A Sermon for Christmas, 2016
The Epistle, Titus 2:11-14 – The Gospel, St. Luke 2:1-14
The Rt. Rev’d Stephen C. Scarlett
We say in the liturgy that we believe in “One God the Father Almighty,” but this affirmation does not seem to match up with the Christmas story. Almighty God makes his grand appearance in history as a baby in a manger—and everything seems out of control. The Holy Family is in Bethlehem because Caesar Augustus decreed a census, and not even the Mother of God, “great with child,” was spared from the hardship it caused. As we follow the Christmas story to Epiphany, we learn that another tyrant, Herod the Great, is anxious to kill the one “born King of the Jews”—turns out Herod was unwilling to share the title.
During his ministry, Jesus would exhibit power over sickness, death, sin, and evil. But these were all temporary victories. Those he healed and raised got sick and died again. His ministry pushed back against sin and Satan, but only temporarily. The Son of God exercised almighty power in a definitive and final way only on the Cross and in the Resurrection. Death came for him and he conquered death. Thus, we must wait until Good Friday and Easter to understand how this baby is really the Son of the Almighty Father, and how he merits for eternity the title, “Lord.” Christmas makes Easter both possible and inevitable. That is its primary importance.
Our lives as followers of Jesus reflect similar themes and questions. If God is almighty and we are his children by baptism and faith, why do our temporal circumstances so frequently contrast with his omnipotence? If he is in control, why does it so often seem like he has taken a break or decided to focus on another universe for a while? The difficult answer is that, as with Jesus, he is aiming at a larger victory for us. God can and does intervene in countless ways to make things better for each of us in time. He can and does crush enemies, relieve pain, and extend lives. But these are temporal mercies. There will be another enemy, more pain, and another cause of death.
His primary gift, which we receive through baptism and faith, is to renew the Christmas miracle of Incarnation in us. The Son of God, who took up residence in Mary and in Bethlehem, takes up residence in us. If Christ lives in us and we live in him, then we can expect our lives to follow the pattern of his life. It won’t always seem like God is in control. But our lives are moving slowly and surely towards the ultimate and eternal victory.
This is the meaning of Immanuel (Isaiah 7:14, Matthew 1:23). “God is with us.” He is not with us in some magical, make believe way that makes every problem vanish. He is with us in a real way. He is with us in our pain so that it is literally impossible for any temporal thing to separate us from him. As Romans says, “neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (8:38-39).
Jesus has conquered death for us and in us. Baptism and faith make Easter possible and inevitable for us also. As 1 John says, “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life” (5:13).
Faith is not only or mainly about the future. Only when we are reconciled to God and set free from the fear and reality of death can we begin to really live now. Faith is the beginning of life, and Christmas is an invitation to faith; an invitation to trust that God is in control even though it may not appear that way. Christ lives in us, and we are destined for Easter. Therefore, we can begin to live eternal life right now. As 1 John says, “God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life” (5:11-12).
Notes for a Sermon for the Second Sunday after Christmas, January 3 2016
For the Epistle, Isaiah 61: 1-3 – The Gospel, St. Matthew 2:19-23
The Rt. Rev’d Stephen C. Scarlett
Notes for a Sermon for St John the Evangelist, December 27, 2015
The Epistle, 1 John 1:1-8 – The Gospel, St. John 19:21-25
The Rt. Rev’d Stephen C. Scarlett
A. The identity of St. John
1. St. John’s identity. Brother of James, the sons of Zebedee. The tradition is that he wrote John’s Gospel, 1, 2, and 3 John and Revelation. Though some dispute this, the common themes of these writings make a strong for unity of authorship—in my opinion. Died a natural death in AD 90’s.
2. St. John in Ephesus. At the cross, Jesus committed his mother to John’s care. The tradition is that John took Mary to Ephesus with him. Acts describes St. Paul’s work in Ephesus. After Paul’s martyrdom in the late 60’s, John would become the undisputed leader of the Ephesian Christians.
