Christmas Inferences- reposted

  As accounts of a person's birth go, the story of Jesus contains minimal details.  Of the four gospels, two of them do not refer to the circumstances of Jesus' arrival on earth, and the two that do talk about the nativity focus on somewhat different aspects.  Due to the brevity of both accounts, we have made inferences by taking the details that are mentioned and then filling in the gaps based on our best guesses of how things must have been in those days.  Those inferences we make are based on our cultural practices as well as traditional ideas passed down over the centuries through religious songs, art and habits.  Many of these traditions are rooted in Western Europe before much archaeological study was done about the Middle East and the way of life in Palestine.  For example, the Christmas poem by Christina Rossetti entitled "A Christmas Carol" (1872) makes assumptions about the weather at the time of Jesus' birth based on the climate of the United Kingdom in December:

In the bleak mid-winter
Frosty wind made moan;
Earth stood hard as iron,
Water like a stone;
Snow had fallen, snow on snow,
Snow on snow,
In the bleak mid-winter
Long ago.

Today, we are quite certain that Jesus' actual birthday was not in December.  No matter what the season, there would not have been snow and ice due to the moderate climate of Bethlehem.

The Manger

   Besides being in Bethlehem, we know very little about the place where Jesus was born.  It is stated in Luke 2:7 that "there was no room for them in the inn," so we know he was not born in a lodge or guest house.  The details that the baby was "placed in a manger" has led to an inference that most people may not realize is absent from the text.  For many, the word "manger" and "stable" are synonymous, but this deserves a second look, according to Dr. Kenneth Bailey.  This man of God passed away in 2016, but he left a significant book entitled Jesus Through Middle Eastern Eyes.  By living in the Middle East for forty years he became familiar with customs and practices that made him see the reference to Jesus being placed in a manger differently.

• When we hear about an animal's feeding box, we automatically think of a barn, where animals live separately from humans.  However, Middle Eastern families in small villages shared space in their home with their small herds of sheep and goats.  Therefore, access to a manger could have been close to where people were living.  It is not inconceivable that Jesus was born in a private home that had one wing where animals could get shelter when needed.  The resourcefulness of using a manger to house a baby does not mean that there were donkeys, cattle and sheep surrounding the birthplace of the Lord.
• Middle Eastern hospitality is extreme.  Welcoming a stranger, especially one who is about to give birth, is expected in Middle Eastern culture.  When we imagine the innkeeper offering a stable to Mary and Joseph, such a thing is unthinkable to the Palestinian person.  If the shepherds had found the infant Jesus in a place we see depicted on Christmas cards, cold and dark and smelly, they would not have left rejoicing as they did.  Instead, they would have taken Jesus to a better and proper location or petitioned home owners nearby to have compassion and welcome the holy family.  Recently, a children's Christmas play was shared in which the child playing the innkeeper breaks character and calls after Mary and Joseph, "You can have my room."  If a child would offer them her bedroom, would not someone steeped in the culture of hospitality have opened his home to those displaced because of the census?

The Magi

   While the gospel of Luke tells about humble shepherds coming to see the Christ child, Matthew's account tells of Magi from the East.  Our inferences regarding the Magi have led to fanciful speculations:

-The song "We Three Kings of Orient Are" names Melchior, Balthasar and Gaspar/Caspar, based on a traditional text dating to about 500 A.D and considers that they were kings of Persia, Arabia and India, respectively.

-Because there were three gifts, it is presumed that there were three Magi.

-Nativity scenes place the Magi around the manger with the shepherds.

-The mode of transport was by camels.

   A few corrections to these ideas can be found by better understanding the times. Magi were not royalty, but they were a class of people who were well educated and influential.  Perhaps the title of "professor" helps us better understand who they were. In fact, this word is used in the Chinese Bible to designate these men of the East.

   Any long journeys to be undertaken by men of rank like the Magi would have involved a complete entourage of servants.  Three men travelling this distance would want others with them to provide security, food, animal care and other logistics.  They may have used camels, but we don't know for sure.

   If we believe that the Magi and the Shepherds both came to adore the infant Jesus together, we would note that Matthew 2:11 says "On coming to the house..."  Jesus was staying at a house when the Magi arrived.  As I suggested earlier, he was also likely staying at a house when the shepherds came.  

