Got to doodle

by Kim Fabricius

If posts are getting longer, that might be because bloggers are spending less time writing them.

I’ve got the attention-span of a mayfly.  That’s why I pray: to upgrade to a gnat.

That’s also why I write.  If I didn’t write, I wouldn’t notice a damn thing.

On Moby-Dick: Does Moby-Dick symbolise God, evil, chaos, blind fate? Yes. Here’s how great a book Moby-Dick is: God symbolises the White Whale.

In his memoir Nothing to Be Frightened of, Julian Barnes says, “I don’t believe in God, but I miss him.”  Shoot, I believe in God because I miss him.

It has often been observed that Milton’s God in Paradise Lost is insipid, his Satan grand and dynamic.  And that, of course, is because it’s much harder to draw enthralling virtuous characters than wicked ones.  Compare the main problem that pacifists face: namely, convincing people that nonviolence is more noble and compelling than the inferno of war.

Flannery O’Connor, describing her literary style, famously said that for “the hard of hearing you shout, and for the almost-blind you draw large and startling figures.”  Her mentor was the Creator: hence Moses, Elijah, Jesus and the saints.

Mary Magdalene: Hey, Jesus, what’re you rebelling against?

Jesus: Whadda you got?

(From The Wild One, 1953.)

Hastening and waiting are the two poles of Christian existence.  Waiting prevents hastening from becoming hurrying; hastening prevents waiting from becoming loitering.

For the pastor, preaching is the hastening, praying the waiting.

Any preacher who doesn’t think he’s a fraud is – a fraud.

I like the idea of Liquid Church – as in liquid lunch.  And Messy Church has got to be better than the usual anal retentive one.  But the church patterned on saints I love and admire is Circus Church (William Stringfellow) – a travelling freak show. 

In the Roman Catholic Church, the issue of women priests is gynaecological, in the Orthodox Church pogonological.

Basically, the Church Dogmatics is two things: Barth’s album of love-songs to Jesus, and a long pastoral letter to Christians in via, his Epistle to the Roaming.

The tragedy of much Christian witness is that the accused seem to think they are the Judge.

The demons recognise Christ when they see him.  Which can’t always be said of Christians.

What are the debates of presidential candidates if not demonic forms of glossolalia?

The optimising of the optional is as old as Judges 21:25.  Except that in Israel it was a sign of national chaos, whereas in the US it’s called freedom.

Beware the patriot who doesn’t have a passport.

I once heard someone say that if you want some idea of the reality of systemic racism, consider a woman in a wheel chair on the fourth floor of a hotel who sees a sign by the elevator: “In Case of Fire, Take Stairs”.

What is Facebook but a form of mass electronic cosmetic surgery?

Have you observed that while bad times may drive a person to lose faith, good times rarely move a person to gain it?  And that while undeserved misfortune may drive a person to lose faith, underserved good fortune never seems to have the same effect?  That’s lose-lose, Lord.

How does one prevent oneself from lying to oneself?  Sages say by trying to lie to oneself.  Bachelors all.  More effectively, try lying to your wife.

Tim Tebow claims to be an evangelical, but I reckon he’s half-way to Rome.  After all, the quarterback prays on one knee, and every pass he throws is a Hail Mary.

Poor Tom Eliot clearly didn’t care for baseball, otherwise he would have chosen a different month than April for the first line of The Waste Land.  As his family was originally from the Boston area, surely September.

Templeton funding available

You can now submit online funding inquiries to the Templeton Foundation in the areas of philosophy and theology. Formal submissions will need to be placed between 1 February and 16 April.

I've talked to some people from Templeton, and I understand the scope of their funded projects is becoming broader these days. They seem to be interested in funding more theological projects, and they've been funding lots of stuff relating to analytic theology. They've also announced that philosophical projects in this round of funding won't need to have an explicitly religious focus.

You can see a list of recently funded projects here.

Ninety-minute sermon blues

On Sunday morning we went along to a big African American church here in LA. I always enjoy this kind of worship service – though on this occasion, it turned out to be a whopping three hours of singing, preaching, praising, preaching, foot-stomping, and, yes, more preaching. Afterwards I wrote a blues song about the experience. I'd like to dedicate this one to all you preachers out there...