B. St. John and the Incarnation
1. The feast of St. John complements Christmas because St. John emphasizes the Incarnation, God becoming man, in his writings.
a. John 1:1. The Christmas Day Gospel highlight the right doctrine concerning the divinity of Christ: In the beginning was the Word, and the Word was with God, and the Word was God.
b. John also emphasizes the genuine humanity of Christ. From John 1: “The Word was made flesh and dwelt among us.” Today’s epistle mentions his divinity and highlights the physical humanity: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life” (1 Jn. 1:1).
C. St. John and the Gnostic heresy
1. St. John wrote in opposition to the “gnostic” heresy—from the word for knowledge. Gnostics believed that we are saved by secret knowledge or “gnosis.” Gnostics believed in:
a. The separation of spirit from body; salvation was spiritual; to be saved from the body.
b. That behavior in the body could be disconnected from belief. Rigorist and libertine Gnostics.
2. The epistle can understood fully only against this backdrop.
a. “What we have seen, looked at, touched, handled.” Insistence that Jesus is Incarnate. The connection of this to the Sacraments. The Sacraments are the extension of the Incarnation to us.
b. “If we say that we have fellowship with him and walk in darkness, we lie, and do not practice the truth.” Insistence that how we live in the body reflects our belief in Jesus.
D. Applying the message of St. John to our lives
1. Believing the physical reality of the Incarnation—not a spiritualized Christ. In the Sacrament, we also see with our eyes and look upon him. Our hands also handle him who is from the beginning.
2. The evidence of our faith: a life of prayer resulting in changed behavior in a community where we experience forgiveness and grace. “If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. (1 Jn. 1:7).
A Sermon for The Second Sunday after Christmas, January 4 2015
For the Epistle, Isaiah 61: 1-3 – The Gospel, St. Matthew 2:19-23
The Rt. Rev’d Stephen C. Scarlett
A. The travels of the Messiah in the gospels for Holy Innocents and Christmas 2.
1. The gospels for the feast of the Holy Innocents last Sunday and the Second Sunday after Christmas today are a continuous narrative from St. Matthew’s Gospel of the travels of the Holy Family (Matthew 2:13-23). Last week St. Matthew described how Joseph, Mary and Jesus went to Egypt to avoid the wrath of Herod. Today, Matthew describes how they returned to Nazareth after the death of Herod because it was not safe for them in Bethlehem.
2. This continues the Christmas theme of Incarnation. Jesus is really human. He suffers the indignities that are common the the human condition. Surprisingly, the newborn Son of God is continuously opposed by those he came to save. There was no room in the inn, and he was not welcome in Israel because those in power were threatened by him.
B. The larger theme of Christmastide narrative
1. St. Matthew portrays the inconvenient travels of the Messiah as the fulfillment of prophecy. This fulfillment is not the prediction of specific events. Rather, the travels of Jesus fulfill prophesy in the sense that Jesus brings the Israel’s story to its intended fruition.
2. The most startling prophetic implication of the story is subtly imbedded within the details. Jesus traveled from Nazareth to Bethlehem because of the decree of a tyrant; then from Bethlehem to Egypt because the local ruler wanted to kill him; then from Egypt to Nazareth, and not Bethlehem, because the ruler’s son might still want him dead. This seems so unjust and unfair, yet this is the very narrative God has prophetically ordained. God’s hand in the story is highlighted by the fact that every movement fulfills prophecy. So, who is in control here? Caesar Augustus? Herod the Great? Archelaus? Or God?
2. This is how God works in the Bible.. Oppressors, or God’s own people, oppose God or do bad things, and God’s will is accomplished nonetheless in and through the human rebellion (for example., the Joseph story, Genesis 37-50, where the brothers sell Joseph into slavery and this is how he becomes their savior in Egypt). God works his purpose in all things (Romans 8:28). Even the evil is used for God’s good. This is how God rules the world. God is always in control, even when it does not look like it.
