Christmas 2B 2020

God’s Plan: on the order(s) of the universe and a baby

Care for Creation Commentary on the Revised Common Lectionary 
Readings for the Second Sunday of Christmas, Year B (2020)

Jeremiah 31:7-14
Sirach 24:1-12 (Alternate)
Psalm 147:12-20
Wisdom 10:15-21 (Alternate)
Ephesians 1:3-14
John 1:[1-9] 10-18

 

“What has come into being in him was life…but [they] did not accept him” (John 1:3-4, 11).

 

We’ve spent months explicitly close to and aware of the sense of not accepting what makes for life. It has been a persistent reiterated theme of the pandemic. How many times have you been told to wash your hands? Remember nine months ago when you were constantly told to sing happy birthday twice to fulfill the proper precaution? And how much has that continued to influence your practice? Or consider recommendations from Dr. Anthony Fauci, U.S. Coronavirus Task Force member and director of the National Institute of Allergy and Infectious Diseases, that are repeated ad nauseum on social media about the beneficial health impacts of mask-wearing. All of that eager-emphasizing of a simple and yet possibly life-saving practice seems not to do any good in convincing those who would resist and rebel. Or, to dig a bit deeper, we recognize that the long-trending erosion in our funding of public health infrastructure leaves us closer to death. We end up not accepting life that is right in front of us, practically begging for us to understand.

 

Those might seem like an echo of the line from the Prologue to the Gospel of John.

 

As we’re considering that, I suggest we don’t fall into a ditch on either side. There are plenty of examples and instances portraying faith and science antagonistically, as opposed to each other, with a big VS between in the fight. But on the other side, there is also the risk of making faith and science synonymous, equating them with each other. Following Jesus is not identical to following health guidance, nor is the coming of life the same as the arrival of a vaccine. The Gospel of John will go on to convey that life is not just a biological characteristic, not just having a pulse, not a prescription for an exercise regimen, not a doctor’s visit for a clean bill of health. Death is not the end or absence of life, not a failure. Even through death, still there is something of life.

 

That means that some of the knee-jerk reactions in the face of this pandemic need to be held faithfully and not simplistically or secularly. Faith is neither so separate from health guidance that we ignore it because life and safety are assured by Christianity, nor is faith so combined with science that obeying protocols to keep the coronavirus at bay mean we’re living faithfully.

 

To glimpse this through another lens, this is the first Sunday of a new year. It’s a new year for which people have been especially yearning and wishing. But, of course, there is nothing that magically changes with turning to a calendar page that restarts simply because it now is labeled “2021.” There is no finish line or lap marker in earth’s orbit around the sun. It is arbitrary. On the other hand, this isn’t the start of a new year for church. This finds us in the 2nd Sunday of Christmas. And in some way while much of the world has moved on, we are still celebrating the 10th day of this short season, marking not a default reset attitude of January but what a certain birth long ago means, what that change and reset meant for our world to have God born among us, as the Word became flesh.

 

The reading from Ephesians marks this epochal distinction as “the fullness of time” (1:10). That phrase is paired with one of the passages that point us to a notion of the “cosmic Christ,” that God’s plan is to “to gather up all things in him, things in heaven and things on earth” (1:10). If all things are gathered in Christ, that includes calendars and masks and anti-maskers and COVID-19 deaths and disturbed Christmas traditions…as well as, of course, the orbit of planets and expansion of the universe and light and dark and sheep and storms and irrigated gardens and wilderness areas.

 

The impact of Jesus includes but far exceeds wellness tips for living. It includes but is not limited by scientific understanding. It ranges far beyond what we know of life.

 

There’s an old book by J.B. Phillips called “Your God is Too Small.” I’ve not read it and cannot comment on the approach or contents, but the title alone is applicable with today’s readings. God is not restricted to our pet projects, neither about morality or physical fitness. God isn’t out to save a few individual souls who have conformed to a religious framework. God isn’t conveying blessings that are about us having an easier day, feeling more satisfied and happier, making a profit.

