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Sermon, Theology & Culture

Why Christians are Uncomfortable with Transcendence

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Matthew 17:1-9

Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” (read the whole passage)

When I was 17, I had the privilege of going to Germany with my High-school’s concert band program. In addition to concerts and staying with host families, we had the chance to visit historical sites, including cathedrals and churches.

If you have ever been to any of the great cathedrals of Europe, you will know that very few Canadian churches compare to the grandness of a great gothic cathedral. In Cologne Germany, we toured the cathedral. Before cell phones and digital cameras, I had to stand down the street from the cathedral to fit the church into 3 frames stacked on top of each other to take a picture of the cathedral with my film camera.

And when you walk inside, everything draws your eyes up. The arches and fresco paintings, the very high ceilings and domes. There is a pipe organ hanging from the ceiling that is itself nearly as big as a tour bus, not to mention all the pipes that would easily fill our church. There are half a dozen tours available in different languages, and despite there being hundreds of tourists milling about, the church felt very empty when I stood inside the vast space.

The cathedral’s size and design, the towering spires and gothic arches, are meant to convey one simple message. God is big. Very Big. And you are small. Very small.

The fancy word for this is transcendence. God’s transcendence was the message of the cathedral. God filled the world from the ground to the sky, and from nearly any point in the city, the cathedral’s towers could be seen. God seemed to fill every mountain and valley, every nook and cranny of creation. It was human beings who intruded humbly into a world that is God’s and not the other way around.

Today, Jesus and the disciples go up the mountain of transfiguration, and while there Jesus is transformed into dazzling white. Elijah and Moses (two pillars of Hebrew faith) show up, just to make it clear that Jesus and this moment is a big deal. If there is any word to describe what the disciples are experiencing, it would be transcendence. God is filling their world from ground to sky, in every direction and in every nook and cranny.

Yet, the transcendence is not a comfortable feeling… and who can blame the disciples? Wouldn’t we be equally confused to see a transfigured Jesus on a mountain top with Moses and Elijah?

Yet, Peter thinks he has figured things out. He suggested building a dwelling place, or a church or temple on the mountain top. A place where he can put transcendent Jesus and his buddies Moses and Elijah into boxes. Boxes where they can be easily contained and managed.

Peter has the same instinct with God that we so often do. Peter wants to change the transcendent experience of the divine into a imminent one.

Now, what is the imminence of God you ask?

Well, the opposite of transcendent. Imminence is the closeness and nearness of God. The comfortable and the intimate. It is having coffee and reading the morning paper on a lazy weekend morning. It is a snuggling in a nice warm blanket to watch a movie on a snowy day.

Imminence is manageable. And Peter is trying to turn the Transcendence of the Transfiguration into the imminence of God in a comfortable and manageable box.

Peter’s instinct is the same as one we often share. We too get uncomfortable with the bigness of God, with a God who fills the ground to the sky, who is in every nook and cranny in creation. We prefer a cozy and comfortable God, who makes us feel nice and warm, who is manageable.

An imminent God doesn’t challenge us or threaten us. The cozy faith that is only about feeling the warmth of family and friends and coffee and passive entertainment of church and worship is one that we can unconsciously strive for. In fact, Christians in North America often think that the solution to our decline is to make God even more imminent, even more cozy and comfortable, more entertaining and non-threatening.

Yet, the God that our world seems to be longing for is a God who is bigger than the troubles of the world, not a warm blanket that makes us feel nice. The world longs for a God that is bigger than war and violence, than poverty and injustice, than discrimination and inequality. The world needs a God who transcends those things in the world which we no power against, a God who is greater than evil, bigger than suffering, stronger than death. Because we all know that these things are lurking around us, and that even this week we know in our community that we have no power over when tragedy steps out of the shadows.

And so despite Peter’s desire to build literal secure boxes to keep Jesus, Moses and Elijah in, God interrupts it all. As if the Transfiguration couldn’t get more transcendent, God breaks open the heavens and fills the world with God’s voice, and speaks directly to the disciples. And with the same message from the moment of Jesus’ baptism “This is my son, the Beloved, with him I am well pleased.” But this time God adds, “Listen to him.”