Ninety-Minute Sermon Blues

[Chords: A7, D7, E7]

Well preacher-man talking
About David and King Saul
But if he don't stop talking soon
Ima crawl on out that door
I'm stuck in my pew
With the ninety-minute sermon blues

At first I was so happy
I shouted out Amen
But that was back before the preacher
Started up again
I'm stuck in my pew
With the ninety-minute sermon blues

Well you took away my sins Lord
And I know that's a fact
But if that preacher don't stop soon
Ima have to take them back
Cause I'm stuck in my pew
With the ninety-minute sermon blues

Well get me some whisky
Lord and get me some gin
Cause the preacher-man's still shouting
And it's nearly half-past ten
Still stuck in my pew
With these ninety-minute sermon blues

[mournful harmonica solo]

Oh sister can you help me
I'm feeling mighty blue
And if you need some loving
Sister, I can help you too
If you're stuck in your pew
With those ninety-minute sermon blues
Baby I'm stuck here too
Ninety-minute sermon blues

Doodlings unrelenting

by Kim Fabricius

 

A writer must have the hots for words but should never trust them, because they always stray.

Good theology is like fishing on a sunny summer afternoon, when you throw back most of the catch; bad theology is like a feverish hunt for the White Whale.

Arguments for the existence of God are a puzzle to the non-believer, a crossword puzzle to the believer.

Mistakes are part of any good description of God. Only heretical accounts of God are infallible.

What’s the difference between God and idols? Idols get really pissed off when you poke fun at them.

If I could draw like Dürer, Praying Hands would become White Knuckles.

For Advent reading, Rowan Williams commended two books published in 2011. One is Hauerwas’ Learning to Speak Christian. The other is Diary of a Soul by Pennar Davies (who used to teach and minister here in Swansea), which Williams describes as “an extraordinary spiritual testament from one of the greatest Welsh Nonconformist thinkers and writers of the past century”. In the book’s introduction, Williams observes that Davies’ “main purpose, and achievement, was his desire to bare his inner struggles – especially the struggles between flesh and spirit.” Davies writes: “Sin lurks in my heart like dust in a house.” How palely confessional, I thought. I would say that sin floats in my heart like shit in a toilet. Cesspool of a Soul would catch the whiff of my own diary. 

The Alzheimer’s-afflicted remind me of Sisyphus: they spend the day toiling to reconstruct their identity, then sleep, and then, next morning, begin the same labour again. Over, and over, and over, each day more punishing and futile than the day before. Except that Camus could imagine Sisyphus happy. 

If Christianity is unique, it is in declaring not the forgiveness of the sinner but the forgiveness of the righteous. The righteous too must repent – precisely of their rectitude. 

Tertullian said that one Christian is no Christian. So are a thousand. 

“Christian values”: that’s the phrase I would parse if asked to give an excellent example of both bullshit and propaganda. 

Which reminds me of a recent lecture by David Cameron in which the prime minister, oxymoronically describing himself as “a committed – but … vaguely practising” Christian, intimated that Rowan Williams should be doing more to “defend” and “promote” the “values” of the Bible – which may be accurately construed as “he should be doing more in the way of national moral policing and social control”. Of course, it is to be expected that a prime minister will deploy language (as Orwell memorably put it) “to give an appearance of solidity to pure wind”, particularly when he is talking about religion. Alas, how silly of me not to have anticipated that a gaggle of bishops would then proceed to genuflect at such gilded guff. 

The most devastating question that the feeble critiques of the New Atheists implicitly put to the church is: Are we simply getting the cultured despisers we deserve? 

The New Atheists are frauds. In fact, they are true believers. Witness the prodigiously fulsome obituaries for Christopher Hitchens: they are monuments to his apotheosis. 

In personal anguish, the answer to the question “Why me?” is not an explanation but a resurrection – though a hug, a cup of tea, and help with the hoovering will do. 

