The gift of joy and sorrow

 In this post Christmas period we go through a whole series of emotional changes that are part of the life of Christ. It is only in the Matthean gospel that we have the issues of flight and recognition of Christ by foreigners. In the Lukan account we go through the normal Hebraic requirements for a birth to be registered or acknowledged with the presentation, which we read about this Sunday. In the presentation narrative we find two characters of note, Simeon and Anna. It is really on the former that most of the focus falls but it is in the latter that we find the celebratory joy that the Christ child brings. If Anna denotes the joy of Christ's presence than Simeon represents the dark and sorrow that comes with the Christ child.

Both of these are expressions of Christ's presence in the world. We are more familiar with expressing or at least trying to express the hope and joy that is expressed by Anna. Essentially we could say that this is what this season is all about. Giving joy and expressing wonder at God's presence in our lives. Indeed this is what is promoted over the whole of the season and is expressed as we give presents to each other, celebrate with our families and enjoy the general feeling of freedom and life. Yet, within the joy and the celebration we can glimpse some of the darkness that is present as Christ becomes incarnate. This is most particularly seen this year in the light of the COVID 19 lockdowns that have occurred not only here in Australia but also in the UK and elsewhere.

The COVID situation has ensured that the world's injustices are highlighted above everything else which is not something that should be a celebratory event. We have been given stark evidence of the role that injustice plays in the way we work in the world. Our understanding of a just and peaceful world has perhaps been more lacerated this last year than in any other. It is not just the irresponsibility of terrorism and violence that has disrupted our yearly world view to suggest that peace is not being striven for. Rather it is the corrupt undertakings of those with power and the real time consequences that has heightened our awareness of our unjust world. Simeon points to Mary's broken heart, a clear reference to the cruel injustice that ends Christ's life, but it also should highlight for us our broken hearts at the cruel injustices that take place on a daily basis not only here in Australia but around the world.

Sometimes we need the sorrow to recognise the joy

Just think for a minute, with regards those still suffering the after effects of the 2020 fires without receiving the promised relief from gathered funds; or do we even have to think to closely about the American distribution of vaccine to politicians and the rich first rather than those on the front lines. We can go on and on citing evidence upon evidence of the unjustness of societies throughout the world without even blinking an eye or thinking about our responsibility. What can we do? We are only at the bottom end of society but who votes the politicians into places of power without thought and going only on what our past generations or our historical thinking leads us to. We behave when it comes to politics as if we have no brains and no thoughts of our own but follow as tradition dictates.

If we are true to our calling as Christians, then we should be vocal about how our leaders lead so that we move towards the joy that Anna sees rather than the injustices and weeping that Simeon sees. Simeon has seen it all and has seen the joy and the peace that comes with God's presence but is knowledgeable about the misery that is also present. While we are celebrating our joys and our freedoms we must also look towards how we can create an atmosphere that leads to peace, that leads to community and leads to dialogue. It is in listening that we hear God's voice subtly urging us towards a just and peaceful world rather than the brash power hungering noise of the world around us that asks us to ignore the injustice and the poverty and the homelessness and the ignorance that this brings. Only when we recognise the joy and the sorrow that is embedded in the incarnation will we truly work towards the just society that embeds the Christ child in everything that we do.  

The Incarnation - do we really honour that which is come?

 The present(s)/(ce) - is what we are all waiting for! Well, we can take that statement a number of ways within the context of where we are and what we are doing. I wonder what you thought of when I said the present(s)/(ce)? Where you thinking of time or where you engaged with wondering about what you are going to get from beneath the tree tomorrow. I suspect none of you really heard "presence" but concentrated on presents. All three are in fact applicable to one degree or another but it is perhaps the difference between presence and presents that need to be highlighted today. Unfortunately no matter how well we know the story of the birth of Christ we also realise that this is a very European interpretation of the events that are detailed in the narratives of Christmas and as such tend to lead us away from where we need to be looking at Christmas. Early interpretive efforts have cumulated with the historically inaccurate story that we entertain today. Is this shock and horror, blasphemic utterations or do we need to clearly understand the incarnation in today's world beyond some of the colonialistic impositions placed on us by old interpretations?

