpse.
In his volume, New Testament History, the late Professor F.F. Bruce tells the story of Roman Emperor Claudius and his edict to forbid tampering with dead bodies. Here is the edict that was issued within fifteen years after the resurrection of Jesus:

“It is my pleasure that sepulchers and tombs, which have been erected as solemn memorials of ancestors or children or relatives, shall remain undisturbed in perpetuity... Let no one disturb them on any account. Otherwise it is my will that capital sentence be passed upon such person for the crime of tomb-spoilation.”

That edict of the Roman Emperor Claudius has been housed in the Cabinet des Médailles in France since 1878. The inscription is said to have been “sent from Nazareth” to Paris. The writing-style on the inscription belongs to the earlier half of the first century.

The date and the source of the inscription leave unanswered a few important historical questions. For example, why would the Emperor of a region covering one million square miles be so interested in establishing an edict for a region covering six square miles? And that question leads logically to another - was there a presumed incident of tampering with the dead in that area, to warrant such an edict?

Could the presumed incident be related to the empty tomb where Jesus was placed? For Jewish authorities, the fact of the empty tomb was more embarrassing than the likelihood of theft of the body of Jesus.

Was the charge of theft by the disciples possible? Clearly, such a charge is fanciful. The disciples were so scared of the authorities, why would they so foolishly implicate themselves? Such a stealing charge would constitute a serious crime. As a matter of fact, why didn’t the authorities arrest them if they felt the disciples committed a crime?

In addition, the crucifixion had taken place in Jerusalem, some eighty miles away from their Nazareth home. Would they have disposed of the corpse in Jerusalem or travel with it for a few days in the Near Eastern hot temperatures? Preposterous!

What would seem to be the best option is the one recorded in the most reliable document of ancient literature – that Jesus, who was crucified, came back to life on the third day following His death.

The New Testament writers further contend that for 40 days the resurrected Jesus was seen by hundreds of persons in a variety of settings – in small groups, in personal encounters and even on one occasion by more than 500 persons at the same time.

Logically, if those records were incorrect, why weren’t they challenged? Or, why did the authorities not locate the corpse and arrest the disciples for tampering with a dead body? Nothing like that was necessary because the evidence of the resurrected Jesus was overwhelming and irrefutable.

Ironically, if it were a crime, the disciples would have been guilty of handling Someone who was dead and is alive forevermore. Was it not Jesus who said, “I am the Living One, I was dead, and behold I am alive for ever and ever?” (Revelation 1:18)

Ashamed and Uncomfortable?

In his book, Fresh Wind, Fresh Fire, Jim Cymbala tells the story of a soloist at Brooklyn Tabernacle. She was invited to sing at a church and was told in advance, “We want to ask you not to sing any song that mentions the blood of Christ. People feel uncomfortable with that, and our goal here is to be user-friendly.”

Uncomfortable about the blood of Christ? Today, many churches even find the frequent observance of the ordinance of remembering the death of Christ in communion to be a distraction in their up-beat worship services. Some churches even relegate the practice of believers’ baptism, with its symbolism to the cross, to a private adjunct activity, following a main service.

To be honest, we want a happy Christianity, without symbolic reminders of sin. A Christianity with minimal need of reflection. The cross invites us to reflect on the heinousness of sin and the heavy price Jesus paid for it. Forgiveness of sin is not amnesty. Forgiveness is possible because Someone paid the price for sin - death on a cross.

As an atheist, the late Christopher Hitchens could not accept this Christian doctrine. On one occasion he said, “I find something repulsive about the idea of vicarious redemption – you can throw your sins onto somebody else, vulgarly known as scapegoating.” Hitchens understood the message of the cross, but he was not prepared to embrace it.

The cross of Jesus Christ differentiates Christian faith from religion in general. Religion tells us what we must do in order to achieve forgiveness. Christianity insists that forgiveness has already been paid for on the cross. Paul contended, whereas Jews demanded miraculous signs and non-Jews (Greeks) looked for wisdom, he preached Christ crucified – a stumbling block to Jews and foolishness to non-Jews.

As a matter of fact, Paul argued that God’s power was evident in the cross of Christ. Whereas others depended on oratorical skills and philosophy to make an impact; for him, it was the cross of Christ that enshrined the power to make an impact. To the Corinthians Paul said, “When I came to you...I resolved to know nothing while I was with you except Jesus Christ and Him crucified” (1 Cor 2:2). He was convinced that what others considered foolishness, was God’s demonstration of power.

In addition, whereas we view death as coming to the end of the road, God viewed the death of Jesus as the beginning. But why would God use the horrific death of Jesus on a cross to bring new life? Paul provides two answers. The first, no one other than God could get the credit. Absolutely no one could bring new life from death – that is a demonstration of divine power. Paul’s second reason is that no one can boast about what he or she accomplished. The truth is, new life in Christ cannot be acquired by any human effort.

The Bible calls this grace – undeserved favor. In one of his letters, Paul said, “For it is by grace you have been saved, through faith, and this not from yourselves, it is the gift of God, not by works, so that no one can boast” (Ephesians 2:8).

But couldn’t God have accomplished grace by some other means, probably, not as severe as the cross? The logic is simple – punishment must be commensurate with the crime. Because of the severity of sin, severe punishment was inevitable. Hence, the worst sinner could find God’s grace, because of the cross.