Have you noticed that for the truly exocentric person (i.e., the saint), there is no “problem of theodicy”? That’s because the faith of the saint is not contingent on contingency; the saint understands contingency itself as a gift. The problem of theodicy is thus best understood as a snag in sanctification. 

I venture to suggest that most local churches are Marcionite. And Marcionite eggshells, indeed broilers, are to be found in both liberal and conservative theology, and in liberation theology too. I’m thinking supersessionism. It’s damn near systemic. 

Theological persuasion is a necessary but not sufficient condition for most Christians who resist the inclusion of LGBT people in the church. Even personal contact may not lead to holistic metanoia. Psychotherapy may be necessary. Even, as a last resort, exorcism. 

“A study by Paul Johnson and Paul Kenny at The Scripps Research Institute (2008) suggested that junk food consumption alters brain activity in a manner similar to addictive drugs like cocaine or heroin” (Wikipedia). Given their reading habits, that explains the mentation of many young evangelicals here in the UK. 

As Pascal said, “All of man’s misfortune comes from one thing, which is not knowing how to sit quietly without an iPad.” 

Swearing may be bad for the soul, but it’s great for the body, its very visceralness a virtue in these gnostic times of ours. Besides, Stanley Hauerwas swears. Hauerwas has done for cussing what Barth did for pipe-smoking. 

What’s the difference between the Gods of Calvinism and Arminianism? Here is what they say to those in hell: The Calvinist God says, “Fuck you!” – The Arminian God says, “You’re fucked!” 

What are the cosmetically modified but contemporary gargoyles? “Surely if we do not blush for such absurdities, we should at least regret what we have spent on them.” That’s St. Bernard of Clairvaux, writing in the 12th century. 

True story. I once took the funeral of a young lawyer, and the crematorium was packed with colleagues, paralegals, and judges. We came to the climax of the service, where I was supposed to say “Let us stand for the committal.” Instead, the Reverend Plank said, “Let us stand for the acquittal.” Embarrassed? Absolutely. But following on from Romans 8:31ff., a slip of genius, don’t you think?

When I was young, I thought that one day I would grow up. Yeah, and when I was a young minister, I thought that one day I would know what I was doing.

Why pray?

Why pray? Here are ten reasons:

1. Our Father who art in heaven
Because without prayer there is only – myself. Between the heaven of prayer and the hell of the self there is no middle way. The more I try to find myself, the more I am lost. To call on God as Father is to discover myself as someone God calls child.

2. hallowed be thy name
Not because prayer will give me what I want, but because it will knead and pummel my wants, stretching them my whole life long, until at the last hour of my life I have learned to want one thing only, the only thing worth having. And so my whole life becomes a secret sigh, an inarticulate utterance of the hidden Name of God. And so even my death will be my prayer, the sigh by which I give myself up into the presence of the holy Name.

3. thy kingdom come
Because my prayer encompasses not my own life only but the entire world of which I am a part. What defines this world is scarcity, injustice, and oppression – in other words, hunger. To pray is to find in my own hunger an echo of the hunger of the world, in my own small cry an echo of the cry for justice that rises like smoke from the scorched earth.

4. thy will be done
Because prayer is the end of willing, the beginning of wisdom. The life of prayer is a slow dying into the will of God, a slow awakening into the freedom to live.

5. on earth as it is in heaven
Not because prayer is a technique of self-improvement or an instrument of spiritual experience, but because it is beyond all human competency, beyond all language and learning and control. Prayer is the speech of heaven. To pray is to live beyond the narrow walls of the self and beyond whatever I can merely control. As sunflowers open to the morning, so the praying life opens towards heaven, standing up straight into the bright burning presence of the Name.

6. give us this day our daily bread
Because every day, morning and night, I hunger. The stuff of my life is hunger, need, and lack. Technology and affluence blind me to this truth, but one day – a single morning – without food is enough to show me the truth of what I am. I live by lack: God lives by fullness. I am only hunger: God is only food.