   The fact that Herod decreed that all infant boys below the age of 2 years were to be killed to ensure the baby Jesus, the one "born King of the Jews" would be among the victims seems to suggest that Jesus was no longer a newborn when the Magi came to see him.  However, the ruthlessness of Herod that is documented in other history books means it would not be surprising if he chose the round number of 2 years of age as the cut off just to be sure this threat to his throne would be disposed of.

Conclusion

   My notes here about the manger and the Magi are not meant to dismiss all of the traditions and songs based on questionable inferences.  However, I hope that was we read and hear the accounts from Matthew and Luke, we can remember that they happened in a time and culture different than our own.  When we read between the lines of Bible stories it is good to be informed about what the original readers would have understood by them.  I am grateful to scholars like Dr. Kenneth Bailey, Dr. Paul Maier and Joe Amaral who have most recently enlightened me in this way through their books and published interviews.

Rivers of Babylon

Lately, I’ve been listening to the song “By the Rivers of Babylon” by Boney M (1978) with new ears.  Some of the lyrics, based on Psalm 137, go like this:

By the rivers of Babylon, when we sat down

Yeah, we wept, when we remembered Zion

…

There the wicked carried us away to captivity and required of us a song.

Now how can we sing the Lord's song in a strange land?

 

Colonialism and Babylon

   This year, I've begun to hear the voice of mistreated peoples in the lament of the exiled people of Israel.  I'm learning that actions of my forebears must be reckoned with and acknowledged as wicked even if some of these people claimed to be serving God.

   For Africans forcibly brought from thriving societies and cultures, North America was Babylon, a place of captivity. They wept, but their tears were ignored.  Instead, their captors ruthlessly “required” that they sing and dance to entertain them.[1]  Such requirements are documented in Alex Haley's book Roots (1976), as they happened to the author's ancestors on slave ships and on plantations.  It is a form of cruelty to force those under your authority to suppress their valid emotions simply to soothe your own conscience.

   For Indigenous North Americans, colonialism showed a different face of wickedness.  The songs and dances with a history much older than those of the European colonists were fully dismissed. It even became a criminal offense under the Indian Act (1876) for dances and ceremonies to be performed. In residential schools and foster homes, the wicked carried children away to institutions of captivity and forbade them to sing or even speak in their native tongues. Likewise, they wept, but their tears were ignored. Survivors of such mistreatment have spoken, and it's time to acknowledge the uncomfortable truth.

Pandemic and Babylon

   In addition to the applications to North American history, the pandemic represents a type of Babylon. That is, Babylon as an experience of exile from our usual ways of being.  It truly is a strange land, where an invisible but potent virus has made us take shelter in personal homes and disengage from typical social behaviours.  One of the places affected by the pandemic exile is the church.  People participating in online worship may have legitimately asked, "How can we sing the Lord's song in a strange land?" Singing along with livestreamed praise songs in one's living room is almost as odd as singing along with the national anthem when watching a televised sports broadcast. And yet, leaning in and doing the opposite of what one might naturally want to do can be therapeutic.  When we don't feel like singing, choosing to sing anyways can have a positive effect on one's mood. By choosing “opposite action”, some of us have learned to sing the Lord's songs in a strange land.

   Some have also realized that the canon of the Lord's songs is broader than just praise choruses with a feel-good beat.  Of 150 psalms in the Bible, nearly one-third are laments.  Becoming acquainted with other songs that help us express longing and distress are what is needed for people used to privileges. Singing the Lord's songs that echo the sadness, disappointment and even anger which our Christian brothers and sisters have faced through the ages can draw us together.  Psalm 137 is one of those laments, which can help get us through tough situations we face.

 

Meditations of our Hearts

   The musicians of Boney M chose to insert words that come from the end of Psalm 19, into their song about exile.  They also make them communal instead of individual:

                May the words of our mouths and the meditations of our hearts                                                                  Be acceptable in thy sight here tonight

 When we face the broken places of our collective history, we can bring all the words and feelings of distress to the Lord. In 2021, this song (and psalm) has given me a fresh experience of empathy toward others and new permission to embrace the complicated emotions of exilic realities.