3. Thus, life of Jesus that begins at Christmas is headed towards its climax on Good Friday and Easter. Many adversaries will arise to try to stop Jesus from fulfilling prophecy and reaching his appointed destiny. They will all fail. In fact, the adversaries and enemies all become necessary parts of the plot development. God has become man, and no created thing can thwart his will and purpose.
C. The application of this point to our lives
1. When we describe our lives as being “in Christ” we mean that our lives share the themes of his life and we share his destiny. If God is with us, if Christ lives within us through the baptismal gift of the Spirit, if we try to follow Christ and do God’s will, then we can expect experiences of opposition and exile; we can expect to spend time in the wilderness and we will be assigned our cross. We will fall from time to time. Our weakness will occasionally cause us to sin. But God will remain in control. He will use our travails and failures to humble us and form new virtues in us. His presence with us with cause us to grow in faith and perseverance. When we look back we will see that the very worst things we faced were used by God to make us what he wants us to be and accomplish his will in the lives of others as well. Evil, and God’s conquest of it, become necessary parts of our redemptive story.. Above all, Easter is inevitable for us as well. We will conquer and we will rise from the dead.
2. If we take this to heart we will begin to look at life in a different way. We will become less concerned about all of our carefully constructed plans and goals, and we will become more attentive to what God is doing when our plans and goals fail.
–An example: A flat tire that derailed my plans for the day became the opportunity for unexpected and important conversations with others. This pattern can be seen constantly when we open our eyes to see.
3. This does not mean that we shouldn’t have plans. It means that all of our plans should be made with great humility and one great contingency, “Nevertheless, Thy will be done” (Luke 22:42, cf. James 4:13-17).
4. When we look at life this way we begin to look at our enemies in differently. Our “enemies” are those who seemingly have power to disrupt our lives and make them painful and difficult. We can, by prayer and discernment, come to understand how God is working in and through adversarial events and people to accomplish his will in us and in them–part of our purpose is to be witnesses for Christ even to our enemies. Once we realize that God is in control we will feel less need to win temporary battles, and we will develop a greater ability to pray for those who oppose us. For we know that all evil will be receive its due reward in God’s good time. Sometimes it looks like evil is in control in the world and in our lives—it appears this way in Matthew’s infancy narrative—but this is illusion.
D. The New Year, freedom and Jubilee.
1. The lesson for the epistle, Isaiah 61, is significant because it is the passage Jesus read at the beginning of his ministry in the synagogue in Nazareth. It fits the theme of opposition. After Jesus read it and proclaimed himself to be its fulfillment, the synagogue congregation tried to throw him over a cliff (Luke 4).
2. In Isaiah 61, the gospel or good news is proclaimed in terms of the Jubilee year. In the Old Testament every fiftieth year was a Jubilee year. Debts were supposed to be cancelled, slaves were supposed to be set free and land was supposed to be returned to its original owner. This was supposed to happen. It doesn’t appear that it happened very often.
2. Jesus proclaims the fulfillment of Jubilee in his life and ministry. The Spirit of the Lord is upon him to preach the good news of liberty to those who are being beaten up by the world—just like the world tried to defeat Jesus. The meaning of Jubilee for us is that we are freed from sin, guilt, fear and all the things that bind us. We experience the freedom of God’s jubilee proclamation when we begin to live in the new story God has revealed in Christ—the story of God’s triumph through suffering. If we live “in Christ,” then the themes of Christ’s story are the themes of our story. Our enemies serve God’s purpose. Our captivities are purifying and redemptive. We always look forward to an Exodus or return from exile—in Christ our story will always move in that direction. Our narrative is always moving toward an ultimate Easter triumph. We have already won, we are winning and we will win. We can rejoice even in our sufferings because we know that God is with us.
