Notes From the Balcony: 2007

Monday, December 31, 2007

One last look at Nativities...

Thanks to Jay Vorhees for this clip. Well, we have one more day! I hope you holidays have been holy days (i.e. special, set apart). Tomorrow we start all over again.

Grace and Peace,

John

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I Am Emergent? What's That?

What's your theological worldview?
created with QuizFarm.com

You scored as Emergent/Postmodern

You are Emergent/Postmodern in your theology. You feel alienated from older forms of church, you don't think they connect to modern culture very well. No one knows the whole truth about God, and we have much to learn from each other, and so learning takes place in dialogue. Evangelism should take place in relationships rather than through crusades and altar-calls. People are interested in spirituality and want to ask questions, so the church should help them to do this.

Emergent/Postmodern

82%

Classical Liberal

71%

Roman Catholic

68%

Modern Liberal

68%

Evangelical Holiness/Wesleyan

54%

Neo orthodox

36%

Charismatic/Pentecostal

25%

Reformed Evangelical

18%

Fundamentalist

Saturday, December 29, 2007

Which Theologian Do You Sound Like?

Which theologian are you?
created with QuizFarm.com

You scored as Jürgen Moltmann

The problem of evil is central to your thought, and only a crucified God can show that God is not indifferent to human suffering. Christian discipleship means identifying with suffering but also anticipating the new creation of all things that God will bring about.

Friedrich Schleiermacher

87%

Jürgen Moltmann

87%

Charles Finney

60%

Paul Tillich

40%

John Calvin

33%

Augustine

27%

Martin Luther

27%

Jonathan Edwards

27%

Karl Barth

13%

Anselm

Thanks to T. Michael W. Halcomb for sharing this fun quiz. I wish there were women theologians in the mix as well. My guess is that I would be a cross between Rosemarie Ruether and Sallie McFague.

Monday, December 24, 2007

The Three Nativities, Pt. 8 - A Universal Love

Fired Ceramics - From Peru

This Post May Load Slowly Because of Size - Please Be Patient

Dear Friends, Colleagues, and Family,

I hope you get the chance to attend some sort of Christmas nativity pageant tonight, even if it is only to drive through an outside re-enactment.

As a family, we are scattered this holiday. Matt is here in Atlanta, but will return to work in LaGrange very soon. Tim called from Tampa to wish us well, but he is with his girlfriend.

Of course, Christmas is always a bit difficult because we miss Judy even after 8 years. These essays are created in her memory. Our nativity collection was Judy’s project. My Dad is in St. Charles. He will miss celebrating with Vera who passed last year during this holiday time. Matt and I attended our church’s “Longest Night” worship where in prayer we were able to acknowledge our pain and yet affirm that God is indeed Emanuel (with us) in the midst of those struggles.

My brother and his family are in Minneapolis. My sister and her family are in San Diego. Maybe, we will pass a cell phone image of a turkey around our family network.

Again, thanks for your support this Advent. I will leave you with two poems and a series of photographs taken by my son, Matthew using some of the crèches from our family collection.

Cut Wood - From North Carolina, USA

Some Children See Him

Alfred Burt

Some children see Him lily white
the infant Jesus born this night
Some children see Him lily white
with tresses soft and fair

Ceramics - From France

Molded Stone - Celtic Design - Ireland

Some children see Him bronzed and brown
the Lord of heav'n to earth come down
Some children see Him bronzed and brown
with dark and heavy hair (with dark and heavy hair!)

Fired Clay - From Peru

Fired Ceramics - From Peru

Painted Wood - From El Salvadore

Steel - From Haiti

Cut Tin - From Mexico

Some children see Him almond-eyed
This Saviour whom we kneel beside
Some children see Him almond-eyed
With skin of yellow hue!

Carved Wood - From Taiwan

Some children see Him dark as they
Sweet Mary's Son to whom we pray
Some children see Him dark as they
And, ah! they love Him so!

Carved Wood - From Tanzania

Hay and Tied Reeds - From Uganda

Carved Wood - UR Congo

The children in each different place
Will see the Baby Jesus' face
Like theirs but bright with heav'nly grace
And filled with holy light!

Finger Puppets - USA

Alphabet Blocks - USA

Papier Mache - From India

O lay aside each earthly thing
and with thy heart as offering
Come worship now the infant King
'tis love that's born tonight!

Cut Wood - From India

Ceramics - From India

'tis love that's born tonight!

Miniature Stones - From Palestinian Teritories

Again, we wish you all a merry Christmas leaving you with the thoughts of Howard Thurman (1900-1981)

When the song of the angels is stilled,
When the star in the sky is gone,
When the kings and the princes are home,
When the shepherds are back with their flocks,
The work of Christmas begins:

To find the lost,
To heal the broken
To feed the hungry
To release the prisoner,
To rebuild the nations
To bring peace among brothers
To make music in the heart.