 

---

[1]I am grateful to Esau McCauley’s book Reading While Black (2020) , which helps me read this psalm and other Bible passages from a new perspective.

Role Models for Boys and Men

   Over the past five years I have read many books and done much thinking about the way boys and men are portrayed in books, in films and in video games. Two dominant themes stand out: the man admired as a warrior or soldier and the alternative, the man who is disrespected as a wimp or pushover.  Unfortunately, evangelical Christianity in North America over the past 50 years, through its support of "strong male leaders" in churches and government, has emphasized a rugged, militant masculinity. Jesus and John Wayne (2020) by Kristin Kobes Du Mez traces the subtle and overt ways that American evangelicalism favours the warrior male and overlooks other models or archetypes that are positive ways of being a man. It should be noted that in the life of real men, some of these archetypes will overlap. Because I am addressing what seems to me a warped understanding of biblical masculinity, I will also point out Bible characters who exemplify each archetype.

   Two researchers (William Brazos and Debby Zambo) have examined children's literature through the lens of positive male role models and have itemized eight different archetypes. They suggest that reading class could become more appealing to boys if some of these archetypes are highlighted through the books selected for study, from kindergarten to 12th grade. These books may help to counterbalance the messages from video games and films that present just one way to become a successful man: a warrior. At the same time, they present options other than the wimp, misfit or loser. 

  To be fair and transparent, Brazos and Zambo include "warrior" as one of their eight archetypes. However, this warrior is no Rambo or John Wayne. According to Brazos (2002), this warrior "never acts out of revenge but takes responsibility for his actions and upholds ethical codes of honor, restraint and humility" [1].  Looking at historical figures, we may point to Abraham Lincoln, Winston Churchill, Jesse Owens and Jackie Robinson as men who demonstrated moral courage and self-control to seek justice for the people they represented. In the Bible, Joshua and King David are warriors very much aware that they are accountable to God for all their actions.

  Next, consider the male archetype of "prophet."  Such a man speaks out for truth and holds out a vision for a better future. Scientists, journalists, political leaders and pastors can be modern-day prophets when they address falsehood, injustice and ignorance. Aside from the big name prophets with books named after them (Isaiah, Jeremiah, Daniel and many others), Samuel, John the Baptizer and Jesus were known for speaking truth to power regardless of the risks and consequences.

  "Pilgrim" or "pioneer" is the next male archetype to reflect on. Full of hope and faith, he embarks on a literal or figurative journey to discover improvements to life. Noble men with this kind of life include Louis Braille, John Glenn and Terry Fox. Books like The Hobbit, Lord of the Rings, and Trumpet of the Swan contain quests to bring about a better future. Moses and the Apostle Paul both took journeys with the goal of care and responsibility.

  The "healer" found in stories and everyday life is the man who has a gift to help those who are suffering.  He may be a doctor, nurse or paramedic who treats physical illness or a spiritual person like a pastor, counselor or guru to guide a person in the area of emotions or bring healing from difficult experiences. Ben Carson, Paul Brand and Frederick Banting are notable men whose passion was to bring healing to others. Of course, Jesus is the quintessential healer in the Bible, preceded by Elijah and Elisha and followed by Peter and other disciples.

  A trustworthy and wise leader embodies the "king" archetype. He is generous and dignified, caring for the needs of those over whom he has authority. Teachers, principals, business owners and political leaders all have the opportunity to live into this kind of leadership. Like Ernest Shackleton, Gandhi and Nelson Mandela, they do not seek the status or privileges of being a leader but put their energies into concern for others. Biblical examples of the king include Solomon, Hezekiah, Josiah and, ultimately, Jesus Christ.

  While patriarchy has a bad name, the archetype of "patriarch" or father figure is a noble one. Fathers and grandfathers who pass on care and skills to the next generation are pillars in society. The commitment and stability of a father who is invested in his family and community is exemplified in real men like Frederick Douglass, Martin Luther King Jr, Abraham and Job. Men like George Muller and Charles Mully, who became fathers to orphans and ensured their well being also stand out as patriarchs.