Furthermore, if we could have paid for our sin, then what would happen to those who could not afford to pay? Also, if we could have paid for our sin, we could boast about our ability to help ourselves. Because of the cross, such boasting is not possible, in that new life in Christ is a gift. Since it is free, one may ask, wouldn’t it then cheapen the gift? The question implies that my contribution increases the value of God’s gift – ludicrous thinking.

In his letter to the Galatians, Paul argued that any attempt to add to what Jesus Christ accomplished on the cross, nullifies the value of the gift – “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned” (Galatians 1:8)!

The 17th century hymn-writer Isaac Watts got it when he wrote: “Forbid it Lord, that I should boast, save in the death of Christ my God; All the vain things that charm me most, I sacrifice them to His blood.” This Easter season might be a good time to return to the words of Fanny Crosby’s hymn, “Jesus Keep Me Near the Cross”, or Elizabeth Clephane, who in 1872 wrote “Beneath the Cross of Jesus”.

There is no user-friendly version of the Gospel. Without the cross, we are presenting another gospel, not the one God offers to anyone who seeks Him. Like Paul, I contend, “I am not ashamed of the gospel...” I further contend that the cross is still the best antidote to the narcissism and violence in our culture today.

Morality & Law

Every law springs from a system of values and beliefs. In other words, every law is an instance of legislating morality. As a matter of fact, because a nation’s laws have teaching influence, law inescapably exerts a shaping effect over the beliefs, character, and actions of the nation’s citizens.

In his article, “Law and Morality” (Christian Research Journal - Volume 21, Number 3) Michael Baunam contends that “those who seek to separate morality from law are in pursuit both of the impossible and the destructive.”

That pursuit appears to be evident with the resurgence of the conversation on the Buggery Law in Jamaica. One newspaper headlined an article, “Buggery Splits Church...”. Both the Jamaica Evangelical Alliance and the Jamaica Council of Churches have been drawn into the conversation. That became necessary because two key leaders from both church bodies have made statements that seem to challenge government’s right to legislate an area of morality.

Does a government really have the right to legislate morality? All laws, regardless of their content or their intent, arise from a system of values, from a belief that some things are right and others wrong, that some things are good and others bad, that some things are better and others worse. For better or worse, every piece of legislation touches directly or indirectly on moral issues, or is based on moral judgments and evaluations concerning what it is we want or believe ought to be, what it is we want or believe we ought to produce and preserve.

Morality speaks of a system of behavior regarding standards of right or wrong behavior. The late Christian scholar C.S. Lewis defines morality as it relates to our behavior on three levels: (1) to ensure fair play and harmony between individuals; (2) to help make us good people to have a good society; and (3) to keep us in a good relationship with the power that created us. Based on this definition, it's clear that our beliefs are critical to our moral behavior.

However, moral behavior presupposes a standard by which that behavior is determined. C.S. Lewis believes that standard was set by our Creator. An historical overview of Jamaica’s buggery law would seem to suggest the same.

The British Buggery Act of 1533, from which Jamaica’s law immerged, was an Act of Parliament that was passed during the reign of Henry VIII. It was England’s first civil sodomy law. Prior to enacting this law, such offences were dealt with by the ecclesiastical or church courts. The 1533 Act defined buggery as “an unnatural sexual act against the will of God and man.”

Jamaica’s “Offences Against the Person Act” refers to buggery as “anal sex between a man and another man, a woman or an animal”. Contrary to popular belief, the Act is against ‘homosexual acts’ and not against homosexuality, which is sexual attraction to people of one’s own sex or gender. In other words, the Jamaican Act legislates against behavior, not attraction.

Consider the nature of civil law. Through the threat of force, these laws constrain or require actions. Such laws are not akin to scientific laws which describe the patterns found in nature. Civil laws prescribe behaviors. Some moral standard or moral vision lies behind all civil laws. They do not appear out of nothing, and they are not morally neutral.

Civil law will not make anyone good. Moral character cannot be legislated. But laws that are just make people less likely to do what is bad for society. And governments have an obligation to do what is right or good for society.

One of the central purposes of the government is to enforce the law. The government remains the prime custodian of people's values. Ethics and moral values have a great influence on the operation of the society. It is therefore true that the government exercises control over the society. This is true considering the task of enforcing laws.

Governments enforce civil laws against pedophilia, paraphilia and other deviant forms of sexual activity. When governments fail to enforce such just laws, citizens resort to their own system of justice. Such failure on the part of governments produce vigilante groups.

The Bible encourages us to pray for governments. Governments must protect citizens from evil and promote good, and we are even instructed to pay taxes for those purposes (Romans 13:4).

MARTIN LUTHER KING, JR.: His Letter from Prison

I just finished reading two letters. Both letters were written in April 1963. The first entitled, “A Call for Unity”, was written by eight Alabama clergymen to Dr. Martin Luther King, Jr. The second letter was Dr. King’s reply, entitled, “Letter from a Birmingham Jail”.

Allow me to provide the background that warranted the writing of the letters. African Americans were living under some of the most horrendous conditions. Their churches and homes were being firebombed. Jim Crow laws prevented them from sharing with whites in various public settings - their sense of worth was denied.

Civil rights leaders peacefully protested the injustices of segregation. In order to protest, even peacefully, it was necessary to break Alabama’s segregation laws. In responding to this situation, the eight clergymen wrote to Dr. King. Their letter was “an appeal for law and order and common sense.”

