EP: Context matters, Take for example that I tell you I read “I will always remember the smell of the oven.” What would you say the text was talking about?

Co-worker: Someone remembering a good smell?

EP: Obviously, but can you tell me anymore?

C: Maybe it was cookies or bread.

EP: Okay, now I will tell you that the author was a baker.

C: Well then he was talking about his business.

EP: What if now you find out that it has something to do with his grandmother?

C: Was he talking about why he became a baker?

EP: Now you find out that our author is a Jewish baker who survived a Nazi Camp and he is remembering the smell of the ovens and knowing that his grandmother was burned in one of the “ovens.” The Bible can be like this sometimes. You don’t understand the text until you can get down to the level of knowing who might have wrote a text, for whom, why, and what the history is behind the writing.

I wonder how far Luther’s reading of Paul has thrown us from Christ’s message. When we Protestants look to the Gospels, see Christ and lust after Paul. When we read the Gospel we don’t get the easy message of Paul’s quid pro quo of faith. Jesus doesn’t say, “Believe that I am the Son of God and be saved.” Jesus says, “Love the Lord your God with all your mind, your soul, and heart and love your neighbor as yourself.” Paul has a much easier message. Christ’s message requires more from us. Paul does tell us to cease from sinning, but in his understanding belief in Christ becomes an almost magical moment in which the human will is killed and supplanted with the divine will. Christ on the other hand tells us that we already know what to do, we just need to start doing it.

I know that what I am writing at least skirts around many of the old heresies, most closely to the Pelagians, but the Pelagians’ and other heresies’ greatest sin is that they take the gospel seriously and struggle with the contradictory texts of the Bible. The heresies gave answers, sometimes not always the right answer, but always the minority answer. Galileo was convicted of heresy, but his ideas are ultimately the basis of our understanding of the natural world.

In Eastern Christianity January 6^th is also a day of recognizing the manifestation of Christ, but their celebration focuses on the baptism of Christ when he is revealed to be the Son of God. Complication arises when some Eastern Christians follow the Julian Calendar and others the more modern Gregorian Calendar. The difference in calendar creates a difference of 13 days between the celebration. The Julian date of January 6^th corresponds to the 19^th of January in the Gregorian calendar. Also of interesting note is that for many members of the Eastern Churches Christmas and Epiphany are one event and the day of celebration is normally called Theophany (Greek: manifestation of God).

“The extent to which he can recover seems to me depends on his faith.  He is said to be a Buddhist. I don’t think that faith offers the kind of forgiveness and redemption that is offered by the Christian faith. My message to Tiger would, ‘Tiger, turn to the Christian faith and you can make a total recovery and be a great
example to the world.”

In Brit’s defense, his plea to Tiger seems sincere.  It doesn’t seem that Brit means his remark to be facetious or irreverent.  And Brit is right: Christianity does offer forgiveness and redemption, does it not?

However, the trouble is that Brit seems to be presenting Christian faith as a type of therapeutic commodity that can be offered to someone seeking a cure for their “symptoms.”  At least for Brit it almost seems that Christianity is a magical pill that will bring Tiger the peace and redemption he is supposedly looking for. Brit’s appeal certainly fits this personal remedy model. By describing the Christian faith as providing something, his plea fits the typical American interpretation of Christianity – it gives you something you need. Faith becomes a commodity; it can be exchanged for a greater end (ever heard of the prosperity gospel?). But if faith becomes merely a mode of exchange, then it ceases to be faith. Living a faithful life, while manifesting forgiveness and redemption, does not serve as a vehicle for self-help or personal therapy.

Peace and redemption is surely a part of the gospel, but it doesn’t mean human beings somehow cease to be fallible with faith. Nor does faith guarantee an easier life without struggle – “Whoever does not carry the cross and follow me cannot be my disciple” (Luke 14:27). The problem is that having faith in Jesus Christ is not a means to an end. Sure, peace and joy can certainly come with faith, but becoming faithful solely to attain such things makes faith merely a conduit for self help rather than a basis for discipleship. Jesus first and foremost wants disciples, not individuals seeking personal remedies.

The parameters used in evaluating religiosity are particularly interesting, and perhaps distinctively American. The importance of religion, frequency of prayer, and regular worship attendance are surely indicators of religiosity. However, it seems these categories measure a distinctively American understanding of religion. The current parameters of the survey measure aspects of religiosity that speak to rather individualized conceptions of what it means to be religious. All three categories are heavily individual and belief laden, measuring religiosity mainly on personal viewpoints (perhaps minus worship attendance).

Interestingly, notice what was not measured among religious individuals: giving to charity and volunteerism linked to religious conviction. In other words, more communal actions based on faith are not included. One would assume that people of faith would also be large givers of time and money, but these parameters are left out.

On the other hand, one could argue that the parameters used in the study more readily transcend socioeconomic barriers. That is, those of lower economic classes may have similar responses compared to wealthy respondents given the broad focus on personal convictions in the survey. Thus, a broader positive response on the role of religion among respondents results.

However, if giving and volunteerism were included, then those of lower economic may trend as “less religious” if they are unable to give and volunteer as much as wealthier respondents that have the conveniences of money and time to give more.