And with this, the disciples finally realize what this moment is. And they fall to their faces in fear. The transcendence of this mountaintop has finally hit them. They have been struck by the message: God is big, very big. And you are small, very small. But not in terms of significance, but relationally. God’s bigness, God’s transcendence fills our world. God cannot be contained in a box and restricted to a mountain top. God is filling the world, God is filling the disciples world and our world. And God the Father has sent Jesus the Son to do the filling so the disciples ought to pay attention to their friend and teacher.

And all of a sudden, everything is back to normal Jesus isn’t in dazzling white, Moses and Elijah are gone. It is just the same four who walked hiked up the mountain are left to go back down.

But Jesus has done what Peter and what we cannot. Peter tired to turn the transcendent into the immienent, to fit a Big God into a small and cozy box, just we often try to do in our churches and communites, in our boxes of faith.

But Jesus turns to the imminent into the transcendent. Jesus take the imminent experience of being a teacher and friend of the disciples, of being close and near and intimate, of being comfortable and manageable and Jesus bridges us to the transcendence of God. For you see, even though the white closes and the pillars of faith are gone, the voice of God is no longer speaking from the heavens… the transcedence is still there.

Jesus and disciples go back down the mountain, yet the bridge to the heavens remains. And ir remains through Jesus himself. Jesus is bringing the heavens down to with him to the people. Through Jesus God is about to fill creation with God’s grace and mercy again.

Through the Jesus who will go to the cross, to the next mountain of Golgatha where the heavens will be opened again, this time as the powers of death are defeated.

And it is the same bridge to the heavens, to the transcendence of God that Jesus brings to us. No matter how comfortable and cozy we want our faith to be, Jesus bridges the imminence with the transcendent.

With intimate words of confession and forgiveness, Jesus opens us up to the mercy of God.

With water that drenches our head and hands, Jesus proclaims our identity in the Kingdom of God.

With words of eternal life spoken on our lips and in our ears, Jesus declares that God’s love for all creation is also for each and everyone one of us.

With bread and wine served with our hands and eaten with our mouths, Jesus joins us to one another and to the Body of Christ across time and space.

It was not the mountain top or the bricks and mortar of the cathedral that permitted the transcendent to exist in our midst. Rather, God is bridging us to the divine each time we gather as the body of Christ. And then Jesus brings that bigness into our small places of our lives.

On Transfiguration Sunday, in these transcendent places, Jesus opens up the heavens and connects us to the Kingdom of God. Because no matter how much we want a warm blanket God, we need a God who is bigger than all the great powers of our world. We need a God who transcends sin, suffering and death…. A God who brings heaven down into the valleys of life and who shows us that God is bigger than it all.

Sermon, Theology & Culture

Holding on to Truth in a Post-Truth World

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1 Corinthians 1:18-31

The message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written,

“I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart.” (Read the whole passage)

Have you ever been asked by a curious family member or friend, or even skeptical  or non-believing co-worker or neighbour why you show up here on Sunday morning? Have you ever been challenged to explain by a person who simply cannot and will not understand why you believe the outrageous claims about God that we Christians make? Maybe they were inviting you away for the weekend, or to play golf on Sunday morning, or out for Sunday brunch and you had to explain that you could not come along or it would have be later on in the day because you go to church. Maybe you were talking to some friends having a conversation over coffee when the topic of religion came up and you simply said nothing, because nothing seemed better than embarrassing yourself.

Most of us have probably experienced, at some point in our lives, that sheepish feeling of not knowing what to say or do when confronted with the challenge to explain why we believe in these things that we cannot explain or prove. Maybe you tried to give faith an explanation that you thought made sense or that seemed reasonable, but in the end all that came out is something like, “I can’t explain it, but I just know that its true somehow”. Reasons and explanations seem to only fall flat in the face of unflinching skepticism…At least this foolishness of faith can be somewhat justified because it is only a couple hours each week on Sunday mornings when the rest of the world is sleeping in anyways. Yet, at the same time the power of coming to this place is something that wish we could share, instead of humming and hawing when someone asks us what we do on Sunday mornings.

