revolutionary christmas

I can remember walking through the square in Timisoara, Romania, and standing in the church that watched the tyranny of communism crumble when confronted with a deep faith, resulting in independence on December 25, 1989.

(An example of the balance of serving God and honoring country which is missing in Western evangelicalism.)

________


BreakPoint Commentary: Charles Colson
A Candle in the Darkness
Twenty Years Later

December 24, 2009


As people across the world tonight light Christmas candles at Christmas Eve services, my mind goes back to another Christmas 20 years ago in Romania, when the country was still in the grip of communist tyranny.

The story begins with Laszlo Tokes, pastor of a fast-growing reformed church in the city of Timisoara. His powerful preaching had caught the attention of communist officials, and they began a strategy of suppression. They stationed police officers around his church, machine guns cradled in their arms. They hired thugs to attack him. Finally, just before Christmas, they decided to send him into exile.

But when the police arrived to hustle Pastor Tokes away, they were stopped cold. Around the church stood a wall of humanity. Christians from around the city—Baptist, Pentecostal, Orthodox, Catholic—had joined together to protest.

All through the day they held their post. As it grew dark, a young Baptist student named Daniel Gavra pulled out a packet of candles, lit one, and passed it to his neighbor.

Then he lit another. One by one the burning candles were passed out among the crowd. Soon the darkness of the December night was pierced by the light of hundreds of candles. When Pastor Tokes looked out his window, he saw a sea of faces lit up by a warm glow.

That night, he said later, was the “turning point in my life.” He would never erase from his mind the picture of believers from all denominations joining hands in his defense.

Two days later, police finally broke through the crowd and dragged Pastor Tokes away. But that was not the end. The people now streamed to the city square and began a full-scale demonstration against the communist government.

Once again Daniel Gavra passed out his candles. Once again the night was lit by their glow.

Finally, the communist officials began to panic. They brought in troops and ordered them to open fire on the crowd. Hundreds were shot. Young Daniel felt a searing pain as his leg was blown off.

Yet the brave example set in Timisoara inspired the rest of the nation. Within days the entire population of Romania had risen up and the bloody dictator Ceausescu was gone. The churches filled with worshippers offering praise to God.

For the first time in half a century, the people of Romania celebrated Christmas in freedom.

In the hospital, Daniel Gavra celebrated while learning to walk with crutches. His pastor came by, offering him sympathy, but Daniel wasn’t looking for sympathy.

“Oh, Pastor,” he said softly. “I don’t mind so much the loss of a leg. After all, it was I who lit the first candle.”

What a powerful image for us here in America as we celebrate this Christmas—the picture of a black December night lit up by a glowing testimony to the unity of God’s people.

What mighty things the church could do today when it is truly is the church: when we stand shoulder to shoulder with all our brothers and sisters, ready to fight evil, prepared to give our limbs—and yes, even our lives—to light a candle in the darkness.

joy to the world

. . . let earth receive her King.

nativity: 3

Covenant and Spirit.

If Zechariah deserves any sort of contempt regarding his failure to accept the word from heaven as a wise and learned priest within Israel's tradition, then Simeon deserves a great deal of praise for his moment of understanding when faced, not with an angel speaking words of victory, but with a helpless child in the Temple. Whereas Zechariah balked in the face of God's promise, Simeon receives God's activity. That which we can see in this old man's final moment of waiting is the convergence of God's covenant and Spirit.

When the infant Jesus is born, he is to be presented at the Temple. This is to fulfill the covenantal law for the people Israel, both for consecrating the child and for purifying the mother.

It is debated whether or not Simeon is a priest in the Temple, and since Luke does not mention this specifically it is most likely that this is a fervent watchman and not part of the formalized levitical order. (He is described in every way that one would expect for a priest, but is not specifically mentioned as such, which would be rather odd if he were.) Further, this is not the scene of circumcision as is sometimes assumed, for Mary is still present which indicates the context of this moment is found in the outer courts of the Temple where women would be admitted.

We are told that he comes to this place in the Temple at this particular moment because he was 'moved by the Spirit' to do so. So, quite literally, this is the moment at which Law and Spirit come together around Jesus - it is summarized in Luke 2:27. But this is more than a physical or geographic description, it is a theological assertion that this child represents the coming together of covenant and Spirit - the latter giving fulfillment to the former. As such, it is why Simeon's waiting is completed and his dismissal now appropriate.