This survey undoubtedly reflects the state of religion in the United States, but it seems the methods may speak to how we see religion as much as the results of the survey.

“Jesus is the Reason for the Season.”

“You Can’t Spell Christmas Without Christ.”

“Happy Birthday, Jesus!”

While somewhat corny and cliché, I agree with these statements. To me, Christmas is primarily a religious observance. Being a Christian, Christmas is first and foremost a celebration of the coming of Immanuel – God with us. That God would become human for the salvation of the world brings a sense of hope that is often absent from the rest of the year. Christ is inseparable from Christmas.

These seasonal holiday phrases reflect a larger discussion on the role of culture and religion often called “The War on Christmas.” Talking heads on cable debate whether nativity scenes should be displayed on government property (Bill O’Reilly is a common foot soldier in this war). Those entities in both government and the private sector that attempt to maintain inclusive or non-specific religious observances are sometimes labeled as the aggressors in this supposed war. Alleged offenses may include (but are not limited to): Happy Holidays replacing Merry Christmas, emphasizing America’s religious diversity during the holiday season, singing only secular holiday songs, or perhaps leaving out a nativity scene in favor of a menorah.

But do any of these supposed offenses have any real impact on my faith or religious observance during Christmas?

My answer is a simple “no.” The perennial “War on Christmas” debate is a larger cultural discussion about the relevance and role of religious recognition in American culture – a culture that is perhaps more religiously diverse and secular than in past years. Soldiers in this war would have you believe that our religious faith is critically at risk – as if the non existence of Mary, Joseph, and baby Jesus at city hall has the potential to bring one’s faith crashing down. But until folks come into my parish and tell me I cannot freely worship the coming of Immanuel at Christmas time, then there is no “war.” No baby Jesus at city hall? No problem! You’ll find him in the church and that’s where he rightly belongs. The dominant culture is not obligated to celebrate the coming of our Lord, but we are.

And what about the commercial and economic issues relevant to Christian life and the celebration of Christmas? It seems some Christians would rather complain about the cashier at Target that failed to say “Merry Christmas” than think about how many gifts they just charged to their Target account. Commodity often replaces Christ.  That should be the larger offense. (See the Advent Conspiracy).

Do you think that the failure of the broader culture to greet you with “Merry Christmas” is a blasphemous offense? If so, next time compare your credit card statement with your charitable donations during the Christmas season. Notice a difference? I do – and that’s the real blasphemy – or dare I say, war?

I continue to pray for you and for all of my brothers and sisters in Christ spread across the globe. In this I say that I pray for all humanity, because truly all people are the sons and daughters of God and thus the siblings of our dear older brother, Jesus. But, I pray particularly now for you, in the trials and tribulations that you are now facing.

I have heard of and have experienced the squabbling, fighting, and bitter division that is now facing you and other congregations like yours. What are we fighting over? Is it acceptable that a man or woman be called to be a pastor at a congregation who would have them, if that man or woman is in love with a member of the same gender. This is our fight, at least on the surface. In all reality we are arguing over many more difficult and deeper things, like the nature of scripture, the meaning of and ways we are a “church,” what is salvation, grace, and the nature of sin. So, this one letter can not answer all of your concerns. I hope though to make a start.

The first thing is that all involved in the disagreement need to do is stop, step back, and calm down. Yes, there have been many heated arguments. There have been insults and misunderstandings and many more things that we should regret and be ashamed of. Is this really the way that Christ would have us treat our neighbor, or more so, our brother and sister, if we have a disagreement? Matthew 5:23-24 tells us that if we come to the altar with a gift and remember that our brother or sister have a disagreement with us we should leave the gift and be reconciled to our brother or sister. Should we, in our current state of disagreement, presume to receive the gifts from the altar, the body and the blood, when we, according to the scripture, are not even capable of offering our gifts at the altar?

I am not one to normally consider withholding the sacraments from any individual. As a Lutheran, my ancestors left the Roman Catholic Church because they felt the sacraments were being held captive. And, yet, at this moment, when our anger and our resentment of other Christians are at their highest, I contemplate just such an action. Not as a punishment or as a means of lauding power over others, I have no power to deny anyone the sacraments, but because Communion as a sacrament reminds us of our unity with Christ and our neighbors, all humanity, all Christians. However at this moment, our bitterness and our disagreements have led to a breaking of the unity, a breaking of the communion, with each other. How can I take communion with Christ if I can not love my neighbor due to his or her belief regarding homosexuality? Until I can forgive those who disagree with me, and receive forgiveness from those who oppose me; until I can be reconciled to them and remember that they too are my brothers and sisters, the dearly loved children of God our Father, how can I claim communion with Christ?

Let us begin again. Let us forgive each other our wrongs, and swear to one another that we will approach our disagreements with more tact, restraint, and respect. Let us remember and reflect on how we have acted and who we have harmed every time we step up to the altar to receive the body and blood of our Lord. If we are able and if we find our hearts troubled with our actions or the actions of our neighbor, may God give us the strength to turn away and be reconciled to our brothers and sisters before we receive the gifts.

Grace and Peace to you.
Your Brother in Christ,
EWHP