7. and forgive us our debts as we forgive our debtors
Because hurt and disappointment and resentment are always knocking at the door of my life. As soon as I drive one away another arrives, eager to come in and set up its home in the little house of my heart. I will die of resentment; I am destroyed by what I am owed. But I learn to forgive when God writes off my debts and makes me free. Now I can live, now I can clear the debts of enemies and friends, and speak the magic word of forgiveness that drives resentments back into the dark.

8. and lead us not into temptation but deliver us from evil
Because this world is only trial. Yet it is God's world, and all the evils that crowd in upon my life can never hide my voice from the listening God.

9. for thine is the kingdom, the power and the glory, forever and ever
Because God is glorious. All my life I was asleep within myself, but when I bowed my head to pray I opened my eyes to the glory of God. Glory should be seen. Just as it is right for a mountain to be seen or a piece of music to be heard or the body of a lover to be loved, so it is right to give God thanks and praise, for God is glorious.

10. Amen
Because the life of God is prayer itself. It is deep calling to deep, the endless giving and receiving of unbounded self-divesting self-communicating joy. My prayer is an eavesdropping on the Prayer that is God. God's speech is grace and truth, God's life is love, God's silence is the annunciation of the Name. The word of my life is a modest, small, yet glad and true, Amen.

James-ism: on growing up

My four-year-old son was playing with one of his friends here in Pasadena and she asked him, 'Jamie, what are you going to be when you grow up?'

He looked at her curiously and said, 'I'll be James.'

'No,' she said, 'I know what your name will be, but what will you be?'

But he was quite adamant. 'I'll just be James.'

Best books (films, music, TV, websites) of 2011

OK folks, it must be time for a round-up of some highlights from the past year – mainly books, but also music, TV, films, and websites:

 

Theology:

• Denys Turner, Julian of Norwich, Theologian (Yale University Press). An exciting theological reading of Julian of Norwich, collapsing the divide between mysticism and systematic theology.
• Lewis Ayres, Augustine and the Trinity (Cambridge University Press). A deep reading and thoroughgoing reevaluation of Augustine's De Trinitate.
• Ralph Wood, Chesterton: The Nightmare Goodness of God (Baylor University Press). An exploration of the darker side of Chesterton's religious imagination.
• Geoffrey Rees, The Romance of Innocent Sexuality (Cascade Books). A sort of meta-critique of the contemporary sexuality debates, and a retrieval of the good old Augustinian doctrine of original sin.

Theological memoir: 

• Margaret Miles, Augustine and the Fundamentalist's Daughter (Cascade Books). One of my all-round favourites of the past year – a delightful autobiographical narrative that follows the structure of the 13 books of Augustine's Confessions. More than an autobiography, it's really an autobiographical commentary on the Confessions. I read this on the way home from San Francisco after AAR, and it reminded me why theology matters.
• Eberhard Busch, Meine Zeit mit Karl Barth: Tagebuch 1965-1968 (Vandenhoeck & Ruprecht). Eberhard Busch's diaries from the last years of Barth's life are crammed full with insight and incident. An enormous contribution to Barth studies.
• Eugene Peterson The Pastor: A Memoir (HarperOne). I'm awarding this one preemptively, since I haven't actually read it yet. I've dipped into it, and it looks like a beautiful memoir – I hope to get to it soon.

Theology translations: 

• Erik Peterson, Theological Tractates, translated by Michael Hollerich (Stanford University Press). A very important contribution to English-language theology. This collection includes some of Peterson's most brilliant and influential essays.
• Dietrich Bonhoeffer, Theological Education Underground, 1937-1940, translated by Victoria Barnett (Fortress Press). Letters, journal entries, sermons, and lecture notes from Bonhoeffer's time in the Finkenwalde seminary. As the young folks say: epic.
• Sergius Bulgakov, Relics and Miracles: Two Theological Essays, translated by Boris Jakim (Eerdmans). This sounds like a quirky topic – but actually, this little book offers penetrating reflection on the doctrine of creation, the theology of the body, and a theology of transcendence and materiality. Definitely one of the most profound pieces of doctrinal writing that I read all year. Light-years ahead of most of the tosh that gets written about the doctrine of creation.