Recycled Glass Bottles - From Guatemala

The Three Nativities, Pt. 7 - The Nativity in a New Key

As I write this next to last essay on the Nativity stories, I wanted to express my deep thanks for your patience as I have blogged with you through this Advent season. I have learned a lot and your comments both public and private have been extremely helpful. I do want to sneak up a bit on the present topic about transposing our story into a new key. So please bear with me if I chase a couple of tangents.

I. Most of us grew up with the fun poem, ‘Twas the Night before Christmas, written by Clement C, Moore in 1933. It functions as a secular narrative counterpoint to our nativity stories and most of us know the lines by heart. But retired Candler ethicist Ted Weber, who was raised in Louisiana, put me on to a different version this year. It is called the Cajun Night Before Christmas. It was first published by Pelican in 1988 and attributed to Trosclair You may already know it. So put on your best Justin Wilson voice and have some fun with me.

'Twas the night before Christmas
An' all t'ru de house

Dey don't a t'ing pass
Not even a mouse
De chirren been nezzle
Good snug on de flo'
An' Mamm pass de pepper
T'ru de crack on de do'.

Den Mama in de fireplace
Done roas' up de ham
Stir up de gumbo
An' make bake de yam.
Den out on de by-you
Dey got such a clatter
Make soun' link old Boudreau
Done fall off his ladder.

I run like a rabbit
To got to de do'
Trip over the dorg
An' fall on de flo'.
As I look out de do'
In de light o' de moon
I t'ink "Manh, you crazy
Or got ol' too soon."

Cuz dere on de by-you
W'en I stretch ma' neck stiff
Dere's eight alligator
A pullin' de skiff.
An' a little fat drover
Wit' a long pole-ing stick
I know r'at away
Got to be ole St. Nick.

Mo' fas'er and fas'er
De 'gator dey came
He whistle an' holler
An' call dem by name:
"Ha Gaston!
Ha, Tiboy!
Ha, Pierre an' Alcee'
Gee, Ninette!
Gee Suzette!
Celeste and Renee!"

"To de top o' de porch
To de top o' de wall
Make crawl, alligator
An' be sho' you don' fall."

Like Tante Flo's cat
T'ru de treetop he fly
W'en de big ol' houn' dorg
Come a run hisse'f by
Like dat up de porch
Dem ole 'gator clim!
Wit' de skiff full o' toy
An' St. Nicklus behin'.
Den on top de porch roof
It soun' like de hail
W'en all dem big 'gator
Done sot down dey tail.

Den down de chimney
I yell with a bam
An' St. Nicklus fall
An' sit on de yam.
"Sacre!" he axclaim
"Ma pant got a hole
I done sot ma'se'f
On dem red hot coal."

He got on his foots
An' jump like a card
Out to de flo'
Where he lan' wit' a SPLAT!

He was dress in musk-rat
From his head to his foot
An' his clothes is all dirty
Wit' ashes an' soot.
A sack full o' playt'ing
He t'row on his back
He look like a burglar
An' dass fo' a fack.

His eyes how dey shine
His dimple how merry!
Maybe he been drink
De wine from blackberry.
His cheek was like a rose
His nose like a cherry
On secon' t'ought maybe
He lap up de sherry.

Wit' snow-white chin whisker
An' quiverin' belly
He shook w'en he laugh
Like de stomberry jelly!
But a wink in his eye
An' a shook o' his head
Make my confi-dence dat
I don' got to be scared.

He don' do no talkin'
Gone straight to his work
Put playt'ing in sock
An' den turn wit' a jerk.

He put bot' his han'
Dere on top o' his head
Cas' an eye on de chimney
An' den he done said:
"Wit' all o' dat fire
An' dem burnin' hot flame
Me I ain' goin' back
By de way dat I came."

So he run out de do'
An' he clim' to de roof
He ain' no fool, him
For to make one more goof.
He jump in his skiff
An' crack his big whip.
De 'gator move down
An' don' make one slip.

An' I hear him shout loud
As a splashin' he go
"Merry Christmas to all
'Til I saw you some mo'!"

II. Those of you who are familiar with the processes of Bible translation understand just how difficult it can be as one moves from one cultural context to another. I just recently learned that Adam didn’t eat that first sinful bite from an apple, because apple trees did not exist in the Near Middle East in those days. The original Hebrew suggests fruit, perhaps what Adam ate was either an orange or most likely a pomegranate. The story has been translated into a new key for those of us more familiar with apples than pomegranates.