3. We don’t always view life this way because we don’t enter fully into our new story. There are a few reasons for this. We may want something other than God’s will and so we fight with God. We may try to run from our pain rather than trying to find out what God is doing in the midst of our pain—and thus we choose pain killers rather than the cross. Or it may be that we are unwilling to forgive and let go of the past. We choose resentment and bitterness rather than forgiveness and grace.
4. But the big issue is trust. Can we really trust that God is in control in the midst of all we are going through and all we see happening in the world? We can pray for increased faith. “Lord, I believe, help my unbelief” (Mark 9:24). As we learn to trust God more, we learn to see more clearly what God is doing. Yet, the really good news that we see in story about the newborn king is that God is in control, where we believe it or not.
When people try to solve the problems of the world, they typically propose a new philosophy or “program.” The modern world has been full of “isms” and schemes. They have all failed to do all that they promised. Some “work” better than others because they take more accurate account of sin. Nonetheless, the fall of man, and the enduring flaw in the human condition that results from it, remains the problem that no idea or plan can solve.
The birth of the Son of God on Christmas is the beginning of the answer to our condition because he will solve the problem of sin. We need new people, not new philosophies or ideals, and Jesus Christ in the manger on Christmas is The New Man. He has God for his Father and the Blessed Virgin for his Mother. He is fully God—as he always has been; but now he is also fully human.
The word “human” is, for us, synonymous with words like “flawed” and “sinful.” We excuse our foibles and failures by saying, “We’re only human.” Christmas reveals this to be a false premise. For Jesus is human, but not flawed or sinful. In fact, our sins reveal that we are yet fully human. We are only in the process of becoming by grace what Jesus is by nature.
Jesus is fully human. He will eat, drink and celebrate. He will fast, weep and mourn. He will experience pain and pleasure, joy and anger, disappointment and frustration. He will be popular, then rejected by all. He will suffer and die; and then he will rise from the dead—because he is God and God cannot be held by death. Easter is the inevitable result of Christmas.
But Jesus will never sin. He will never worship an idol or act in malice. He will never use another person to get something for himself. He will never gossip about others to make himself feel good. He will never ignore the will of God and the good of others in order to make a profit. He will never mistake lust for love. In the words of 1 Corinthians 13, Jesus will suffer long and be kind. He will not envy; he will not show off or behave rudely. He will not seek his own> He will not rejoice in iniquity, but will rejoice in the truth. Jesus will bear all things, believe all things, hope all things, endure all things (1 Corinthians 13:4-7). In other words, Jesus will be fully human.
In our Christmas collect we ask God to “grant…that we, being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit” (BCP 96). Through the baptismal gift of the Spirit, our fallen humanity is renewed so that we can now be like him. We are no longer stuck in sub-human and beastly patterns of behavior. By grace we are sons and daughters of God.
However, grace is a gift that we must receive by faith—by continual prayer and trust in God—if we are to become in daily life what God has declared us to be in baptism. Therefore, as we begin to celebrate the twelve day feast of the Incarnation, let us set aside our doubts and fears and let us receive Christ into our hearts with new faith; let us be renewed by God’s Holy Spirit to become living members of the Body of Christ; let us be the incarnate presence of Jesus that changes our homes and families and the places where we work and play. Let us be new people who love in new ways. Let us be, not “only” human; let us be fully and genuinely human. As St. John writes, “As many as received him, to them gave he power to become the children of God, even to them that believe on his name, which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13).
A few years ago, our son called and excitedly told us that they were expecting the birth of their third child, their first son, and that they had decided to name him Joseph. Diane and I immediately thought of Joseph in the Old Testament. We thought a baby quilt of many colors might make an appropriate gift.
We were then informed that our grandson was being named in honor of
Neither St. Mark nor
God did not think it wise or prudent that a father be merely a bystander in the life of a family. A child needs the love and active involvement of both a father and a mother. With as much care and thought as Mary was selected to be the Mother of our Lord, God prepared Joseph for his important role as a father.