They asked for the discontinuation of the protests. They cautioned that the demonstrations were providing opportunities for others to become violent. Hence, in order to avoid possible violence, discontinue the demonstrations; obey the law and resort to dialog with the authorities.

Dr. King’s response from the Birmingham City Jail should be read by everyone interested in civil discourse. The spirit and tone of the letter is a lesson in civility and Christian grace. As he came to the end of the ten-page document (single-space), he said, “If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me.”

Other than the tone of the letter, Dr. King’s response was well-reasoned, biblical and sensitive to needs of hurting people. Although he never challenged the good intentions of the clergymen, he clearly challenged their devotion to “order” at the expense of “justice”. In essence, the clergymen were asking that their peace be maintained, as peace was delayed and denied for others.

The clergymen believed Dr. King’s peaceful demonstrations were tantamount to extremism. To this charge, he reminded them that Jesus was an extremist for love. He called for a radical reaction to opposition – “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matthew 5:43-44).

As though that were not radical enough, Dr. King went on to cite the Old Testament prophet Amos. He was an extremist for justice when he said, “Let justice roll down like waters and righteousness like an ever-flowing stream” (Amos 5:24).

For Dr. King, the issue was not merely being branded as extremist, “but rather, what kind of extremists we will be.” He went on to ask, “Will we be extremists for the preservation of injustice or for the extension of justice?”

Quoting St. Thomas Aquinas, Dr. King contended, “any law that uplifts human personality is just. Any law that degrades human personality is unjust.” As such, all segregation laws were unjust – they damaged human personality. “Segregation gives the segregator a false sense of superiority and the segregated a false sense of inferiority.”

Here we are, almost 44 years since those letters were written and no one cares to know the names of those clergymen. However, Dr. King’s name and contribution are known around the world – as a matter of fact, to be able to honor his birthday with a national holiday speaks volumes.

In an article on the meaning of the holiday, the King Center website states that “the King holiday honors the life and contributions of America’s greatest champion of racial justice and equality, the leader who not only dreamed of a color-blind society, but who also lead a movement that achieved historic reforms to help make it a reality.”

Today we commemorate Dr. King’s great dream of a vibrant, multiracial nation united in justice, peace and reconciliation; a nation that has a place at the table for children of every race and room at the inn for every needy child. We are called on this holiday, not merely to honor, but to celebrate the values of equality, tolerance and interracial sister and brotherhood King so compellingly expressed in his great dream for America.

This year’s celebrations coincide with the ending of two terms of service by the first black president of the United States – what a tribute to Dr. King.

Peace on Earth?

The news headlines preceding Christmas 2016 were frightening – massacre in Germany, major threat averted in Australia, bombing in Syria, Libyan plane hijacked, and the list goes on. None of those events suggest that we are experiencing peace on earth.

Interestingly, the same could be said of the world in which Jesus was born. The philosophical and religious backgrounds of paganism in the first century left a sense of emptiness among many. For instance, belief in the reality of the ancient gods and goddesses of classical mythology resulted in widespread agnosticism.

Many sceptics deduced that the gods were originally men who had distinguished themselves either as warriors or benefactors of mankind, and who after their death were accorded divine honors.

What was aptly termed “the failure of nerve” characterized the moral and religious vacuum that many felt but could not overcome, despite the panaceas offered by a welter of competing teachers, philosophers, priests, astrologers and quacks.

Epictetus, a first century Roman historian and philosopher said of this era: “while the emperor may give peace from war on land and sea, he is unable to give peace from passion, grief and envy. He cannot give peace of heart, for which humanity yearns more than even for outward peace.” As emperor, Caesar Augustus ruled the nations, but could not conquer the human heart.

That was the religious and philosophical world into which Jesus came. That was the world which heard the angels say, “Glory to God in the highest, and on earth peace to men on whom His favor rests” (Luke 2:14). So unlike today’s understanding of peace, the angels were not referring to the absence of war. They were declaring God's desire for harmonious relationships between men and nations.

Like with the Hebrew word shalom, peace means completeness, wholeness, health, welfare, safety soundness, tranquility, prosperity, perfectness, fullness, rest, harmony, the absence of agitation or discord. Shalom comes from the root verb shalom meaning to be complete, perfect and full.

That understanding of peace is so different from those who believe that assuming a posture of strength dissuades potential attacks, consequently leading to peace – the absence of war. But peace is much more than the absence of war.

In his letter to the Ephesians, Paul linked peace to a person, and not merely to an ideology. He contended, “for He (Jesus) is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility... (Ephesians 2:14).

Hundreds of years earlier, the prophet Isaiah predicted of the coming Messiah, that He would be sar shalom – Prince of Peace (Isaiah 9:6). Jesus, who Christians believe is that Messiah, said to His disciples, “Peace I leave with you; my peace I give you...” (John 14:27). For this reason, Christians see Christmas as the arrival of the Prince of Peace.

Despite the isolated cases in history of using Christianity to incite and initiate wars, the Christian message is universally known as a message of peace.

Christianity influenced the abolition of slavery and infanticide. In addition, it is because of the Christian ethic that the outrage against euthanasia, sex trafficking and abortion persists.

Because Christians are expected to demonstrate the life of Christ as a lifestyle, we should constantly pursue peace. The biblical teaching is unambiguous, “... as far as it depends on you, live at peace with everyone” (Romans 12:18). Christmas provides tremendous opportunities to illustrate this truth.