  Another archetype is that of "magician," a man who clever and intuitive. He seems to carry an inner magic with him. In books and films, we may think of mature wizards like Dumbledore and Gandalf. In the realm of everyday life, artists like Leonardo DaVinci, inventors like Nikola Tesla and daredevils like Harry Houdini fit these criteria. In the construction of the Jerusalem Temple, a man named Bezalel is held up as a skilled craftsmen second to none (Exodus 31, 36). John, the writer of Revelation, along with Daniel and Joseph who interpreted dreams also had mystical traits.

  "Wildman"is another archetype that William Brazos discovered in literature. This man is close to nature while being independent and unpredictable. Men who identify with this male model may be survivalists or those who climb mountains or "discover" islands and poles. Whether they seek the outdoors for recreation (hiking, cycling, camping) or find a career as park rangers, farmers, guides or naturalists, they see the limits of city life. The prophet Elijah and John the Baptizer were both known for their simple lifestyles, the first as one of survived a famine by eating meat brought to him by ravens and the second living in the wilderness, where he purportedly ate locusts and wild honey.

  The final archetype that is put forth in the work of Brazos is that of "trickster." This figure is found extensively in Native American stories and tales, but can also be found in characters like Robin Hood and Br'er Rabbit. A trickster uses his wits to deal with disadvantages and pokes fun at those who are lofty and proud. He may also be clever with music (both lyrics and styles) to challenge what is traditional. Comedians, political cartoonists, writers, creative musicians and inspirational speakers who use humour can exhibit qualities of trickster in their lives. The preacher of Ecclesiastes and some of the parables of Jesus reveal a trickster element, where perplexities are held up and examined.

  In other posts I have bemoaned children's literature that celebrates the anti-hero, a male character who is lazy and anti-social. You can find one such post here. As William Brazos has pointed out, males can be admirable in many different ways.  There are many healthy and positive ways to be a boy and a man. The archetypes and models shared here are not exhaustive and can overlap in the real life story of any boy or man. Most of all, the man Jesus came to live among us and show us what godliness looks like. Rather than trying to obliterate his enemies, he told profound stories, prayed, healed the sick, listened to people, honoured children and women, proclaimed the truth, did not seek to accumulate wealth or status, and showed people how to truly love others.

[1] Brazos, William (2002) To be a boys, To be a reader. International Reading Association.

Inspiring people during the Pandemic

The current pandemic has brought much disruption and hardship. Lamenting the people and routines we have lost are a healthy part of coping with this pain and suffering.  This blog post will be sharing some stories of people who have inspired me during the pandemic.  Perhaps their stories will also encourage and inspire you.

Connectors

When meeting with people outside of our households became impossible, three seniors I know decided to reach out in original and inspiring ways.

HANK

This man has the gift of singing and story telling.  He is a retired teacher and principal who lives alone, but he has grown a ministry during the pandemic that has continues to grow.  Each week, he telephones a roster of 60 people who live alone or are isolated in some other way.  He calls to make a personal connection and to sing a song for them over the telephone. Most of the time, these songs are hymns. He researches the story that led to the writing of the song and shares this background with the person he is calling.  Then, acapella, he sings the song.  One song he has sung for people is "One Day at a Time."  I am not on his phone list, but I heard him sing it at an anniversary party in 2019. The words and the conviction with which he shared them still stand out in my mind.

DENNIS

Another retired gentleman decided last spring to open up his paper address book and pick up the phone to call someone he might not have spoken with for some time.  He called someone different every day. People who received his call expressed gratitude, and they shared together what has been going on in their lives lately.  In a world of text and email, the sound of a human voice is still a treat. The boldness and determination to call these contacts is inspiring.

NEL

This retired woman comes from a large family.  Eight of her siblings are still alive, and one passed away a few years ago.  She and her late husband used to own a successful business, and they had no children. At Christmas time, she wanted to bless each of her sisters and brothers with a generous financial gift. The most inspiring part of this story is that she included her widowed sister-in-law in the disbursement.  She had no obligation to do so, and she had to insist to her accountant that this was what she wanted to do, regardless of what the accountant advised.  The ripple effects of her gift extended far beyond what Nel imagined, since one of her sisters also shared the windfall with her children and grandchildren.

Physical Fitness

For many people, the disruptions of pandemic life meant less activity and exercise.  Two individuals did not let the pandemic stop them from continuing to strive for lofty goals of fitness.