Joseph also lived the virtue of Obedience. This morning’s Gospel tells us that while Joseph thought on these things, an angel of the Lord appeared to him in a dream telling him that the child was from the Holy Ghost and that he should take Mary as his wife. This was the first of three dreams Joseph received and he humbly and obediently responded to each one in faith. To obey requires listening, accepting what is said, and following through in action, even when it is difficult or challenging. Joseph was obedient and as such he modeled obedience for the child Jesus as he grew towards manhood and the Cross.
Following God can be inconvenient and require a change in thinking. Being asked to be a foster father and human role model for the Messiah was not a job one would normally volunteer for. Joseph the husband had to be helpful, caring, sensitive and reliable. He took full responsibility, caring for a very pregnant wife on an arduous three or four day journey from
Later on, Joseph the family man had to endure fleeing his ancestral home, becoming a refugee and reestablishing himself in an expatriate community. He knew what it was like to search for a job and to provide for his family’s needs. Joseph the worker was a “tekton”, which in Greek refers to being a craftsman or artisan, one who works with wood, stone or metal. He labored hard physically, on a daily basis, to provide for the needs of his family.
Nonetheless, Joseph was faithful to the call of God upon his life. After a time, when it seemed the danger was over, there appeared to be nothing to keep Joseph in
Scripture does not record one word uttered by Joseph. It only tells us of what Joseph the silent did in his life. However, as Jesus teaches us, quote, (
Twenty centuries later, Joseph still provides us with an example of what it means to live as a godly man. We learn from Scripture that Joseph was faithful and obedient to all that God asked of him. He was a protective husband and father who placed the well being of his wife and child above his own wants and desires.
He was certainly “Not your average Joe.”
The feast of the Circumcision of Christ commemorates the Holy Family’s fulfillment of Leviticus 12:3, which required a male child to be circumcised on the eighth day after his birth. The Leviticus passage was a restatement of the commandment God first gave to Abraham in Genesis 17:10-11.
The symbolic significance of circumcision as a sign of the Old Covenant seems to be two-fold. First, it required the shedding of blood, which reminded Israel that sacrifice was required to fulfill the covenant (cf. Exodus 4:26). Second, it marked the organ of reproduction, which reminded Israel that the covenant was with Abraham and his “seed.”
The full significance of this second point is highlighted by St. Paul in Galalatians: “To Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (3:16). The point of circumcision was to mark off the male children until the arrival of the one particular child who would fulfill the covenant.
Baptism is the sign of the New Covenant that replaced circumcision. Colossians says,
In [Christ] you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ; buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead (2:11-12).
Circumcision was an external sign. Baptism points to an inward renewal. This is the main distinction between the Old Covenant and the New. The Law of Moses was written on tablets of stone. Through the Holy Spirit, the Law is now written on our hearts (Jeremiah 31:33). This fulfills the prophecy of Deuteronomy, which said, “The Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, that you may live” (30:6).
Another distinction between circumcision and baptism is that women were not able to receive the former rite. The covenant with Abraham was with the male child. Women were included in the covenant through their relationship with father and husband. Now that Christ has come as the firstborn Son, as the male who inherits the covenant promises, both male and female inherit the covenant promises by virtue of their relationship with him. This is the meaning of Galatians 3:27-29:
For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. (Gal 3:27-29).
This is why the New Testament sometimes refers to women as “sons of God.” The son was the heir. “In Christ” women also inherit the promises of the covenant.
The day of circumcision was also when the Jewish people named their children. Our Lord is named “Jesus,” which means, “God saves.” Baptism is when we “Name this child” (BCP 279). Christians typically name their children in advance of baptism. The significance of naming in baptism is not the meaning of the name. Rather, the Christian name is the name by which God knows us, since we become his adopted children in baptism.
This all gives us some perspective with which to approach the New Year. Today is, after all, also New Year’s Day. In the light of the truth that Jesus has fulfilled the Law for us and that we are sons of God and heirs of the covenant promises through baptism and faith, we ought to resist the temptation to approach the New Year the way the world does, with the pattern of bold resolution destined for failure.