In 2015, an estimated $373 billion was received for charities from Americans. About $119 billion of that amount went to religious charities – including churches and para church organizations. That is more than what is spent by the federal government on education or human services. Interestingly, most of that money was received within ten weeks before Christmas.

This fact reminds me that every hour, during this month of December, there is a performance of Handel’s Messiah somewhere in the world. Since the musical was premiered on April 13, 1742, the response around the world has been phenomenal.

George Frideric Handel personally conducted more than thirty performances of Messiah. The millions of dollars that Handel’s performances raised for charity led one biographer to note, "Messiah has fed the hungry, clothed the naked, fostered the orphan . . . more than any other single musical production in this or any country."

In essence, the proceeds have brought peace to many. It is that message of peace, about the Prince of Peace, that continues to bring wholeness and harmony to billions around the world. For this reason, there is no need for anyone to live in turmoil, knowing that God’s peace is available in the Christ of Christmas.

FAKE NEWS OR GOOD NEWS?

When I was a child, anything that was intended to mislead was called a lie – it was not the truth. Some have since described such lies as half-truths, and more recently as fake news.

According to the New York Times, fake news refers to fictitious articles, fabricated with the deliberate motivation to defraud readers. Generally, with the goal of profiting through “clickbait” (Internet content of a sensational or provocative nature, whose main purpose is to attract attention and draw visitors to a particular web page).

PolitiFact described fake news as “fabricated content designed to fool readers and subsequently made viral through the Internet to crowds that increase its dissemination”. While in Germany recently, President Obama referred to fake news as “active misinformation”.

It is so sad when one cannot trust the media, committed to trustworthy communication. It is like we need a campaign for good news. News that is wholesome and reliable.

In a culture plagued with fake news, Good News is always good. That was true for the shepherds in Bethlehem when they were told by an angel “I bring you good news of great joy…” At that period in history, shepherds stood at the bottom rung of the Palestinian social ladder. They shared the same status as tax collectors and dung sweepers.

In reporting the story of the birth of Jesus, Luke says that the shepherds were “living out in the fields nearby, keeping watch over their flocks at night” (Luke 2:8). As second class and untrustworthy Jews, no one expected them to host angelic messengers.

Near-Eastern Studies scholar, the late Dr. Joachim Jeremias, contended that shepherds were despised in everyday life. They were deprived of all civil rights. They could not fulfill judicial offices or be admitted in court as witnesses. According to Jeremias, “to buy wool, milk or a kid from a shepherd was forbidden on the assumption that it would be stolen property.”

One wonders, why would angels choose shepherds to announce the birth of Jesus? They could have opted for the religious or political elite of the day. It is obvious, even with the announcement of His birth, it would seem that the name of Jesus was never to be associated with snobbery and class prejudice - the good news was for everyone, not merely the elite.

The New Testament was clear in reporting the words of the angel – “I bring you good news of great joy that will be for all the people” (Luke 2:10). We are reading this information more than 2,000 years later, and can confirm that the good news of Jesus’ birth continues to have a global audience and impact.

Interestingly, the term “good news,” is a single compound word in Greek. It is the same word from which we get the English word gospel. Hence, the gospel is good news. For New Testament writers, this was more than a play on words. They actually believed, witnessed and passionately taught that the coming of Jesus was good news to the world.

Many of those New Testament eyewitnesses gave their lives in the process of sharing the message of good news to the world. Thankfully, millions have followed them in paying the ultimate price to share with others the message and mission of Jesus. The impact of that sharing is evident, not only in the size of Christian churches, but more so in the influence of Christian values in society.

Even a cursory study of the history of hospitals and health care will recognize the contribution of the Christian message. The same can be said of major universities and education on a whole, especially in the western world.

Despite attempts to deconstruct history by deleting the role of Christianity in many institutions, it is more than apparent that Christianity influenced the abolition of slavery and infanticide. In addition, it is because of the Christian ethic that the outrage against euthanasia and abortion persists.

Sometimes one wonders, where would civilization be today without Christian notions of compassion and forgiveness? In attempting to answer, simply peruse the history of institutions like the Boy Scout movement, YMCA, Credit Union, Salvation Army, Habitat for Humanity and so many others. Serious students of history in civil liberties, medicine, the arts, economics, science and the humanities, often express a sense of awe, because of the influence of Christianity in the birthing of these disciplines.

However, the good news of the birth of Jesus was not only intended to influence horizontal relationships. The birth was primarily intended to bring about vertical relationships with the God of heaven. Jesus Himself said, “I have come that you might have life, and have it to the full” (John 10:10). That fullness of life Jesus promised is both for now and eternity – that is good news.

Interestingly, the good news of Christmas is more than a once a year celebration. It is best reflected in a lifestyle, displayed throughout the year. Agreed, the Christmas season provides additional opportunities to care and share, but it does not stop there. It is a spirit that should influence us throughout the year.

The Virgin Birth: UNIQUE OR UNUSUAL?

Christianity is not unique in claiming that her founder was born of a virgin. It is believed that some
pagan deities were also born miraculously of virgins, making the birth of Jesus nothing new in the history of world religions.

One Buddhist legend claims that Siddhartha Gautama’s (Buddha) mother, Maya, dreamt that a white elephant entered her side and that he was born miraculously from her side.