His eyes have seen God's salvation, which is happening in the site of all nations. This promise is being fulfilled in the face of tyrannical rule and foreign occupation of their holy nation. It is taking down the oppressors and bringing in the outsiders as God's glory comes through his chosen nation. It will not be without pain and sacrifice, and it will reveal the hearts and motives of many.

From this moment through two millennia this rings true. For, in our world we can still welcome the still, small voice of God in the midst of the earthquakes, winds and destruction of the evil which storms around us.

when consensus is illogical

Human-caused climate change is not real. It is a hoax perpetuated by those who desire power and money. There is no science which supports the theory and, what is more, the supposed 'science' which we have always been given is now demonstrably a collection of lies and tampered data.

Perhaps the most telling comment in these last days of climate idiocy comes from former British Prime Minister, Tony Blair: 'World must take action on climate change even if the science is not correct.' This is an exposure of the agenda from those who are knowingly and willingly perpetuating a lie in order to have political influence and international authority.

The only defense that has been given to the real facts regarding climate change is that there is a 'consensus' among scientists that anthropogenic global warming is real. While this sounds impressive, there is no such thing as 'consensus' within science. Even I, who is wildly lost in a biology or chemistry lab, understands that any theory or hypothesis is disproven if just one experiment fails to work. This is because science (supposedly) deals with truth - either something is or is not - and is (supposedly) not influenced by emotion, opinion or desire. Clearly, not everyone sees it this way and many people are showing that they've a lot to lose by their shoddy 'science' being exposed.

I bring this up for a simple corollary to biblical studies, theology and church. There is no consensus in spiritual matters either. Sometimes I think that churches and theologians get this as confused as the pseudo-scientiest who are out there. And there have certainly been enough times when spiritual matters have come down to a supposed consensus of opinion rather than for truth. Perhaps it is because of the politicizing of the gospel, or because of the need for acceptance within culture. Either way, some things are said to be correct just because many people (or the 'right' people) say that they are.

But truth does not require a consensus, and the kingdom of God will prevail whether it is in the majority or minority. In fact, some will say because it is in a minority.

This matter will best be displayed by the church's response to the anthropogenic global warming hoax. Certainly the church (and various Christian businesses) have made a number of friends and scored a handful of cultural brownie points as it has 'gone green' in the last few years. But now that we can see that this is a lie perpetuated for power and money given to the few who seek to exploit others (many who are less fortunate), will the church respond with claims of 'saving God's planet' or will they have the tenacity for truth that opposes tyranny and evil?

Consensus might accomplish some things well, but there are certainly a number of areas which it cannot logically exist: having a group decide on pizza toppings, actual science and theological inquiry are three of the most significant.

nativity: 2

Weakness and Grace.

The third week of Christian Advent centers on the motif of joy, and is often known as a time to think about Mary (specifically, Mary's joy). Interestingly, there is little mention of her joy in Scripture. There is, however, specific mention at her being troubled and confused by the situation. Perhaps two of the most telling verses of Mary's character are found in Luke 1:28-29. Two things happen here: 1) the angel tells her that she is highly favored and that the Lord is with her, 2) her immediate response is that she is greatly troubled and confused. Why? Because she is wise enough to know that getting involved with God is messy and risky. She wouldn't be wrong.

On this peasant girl a tremendous amount of pressure would be placed, more than most of us could probably endure if given the same set of circumstances. While we have the luxury of viewing this story as sacred pageant, solemnly reciting and pondering the covenant promises of David's lineage, Mary had to endure real life where families were dishonored and unfaithful brides were stoned. The promise of eternal kingship might be true and holy, but it is not always convincing.

Yet her only question comes from her confusion, she has nothing to compare such an unprecedented act of the divine. Her statement reveals her weakness: she does not have the present means to accomplish this. It is not in her mind for a moment that she might conceive by promiscuity, her faith has kept her within the righteousness of the covenant. She is not married and cannot envision breaking the law which governed the engagement process. Mary sees herself as 'weak' in accomplishing this task . . . to which God comes in his grace to be sufficient for her position.

