December 28, 2008
Commentary by Bruce G. Epperly |
See also: [2001][2001]
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Isaiah 61:10-62:3
Psalm 148
Galatians 4:4-7
Luke 2:22-40
Traditionally, the Sunday after Christmas is one of the “low” Sundays of the Christian year. After the wonder, majesty, and crowds of Christmas Eve, often the Sunday after Christmas is a liturgical and spiritual “let down” for pastors and parishioners alike. Yet, this “low” Sunday invites us to a “high” and generous Christology and a lively, expansive vision of divine revelation.
Isaiah presents a holistic vision of salvation or shalom. In the wake of the good news of national restoration, the prophet and community are “clothed in garments of salvation.” The past is over and a new world of freedom and wholeness is on the horizon. The nation’s light will shine once more and its citizens will live in prosperity and well-being. After years of depression, the prophet and community can now exhale and rejoice in God’s transformation of their lives. Salvation will encompass the whole person and community, relationally, economically, spiritually, and physically.
Psalm 148 expands the circle of rejoicing and revelation to include all creation as well as humankind. All things praise God – angels, planets, stars, whales, trees, and animals. Human praise is part of a universe of gratitude. In the spirit of Psalm 150, we are called to open God’s calling - “let everything that breathes, praise God.”
Psalm 148 and 150 remind us that Christmas season is also “creation season.” All creation responds to God’s call; God’s sighs too deep for words and the groaning of creation are given voice in creaturely praise. The act of praise, however, has clear ethical implications. The ability to praise is grounded in the ability and awareness, at some deep level, to experience and respond to God. Praise and pan-experientialism go hand in hand in the lively, emerging, relational universe, described by the Psalmist. Creatures that can praise God, even non-human creatures, deserve ethical consideration. Praise and value are co-extensive and global. As humans, we are called not only to reverence the Christ Child, but also to expand that focal experience of reverence to include all creation.
Galatians 4 asserts that our praise is grounded in God’s call within our lives. The Spirit moves within us, enabling us to call to God, “Abba! Father!” or “Amma! Mother!” There are no God-forsaken persons or creatures; all creatures experience and potentially respond to God’s deep sighs within their lives.
Luke’s gospel also presents a vision of universal salvation and revelation. Christological revelation is everywhere; the light of Bethlehem shines in all things. God’s call comes to the chronologically aged as well as the youthful. Simeon and Anna remind us – and the elders in our midst – to affirm that God is a work in our lives and that we can be revealers of divine grace, regardless of age or physically ability. Further, Luke’s gospel affirms that God’s call extends well beyond first century Judaism to embrace all humankind in its wondrous diversity. Expanding on Isaiah’s vision, Simeon proclaims, “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.” Revelation is abundant, not parochial; the light shining in the Bethlehem stable gives guidance to all creation.
Luke presents a developmental vision of revelation. Revelation and incarnation are variable – some places more fully reflect God’s vision – but also global. God’s presence is intimate, lively, and energetic – planet transforming – in Jesus of Nazareth. But, God’s presence is never fully complete, even in the life of Jesus. We can never fully exhaust God’s vision for our lives. Luke 2 is an affirmation of Jesus’ emerging sense of vocation and divine power in its twin affirmations – “The child grew and became strong, filled with wisdom; and the favor of God was upon him” and “Jesus increased in wisdom and in stature and in divine and human favor.” Jesus grew throughout his life! Accordingly, God’s inspiration and power in Jesus also increased throughout his life. In the divine and human interplay of call and response, reflected uniquely in Jesus’ life, Jesus’ reflection and embodiment of God’s presence was the result of God’s initiative and Jesus’ response.
On this “low” Sunday, pastors can challenge their congregations to the high road of spiritual adventure. Like Jesus, we can grow in wisdom and stature. We can live by the incarnation. We can expand our awareness of God’s ubiquitous presence in large and small encounters.
This Sunday can be an opportunity for teaching both within and beyond the worship service. An antidote to the post-Christmas “let down” might be a workshop on “experiencing the incarnation throughout the year,” involving training in the practices of centering prayer, lectio divina, imaginative visualizations, and spiritual affirmations. In so doing, we make room for God’s expansive birthing in our lives and expand our awareness of Christ in our midst.
Bruce Epperly is professor of practical theology and director of Continuing Education at Lancaster Theological Seminaryand co-pastor of DisciplesUnitedCommunityChurch. He is the author of fifteen books, including the recently-published Holy Adventure: Forty-one Days of Audacious Living (Upper Room), a progressive Christian response to the Purpose Driven Life; The Four Seasons of Ministry: Gathering a Harvest of Righteousness (Alban) and Feed the Fire: Avoiding Clergy Burnout (Pilgrim).
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