In the 1980s, Judy and I had the special privilege of taking care of a young child who because of health reasons needed to stay in the states while his parents served in mission in India. Jeremiah had lived his entire life in Indonesia before joining our family for some 8 months. One of my fondest memories had to do with a story time we shared. We were reading one of those traditional barnyard tales and our ritual went something like this – I would point to a picture and ask, “What’s that?” Jeremiah would reply, “That’s a dog.” I would then ask, “What does a dog sound like?” He would then answer – “Wolf, wolf!”

We have all done something like this game with kids.

So that afternoon, we looked at pictures of cats that said Meow! Horses that went Ney! Sheep that bleated Baa! Roosters that sang Cock-a-doodle-doo! Then, we looked at the picture of a squat little round animal with a snout for a nose and a curly tale.

“What’s that?” I asked Jeremiah?

Silence!

“Why Jeremiah, that’s a pig!”

Silence…

“Okay,” he sighed…..”What’s a pig?”

Having spent his entire first two and a half years in Muslim villages in Indonesia, this pig was not a part of his imagination. Oh, he could recite and intone perfectly the call to prayer that issued from the local minaret, but a pig was indeed a wonder to behold.

For your reference, Muslims' abstention from pork eating is

in adherence to the Qur'anic Law which states:

" Forbidden to you for (food) are: dead meat,

blood and the flesh of the swine and that

which hath been invoked the name other than

Allah. "

Holy Qur'an 5:4

Such prohibition is also found in the Bible:

" The pig also because it is a splitter of the

hoof but there is no cud. It is unclean for

you. None of their flesh must you eat and carcass

you must not touch. "

Deuteronomy 14:8

My guess, that children growing up in small villages in Israel might also have the same trouble understanding what a pig was. Their families didn’t pinch toes and sing this little piggy went to market!

III, Having talked about the Three Nativity stories, to begin to bring my reflections to a close for this year, I now want to talk about what I choose to call the transposition of the nativity story into a new key. In my previous post, I opened the door to this discussion by quoting Alfred Burt’s wonderful poem and song “Some Children See Him.” It ends with the haunting thoughts:

. The children in each different place
Will see the Baby Jesus' face
Like theirs but bright with heav'nly grace
And filled with holy light!

O lay aside each earthly thing
and with thy heart as offering
Come worship now the infant King
'tis love that's born tonight!

Indeed in our global world, children and adults in each different place must appropriate the story by learning to see themselves in the narrative. But in some settings, the story itself must be transformed into terms that can be related to in the first place.

In my early years working internationally, I spent considerable time living and teaching in the Pacific region. One trip in 1985 took me to Tonga for a training conference. At the end of our week together it came the time for our closing worship which traditionally included communion. Our service was presided over by Dr. Sione Havea’ the late dean of the Theological College in Fiji. Instead of bread and wine, our table had several freshly shucked coconuts. When the appropriate time came, our pastor took a machete and split open each coconut capturing the sweet liquid in the traditional chalice. Now if all you have ever seen is one of those brown things they sell at the local grocery store, this will be hard for you to understand. A fresh coconut has clear sweet pure juice, not yet transformed into the white stuff we call coconut milk. It is pure and life giving. I am told that during WWII when sterile water was in short demand as it always is the case particularly on the dessert atolls of the North Pacific like Kwajalein and Eniwetok, coconut juice was used by medics to sterilize their instruments.

The inside of the shell of a fresh coconut doesn’t have that dry hard stuff, we grind on the top of cakes either , but a bright white sweet fleshly meat that one uses one’s thumb to separate from the shell and eat. For traditionally in Tonga, as in most other Pacific islands and atolls, there are no grapes, there are no wheat fields. Jesus took the stuff at hand, the common stuff and turned them into symbols of our common lives as Christians and our calling. If Jesus would have been in Tonga, I believe that he would have split a coconut and said, “Take, Eat – as we share from one “ewe” (it is called in the Marshall Islands), we are one body.” “Take, Drink – this cup symbolizes your willingness to take on the apostolic mission before us after I am gone.” Dr. Havea’ transposed the elements of the story and indeed allowed it to speak with power.

IV. What would the transposition of our nativity stories look like? Fortunately, we do have an example. Stories from the Bible have been translated into dozens of languages from around the world and printed on everything from quilt squares to microfilm, but a retired United Methodist pastor David Fison in Alaska has brought the Christmas story to life in a 12-foot cedar totem pole.

Early Christian missionaries to the Pacific Northwest viewed totem poles as pagan idols and encouraged new converts to abandon their symbolism, Fison said. "The old way was, you have to give up your traditional ways and be like us.'" But "totem poles were never idols," Fison said. Indians of the Pacific Northwest have a rich tradition of oral histories, he said. "In the absence of a written language, the Indians of the Northwest had preserved their stories and events carved from cedar logs. They were the nearest thing people had to books. "The characters on a totem pole provide an outline so that, after hearing the story, listeners can read the pole for themselves,"

In a UMC News story. David said the inspiration for the Tsimshian Indian-style totem came during Advent in 1961, while he was serving as a pastor in Ketchikan, Alaska, and later as an interim pastor for the Tsimshian in Metlakatla.