Egyptian mythology contends that the goddess Isis was a virgin when she gave birth to the god Horus. In Tibet, it is believed that goddess Indra’s mother was a virgin. Some allege the same can be said of the Greek god Adonis or of Krishna, a Hindu god.

At least one New Testament scholar shares the view that Luke presented the story of Jesus’ birth in a way that would make sense to a pagan reader. “Luke knew,” this scholar contends, “that his readers were conversant with tales of other divine beings who walked the face of the earth, other heroes and demigods who were born of the union of a mortal with a god.” 

This historical backdrop leaves us with a critical question – does the birth of Jesus differ from other claims of virgin birth? I believe there are at least three reasons why Luke’s story of Jesus’ virgin birth is noticeably different.

Unlike other religions, Luke provided a story that was consistent with history, not legend. A legend is normally viewed as a story that evolved from within a community over a significant period of time. With time, such stories are believed to be factual, even though there is no tangible evidence to support that view.

History on the other hand conveys information that can be verified either through artifacts or credible documentation. In his opening verses, Luke establishes that this was done. (Luke 1:1-4). Like other Greco-Roman historians, Luke refers to the sources that were at his disposal and declares that upon careful examination of those sources, he was convinced that they were reliable.

That was the context in which Luke presented the story of the virgin birth of Jesus. No other religious claim of virgin birth matches Luke’s standard of historiography.

Unlike other religions, the virgin birth of Jesus is consistent with the deity of Jesus. To claim virgin birth is to make claim to an unnatural birth. With Jesus, it was more than just a claim – He lived an unnatural life. It was because of His claim of living unnaturally, He was eventually accused of blasphemy (The act of claiming for oneself the attributes and rights of God).

Interestingly, although it is alleged that the Buddha was born miraculously (of virgin birth), he was known to be “a practical person”. As he sensed his impending death, “he called his disciples and reminded them that everything must die.” So unlike Jesus who said, “Destroy this temple (my body), and I will raise it again in three days” (John 2:19).

Unlike other religions, the virgin birth of Jesus is consistent with Bible prophecy. In every other virgin birth claim that is made, no claim precedes the birth. Claims were often made by followers, following the birth and in an attempt to boost the person born.

Some 700 years before the birth of Jesus, the prophet Isaiah made this prediction of the coming Messiah: “Therefore the Lord Himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel” (Isaiah 7:14). Matthew in his gospel, was convinced that Isaiah was referring to the birth of Jesus (Matthew 1:22-23).

Both Old and New Testament texts are clear - the biblical writers were not referring to unusual births like Isaac, Samuel or John the Baptist. There was something unique, not unusual, about the birth of Jesus. Ask Simeon, the priest who was on duty when Joseph and Mary went to dedicate baby Jesus.

In Simeon’s song (Nunc Dimittis), the priest was convinced that the child he was holding was no ordinary baby. In keeping with God’s promise to him that he would not die before seeing the Messiah, Simeon declared, “Sovereign Lord, as you have promised, You now dismiss your servant in peace. For my eyes have seen Your salvation...” (Luke 2:29-30).

As a careful historian, Luke anticipates the skepticism that would arise in telling the story, hence the inclusion of Mary’s question: “how will this be, since I am a virgin?” In addition, he quotes the angel as saying, “for nothing is impossible with God” (Luke 1:34,37).

To merely see the birth in the context of existing pagan traditions is a disservice to the honor that only Jesus deserves. Amidst the noises during this festive season, please make some time to reexamine what Simeon the priest discovered – “...my eyes have seen Your salvation...”

Is Christmas Christian?

Jesus never celebrated Christmas – neither did any of His disciples. Actually, for more than 300 years after the birth of Jesus, no one celebrated Christmas. The few birthday ceremonies we have recorded in the Bible were celebrated in non-Jewish communities.

Celebrating birthdays was never a Jewish practice. Because of the influence of Judaism on early Christianity, that non-interest became evident. The church even announced that it was sinful to contemplate observing Christ’s birthday “as though He were a King Pharaoh.”

The idea of celebrating the birth of Jesus on December 25 was first suggested sometime in the year 300. Other dates like January 6, March 25 and May 20 were suggested. May 20 became a favored date since Luke stated in his report – the shepherds who received the announcement of Christ’s birth “were watching their flock by night” (Luke 2:8). It is believed that shepherds guarded their flocks day and night only at lambing time, in the spring.

The early church fathers debated their options and chose December 25 because this date may have had a connection with the pagan celebration of the Dies Solis Invicti (Day of the Invincible Sun). Some believe that the choice of December 25 provided Christians with an alternative festival in place of the one held in honor of the sun-god, who was often identified with Mithras. So, it was not until December 25, 337 AD/CE, Christians officially celebrated the first Christmas.

Some historians contend that in the early 300’s, the cult of Mithraism was a serious threat to Christianity. For a period of time Mithraism was even proclaimed to be the official state religion by Emperor Aurelian (274). It was not until the reign of Emperor Constantine, Christianity began to receive favor from the state.

In 337, Constantine gave December 25 his blessing to observe the birth of Jesus. With time the observance of Christmas eclipsed the pagan festival of honoring the birthday of Mithras.

Initially, the celebration of Christ’s birth was a sacred event. In Christ’s honor, there was Christ’s mass – from which we get the term Christmas - the suffix mas evolves from the Old English word maesse meaning festival, feast day or mass.