Unfortunately, the problem and the foolishness of the Gospel is that it does not jive with all the competing truths out there. It doesn’t make sense that God who created the universe would come to live with us as a peasant carpenter in the backwater of the known world two thousand years ago. It doesn’t make any more sense that God would willingly die at the hands of the people God created. And the thing that makes the least sense of all is that once creation had clearly done its best to finally get rid of Jesus by crucifying him on the cross, he comes back three days later.

Believing in the truth of God found in Jesus Christ is a minority opinion these days. Today in Canada there are more people sleeping in on Sunday morning than are showing up to church. This is not of course surprising in our post-truth world with alternative facts. We at one time are free to believe any crazy story we come across, while being skeptical of everything we hear. Evidence and facts are easily changed. Holding to truth to like the truth of Jesus’ work of saving dead sinners by making us alive is a fools endeavour.  There are many other truths that could portray us in a better light and give us a whole lot more power and importance.

And yet here in the foolish Church we have been proclaiming for weeks now the second coming of God in Christ during Advent, the birth of the divine Christ over Christmas, the revelation of Christ the Savior on Epiphany and soon we will proclaim the death of Christ the King on Good Friday. We have been singing about how Jesus is God, and we have been reading about how God has come in flesh and we have been praying about God working in ways that we cannot understand…. Yet, with all the ways we tell the story, it seems the Church doesn’t take the time to stop and ask, “Does this make sense?”

In perhaps one of the few places in scripture that might be considered an attempt to answer the skeptical question of “Does this make sense?” Paul writes, “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God”. Paul seems to be saying that this whole faith thing does not make any sense… except by faith. Only by experiencing of the power of God is our willingness to believe in this foolish proposition of the cross possible.

Look no further than what Jesus does today. As if Jesus is trying to show us the foolishness in action he preaches a sermon on a mountain to his disciples and crowds arounds, saying that things we would call curses are actually blessings.

And Paul takes the foolishness of faith even further. He says that we, the ones who are called by this foolish God to spread the gospel… he says that we are not wise, we are not powerful and we are not noble. We not only believe in a foolish God, but this foolish God has chosen us to be followers… a ridiculous choice.

But it is this ridiculousness that catches our attention. Its maybe even this ridiculousness that makes us show up to church on Sunday morning when most others are getting an extra sleep in day each week. This ridiculousness draws us here despite everything so that at least for a couple hours we can hear again the foolish story of God’s love for us.

In our world where truth is whatever we decide we want it to be… as people of faith we hold to a truth that roots us in a God who is not made in our image but we in God’s. And this God continues holding to the same story, even when it sounds foolish and silly. And because of that, we come here and we share with each other this ridiculous story about a peasant carpenter turned wandering homeless preacher. This story that tells us of a God who does everything backwards to the way we are told to do it. And the more we hear God’s story, the more it starts to break down and strip away all the fake truths and alternative truths of our world. And this foolish truth at odds with all the other truths start to root and ground us in our post-truth world. The Gospel gives us something to hold on to, when there doesn’t seem to be anything else. This story of radical grace and radical love from God that begins with the call to follow of a wandering preacher tells us that God is doing things that don’t make sense to rest of the world. Instead of offering proof, God offers love. Instead of offering explanation, God offers freedom. Instead of answering our questions, God invites us to follow.

Jesus calls us not only to set aside wisdom and power, but to set aside our mistrust, our cynicism, and reluctance to believe any so-called truth. And Jesus does it by simply saying, as we heard two weeks ago, “Come and See” and last week by saying “Follow Me, I will make you fishers of men”. This is the power of the Gospel that Paul was talking about. The power to turn our worlds inside out with a few simple words. This power allows us to trust in possibilities and opportunities of God’s working in the world in ways we cannot know. This power challenges our desire to be our own God while at the same allowing us to let of go of the burden trying to be God.