After he retired, with a slab of cedar from Ketchikan, and hours of research into Native Alaskan history, the Rev. Fison began to tell the story as he thinks the Natives would have.

The angel Gabriel is portrayed as Raven, emissary of the Great Chief of the Heavens, the Tsimshian term for God, Fison explained. Raven, sitting atop the pole, carries the Star of Bethlehem in its beak. Bear symbolizes the place of Jesus' birth. "They had no domestic animals," Fison said. "Jesus is born where the forest animals feed."

The following chart indexes the transposed symbols:

THESIMSHIAN (Sim' shee on)—A Tribe of Southeast Alaska and British Columbia.

RAVEN (Angel)—Emissary of "the Great Chief of the Heavens." (Tsimshian term for God.) He holds the star of Bethlehem.

WOODCARVER (Joseph)—Canoe paddle symbolizes the journey to Bethlehem. Travel between Tsimshian villages was usually by canoe.

MOTHER & CHILD (Mary and the Infant Jesus)— There is no room! The village is filled with visitors to the "Potlotch." (A gathering called by a powerful chief to display his wealth and power.)

BEAR (Symbolizes the place of birth)—They had no domestic animals for a stable. Jesus is born where the forest animals feed.

KEEPERS OF THE VILLAGE FISHTRAPS (Shepherds)—Since the Tsimshian had no sheep, fishtraps were the nearest equivalent.

CHIEF (Wisemen)—They come from distant villages following the star. They had no gold but present their most valuable possessions, such as the copper shield.

FROG (The angel of Dreams)—Gives reassurances to Joseph to take Mary as his Wife and later warns him of Herod's plan to kill the Child.

POTLATCH CHIEF (King Herod)—He is upside down in Frog's clutches. This symbolizes his being outwitted by Frog.

I first viewed the completed pole as it stood anchored to the spiral staircase in the center of the geodesic dome house he and his wife, Aleen, had built for themselves in Anchorage. Small reproductions of the Christmas totem pole are now found all over the world, including in the Vatican. A copy is a central feature of our family’s collection of crèches.

I will close by sharing the poem the Dave wrote to tell his story in this new key.

The Christmas Totem Pole

My friend behold the carving,

Now open up your soul,

And you will learn the legend

Of the Christmas Totem Pole.

Now the ancient Tsimshian

had "books" for all to see,

For when they "wrote" a story

They carved it from a tree.

'While gazing at old Totems

One Christmas dreamingly

I beheld a vision

Of a strange nativity.

Now, I sought to hold it

But it escaped my grasp

Not 'til I searched long their culture

Did it return at last.

Yet did some Ancient Craftsman

Guide by hands to lift the veil

Of how He would have carved it

If he had only known the tale?

From the lore of these people

Then let this pole proclaim:

That "Great Chief of the Heavens"

Was their Creator's name.

Black Raven was His messenger

To bring His word it seems.

And frog, the lesser creature,

He sent to them in dreams.

To a lowly Maid came Raven,

To plan that Holy Birth;

While Frog assured Woodcarver

Her Child would bless the earth.

An order for a potlatch

Was given in that day.

They journeyed there by dugout

Through inland waterway.

No place was found for shelter;

Except the forest wild.

Where Bear feeds on the berries;

Was born that Holy Child.

Men tending village fishtraps

Heard the Raven's song.

And ran to find a Saviour

Promised e'er so long.

Then traveling to that village

Came leaders from afar;

With gifts for a newborn Chieftain;

Being guided by a star.

Yet there were those who feared Him,

And one who wished Him dead,

But Great Chief of the Heavens

Had a plan of love instead.

So He sent Frog to warn them;

And they hid with another clan.

He would become the Great Chief

And fulfill His father's plan.

Yes, He comes to every people

No matter where they live;

Just as they are, accepts them;

His Holy love to give.

So take Him as your Chief my friend

And He shall make you whole

This fulfills the purpose

Of the Christmas Totem Pole.

The Three Nativities, Pt 4 - Matthew and Illegitimacy

The Three Nativities, Pt 5 – Luke and the Shepherds

The Three Nativities, Pt 6 - Light Incarnate

These essays are written in memory of Judy Sparks Montgomery

(c) John C. Montgomery 2007

Cross posted on 7 Villages

Link to UMNS TV Interview:

Photos used by permission: UMNS photo by Mike DuBose Photo number 00-144, Accompanies UMNS #511, 11/13/00

UMNS photo by Mike DuBose Photo number 00-146, Accompanies UMNS #511, 11/13/00

U-tube link to Cajun Night Before Christmas:

Sunday, December 23, 2007

The Three Nativites, Pt. 6 - Light Incarnate

The third nativity of our Three Nativities blends familiar elements from both of our biblical accounts and often adds additional touches from a variety of other sources.