Edited collections:

• Donald MacKinnon, Philosophy and the Burden of Theological Honesty: A Donald MacKinnon Reader, edited by John McDowell (T&T Clark). MacKinnon was a master of the short, punchy essay – the kind of thing you read in half an hour, and then spend the rest of your life thinking about. It's great to have more of his essays available in this form. 
• Nicholas Wolterstorff, Hearing the Call: Liturgy, Justice, Church, and World (Eerdmans). A fabulous, spirited collection of short pieces exploring the intersections between liturgy and justice.
• Sarah Coakley and Paul Gavrilyuk, eds., The Spiritual Senses: Perceiving God in Western Christianity (Cambridge University Press). An important contribution to theologies of spirituality and theologies of the body. Taste and see! 

Popular theology:

• Rob Bell, Love Wins (HarperOne). I've recommended this book to several people, and I've talked to people who found it enormously helpful. In spite of all the kerfuffle surrounding it, it's really an excellent little book. Even my wife read it – twice! No theologian could ask for more.
• N. T. Wright, Simply Jesus (HarperOne). I haven't read this yet – but again, it looks like just the kind of book to recommend to people. It's a shame we don't have more theologians who can write in this kind of attractive plain speech.

Reference work:

• Hilarion Alfeyev, Orthodox Christianity: Volume I: The History and Canonical Structure of the Orthodox Church (St Vladimir's Seminary Press). The first volume of a massive new reference work, by the prodigiously learned Russian scholar. Just think of it: a single-author reference work! It's a feat of Herculean proportions!

Novels: 

• Julian Barnes, The Sense of an Ending (Knopf). A tender, hurtful meditation on time and memory.
• Téa Obreht, The Tiger's Wife (Random House). A spell-binding first novel from this young Serbian writer. It's a delightful story, told in gorgeous prose. First sentence: "In my earliest memory, my grandfather is bald as a stone and he takes me to see the tigers."
• José Saramago, Cain (Houghton Mifflin). Translated posthumously, this is Saramago's irreverent and funny re-telling of the Pentateuch. It's not one of his best books, but it's – well, its Saramago.

Children's novel (chosen by my daughter):

• Clare Vanderpool, Moon Over Manifest (Yearling). My daughter loved this book so much that I've started reading it too. Here's a few lines from the first chapter: "The seven-forty-five evening train was going to be right on time.... Being a paying customer this time, with a full-fledged ticket, I didn't have to jump off, and I knew that the preacher would be waiting for me. But as anyone worth his salt knows, it's best to get a look at a place before it gets a look at you."
  

Poetry:

• Francis Webb, Francis Webb: Collected Poems (UNSW Press). A major publishing event, collecting the luminous work of this tragic, strangely neglected religious poet. Read it, and you'll understand why Sir Herbert Read called Webb "one of the most unjustly neglected poets of the century."
• Kevin Hart, Morning Knowledge (University of Notre Dame Press). Poems of grief, loss, faith, and love, surrounding the death of a father.

Literary criticism:

• Harold Bloom, The Anatomy of Influence: Literature as a Way of Life (Yale University Press). I'll be the first to admit that Bloom can be more than a little annoying. But his great virtue is his enormous – really, his megalomaniacal – love of reading. And that infectious love comes booming through in this boisterous swansong about a life lived through literature.
• Nathaniel Philbrick, Why Read Moby-Dick? (Viking). Quirky, concise, lucid, brimming with energy and personality – and it's all about Moby-Dick. What more could you want?

Best fine edition:

• Oscar Wilde, Salomé: A Tragedy in One Act, illustrated by Barry Moser (University of Virginia Press). A lavishly produced book, with Barry Moser's wonderfully dark and vivid engravings.

Art book:

• Matt Kish, Moby-Dick in Pictures: One Drawing for Every Page (Tin House Books). After following Matt's blog for years, it was a joy to see the published version of this whale-sized art project.

History:

• Elisheva Carlebach, Palaces of Time: Jewish Calendar and Culture in Early Modern Europe (Harvard University Press). Another beautifully produced book, full of sumptuous colour illustrations, and crowded with strange and improbable facts about the history of calendars. An enchanting book.