And so when we keep coming back here on Sunday morning, where we foolishly gather to hear the call of God to a new way of being in the world. Except that the more we come to hear this story about a God who comes to be born, to live, to die and to show us new life in resurrection, the more this story starts to be the only thing that makes sense during the rest week. Yet still our answer to those skeptics who ask us, “Why do you bother with that faith thing?” is the same. “We don’t know why, it just makes sense somehow”. And maybe this is why Paul doesn’t explain it to us but reminds us that the Gospel will only ever sound like foolishness. And maybe this is why God doesn’t offer any spin or alternative facts, because it is an unchanging foolishness of the call to “Come and see”, to “Follow me”, its in the foolishness of God’s unexplainable love, that truth is found.

Theology & Culture

Floating Down the River with Jesus

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Matthew 3:13-17

Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.”

Sermon

Imagine wading knee deep into the water. The water swirls around our feet. It is cool, and refreshing. The movement is gentle and easy. It feels good to be in the water.

We have been floating down the river for a while now. Each year, we hop into the boat together and start the trip all over again in Advent. We float towards Christmas and through Epiphany. It is a journey that is familiar yet also new each time we take it. It is a Journey that begins with end times, that stops to hear John’s sermons and questions. Then it makes its way, with Mary and Joseph to the stable manger. The journey flees with the Holy Family to Egypt to avoid Herod’s murderous actions, and we also come with the Magi to worship this baby revealed as God.

Today we pick up speed and fast forward 30 years, we float down the river Jordan where Jesus is baptized by John. Jesus’ baptism is an unusual story, an uncomfortable scene for Christians. Why does Jesus need to be baptized? For forgiveness of sins? Repentance? What does it say about John as he baptizes instead of being baptized? In many ways the story of Jesus’ baptism invites more questions as we hear it again.

In Advent, we heard John’s preaching on the river bank. His stiff condemnation of the crowds and his warnings of the Messiah. This time, when Jesus shows up, John seems very different. The confidence and boldness are gone. He is indecisive and questioning. Jesus insists on being baptized. And so John relents, without a fight. This doesn’t sound like the John of a few weeks ago.

But John and the crowds do not see what is going on. They are hoping for a powerful Messiah. A warrior who will end injustice and who will remove foreign powers from control in Israel, but Jesus is not those things. It is the beginning of the problems that John, the disciples, the crowds, the Pharisees, scribes and temple authorities will have with Jesus. Some will want an ally, some will want a powerful warlord, some will want Jesus to go away. But Jesus simply refuses to fit their categories. Jesus is going to show us God in ways that don’t see.. that we can’t see… that we refuse to see.

Remember the feeling of standing in the water, feeling the cool fresh flow around our legs? Well the further we float, the more the current picks up. The gentleness is replaced by force and weight. The water doesn’t smoothly pass by. It pushes and grabs, it pulls and drags. The cool gentle stream that cooled our feet now pulls us in and drag us along. The power of the river is more than we could have ever imagined.

Like the crowds who gathered along the banks of the Jordan, we gather to wait also. We are waiting for the world to get better. But it doesn’t.

As we tried to pause and rest over Christmas, Life and Death soldiered on in the world. There were still tragedies, shootings, war and illness. The news of violence still bombarded us from our newspapers, radios and TVs.

The world hasn’t changed all that much since John and Jesus met in the river. Sure, we drive cars, live in heated houses and can talk to anyone on the other side of the planet instantly. But, like the crowds who stood listening to John, our world still is filled with violence and death. More shootings in the news, violence in Turkey and Syria, scandal among political leaders.

The weight of all of this threatens to drown us in the inability to care any more. We hear the reports, read the news articles and it is too much to take, too much to grieve for. Not only is it hard to see what is going on as Jesus is baptized by John, it is hard to see where God is at all.

Today, it might feel like the cool refreshing water of the river has pulled us in and dragged us under. The current is churning and spins us about. We bounce in all directions, sputtering for air, aimed over the cliff, over the waterfall.

This is not what the river journey begun in Advent is supposed to be like.

This is not what God is supposed to allow to happen in the world.

We are not supposed to drown in the waters of grief and apathy!

(Pause)

And a voice pierces the chaos.

“You are my beloved. With you I am well pleased”.

Words of promise, words of hope.

As John dunks Jesus down into and then brings him up out of the water, as breath and air flood back into empty lungs, God speaks. God speaks in a way that hasn’t been heard since the beginning of creation. God speaks and the world is transformed.