MARJORIE

I am not sure how long this woman who lives on my street has had her current walking regimen.  She walks ten kilometers every day, no matter the weather.  Now, she did not announce this to me.  Rather, as I picked up the habit of walking every day when I started working from home in March 2020, I would sometimes encounter her on various streets.  She moved with purpose and was dressed for exercise. I would greet her and carry on with my own walk or errand on foot.  Finally, I stopped her and asked how far she walks.  I was floored when she said she walks ten kilometers every day.  Her job has recently become permanently a "work from home" position.  She loves that, and it does not stop her from being active every day.

CHRIS

When I heard about the achievement Chris had made on the radio in November 2020, I was so excited.  Chris is a 21 year old young man who lives in Florida.  He completed an ironman race that included cycling, swimming and running.  He is the first person with Down Syndrome to accomplish this feat.  In the interview with his father, it was stated that Chris trained for more than a year to prepare for this event. To spare Chris unneccesary pain or hardship, his father and trainer set out a goal of 1% improvement each day. The length of time in the water, on a bike or on the track was increased gradually.  This principle of gradual, 1% improvement in even one area of life is inspiring for me.  It is something achievable and can become a part of a sustainable lifestyle!

I'd love to hear about people in your life who have inspired you during the pandemic.  There is plenty of gloomy news out there, but as the Apostle Paul encourages, "Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, if anything is excellent or praiseworthy, think about such things" [Philippians 4:8, NIV].

Things I learned at church, Part 3: Faith and Deeds Work Together

   To those outside of a church, it may seem that churches exist mainly through words, doctrines, creeds and statements.  What I have learned is that church is a place where these words and beliefs come to life in real and practical actions.  The impact of the people nurtured by the teachings of the church is felt more widely than even they might imagine.

   My first awareness of community volunteering came through my church.  "Meals on Wheels," a community agency delivering hot meals to seniors or disabled people, relies upon volunteer drivers.  In our weekly church bulletin was a regular notice telling the members of the church about what time and date they would be needed to help out. Visits to a local nursing home were coordinated through the church, as a way to provide social support to isolated seniors.  These volunteer opportunities existed 40 years ago and have expanded to include food banks, "Out of the Cold" programs using church facilities to provide shelter for the homeless, and many more. Church members are often the ones who recognize community needs and who also fill the ranks of needed volunteer help.

   Churches are also places to get practical help, for insiders (as I highlight in the story below) and for those outside. This is true for those who attend: help is requested and given when someone is ill in the hospital or needs a ride to medical appointments or needs some cash to pay bills due to a work setback. People bringing over baked goods or a meal in a time of struggle is a common show of support in church circles. One strong memory of practical help happened when my family of origin was going through a crisis.  I was away from home doing summer volunteer work and heard about it later. My father could not work that day, but the livestock needed attention. My mother called two families from the church asking if they could send someone over to help. No questions were asked; no explanation was needed.  The young adults who came over and did the farm chores have probably forgotten all about it, but their gift of time is still appreciated by me today. 

   As alluded to in an earlier post in this series, churches take up offerings.  The church where I grew up took up two offerings.  That might sound greedy; however, the first offering went to paying bills, the pastor and practical costs of operating a church.  The second offering was designated for a different cause each week. It was only touched by those counting it and then was passed along to community organizations, agencies or was put in a fund to help people in need who approached the church. It was instilled in me that true generosity flows to those outside of the church building.  According to 2013 Canadian statistics, 41% of the dollars given to charities went to religious organizations [1]. One should not assume that these funds remained in those buildings; they were meant to go out. Yes, some of the work done by religious organizations involves sharing their message with those who have not heard it before. In the spirit of the churches I am acquainted with, the motivation for giving is love--love that seeks to meet human needs regardless of the religious affiliation of the recipient.

   If churches only communicate their message in words, then as the Apostle James declares, "...faith by itself, if it is not accompanied by action, is dead" (James 3:17 NIV). I am grateful to have learned the vital lesson of faith and deeds working in tandem, at church. Now it's my responsibility to live it out for the next generation.

[1]Turcotte, Martin. Volunteering and charitable giving in Canada. Statistics Canada Report, 2015, page 13. 2015https://www150.statcan.gc.ca/n1/en/pub/89-652-x/89-652-x2015001-eng.pdf?st=idKPvHV6