Philosophy:

• Giorgio Agamben, The Kingdom and the Glory: For a Theological Genealogy of Economy and Government (Stanford University Press). A magisterial essay on the political impact of the doctrine of the economic trinity. Somehow I've always found Agamben's writing – that gentle blend of history, philosophy, theology, Jewish mysticism, and sheer sleight of hand – as soothing as a lullaby.

Best new book series:

• Princeton University Press's Lives of Great Religious Books. What a great concept for a book series! So far I've only read Garry Wills' biography of Augustine's Confessions – and it was a real treat, especially the opening chapter on the practice of writing in antiquity.

Best older books I read this year:

• Thomas Merton, The Seven Storey Mountain (1948; Mariner). It's true – somehow I'd never got around to reading this before. What a book! What a writer! What a life! Not so much a life as a one-man Broadway show, a runaway steam train, a carnival of sin and grace. Absolutely tremendous.
• Mark Van Doren, Shakespeare (1939; New York Review Books Classics). One of the most beautiful, precise, elegantly crafted pieces of literary criticism I've ever read.

Albums: 

• Tom Waits, Bad As Me. Nobody is as bad as Tom Waits. Or as good.
• PJ Harvey, Let England Shake. A blistering, rich, eloquent, disturbing provocation about warfare and the violence underlying contemporary society.
• Fleet Foxes, Helplessness Blues. Fleet Foxes: enough said.
• We Are Augustines, Rise Ye Sunken Ships. A pretty compelling rock debut. I discovered them by accident because I thought it had something to do with Saint Augustine. But I kept on listening long after I realised my mistake.

Television: 

• Australian: Cloudstreet (Showcase). Wonderful mini-series about two working-class families sharing a house in Perth. It's a poignant family drama punctuated by moments of magic realism. Geoff Morrell's Lester Lamb is one of the grandest TV characters I've seen in years – a character of Dickensian proportions. (Honourable mention: ABC's The Slap, another excellent Aussie series.)
• American: Boardwalk Empire (HBO). Only halfway through this at the moment, but I'm loving it – a smart, classy series about organised crime during 1920s Prohibition.
• British: The Hour (BBC). Utterly gripping edge-of-your-sofa suspense about a 1950s current affairs show. Ben Whishaw is captivating as the slovenly genius Freddie Lyons.

Films:

• Australian: Brendan Fletcher, Mad Bastards. A raw piece of storytelling about three generations of indigenous Australians. The film used non-professional actors from indigenous communities, and the result feels gritty and confrontingly authentic.
• American: Terrence Malick, The Tree of Life. This beautifully filmed cosmic/domestic epic is a sort of visual commentary on the Book of Job, a cinematic theodicy in answer to the dark Manichean theology of Lars von Trier's Antichrist.
• European: Lars von Trier, Melancholia. The end of the world has never been lovelier.

Web:

• Religion site: ABC Religion & Ethics. Scott Stephens' work on this site has catapulted public discourse about theology and religion to completely new levels of depth and sophistication.  
• Innovative site: Bibledex. A video for every book of the Bible. Why didn't someone think of it sooner?
• Blogs: Women in Theology and An und für sich. These team-blogs have produced some of the most fruitful and sustained discussions about theology in the past year. I've learned so many interesting new things from these discussions. When I only have time to lurk at a couple of blogs, those tend to be the ones I go to – and then I head over to Jason's relentlessly productive Per Crucem ad Lucem.

Thirty: a Christmas sermon

A Christmas sermon by Kim Fabricius

This is my 30th Christmas at Bethel. (I know: given my youthful good-looks, it’s hard to believe…)  In preparation, I’ve been looking at my previous 29 sermons.

On my first Christmas (which some of you will remember … Yeah, right!), I focussed on two specifics of the message of the angels to the shepherds, highlighting the personal and the now: “To you … this day …” I named names – Ernie, Gareth, Pat, …, and said, today, December 25th 1982, the good news strikes again: “A Saviour is born!  Your Saviour is born!!”  Very in-your-face.