We are often focussed on Mary, shepherds and the stable all of which are to one extent or another convenient European conventions and imaginations of one sort or another which we actually need not go into. Our main focus should indeed be the incarnation. No matter how we try to explain it we need to understand that the event we celebrate is the coming of God's presence into the Christ child. This is the need to focus on God and God's will being present in the Christ child so that we can understand that it is in the lowly and the abused that we find Christ's presence. For it is in this position of weakness we see the presence of God. We do not see God's presence in the powerful but in the lowliness of a human child. This is the wonder that we see in each child that is borne, this is the wonder that is on every mother and father's face at the birth of their child. Unfortunately we truly abuse this wonder as the child grows up into a society that rejects God's presence and engages and promotes a selfish attitude rather than God's selfless agape love.

Presents, presence or present

This is the present that we receive each Christmas. It is the present of understanding that God comes to us in the form of each child that is born, if we were only to recognise it as Mary and Joseph and all the other hangers on in the tale show. Yet, after each Christmas we forget so easily the wonder that is revealed in the incarnation. It is a present that is given to us every year so that we can each find joy in the presents that God gives us in this insight. Truly, God's son is born this night/day but God's daughter / son is also borne in the present, no longer confined to a single occasion but is shown on multiple occasions as we celebrate God's presence in our hearts. This is worth celebrating. In gathering together today we gather to remind ourselves of this self giving of God and that God is truly present in the present. We are reminded that God presents us with a gift each year a reminder of the fact that God has been and will be present in us if we accept God's love in our hearts. It is a time to have great joy even in the midst of our own sorrows at this time of year.

It is only in our present that we can find God's presence. We can open our hearts with joy and we can do all those things that are required of us, especially at this time of year, but it is only when we actually see God in those around us and in our present situation will we be welcoming of Christ's incarnation into our presence. This is the present that is given to us at this moment in this present time not in some future but here and now is when we will be judged. It is now that we stand up before God's presence to be judged for we are all asked to give glory to God's presents to us. It may be the same present but in accepting Christ's incarnation into our hearts we accept God's presence and present, So when we celebrate this day in front of the tree, whether this has happened or it is about to happen, we need to remember the present that has been given to us on a tree in the form of God's love and presence sacrificed for us at the moment of the incarnation.

Love is...

 Do you remember the cartoons "Love is..."? They were all cute and romantic sort of things and if anything geared towards what is known as eros or romantic love. The ideal of love in the modern age our hearts all a flutter with Mills and Boon with proclamations of undying love or else deviant interests in our personal and collective sexuality. These are in a manner of speaking what we are used to when it comes to the expression of love. There is a commitment there but it is a commitment to our own needs once more, it is idyllic and often times we find such expressions overly sweet or else to raw for us to manage in our own selves. It is often the most common expression of love that we think of when we think of love. However, there are, according to some, other expressions of love which are little regarded today simply because we do not think about them. Some of these are portrayed in films and other cinematic genres or else in books.

The most common love that we see almost everyday in one form or another is storge. This is the love that is seen between a parent and a child. It is the natural bond that forms between a mother and a child or a parent and their children. It is totally empathetic. It has its strengths within the family but on a wider basis can often lead to jealousy as we believe someone else is getting more attention then ourselves. Indeed in the world today perhaps a lot of our own troubles within the family and within the community can be seen to be a poor understanding and strengthening of this type of love. We allow and often encourage others to become jealous by the way we act rather than encouraging our own bonds of storge within the family situation. Siblings believe that one or the other has a better deal than ourselves when it comes to love being returned to us. This leads to disruptions in the nature of our empathetic bonds and thus the breakdown in values within the family.