By the year AD 360 the church was intentionally celebrating the birth, life, death and resurrection of Christ. By AD 386, Chrysostom, the great church leader, emphasized, “...without the birth of Christ there is no Baptism, no Passion, no Resurrection, no Ascension and no Pouring out of the Holy Spirit ...’ ”

As the centuries unfolded, the tradition grew to include Epiphany, January 6, when the visit of the Wise men is celebrated – this celebration preceded the celebration of Christmas as we know it. It is on this day that the Eastern Orthodox Church celebrates Christmas.

At this point in its evolving history, Christmas has adopted many traditions, many of these traditions from non-Christian sources. One tradition that has captured the season is the role of Santa Claus. The term is from the Dutch name 'Sinterklaas' – Saint Nicholas in English.

Saint Nicholas was born on the Mediterranean coast of Turkey sometime about 270 CE. He was the son of wealthy Christian parents who died when he was young - he was raised by an uncle, also called Nicholas, a Catholic Bishop of ancient Lycia. 

Saint Nicholas eventually became a priest during a dangerous time of persecution for Christians - he later became the Bishop of Myra. He was famous for his generous gifts to the poor and was also associated with kindness towards children. The images of Saint Nicholas usually show an old man with long, grey hair and a beard. In Roman Catholic tradition, the Feast Day of Saint Nicholas is December 6th – the day of his death.

In the 16th Century in Europe, the stories and traditions about St. Nicholas had become very unpopular. But someone had to deliver gifts to children at Christmas, so in the United Kingdom, he became 'Father Christmas', a character from old children's stories. In France, he was then known as 'Père Nöel'; in Germany, the 'Christ Kind'.

Early in American history, the German image of ‘Christ Kind’ became known as 'Kris Kringle'. Later, Dutch settlers in America took the old stories of St. Nicholas with them and Kris Kringle became 'Sinterklaas' or as we now say 'Santa Claus'!

In the mix of traditions, it is easy to lose sight of the biblical story of the birth of Jesus Christ. In response, some Christians withdraw from the season. Others become so absorbed with the traditional trimmings, they lose sight of the main story.

For me, I reread the biblical story of Christ’s birth and use the season as an opportunity to recall the uniqueness of His birth, and not merely the traditions that surround the birth.

(This commentary first appeared in December 2014)

Happy Thanksgiving!

My family observed our first American Thanksgiving in 1991. A few months earlier, we began our studies in a northern suburb of Chicago. We learned rather quickly that in America, Thanksgiving was a time for families to get together.

An American family invited us to join them for that first celebration. For five years, we celebrated with them in St. Louis. The joyous times made the 300-mile journey very tolerable. Now, twenty-five years later, the friendships we maintain are just as meaningful as in those early years.

When our family-group of twenty gather this week, I will be aware that our celebration would not be anything like the first American Thanksgiving. The first observance of Thanksgiving in America was entirely religious in nature and involved no form of feasting. On Wednesday, December 4, 1619, a group of 38 English settlers arrived at Berkeley Plantation on the James River in Virginia. The charter of the group required that the day of arrival be observed as a Day of Thanksgiving to God.

The celebration was probably derived from the harvest-home ceremonies originally held in England. Those were days reserved to thank God for plentiful crops and a bountiful harvest. Accordingly, this holiday still takes place late in the Fall Season, after crops have been gathered.

In 1789, following a proclamation issued by President George Washington, America celebrated its first official Day of Thanksgiving to God under its new constitution. That same year, the Protestant Episcopal Church announced that the first Thursday in November would become its regular day for giving thanks, “unless another day be appointed by the civil authorities.”

Yet, despite these early national proclamations, official Thanksgiving observances usually occurred only at the State level. Much of the credit for the adoption of a later annual national Thanksgiving Day may be attributed to Sarah Joseph Hale, the editor of Godey’s Lady’s Book. For 30 years, she promoted the idea of a national Thanksgiving Day, contacting president after president until President Abraham Lincoln responded in 1863 by setting aside the last Thursday of November as a national Day of Thanksgiving.

Over the next seventy-five years, Presidents followed Lincoln’s precedent, annually declaring a national Thanksgiving Day. In 1941, Congress permanently established the fourth Thursday of each November as a national holiday.

It is believed that the English idea of giving thanks for crops had its genesis among the Jews. In Leviticus 23:15-16, God commanded the Jews to count seven full weeks (49 days), beginning on the second day of Passover. The celebration was known by different names throughout the Bible. Among them were The Feast of Weeks, The Feast of the Fiftieth Day and the Day of Pentecost – from the Greek word pentecostes, meaning fiftieth.

Even with a cursory study of the Jewish, British and American practices of thanksgiving, a few common threads seem obvious. Each celebration was in keeping with harvest festivals and acknowledged God’s faithful provision.

In June Jews celebrate Shavuot – the biblical harvest festival. Normally, they spend hours studying the Torah, chant the Ten Commandments, read from the book of Ruth and decorate their homes and synagogues with roses and spices.

In America, it would seem as though the tradition of thanking God has been replaced by the eating of turkey. Some historians believe when colonists sat down to eat with native Indians, beef and fowl were on the menu. A letter written by pilgrim Edward Winslow confirmed this belief when he mentioned a turkey hunting trip before the meal.