A year later I did a Patrick Moore (today it would be BBC pin-up Professor Brian Cox) and took you star-gazing.  “Lift your heads!” I said.  “There’s another world out there that has flashed into our world like the star the wise men saw and followed, leaving their familiar ecology, recklessly risking everything in their passionate hunt for the holy, for the real, (in T. S. Eliot’s words) “no longer at ease here in the old dispensation.”  Will you raise your gaze from the flatlands of 24/7 and follow that star on a journey of faith into the New Year?  Very get-up-and-go.

Then, in 1984, I deployed a visual aid.  I borrowed a shopping trolley from the International (which became Spar, which has become Sainsbury’s) and strolled up and down the aisle filling it with the presents you brought to the service.  So full, in fact, that they covered the child’s seat – which was precisely my point: in all the clutter of our lives, no room for the child.  But – more – God is a God who “makes room” – that’s what the Hebrew word for “salvation” literally means – “roominess”.  “So make room for the Christ-child!” I exclaimed, as I cleared the seat in the trolley.  What a clever-clogs I thought I was!

In 1985, it was the occasion for a word-play.  Huge letters Blu-Tacked to the backs of chairs set up at the front: “GOD IS NOWHERE”.  Such, I said, is the claim of atheism.  But if you take the word “NOWHERE” – and I took the word “NOWHERE” – and break it after the “W” – and I broke it after the “W” – well, presto!: “GOD IS NOWHERE” becomes “GOD IS NOW HERE”, the Christmas claim.  Neat, huh?

In 1986, I got scholarly.  Mary, according to Luke 2:19, “remembered”, or “treasured”, all the things the shepherds had told her.  But the original Greek actually means “kept them in good condition”.  Our toys will break, our jumpers will wear, or jewellery will tarnish, but, I said, God will always keep Jesus as good as new.  So getting up for Greek class at 8:30 in Oxford, I thought, was worth it after all!

That’s my first 5 years here.  Only 25 to go…  Okay, I know, at this rate it will be Boxing Day before I finish!  So suffice it to say that, in subsequent years, among other things …

I’ve used a Christmas card showing Santa in Australia riding Rudolf the red-nosed wallaby, to contextualise the good news, to earth it wherever you happen to live.

I’ve done a reflection on “Christmas is dynamite”, Jesus as “an explosion of humanity”: handle this kid in the cot with care, for he will grow up to be the man from Nazareth who lives very dangerously – and he will call us to follow.

I’ve told you about the 4½ foot-high door in the Church of the Holy Nativity in Bethlehem, and said that we have to become very small, like a child, if we want to enter the kingdom of God.

I’ve done a meditation on Jesus the “disarming” child who couldn’t care less about our nationality or sexuality or theological correctness, who “reaches out, unquestioningly, to your elemental humanity, desiring only your tenderness, moist like cattle breath, warm like straw.”

I’ve exploited Harry Potter mania, suggesting that J. K. Rowling is quite heavily reliant on the story of Jesus for her magical epic drama – which isn’t nearly as good as the original.

I’ve made up a meeting of the IMF – that’s the Incarnational Management Forum – imagining what such a focus group might come up with for Christmas – and, of course, getting it all wrong by turning Christmas into a summit meeting of the world’s power brokers.  You can imagine the mess!

I’ve done a send-up on “Round Robin” Christmas letters, imagining what Mary might write for Hello magazine with all its razzmatazz celebrity junk: “Joseph is an amAAAzing partner, the birth was AWEsome, and three Kings gave us LOTS of bling-bling, while some shepherds sang ‘Hark! the Harrods Angels sing’.”

I’ve asked if you’re good at remembering important dates, pointed to dates we all seem to remember – great ones like the release of Nelson Mandela, terrible ones like 9/11 – but concluded that there is no day like Christmas Day for a world-changing event – apart, of course, from the Good Friday it anticipates, crib and cross cut from the same wood.