Part of our inheritance “in Christ” is freedom from captivity to the pattern of behavior that characterizes the world. The world resolves to do better; it tries, by human will power, to become what it ought to be. And it fails. The Christian life begins the other way round. Life in Christ begins with success. God makes us his children by grace. He forgives us and accepts us as we are. Then, by grace, God begins to do his will in our lives.
In order to actually live in a new way, we have to experience God’s grace. We have to accept God’s forgiveness, and forgive those who have sinned against us. This the freedom proclaimed in the Jubilee year in the Bible, when all debts were cancelled and all slaves freed. We are free from bondage to sin and guilt. “We have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God” (Romans 8:15-16).
To be sure, there is work to do “in Christ.” But it is not our striving to be what we or others think we must be. It is God working in us to change us into the people he has declared us to be in baptism. It is God making us in reality what we are by faith. For God already sees Easter. God already sees what we will be when his work in us is finished. This is what we are becoming through the daily renewal of the Spirit (Christmas Collect, BCP 96).
Our resolutions for the New Year should focus on what God is doing in our lives. So many New Year’s resolutions deal with external things—lose weight, get in shape or make some other external change. These are all fine and good as far as they go, but God would have us look at the deeper issues. For example, getting thin is often connected with vanity, which is a sin. If weight is an issue, the real question is, why? Why is food our idol? And, how will we let go of it? How will God’s grace set us free through the experience of forgiveness and the power God gives us to live in a new way? How will God’s grace set us free from our cultural preoccupation with how we look? How will we learn to focus on virtue and not appearance, on the circumcision of the heart and not merely the outward appearance of the flesh?
We must also continually remember that our human failures are a means by which God works in our lives. We know that we are likely to fall short of what we boldly resolve to do. We also know that human weakness is not failure “in Christ.” We make real progress through many failures that lead to new experiences of grace and develop new strength in us. “When I am weak, then I am strong” (2 Corinthians 12:10). We are learning to be new people. Failure is part of the process by which we are re-fashioned into the image of Christ.
This is why every week in church is a new year. We keep coming to the altar to confess our failures, receive God’s grace and remember again that we are God’s children. We keep going back out into life as new people, to once again do the good works God has prepared for us to walk in. The fact is that our sinful bodies are being made clean and our souls are being washed. As we live the life of prayer, as we work, pray and for the spread of his kingdom, we are being changed by God. As Fr. Joe Miller once said to me after the liturgy; “I guess we’ll just keep doing it until we get it right.” We’ll just keep doing it until the new creation is finished and all things are new.
Christ has come. He has fulfilled the Old Covenant. God’s gift to us, given in baptism and received through faith, is that we are now the sons of God of and heirs of all his covenant promises. Thus, for the New Year, resolve, as the epistle says, to “Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for his good pleasure” (Philippians 2:12-13).
In the gospel, Caesar speaks, and God speaks. St. Luke tells us: “It came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.” (Luke 2:1). Caesar exercises his power with an edict that required all to be counted, and all to pay. Meanwhile, the silent Word of God is sleeping in Bethlehem. God exercises his power by sending his Son into the world to be born in a manger. As Psalm 2 says, “I will rehearse the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.”
This is the very kind of behavior that causes people to doubt the existence of God. If God is Almighty, why is the Word silent and sleeping? Why does God make the Mother of God travel seventy miles to give birth? Why doesn’t God require them to make room at the inn for his Son? Why doesn’t God force people to do what he wants? Why isn’t God more like Caesar?
God acts in this manner throughout the Bible. He speaks in ways that are not very impressive at first: Noah builds a boat; Abraham leaves his country and makes a long and arduous journey to the land of promise; Moses appears before Pharaoh; the boy Samuel is sent to live with Eli the priest; the young man David is anointed as king. It wasn’t obvious in these circumstances that God’s actions had any relevance to the problem at hand. But this is the way God exercises power. He accomplishes his will over time through flesh and blood people who are faithful to obey him in the ordinary course of life; who fight actual battles and conquer real enemies.