Within modern times, the annual "pardoning" of White House turkeys is an interesting tradition that has captured the imagination of the public. It is often stated that President Lincoln’s 1863 clemency to a turkey was the origin for the pardoning ceremony. It is a rather trivial American tradition that the poultry industry looks forward to.

On a more serious note though, for what will you be giving thanks this week? As the patriarch at our Thanksgiving table, I will encourage my family to reflect on something within the last year. My list would very likely include my faith, health, family, church, career and upcoming retirement from pastoral ministry.

What would your list look like? What about saying thanks to at least five persons who had a positive impact on your life within the last year? Have fun. Happy Thanksgiving!

“We the People?”

The phrase “WE THE PEOPLE” is in the very first sentence of the United States Constitution. The entire phrase reads, “We the people of the United States...”. It would seem obvious that the phrase was referring to citizens of the United States.

To determine the original intent of the framers of the Constitution, allow me to revisit the initial use of the phrase in 1787. It is believed that Founding Father James Wilson was the first to use the phrase. Wilson was one of six men who signed both the Declaration of Independence and the Constitution. He was the first and most eloquent proponent at the Constitutional Convention. He argued that “the new government should be based on the will of the people and not some distant power made up of the rich and powerful.”

What was clear – the Constitution was not to be influenced by England, or any other country. It was to be a statement of the citizens and by the citizens. From this opening phrase, one can correctly deduce that it is the people who wield the power in this democratic republic.

In America, the power to govern comes from the people. Sometimes one wonders if some of our current narcissistic federal and local representatives should not be mandated to pursue ongoing education classes in American Civics.

Some folks may argue, then why didn’t Hillary Clinton win the election, didn’t she get about 400,000 more votes than Donald Trump? Don’t more votes represent the will of the people? Thankfully, majority vote is not the only criterion for presidency. In recent history, other candidates gained majority vote, more than Hillary Clinton, yet did not win the presidency.

If the majority vote were the sole criterion for victory, the votes of city states would always outnumber votes from rural states. In an attempt to avoid this abuse, the Founding Fathers established the Electoral College. The 538 votes of the college equitably represent states across the country. Whenever a candidate earns more than 270 votes, that candidate would have won the election. In order to earn 270 votes, a candidate would need to have majority votes in many states - in that way, representing big and small states.

Why the fuss? To ensure that the will of the people is represented and not abused. In essence, the electoral process seeks to ensure checks and balances – the will of the people must be guaranteed and protected.

In an earlier blog, I argued that the study of civics in America is under attack. I told the story of hundreds of students who walked out of classrooms around suburban Denver to protest a conservative-led school board proposal to focus history education on topics that promote citizenship, patriotism and respect for authority.

The youth protest in the state's second-largest school district followed a sick-out from teachers that shut down two high schools. Many students waved American flags and carried signs, including messages that read "There is nothing more patriotic than protest."

The school board proposal that triggered the walkouts in Jefferson County called for instructional materials that presented positive aspects of America and its heritage. The County would establish a committee to make sure materials "promote citizenship, patriotism, essentials and benefits of the free-market system, respect for authority and respect for individual rights" and don't "encourage or condone civil disorder, social strike or disregard of the law."

When interviewed, a student demonstrator at Arvada High School, said that “the nation's foundation was built on civil protests, and everything that we've done is what allowed us to be at this point today. And if you take that from us, you take away everything that America was built upon."

That sounds like some of the rhetoric I am hearing since the recent presidential election. In a civil society, the most powerful form of protest is through the ballot box. That opportunity we had a few days ago. The will of the people was expressed within the laws of civil society.

The Bible refers to this type of protest as “rebelling against what God has instituted” (Romans 13:2) - civil government and order. I believe there are cases when civil protests are necessary, within the context of one’s First Amendment rights, but this is certainly not one of those cases. “We the people” have a rite to be responsible, but not rebellious.

Two Slivers of Hope

I am among the 82% of Americans who are disgusted with the current presidential campaign. Yes, I am eager for the campaign to end. I am sick of hearing quips like, “Clinton is a crook”, and “Trump is a creep”. One seasoned journalist described the campaign as “the most negative and ‘issue-less’ one of my career.”

Donald Trump and Hillary Clinton are the two most unpopular presidential candidates in more than 30 years of ABC News/Washington Post polling. Among US adults, Hillary Clinton has a 56% unfavourability rating while Donald Trump has 63%. According to Gallup, Trump and Clinton are currently among the worst-rated presidential candidates of the last seven decades.

Amid my political despair, I came across two slivers of hope. The first was my introduction to The Presidential Leadership Scholars Program – I wish it were mandatory for all political candidates to graduate from this great six-month program.

According to the program’s website, “The Presidential Leadership Scholars program is designed for leaders from diverse backgrounds who share a commitment to facing society’s greatest challenges.

The program looks for participants who have the desire and capacity to take their leadership strengths to a higher level in order to help their communities and emboldens them with the practical skills needed to drive solution-oriented action.”

The program draws on the strengths and leadership initiatives of four affiliated presidential centers. By including a bipartisan roster of presidential centers – two Republican and two Democratic – and by enjoying the engagement of former presidents from both parties, the program creates a rare opportunity to instill in students a brand of principled leadership that transcends diverse backgrounds.

This executive-style education series creates a life-long network for Scholars from the business, public service, nonprofit, and military sectors and fosters opportunities for leaders to emerge ready to offer solutions to pressing national problems.