There is nothing greater than storge, philia, and eros except agape.

The third form of love that we experience in the world is seen more often in the movies and in the literature genres. If and when it is seen in life we often pass it over and do not pay much heed to it. Yet, philia is perhaps one of those things that can forge bonds in society and in our communities to a greater extent than we would seem to think. Philia is the bond formed between two people that bring them together as friends and as supporters of each other. This is the bond that forms between ourselves when we hold values and interests in common. It can perhaps be seen more often in rural communities where lasting bonds are formed but is also found in other communities and groups. This is often portrayed in films where a group bonds together or two people bond together to form the 'ideal' team or group. It is the bond of friendship that is characterised in the Bible by Jonathon and David. It is a bond that often brings a community together in the face of disaster and it is a bond that lasts over a lifetime. However, it is a bond that is or can show the fatal side as it can disrupt community as much as it can build community due to its specific nature.

The fourth form of love that is spoken about is something that we must all strive for as this is the love that we speak about when we talk about the incarnation and the presence of God. This is agape love. This love is not often seen within society as society deliberately, in the current age, denies the presence of this love through its manipulation of a self greed and wants. Agape love transcends the individual it is more than just one or two people coming together this love is about an unconditionality over and above storge. It reaches out to all irrespective of who or what is at the centre of that love. It pays no attention to the divides that we humans create in the world around us and it is against and duality that we introduce that causes division. This is God's unconditional love which is brought about when we encompass the incarnation in our hearts and allow God to lead us in our relationships rather than our own needs and wants.

Joy but from where

 It may seem somewhat repetitive to hear about John the Baptist again when we have already done and dusted John last Sunday. Everything about this Sunday has its arising in the preparation that John takes to prepare for God. Bearing this in mind and the words from last Sunday there is nothing strange in hearing of John once more as a reminder of our preparation. Joy comes when we begin to do what God asks of us in the world. The passage from Isaiah (61.1-4) is quoted by Christ at the beginning of his ministry and is the start of our ministry in the world for this is what it means to bring joy into the world, for joy is not a fleeting feeling but a long lasting change in our outlook and lives.

At the depth of human depression we have no feeling for those around us and only look to our own needs and requirements. There is no joy in our outlook or in our needs for we are desperate for life and only life at the present time. Everything else when we are in the midst of despair is naught and not something to be sought after. It is only that which will get us to the end of the day that is foremost in our thoughts and anything beyond that is peripheral to that. It therefore does not matter as much as our own needs. In lifting those who are in tis situation out of their circumstances means bringing joy into their lives. Not the ephemeral feeling but a deep rooted joy that changes their lives. In Isaiah mourning turns around into a very different scenario which suggests a total change in heart and lifestyle. The ruins of a previous life are repaired (Is. 61.4) to give way to something new that brings joy. It is this fundamental change that John calls for us to prepare for; a change that moves us beyond the ruins of our own lives into a new beginning and a new way of doing.

The Thessalonians passage directs us to the way in which this is achieved (1 Thess. 5.13-15). It is a way that is at present totally at odds with our day to day lives. There are many "instant karma" videos available on Facebook and other sites, whilst funny and sometimes hilarious, we need to ponder what is the point in the instant karma. It teaches nothing other than the fact that it is appropriate to do something nasty for what nastiness has been done to you or a fellow citizen. The more difficult thing to do is to attempt to change the attitude of those around us towards peace and harmony. It is more difficult because the modern world has not been brought up to respond to this type and style of admonishment. We are taught that it is appropriate to payback rather than to teach. We have become lazy in our response to those that look to do harm or abuse their authority. We are also guilty of doing that which the writer of 2 Thessalonians encourages us not to do (5:19). The normal translation of "do not quench the spirit" does not perhaps capture the tone as well as "Do not stifle inspiration".