I’ve deployed Dr Seuss’ classic tale How the Grinch Stole Christmas? to advance the claim that, in fact, Christmas is un-nickable, that we are safe and secure in Christ, the one who never treated others as rivals, never acted in self-protection, lived a life of dispossession, not accumulation.  If you can’t buy or sell love, you certainly can’t steal it.

I’ve shocked some people by proposing that, given the rather odd, indeed preposterous way the Christmas story unfolds, what with weird Babylonian astrologers, and shepherds who hear music in the sky, and a stable of a maternity ward – I proposed that, by the world’s standards, frankly, God is an idiot.

Finally, last year – “Land the plane!” I can hear Angie thinking! – I mocked the fashionable obsession with technology in worship, insisting that Christmas is God’s “Powerless Point Presentation”, God’s coming in the weakness and vulnerability of a neonate to counter and critique the world’s wowing us with the state-of-the-art.

So 29 years of annually looking for a different angle, a new gimmick, a catchy phrase to preach the Good News of Christmas.  But really – as if the Christmas story needs a re-write!  As if the Christmas message needs spin!  As if I could re-market the meaning of Christmas, “new and improved”!  O Kim, Kim, Kim – what a jerk!!

Listen!  A simple story that unlocks the hidden treasures of the universe, addresses the deepest desire of our hearts, and fills us with wonder and joy.  The mystery of the world turns out to be the reality of God, and the reality of God turns out to be a little human being. Homer, Shakespeare, Dickens, Tolstoy, all the great storytellers – they can all but grandly gesture to the simple story of Jesus in Luke.  So this year let not the sermon interpret the story, let the story interpret the sermon.  Yes, listen …: “In those days a decree went out from Emperor Augustus …” [Luke 2:1-20].

Audio: Bruce McCormack's lectures on election

Thanks to Jason for noting that Bruce McCormack's recent Kantzer Lectures are now available in audio:

The God Who Graciously Elects: 2011 Kantzer Lectures

1. Is the Reformation Over? Reflections on the Place of the Doctrine of God in Evangelical Theology Today

2. From the One God to the Trinity: The Creation of the Orthodox Understanding of God

3. The Great Reversal: From the Economy of God to the Trinity in Modern Theology

4. The God Who Reveals Himself: The Mystery of the Trinity in the New Testament

5. Which Christology?  Refining the Economic Basis of the Christian Doctrine of God

6. The Processions Contain the Missions: Reconstructing the Doctrine of an Immanent Trinity

7. The Being of God as Gift and Grace: On Freedom and Necessity, Aseity and the Divine 'Attributes'

We hang our heads in shame and guilt

A hymn by Kim Fabricius
(Tune: Mit Freuden zart)

We hang our heads in shame and guilt
for ruthless exploitation:
we heat the earth and watch it wilt
for capital and nation.
In pitiless pursuit of oil
we poison air and sea and soil –
the lords of de-creation.

“Have mercy on us, Lord!” we plead,
but is it false confession?
We mask misdeeds, we gild our greed,
as peace we spin aggression.
We’re skilful at the apt excuse,
and the dark arts of word-abuse –
the truth is in recession.

O God, this is our world of vice,
come, judge us, test us, try us;
though we deny you, Jesus Christ,
Deliverer, don’t deny us;
break down the selves in which we hide,
evict our vanity and pride –
O Spirit, occupy us!

The song: a short story

After dinner he felt so happy that he went into the other room and wrote a song, full of small words of simple gladness. When it was finished he brought it to her and said, Look, I wrote you a song.

She said, All this time you were so silent, I thought you must be mad at me, I thought you must be brooding, I thought you no longer loved me, I thought you were all alone, I thought you might be thinking of someone else.

He said, But I only think of you.

When she sat down to read the song, she was silent a long time while her heart within her grew glad and boundless as the heart of a child. Watching her carefully from the corner of his eye, he wondered if it was his fault that she had suddenly grown so quiet, so sullen and so subdued, if he had done something to offend her, if she still loved him, if she had ever really loved him, if she was thinking of somebody else, if she was all alone in her thoughts, alone beside him in the pale lamplight with the song of his heart in her hands.