The Presidential Leadership Scholars program aims to build a strong and diverse alumni network that can put the lessons of cooperation and collaborative problem-solving to use in a variety of sectors and inspire a new kind of leadership.

I would hope that with this non-partisan professional program, America would never again have to nominate the cadre of political candidates we see in this 2016 cycle. Among alumni from this program, it is most unlikely to hear descriptions like crook and creep.

My second sliver of hope came during my studies, in preparation for preaching this weekend. I will be unpacking one of the key verses from the Old Testament book of Daniel. Daniel and his people were in captivity in Babylon. Unlike America, Babylon was a despotic autocracy. 

It was in that ungodly and cruel context the theme of the book of Daniel emerged – “the Most High God is sovereign over the kingdoms of men and sets over them anyone He wishes” (Daniel 5:21). It was in that context some of the clearest biblical statements of courage and fortitude emerged.

The prophet Jeremiah was addressing exiles in that context when he wrote, “Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper” (Jeremiah 29:7).

Like Babylon, America is religiously diverse, but not committed to the God of Abraham. We are becoming more interested in eclectic spirituality than in pursuing a biblical worldview – a system that affirms God as sovereign. Or, as expressed in my sermon topic for this weekend: “God Is In Charge Here”! Looking at America today through these lenses, gives me hope.

In his book, The Handwriting on the Wall, David Jeremiah contends, “Christians should be the calmest people on earth. We have no right to run around this world in frenzied activity, staying up and walking the floor at night, wondering what is going to happen. God in heaven rules the kingdoms of men.”

So be calm. By Tuesday, November 8, 2016 we will know who will be in the White House in January. However, prior to and after that time, our God will still be reigning “over the kingdoms of men...”.

White Privilege

When we migrated to America twenty-five years ago, we were often told that we were not seen as being black. We understood then, that that was a statement of acceptance. Acceptance by others who determined that our conduct was not a threat to their way of living.

I believe those who affirmed us were genuine. They were unconscious of assuming and displaying a posture of privilege. On one occasion, I was visiting a woman who was dying in hospital. During that visit, my presence was questioned by a white nurse. The white husband of the dying woman sensed the racist tone in the nurse’s question. Although he was not being addressed, the husband answered – “He is our pastor.” With that, the nurse left the room.

In coming to my defense, that husband and two other white friends who were present, were utilizing their inherited privilege. Simply put, they were raised in a society that attached significance to their ethnicity. They tapped into that inherited right and defended me.

Those memories of life in Midwest America returned while watching a video someone sent me a few days ago. The story in the video was told by a black woman. She and her sister-in-law grew up together. Her sister-in-law was half white and half black with blue eyes, “whiter than most white folks.” Along with their spouses and children, they shared wonderful, multicultural family times. 

Both women were in the check-out line at a neighborhood supermarket. Kathleen, the sister-in-law, checked her groceries first. The cashier who was a strawberry blond, freckled and extremely warm, engaged Kathleen in pleasant small talk. During the friendly exchange, Kathleen prepared and submitted a personal check for her groceries. “She picked up her groceries and waited for me a few feet away.”

“It was now my turn to be served. The pleasant demeanor that Kathleen got was gone. My groceries were checked and I got my check book ready to pay.” On submitting my check I was told that I needed two pieces of identification.”

My ten-year old daughter who was witnessing this ordeal began to cry. “Mommy, why is she doing this to us?” I am now trying to figure-out how best to react to this ordeal. Behind me are two elderly white women – I know I had to avoid becoming the typical “angry black woman.”

I chose to avoid conflict and submitted the two pieces of identification that the cashier requested. I could not imagine that this situation could get worse until the cashier pulled out the “bad checks book.” She wanted to see if I was listed among customers with a bounced-check record.

By this time, I am thoroughly humiliated and my daughter is sobbing with embarrassment. My sister-in-law Kathleen had seen enough. She intervened.

“Excuse me! Why are you doing this?” “What do you mean?” replied the cashier. “Why are you taking her through all of these procedures, why are you doing this?” “Well, this is our policy.” “This is not your policy - you did not do this to me.”

“Well, I know you,” said the cashier. “No! No! She has been living here for years. I have only lived here for three months,” said Kathleen. At this point the two white elderly ladies exclaimed, “Oh, we can’t believe what this cashier has done with this woman – this is totally unacceptable.”

On hearing the commotion, the manager walked over – “Is there a problem here?” “Oh yes,” replied Kathleen. “There is a problem here and this is what happened.”

Although Kathleen was half black and half white, she used her white privilege to point out an injustice. Her stand for justice influenced others around her. Kathleen knew, that because of her color, she inherited rights from society – in other words, white privilege. She used that right to educate and correct an injustice.

Like me, had this black woman reacted, she would have been perceived to be another angry black. It was the person with the assumed privilege to make the difference. However, to make such a difference, requires courage and an awareness that one's pigmentation does not make one superior.

Not until we continue to have authentic conversations and apply biblical truth to our discourse, would we begin to see things differently. When non-Jewish Christians were being treated as second-class believers, Paul insisted, “there is neither Jew nor Greek, slave nor free, male nor female, for you are one in Christ Jesus” (Galatians 3:28).

Agreed, white privilege can be destructive, and more so among Christians. In Christ, Christians should celebrate ethnic differences and not use such differences as badges of privilege.