We tumble over the waterfall, we plunge into the deep pool at the bottom. We are squeezed and crushed under the weight, we can’t tell which direction is up. Death under the waters seems imminent.

And then all of a sudden, while we are tossed about in the churn, not knowing which direction is up or down, we pop up and out of the water. The rushes back into our lungs. This is where God’s action begins. In drowning, in death. This is as strange a place as we can imagine God to be working. And yet, God speaks as Jesus comes out of the water “You are my beloved children and with you I am well pleased”. What a weird and wonderful God who can push us below the surface in order to make us His own. In order to give us new names as child of God, as Christian, as beloved.

This is why John doesn’t know what is going on when Jesus asks to be baptized. This is why we cannot see God working in the world. It is too radical, too unbelievable.

And yet, this is promise that was made to us in the waters of Baptism, and it is the promise that is renewed each day and remembered each time we witness another child being drowned AND raised in these waters of life. It is a promise made that in the place we lease expect it, in death God is showing us something new, something life filled, something surprising. Something that can come only from a God like ours.

A God who comes into the world as baby born to a unwed teenage mother,

a God who lives a poor carpenter in 1st century Israel,

a God who died on a Roman cross as a common criminal,

a God who was raised from the dead and who in turn calls us to be drowned and then raised,

New life can only come from a God who does not act like we believe God should.

The radical God of water and Baptism comes to us in ways that are so unimaginable and so crazy, that we can hardly make them out. The journey that God is promises is not easy or gentle. The results of God’s work in the world is rarely what we imagine or hope for. Yet, as this unexpected God meets us in our world, and on our terms, we cannot help but be drawn in to this unexpected God whose story has become our story. Whose story we tell over and over again.

As we float down the river of Advent and Christmas, as we pass by Jesus and John in the river, we see again and anew the marvel of God’s love for us. We see a God who not only pushes us below the water to die, but who pulls us out again so that we may rise into new life. And today, we hear a God who speaks through chaos

“You are my beloved Children. With you I am well pleased.”

Amen.

Sermon, Theology & Culture

A lament for 2016 and hope for 2017

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Matthew 2:13–23

16When Herod saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. 17Then was fulfilled what had been spoken through the prophet Jeremiah:

18“A voice was heard in Ramah,
wailing and loud lamentation,
Rachel weeping for her children;
she refused to be consoled, because they are no more.”

(read the whole passage)

It’s still Christmas, the 8th day. Yet, the magic of the season that we normally carry with us through New Year’s never really landed for us this year. The tragic stories of this past year kept coming at us, even on Christmas Day. More celebrity deaths, more conflict around the globe, more political messes. A fragile ceasefire is finally holding in Syria on the eve of 2017.

And so with the hopes that this year might be different, that a new and different number on the end of our dates will bring something different to the world.

So it can feel like an ominous sign when Matthew gives us the darkest of Christmas stories today, the commemoration of the Holy Innocents.

The story of the massacre of the Holy Innocents, of all the toddlers and babies in Bethlehem, is not an easy story to hear. Our hearts can ache simply hearing about the death of children, we just know, somewhere deep inside of us, that this is unbearably sad. There is no need to compare it to the tragedies of human history that have followed since. We know what the slaughter of children was like for that town of Bethlehem, because it has not stopped. Children die each day, all over the world, of hunger, war, disease and poverty. This is not just an entire community in grief and mourning, it is a whole world. A world now even more desperate for a Messiah.

Today, on the 8th Day of Christmas, Jeremiah speaks for us all:

A voice was heard in Ramah,
wailing and loud lamentation,
Rachel weeping for her children;
she refused to be consoled, because they are no more.

Jeremiah’s words first expressed the grief of the people, the mothers of Israel, as they wept for their children who had been taken away to exile in Babylon. They are words that the people of Bethlehem would have known. But they now carry new meaning as they are stamped again to the hearts of the mothers of Bethlehem. Tragedy upon tragedy. Heartbreak upon Heartbreak.

The words that have been stamped upon the heats of parents again and again through time. Last year it was the parents of Aleppo, the mothers whose babies suffer from Zika, mothers whose grief is too much to bear even when their daughter is 60 years old and has lived a life in the Hollywood spotlight.

