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.
Monday, December 26, 2016
Tuesday, December 20, 2016
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.
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.
Monday, December 12, 2016
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...”
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...”
Sunday, November 27, 2016
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)
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)
Monday, November 21, 2016
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!
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!
Sunday, November 13, 2016
“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.
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.
Saturday, November 5, 2016
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...”.
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...”.
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