At Glenn Memorial church where our family gathers, those who can, we will have two wise women and just one wise man. I learned a long time ago when the United Methodist Women speak, one does well to listen. They each will have a page and they will travel the journey following the star down the leftmost aisle; the shepherds having traveled from the right.

By tradition, one of our congregation’s recently born infants and their parents will play the parts of Joseph and Mary. Baby Jesus emerges from behind the screen at the back of the chancel and of course, there is a cabbage patch version standing ready if the circumstances demand an understudy.

I hear this year we will have new costumes for the special group of fourth graders to wear as they dance around the manger while the covenant choir sings the folk song the Friendly Beasts. You know the words.

The Friendly Beasts

Jesus, our brother, kind and good,
Was humbly born in a stable rude;
The friendly beasts around Him stood.
Jesus, our brother, kind and good.

At Glenn church there is an honorable group of pageant alumni who as fourth graders dressed in white sweat suits, donned headgear for some almost as big as they stood tall and danced in long stretching strides around the manger. They come from behind the screen one by one.

“I,” said the Donkey, shaggy and brown,
“I carried His mother up hill and down;
I carried His mother to Bethlehem town.”
“I,” said the Donkey, shaggy and brown.

“I,” said the Cow, all white and red,
“I gave Him my manger for His bed;
I gave Him my hay to pillow His head.”
“I,” said the Cow, all white and red.

They tell me that kids returning from college who once were stable animals all meet for coffee at Starbucks down the street and share memories!

“I,” said the Sheep, with the curly horn,
“I gave Him my wool for His blanket warm;
He wore my coat on Christmas morn.”
“I,” said the Sheep, with the curly horn.

“I,” said the Dove, from the rafters high,
“I cooed Him to sleep that He should not cry;
We cooed Him to sleep, my mate and I.”
“I,” said the Dove, from the rafters high.

I can’t prove it, but there is a rumor that one of the donkeys is now in seminary studying to be a preacher. No pun intended.

Jesus, our brother, kind and good,
Was humbly born in a stable rude;
The friendly beasts around Him stood.
Jesus, our brother, kind and good.

****

If you want a seat at Glenn, you had better get there early. This is a high holy day; those who come twice a year wouldn’t miss it. We are still working on that issue in our congregations. I saw a sign outside one church recently that read, “Guests welcome, Members expected...” While we are struggling with that aspect of our corporate discipline, for the moment everybody is welcome.

At Glenn, in his uniquely engaging style, Professor Bill Mallard will lead the congregation in carols, everybody anticipating the finale when he has 1,500 or so persons singing together, Amen, Amen, Amen –

See the baby Jesus! Amen

Laying in the manger, Amen

He came to save us, Amen, Amen, Amen

****

For most of us, The Third Nativity is about incarnation – not in any formal theological way. There have emerged in the last several years important critiques of this strand of Christology. Rather, this night is about finding embodied in our quaint story certain key values that as Christians we must affirm “in spite of” our day to day experience. My friend Rick earlier posted the touching words penned by one of America’s greatest poets, Henry Wadsworth Longfellow.

I Heard the Bells on Christmas Day

I heard the bells on Christmas day
Their old familiar carols play,
And wild and sweet the words repeat
Of peace on earth, good-will to men.

I thought how, as the day had come,
The belfries of all Christendom
Had rolled along th'unbroken song
Of peace on earth, good-will to men.

And in despair I bowed my head:
"There is no peace on earth," I said,
"For hate is strong, and mocks the song
Of peace on earth, good-will to men."

Then pealed the bells more loud and deep:
"God is not dead, nor doth he sleep;
The wrong shall fail, the right prevail,
With peace on earth, good-will to men."

Till, ringing, singing on its way,
The world revolved form night to day,
A voice, a chime, a chant sublime,
Of peace on earth, good-will to men.

Indeed, in these celebrations, there is the special affirmation not of human optimism, but Christian hope that is proclaimed each year by our gathered congregations.

I will return to this in our next post, but you remember Alfred Burt’s moving words…

The children in each different place
Will see the Baby Jesus' face
Like theirs but bright with heav'nly grace
And filled with holy light!

O lay aside each earthly thing
and with thy heart as offering
Come worship now the infant King
'tis love that's born tonight!

'tis love that's born tonight!