There is a kind of power that seems frightening and awesome in the moment, but is revealed over time to be but another tedious display of human pride destined for failure. And there is a kind of power that seems weak and ineffectual in the moment, but has a transforming influence in the long run. There are those who yell and demand, who extort and strong arm, who use their positions of authority to take advantage of others. Time reveals them to be sinners awaiting a terrible judgment. There are those who quietly do the will of God. They confront evil and encourage the good. They us their gifts to serve others and are faithful unto death. Time reveals them to be the children of God.
Christmas is only the beginning of the story that will come to a climax on Good Friday and Easter. It is a real story, and that is what makes it powerful. Christmas reminds us that God conquered sin, suffering and death by facing actually temptation, enduring real pain and allowing himself to be killed. God redeemed human life by actually living one. There is a part of us that doesn’t like this method. There is a part of us that wants God to do it the easy way; to get rid of all pain and suffering by magic. Let God speak from his throne in heaven and simply decree that there be no more sin, no more suffering and no more death!
The problem is that real enemies cannot be conquered by mere bluster and rant. Real enemies can only be conquered by actually facing them and actually conquering them. This is the secret to understanding God’s work in our lives. God doesn’t magically take things away. Rather, he gives us the grace and power to conquer them through faith over time.
Once God enters the story, the victorious outcome is assured. To be sure, the battle must still be fought. Herod will rise up in violent opposition. The Holy family will flee to Egypt. The Holy Innocents will die. There will be temptation, conflict, agony and the passion. But Herod, Rome and all who oppose the Son of God will lose. God will win. The decree of God, “Thou art my Son; this Day have I begotten thee,” will trump the decree of Caesar. In fact, the decree of Caesar that all the world should be taxed, is already being used by God for the fulfillment of prophesy. For the prophet Micah had said that the Messiah would be born in Bethlehem (5:2). Caesar’s decree is the means by which God makes it happens.
Christmas is the beginning of our story in Christ. The collect draws a parallel between the Incarnation and our baptism. In the Incarnation, God’s Son took our nature upon him and was born of a pure virgin. Through baptism and faith, we are regenerate and become God’s adopted children. Jesus is God natural and eternally begotten Son. We have become God’s children by adoption and grace.
Through baptism and faith, God enters into our story. This means that a victorious outcome is assured in our lives as well. Life “in Christ” provides no promise of freedom from suffering, temptation, conflict or death. Life in Christ simply promises that none of these things will defeat us. We will win. In Christ, we will conquer our enemies and rise from the dead—just as Christ conquered every enemy and rose on Easter.
This is the confidence of faith that is expressed in Magnificat. Mary, barely pregnant with the Son of God, proclaims, “He hath put down the mighty from their seats and hath exalted the humble and meek” (Luke 1:46-55). It hasn’t really happened yet, but now that God is in the story it is as if it is already done. The victory is possessed by faith.
We live through the life and triumph of Christ as we fast and feast our way through the calendar. Now the Word is made flesh. Soon we will remember again how Christ is revealed to us during Epiphany. We will fast, pray and fight the spiritual battle with Christ in Lent. And we will rise again with him on Easter. This movement from Christmas to Easter is the essence of all of life in Christ. We live through our battles knowing that Easter is coming. Victory is guaranteed now that God is with us. This confidence is not cockiness or wishful thinking. God has spoken, and it will come to pass.
Christmas invites us to put renewed faith in the Son of God; to begin to live “in Christ” and participate in the victory of God that begins at Christmas. Come! Feast and fast with the church through year as we live in Christ and look forward to Easter. Come and experience the power of the Incarnation, which is, “Christ in you, the hope of glory (Col 1:27).