The darkness is still lingering in our world.

Yet….

Yet….

Yet… Jeremiah’s words do not go unheard. The weeping of Rachel and of all the mothers of Israel is not ignored. God speaks to this suffering. God speaks to the people that Jeremiah first wrote to, God speaks to the mothers of Behtlehem and God speaks to all who know tragedy, pain and loss.

Thus says the Lord:

Keep your voice from weeping,
and your eyes from tears;
for there is a reward for your work,
says the Lord:
they shall come back from the land of the enemy;
17 there is hope for your future,
says the Lord:
your children shall come back to their own country.

17 there is hope for your future,
says the Lord:
   your children shall come back to their own country.

God has not forgotten the cries of his people, and God’s messiah, Christ has come into the world for a purpose.

The newborn Messiah does not escape to Egypt. Instead, the Messiah travels the path of his people. The Messiah goes down the roads they have traveled and gathers his people along the way.

Just as the nation of Israel fled from Pharaoh in the Exodus, so too will the Messiah follow their path to Egypt and back to the promised land.

And just as the exiles of Jeremiah’s day returned from Babylon to Jerusalem, to the holy city, the Messiah is also on his way to Jerusalem.  Egypt and Babylon are just the beginning of the Messiah’s journey and the Messiah becomes Israel’s journey.

As the Messiah escapes to Egypt it is truly only a delay of King Herod’s order for death.  The destination of Messiah, from the moment he laid in the manger, and was worshipped by shepherds and magi, is the cross. Christ the Messiah is going to the land of the dead.

This is the hope, this is the promise that the Lord speaks to the people of Israel. This is the promise that is beneath the star, that is born into the stable, that is in the little baby in Mary’s arms. The promise is not just a baby, but a baby that will die. But not just die, but that will rise again. But that will not just rise again, but who will bring us back from the land of the enemy, who will call us to rise from our graves too.

Today is the first day of a new year, hopefully a different year after the difficulties of the last one. Matthew’s Christmas story is an ominous beginning. And while we may have hope for 2017, things look bleak. The world seems to be headed into a period of darkness, or put another away, the relative stability of past decades may be something we are leaving behind.

And still, it in to this troubled world that God comes to us… God comes to us as a baby shining light into our darkness. 

17 there is hope for your future,
says the Lord:
   your children shall come back to their own country.

Christ, the Baby Messiah, born in a stable manger, has come into our world, to bring us out of the land of the enemy. To pull us from the chaos from the despair of grief and loss, from tombs where we do not belong. And Christ shall bring us back to our home, back to the love God.

This is is the promise of Christ’s coming. This is the Hope that the Angels proclaimed. This is the Good News of Great Joy that was given to the Shepherds, and that has been passed on to us this day.

Theology & Culture, Uncategorized

And the Word Became Flesh -A Christmas Story

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John 1:1-14

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (Read the Whole Christmas Gospel)

Sermon

And the Word became flesh.

This morning, on this feast of the nativity, we have made a long journey to be here.

Through the dark places, searching for the light. We have journeyed through Advent. We draped our sanctuary and our selves in the deep and rich blues of Advent, we let our eyes adjust to the dark until the distant starlight began to peek through the darkness. Our Advent waiting and wondering led to this moment of celebration at the birth of Christ.

We began 5 weeks ago with Jesus announcing the end of time, imploring us to Keep Awake. To open our eyes to the world around us.

We continued on with John the Baptist, who was preaching in the dark wilderness to “Prepare the way of the Lord,” the Lord who will come to straighten our crooked paths.

We then followed John to prison, to the dark night of the soul, wondering if all these promises of the Messiah were in fact true.

And finally, last week, we heard the announcement. Mary would bear a child named Jesus. And our darkness, the darkness of the entire cosmos was placed in contrast to the tiny baby growing in one young woman’s womb… and we wondered if this indeed was God’s plan to push the darkness back and keep it at bay. To bring light, THE LIGHT of GOD, into the world through a tiny baby born to insignificant people in a forgotten corner of the world.