.****

The Gospel of John knows no nativity story, yet John appears prominently in our Christmas celebrations. As members and guests alike enter the sanctuary, they each receive a candle. You know the ritual. The lights are dimmed and the senior pastor, whose part so far in our play has been to take a back seat and watch, lights his candle from the Christ candle at the center of our advent wreath. Acolytes will come forward and slowly in a sort of “each one, light one” ritual of exponential growth pass the light along singing together the carol, Silent Night. By tradition, the carol is accompanied by a guitar and we celebrate the birth of the “light of the world.”

For those who think that we leave the issues of politics and power and exploitation back in the Bible‘s two original stories – it is true, we generally will not speak of massacres of children tonight. But even so, it is the birth of a King that we celebrate this evening.

I remember watching a DVD of Oliver Stone’s epic movie, Alexander. In a quiet scene, the distraught, uncertain young "Emperor to be" is counseled by his wife, she says, “Alexander, you are the light of the world!”

I stopped the video and laughed the first time I heard that line. Have I not heard this somewhere else? Indeed, we must remember that when, for example, in the Gospel of John, Jesus is proclaimed as light of the world, as bread, as the way, as life – others have made and continue to make that claim for themselves as well.

So, on this special night we celebrate indeed that

Jesus is the light of the world, that

‘tis Love that’s born this night, that

"God is not dead, nor doth God sleep;
The wrong shall fail, the right prevail,
With peace on earth, good-will to all."

Merry Christmas.

John

The Three Nativities, Pt 4 - Matthew and Illegitimacy

The Three Nativities, Pt 5 – Like and the Shepherds

These essays are written in memory of Judy Sparks Montgomery

(c) John C. Montgomery 2007

Visit my blog: Notes From the Balcony

Photo used with permission: I-stock Photo

Wednesday, December 19, 2007

The Three Nativities, Pt 5 - Luke and the Shepherds

Luke’s nativity materials come embedded in a larger narrative describing not only key moments in the early years of Jesus, but also of John, who will be called the Baptist This larger scheme not only juxtaposes John and Jesus, but Elizabeth (with Zechariah) and Mary. While Matthew’s tale highlights the righteousness of Joseph, Luke celebrates Mary’s willingness to submit and trust divine providence.

Luke’s stories appear less raw than Matthew’s analysis of the inevitable relationship between illegitimate power and the violence necessary to sustain its hold on people. But the political realities that formed the background of Matthew’s gospel are present in Luke as well. Mary’s Magnificat rehearses the alternate vision anticipated in the coming of God’s Kingdom.

My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked with favor on the lowliness of his servant.

Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him from generation to generation.

He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones, and lifted up the lowly;
he has filled the hungry with good things, and sent the rich away empty.

He has helped his servant Israel, in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants forever.

Given a quick look at the several vignettes found at the beginning of Luke’s narrative, one might get the impression that these are just a couple of good Jewish boys coming from observant Jewish families. There are the stories of the struggle with conception, the tales of delivery, a report about the circumcision rites held eight days after a child is born and the more formal presentation of each young man with ceremonies and sacrifices at the temple in Jerusalem as both are first born sons. Following Torah, each first born son is reserved for service to God, just as the first fruits of a harvest are offered up. Families can provide special sacrifices in lieu of dedicating their son to these holy vocations and our text reports that both Joseph and Zachariah substituted the requisite birds.

We should not take Luke’s effort to portray both families as particularly observant lightly. In her recent book, The Reluctant Parting, Julie Galambush points to Luke’s dedication comments at the very beginning where he speaks directly to his friend, perhaps sponsor, Theophilus, indicating that part of the rational behind writing of this gospel and the accompanying second chapter, if you will, Acts of the Apostles, is to provide this “beloved one” with assurance. Scholars point out the Luke’s audience is primarily made up of Gentile converts. Given the growing conflict in the synagogue, one would not be surprised if Theophilus might appreciate some assurance that this emerging party is not just some fringe group of radical fanatics, especially at a time when others in the community are saying as much.

In time, fewer and fewer Jewish members in the community will find the claims that this Jesus is Messiah credible. By the end of Acts, Luke is drawing on “remnant” imagery and perhaps raising the question of the succession of the synagogue by the church. The regretful reluctant separation which in time becomes bitter schism sets the stage for centuries of Christian persecution of its own faith family.

Even so, as Luke tells these initial tales, we quickly see that these two boys, while good Jewish boys, are also very special Jewish boys as well. Our narrative begins with Elizabeth’s miraculous conception. Aged, barren couples are not unique in the Hebrew Scriptures and Elizabeth’s tale mirrors the birth of Isaac and Samuel. Zechariah runs into the Angel Gabriel while performing his priestly duties at the Temple. Gabriel has been through this before and when Zachariah expresses doubt, the angel ties Zachariah’s tongue as a gentle reminder that God can bless even older couples. Let him think a while before he speaks again!

In due time, Elizabeth is found to be with child. Since this is not a virgin birth, it does represent some faithfulness on the part of the couple who must now after so many years act as if the promise is assured.