Joy is not fleeting it is permanent

These are the things that are harbingers of joy. If we stifle people's aspirations we stifle their joy in the world but this is what we tend to do. We very rarely encourage others to express their spirit and their aspirations. There are too many stories of people being put down because this is the way we do not do it or else it is too much of a threat to my position, my power, etc. Joy comes with the expression of the Spirit that is deep within us and comes with Christ. Only when we follow the path that Christ opens for us do we fully understand the joy that is present in allowing others to succeed. To often we retain that we have been taught over time by society around us. We allow ourselves to abuse others because what we see in social media tells us that this is the way to act. We stifle those around us because we are told what is classed as beauty, or intelligence or in fashion. We do not allow the bright sparks of God's presence to burgeon forth and be as they have been formed by God. to often we down play others because they do not conform to what the "pub test" tells us. But what if the "pub test" is incorrect what if we need to actually test to God's standards not ours? Are we able to prepare to change so much that we no longer judge by others standards and put down the Spirit that is contained in God's creation? In accepting the incarnation n our lives we also accept the fact that others are created in God's image not ours and celebrate their joy and their achievements. Allowing that joy to echo around the world and fill us with joy and love.

World peace - A dream or a revolution

 As Christians we talk about the Peace of God that passes all understanding, so where is this peace and why are we not living it? What is more none of the readings for today really speak of that peace with the exception of the Psalm (85:8), rather they speak of the preparation that is required before the coming of God and God's incarnation. Thus, we hear Isaiah speak of making straight the highway in the wilderness (Is. 40:3) and Mark's Gospel talking about the Baptist crying in the wilderness "prepare the way of the Lord" (Mk. 1:3). So if this Sunday in Advent is about peace and God's peace at that why are we referring to preparation rather than peace itself? Perhaps a reason for this is where we sit in society today as a people and as professed Christians. The reality is that we have not followed the way of God's peace and therefore we can only prepare ourselves and our society for the possibility of that peace when we see God's presence.

Again I suppose with all of these things we need to ask for ourselves what is God's peace or rather what do we mean by peace? At the end of the service we are often sent out with "the peace of God which passes all understanding" and to "go in peace" with an obvious expectation of there being no disruption to life that is lived in the presence of God by perhaps war and violence. Perhaps, this is what we think peace is an absence of violence and violent relationships within society. The root of violence in society is perhaps people thinking differently, so does peace mean and absence of opposing opinions. If that is the case then perhaps we can look at peace being a totalitarian state or an elective dictatorship where every opinion expressed is that of the leader. From this point of view there may be no violence unless it is perpetrated by the state itself, is this the peace we yearn for and is this the peace of God that passes all understanding?

No, for God's peace does not mean that there will be no disagreements or differences of opinion. It does not mean sameness but newness in diversity. It means being able to do things together whilst respecting each other for our diversity in God. It means that we are adults and are able to manage those differences by listening and talking rather than taking offense and arms against those that disagree with us. The Baptist cries out in the wilderness to draw our attention for the need of preparation. Preparation is required because we are to used to achieving our own ends by steamrolling over everyone else. it is our view that matters and everyone can either move with me or get rolled over; my way or the highway. We have to prepare ourselves to begin the process of actually keeping quiet and listening to the other so that we can hear God speaking. We are constantly hearing ourselves so we cannot hear anybody else. We have to still ourselves and prepare to engage in the act of listening, to engage in the act of understanding, to engage in the act of becoming. We cannot just blaze in with all our ideas  at the forefront and expect to bring peace in the world when we are unable to listen and understand the needs of the other.

Listen to the cry from the wilderness and God's small voice calling

The Baptist cries out in the wilderness because it is only here in the wilderness where no one else is around that the sound of God and the other can be heard over the noise of our own ideals. It is only in hearing the siren song of Gods quiet voice that is insistently calling us to amend our ways by stopping and listening to the coming of God's incarnation and our own change towards an attitude of listening that may presage the coming of God's peace, that passes all our current understanding as it listens to the needs of the other so that they too can have peace.