And then last night, we walked with Joseph and Mary across country, to the town of David called Bethlehem. We submitted to the Emporer’s decree to be registered, we were denied a place to rest our heads, we squatted like refugees in animal barns, we heard the angels with the outcasts and we found out that God was indeed born into our dark world, bringing real light.

We also discovered, that this 2000 year old story is a story for 2016. That if Jesus was born into a world full of darkness back then, one where tyrants ruled, soldiers killed, people lived in fear, that certainly the darkness of our world is not too much for God. That Jesus does come into our darkness too. Messiah is born today, just as 2000 years ago.

But today, the Gospel of John pulls us back from the details of the story. John gives us the Christmas story again, but without shepherds and angels, barns and journeys, without even Mary or Jospeh.

John takes us to the heart, to the meat of the story.

And the word became flesh.

John’s story of incarnation is hardly one we could reproduce with a Sunday School pageant. John expects that we can separate the details of the story from the meaning of the story. What does it mean that the God of all creation has chosen to become incarnate?

Incarnation is one of those churchy words that pastors tend use, but that actually has a very earthy meaning.

The flower with a similar name, carnation, gets its name from its fleshy colour.

Carnivale, the South American Mardi Gras festival is related to incarnation too. The great festival where you eat all the meat in the house before fasting during lent.

And carnivore, the scientific word for meat eater.

Carne means meat.

So that church word incarnation literally means”to take on meat.”

And the Word became flesh.

The birth of Christ is the moment when God puts on the meat of humanity, the flesh of our bodies. If you want to know what God looks like, look at the people around you, look at their skin and eyes and hair. When Mary and Joseph and those Shepherds looked into the eyes, of the christ child, they would have seen there all of humanity contained in flesh.

When the disciples and the crowds heard his voice, they would have heard the voice of the God.

When the lepers and the lame and blind were touched and healed by Jesus, they would have felt the touch of God.

When the soldiers nailed feet and hands to a cross, they would have pierced the Body of Christ.

But putting on our meat isn’t just about our physical bodies.

The incarnation is also how God puts on the flesh of our humanity. The darkness of sin and suffering and death. The flesh of the human condition, of limited, fragile creation. God takes on what it means to be human, to be created, to be us.

John’s Christmas story omits all the details that we tend to think the story is all about in order to bring us to heart or the meat of the matter. God has taken on our flesh in order to bridge the unbridgeable gap between God and a fallen, broken creation. God has become one of us in order to come near to all of us.

Sure, John’s version of the Christmas story might be missing a few of the familiar parts of the story, but fleshiness of the story, of the incarnation reminds us that of all the Christmas traditions we hold this time of year, the most true of them all is the one carry on with week after week. In the Eucharist as we share in bread and wine, we partake in God’s fleshiness. And we are reminded again and again that God takes on our flesh AND we take on God’s. That God’s light and life comes near to us again and again. Given and shed for us.

And as God comes near, as God becomes incarnate, God begins to reveal the light that has been missing from our world. We begin to see just how pervasive the darkness was. We begin to see that even the smallest bit of real light coming into life through a young woman giving birth in a barn is more light than we can handle. We begin to see that God comes and comes in small space, because even the smallest light pushes the darkness away, but the darkness can never diminish even the smallest amount of light.

The light shines in the darkness, and the darkness did not overcome it.

As we began in Advent seeing the dark places of the world, making our way from the end of the world backwards to the beginning, to the announcement of the coming Messiah, to going with Mary and Joseph to Bethlehem and with angels to shepherds, John tells us that our destination was here. Here with the Word in the beginning. Christmas is where God begins creation anew.

Christmas begins all things new, because the darkness of sin and death will no longer have hold over us. Because the old order of things has ended, and now the Christ born into flesh has come today.

Christmas according to John might not have all the details we think are normally part of the story, but John does take us to the heart, to the meat of the matter. John strips the details back to open ears to hear, our eyes to see, our hearts to know that this story of a babe being born to virgin in a stable in Bethelhem, is the story of God coming into our world, coming in order to be near to us again.

Hear John’s final line in the Christmas story once more:

Today, the Word becomes flesh and lives among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.

Amen.