With the conception of John, Luke begins a series of parallel stories alternating between John first and then Jesus. These scenes function as what commentator Joseph Fitzmeyer suggests as an overture to the larger narrative introducing themes that will recur again and again. Perhaps, one of the most important themes has to do with the work of the spirit in the lives of our heroes, but also the larger community from which they have emerged. Luke will later draw on passages from Joel that will anticipate this time

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy. And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. The sun shall be turned to darkness and the moon to blood, before the coming of the Lord's great and glorious day. Then everyone who calls on the name of the Lord shall be saved. when the young shall see visions and the old shall dream dreams.

In this instance, our text notes that John “even from his birth will be filled with the Holy Spirit.”

The matter of the conceiving of Jesus is much more complicated. Not in a position to have sex without breaking the rules governing her engagement to Joseph, Mary is also visited by Gabriel who tells her that she, like her relative Elizabeth will carry a son. Not surprisingly perplexed, Mary asks how this might happen. Gabriel, who assures her that she has found favor with God describes a process where “the Holy Spirit will come upon her,” and the “power of the Most High will cast a shadow” over her. In the context of the wonder of Elizabeth’s situation that proves that “nothing is impossible for God,” Mary indicates that she is ready.

We get no hint that is will be seen as problematic, although later in our story we trip over details that might be assumed as to imply controversy.

Like other Gospel writers, Luke is anxious to sort out the relationship between John and Jesus. In Mark, John proclaims that, "The one who is more powerful than I [will be] coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit." By the time Matthew is written, there are emerging questions about how the lesser could baptize the greater. This is primarily a question of status. Some will suggest that this is also about the doctrine of the sinlessness of Jesus; I am convinced that such a question raises its head only later at the time Hebrews is written. Matthew notes that when John does balk at baptizing one greater than him, Jesus replies that it should be that way, “for it is proper for us …to fulfill all righteousness."

Written somewhat later, Luke piles it on in his gospel. When Mary travels to stay for a while with Elizabeth, after hearing Mary’s greeting, Elizabeth gives witness that her child John, still in the womb, “jumps for joy.”

Scholars see in the relationship between the prophet Elijah and his protégé Elisha an analogous model to the relationship between John and Jesus. More so, the scripture passage from Isaiah where the prophet is called to prepare the way of the Lord, while originally a reference to the return of God and God’s people from Babylonian exile to Jerusalem, in this present context it has been reinterpreted to speak of Jesus as Messiah.

The angelic announcements and the spirit generated songs from the community define further this peculiar relationship. Gabriel tells Zechariah,

Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. You will have joy and gladness, and many will rejoice at his birth, for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. He will turn many of the people of Israel to the Lord their God. With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord."

In similar fashion and language, Gabriel witnesses to Mary,

Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end."

Having gotten back his ability to speak, Zachariah (filled with the Spirit) speaks of his son,

Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. He has raised up a mighty savior for us in the house of his servant David, as he spoke through the mouth of his holy prophets from of old, that we would be saved from our enemies and from the hand of all who hate us. Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, the oath that he swore to our ancestor Abraham, to grant us that we, being rescued from the hands of our enemies, might serve him without fear, in holiness and righteousness before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins. By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace."

Later, as Jesus is dedicated at the Temple in Jerusalem, Simeon upon seeing the child speaks clearly, "Master, now you are dismissing your servant in peace, according to your word for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel."

Later, speaking directly to Mary who is trying her best to ponder these amazing events, Simoen consoles, "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed--and a sword will pierce your own soul too."

Luke indicated that both boys grew strong through their childhoods but each in their own way in preparation for their particular vocational roles. John moves to the wilderness, perhaps as an aesthetic. Some have suggested that he was raised by the community in internal exile at Qumran. In contrast, Jesus studies the Law and the Prophets. We know the story, or at least we think we know the story. Jesus and his family go on Pilgrimage to Jerusalem each year for Passover. When he was twelve, as the festival is running down and people are returning to their home towns, Jesus goes missing, although that fact is not noticed immediately. Frantic and probably more than a little mad, Mary and Joseph return to Jerusalem and find him sitting with the Rabbis engrossed with the give and take of the debate and subsequent reflection. When admonished, Jesus asks his parents where they would expect him to be! Should he not be in his “Father’s House?” We miss the point if we interpret that story as identifying a special relationship shared only between Jesus and God, for this is also Joseph’s father’s house and Mary’s father’s house. What is important in the story is less where Jesus is, but what Jesus is doing.

Some twenty years later, the aesthetic prophet and the compassionate teacher will meet again and lead a revolution.

Let me turn now to the specific scene, we all know as the nativity story. Please read with me.