 

The immensely unbelievable import of our faith is that God has been working for you to be brought up into all of God’s pleasure and love and goodness since “the foundation of the world” (Ephesians 1:4), “in the beginning” (John 1:1), since creation began, since the Big Bang or whatever came before that. How can we imagine or begin to conceive of that? How can we get on board with implications of this vision of life that out-stretch all spacetime?

 

Some of that is the sense of the organizing principle for all creation – the Logos, the Sophia, the Wisdom of God that is mentioned in these readings. That’s especially the theme of the alternate first reading from Sirach, of Wisdom herself (also as a spoken word/Word in 24:3) that preexists and is beyond all the created order.

 

That logic of God’s Wisdom in the alternate psalmody from Wisdom sees a goal of exodus and freeing God’s people from slavery and oppression. There is a guiding plan that the weak and injured and disabled are not lacking life or left to die, but rather are especially singled out to be brought along, and that includes helpless infants and their vulnerable and anguishing mothers (Wisdom 10:21 and Jeremiah 31:8).

 

With a nod to the awareness that the Logos underlies all our studies and –ologies, there’s been a sense for a couple hundred years of the so-called Enlightenment defining our perceptions of zoology and biology (“life” studies) and even cosmology. We subscribe to a saying that nature is “red in tooth and claw” (in words from a poem by Alfred, Lord Tennyson), with survival of the fittest. Now, first of all, if we’re looking at evidence around us and thinking that is the order of things, the planned logic of creation, then either that makes God our Creator a brute or else it plain doesn’t square with a Lord who came as a frail baby, who was willing to die on the cross, emptying himself in love, in which case nature would (as the old poet had it) “shriek against [the] creed” for those “who trusted God was love indeed.”

 

So how do we compare our scientific and natural understandings of competitive and violent predator/prey perspectives with what our Bible readings today tell us is God’s order and plan and Wisdom, which binds up the broken and cares for tiny children and seeks not to leave any behind?

 

Maybe we at least need to be willing to incorporate the sort of understanding and wisdom that comes from Peter Wohlleben’s “The Hidden Life of Trees” or Robin Wall Kimmerer’s “Braiding Sweetgrass,” which identify how species cooperate and thrive by symbiosis (living together) and practice mutual sustenance, and how even trees may share with the weaker and needier.

 

Or maybe such conflicting accounts merely confuse us on God’s intended order of things, obscuring rather than elucidating our studies and logic. Are volcanoes and forest fires creative or destructive? Is a lightning storm a sign of God’s violent power or life-giving potential in fixing nitrogen from the atmosphere? If God intends to give snow and cold (Psalm 147:16-17), is winter a time of stark, severe lifelessness or a moment of preparation and continuance of life? Or should we not try to categorize in binaries of good/bad, either/or?

 

If that can indicate the challenge of trying to discern God’s Wisdom and not being stuck with a God who is too small, then the next part of the paradoxical challenge is that we also strive to make our God too big, where the Prologue of John very specifically wants us to zero in on a small God, a God who is maybe about eight pounds when his diapers aren’t wet, a God who is not far beyond our finite comprehensions but is very locally contained to a crib in Nazareth.

 

Ignoring the scandal of particularity, we constantly go searching off to discover and peel back divine masks, making our own efforts at apocalypse (revealing, unveiling) of the mystery of God (Ephesians 1:9), conjuring our self-made spiritual fantasies, all the while creating God in our image. But much more mysterious is that this proclaims it is only Jesus, God the Son, who makes God known to us; the rest we simply cannot see (John 1:18). Are we willing to accept that the truth of God’s mystery and its impact on our existence has been or is being made known to us in Jesus, as a baby and on through his life and death?

 

For me, as much as I love studying and learning science and noticing these connections, at the heart I need to cherish that this is not about my understanding or acceptance, but is that we’ve been chosen (Ephesians 1:3), given the Holy Spirit (1:13), a pledge to be brought along in redemption with God’s people (1:14) and all those things in heaven and on earth. Toward the end, I trust that the one who is close to God’s bosom (John 1:18 in the closer and more maternal translation) also brings us into that proximity, that intimacy of love and life.

 

Nick Utphall

nick@theMCC.net