In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, "Do not be afraid; for see--I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger." And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, "Glory to God in the highest heaven, and on earth peace among those whom he favors!" When the angels had left them and gone into heaven, the shepherds said to one another, "Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us." So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about this child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Of course, we know there are no wise men in Luke’s story. There apparently is no kind innkeeper as well. Scholars indeed point out that we should take certain elements of the story with a grain of salt. Mary, seriously pregnant, most likely did not make this four or five day journey riding on the back of a donkey. She would have found it more comfortable to walk.

Here in Atlanta, at our local History Center, there is a restored farm site on display. Just off the front porch of the main house is a small unlocked room regularly used by itinerate preachers, sales folk and farmhands traveling on the way through the country side. The word regularly translated as an inn, kataluma does not refer to the local Motel 6, but instead a community space, perhaps attached to the local synagogue that is more like a hostel for visitors passing often through the very small village. Given the influx of visitors responding to the requirements of the census, there would be several people competing for a place in that hospitality room.

If we expect to find some sort of barn or stable in Bethlehem, we will be disappointed. Family livestock was kept either in an adjoining limestone cave cut into the hill behind the family compound or when a family could afford a two story structure, animals are kept on the lower floor while people lived on the upper story mainly in a large common room.

While it is speculation, we should note that it was probably not necessary for Mary to make the journey with Joseph to his ancestral home. But given the almost certain disdain not mentioned in our story, but clearly implied, Joseph and Mary may have indeed felt that it was more easy to endure the difficult trek than to endure the local discomforted looks and perhaps even contempt that would have almost certainly be expressed toward Mary if Joseph had left her with relatives. Assuming how gossip travels, it is not that clear how welcome he and his wife (that woman) would be among the cousins still living in Bethlehem.

Given that because Mary was pregnant and therefore temporarily unclean, it is almost certain that they could not have been hosted in the already crowed common spaces.

Mary and Joseph would have to improvise. When Mary had in fact delivered his son, he would have to sleep in a feeding trough and instead of elegant blankets, he would be wrapped in make do remnants of cloth, swaddling clothes.

Close by, our text reads, there were shepherds, dirty, smelly transient (probably homeless) workers – did you notice, they lived in the fields where they stood guard over the sheep. These are not the noble family peasant farmers taking care of their own flocks like David and his brothers. The family lands are gone, now owned by absentee landlords living in splendor five miles up the road in the temple city of Jerusalem.

Here we begin to understand the impact of the census that sets the context of our story. Taxes must be assessed, collected and paid. If the harvest is light, then land will be confiscated. Those are the harsh rules of occupation

Out in the fields, a stranger walks up and begins to talk to the shepherds. Somewhere in the back of their mind, they remember that one should be careful how one hosts the stranger for one might be entertaining an angel unawares. Indeed, this is an angel with a message.

“Do not be afraid; for see--I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord.”

To us? – Yes, to you!

Suddenly there is an angel choir singing in the sky. "Glory to God in the highest heaven, and on earth peace among those whom he favors!"

The choir recedes like it appears. I suppose this touch is a bit hokey, even for Luke. But hey, this sort of event doesn’t happen just any night. The Shepherds are admonished to go check it out. Wondering how they might identify the right baby, they are told that this one is hard to miss. The baby will be lying in a feed trough! He will be wrapped with remnants of cloth acting as swaddling clothes.

Luke tells us that the shepherds go investigate and they find Mary, Joseph and the baby Jesus. The shepherds are really freaked out. This has been one heck of a night and so Luke reports that they tell anyone who is willing to listen to them their story – they celebrate well into the morning.

Are you beginning to understand the incongruence here? One who will bring peace on earth, the one who will change the circumstances of the occupation, that one is born this night in particularly difficult circumstances.

My fellow blogger, Norman rightly points out that few in Bethlehem had time - in all the chaos of the visiting relatives, the official papers to fill out, the best deals to cut - few had time to notice this very important baby. I might add that most missed the angel chorus as well.

Before his death, Dietrich Bonhoeffer wrote that the gospel can be most clearly seen from the “underside of history.” This theme was soon afterwards pickup up by Liberation thinkers in the third world. This night, it was poor Shepherds who had the eyes to see.

There is no massacre in Luke’s story, but there will be a crucifixion before the tale is done. Between the prophesy of John and the preaching of Jesus, renewed hope will be catalyzed, powers will be shaken and history will be changed.

And mother Mary will ponder in her heart what for some is an inconvenient truth, for others is the promise of hope.

he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones, and lifted up the lowly;
he has filled the hungry with good things, and sent the rich away empty.

The Three Nativities, P 4 - Matthew and Illegitimacy

These essays are written in memory of Judy Sparks Montgomery

(c) John C. Montgomery 2007

Photo Used with Permission: I-stock Photo

Cross posted on 7 Villages