"The Holy Spirit will come on you, and the power of the Most high will overshadow you . . ." is the description of the fusion which will occur inside of Mary. Again, in our high theological pageantry we refer to this as Incarnation. This young girl saw it as the climax of her deeply held and passionate faith. Before she could ponder on the meaning of this - the cultural fallout or the christological definitions - she commits herself to the will of the Lord, because she is his servant.

That is all that we know about this scene, and it is all that we need to know. For we ourselves struggle with the pageantry of our faith - the clinging to promises found within Scripture - without ever allowing this Word to encounter real life. Too often we find ourselves questioning the implications of our devotion, or thinking that we cannot move until we get all of our doctrine and theology worked out. All the while we could be demonstrating the commitment of our faith, if it truly is deeply held and passionate. The acknowledgement of our weakness allows God's grace to rush into our present situation, giving us power and guidance for the journey ahead.

But the requirement is the initial 'yes' to his summons.

respectfully submitted again: healthcare

Senator Evan Bayh, IN

First, let me voice my support for your recent vote against the out-of-control spending bill and your subsequent summons to the President to veto it. Although he sees this type of spending as necessary (perhaps in his ongoing efforts to handicap the private sector and place this country into a dangerous situation - both financially and in regards to national security), you took the opportunity to stand up in the face of Congressional leadership and do that which is morally right.

Having said that, I again urge you to do that which is right regardless of the loud clanging of voices in and around Congress these days. Some of the noise comes from the White House, some from the Congressional leadership, some from the media, some from lobbyists, some from your own staff, and some from your constituents . . . like me. Of all of these voices there is only one that is given charge to you by Constitutional mandate, and it is on this premise that I choose to make my voice heard once again.

Senator, you mentioned that you believe it morally irresponsible to accrue debt which we cannot sustain, either in present or future generations. On this I am in agreement with you. But if you feel this is the case, then can you support the current Healthcare legislation which is before the Senate? We have no possible way of funding this project (even proponents have been forced to admit this), and current track records seen in Social Security and Medicare (and ANY other government program) prove that we will not be able to sustain the financial burden for this proposed legislation. It is not about amending the bill enough times to make it palatable; we must stop this attempt to gain power for the elites in Washington and stand for the liberty that has made this country great throughout many generations.

If we only had to concern ourselves with the financial burden, that would be difficult but bearable. However, this radical healthcare reform has many more ethical issues than financial ones. At the top of the list is the ongoing support for taxpayer funded abortions. I am sure that by now you have been made familiar with the Manhattan Declaration. (If not, please consider it: http://www.manhattandeclaration.org) I have signed my name to this document and am prepared to stand behind every word within it. Nearly 300,000 have done the same. The final words summarize our moral position: 'We will fully and ungrudgingly render to Caesar what is Caesar’s. But under no circumstances will we render to Caesar what is God’s.'

Please understand that I WILL NOT willingly and knowingly participate in any system which devalues human life, from cradle to the grave, and will face whatever consequences may arise. That is my commitment to the morals and values which are endowed by our Creator, appealed to by our Constitution, and guaranteed only by divine mandate.

Ethically, morally, financially and as a representative of the people in a nation which staunchly opposes this current direction, I implore you to stand against such tyranny and work for the liberty which our Founders sought and protected for themselves and their prosperity.

As always, I will offer my prayers for you and yours during this difficult season. May you all have a Merry Christmas, remembering and celebrating life and light into the darkness.

Blessings

santichrist

I am increasingly being convinced that there are serious issues with Santa Claus. Although it is never popular going after a kids-oriented icon of Americana, the imagery of Santa has crossed the line. For many years I was content to let children's games be left alone, but our culture is showing that harm implies foul. The notion of Santa Clause has crept into daily life (and not in that gushy sentimentality of Christmas-all-year-long).

Over the past year and a half there has been much said about 'hope' in our country. This has caught the attention of many people, either because of the biblicalesque-sounding nature of the word or because we all have hopes for various things. But things might just be the problem here . . . we often have hopes for things which we can attain for ourselves that are simply for our own amusement, entertainment and self-gratification. Hope has been diluted to such a pathetic level that we seldom capture the greater meaning of advent, Christmas or even gospel.

One of the lynchpins came during a recent reading/exposition of Revelation 18, where we see the destruction of Babylon (representative for the entire 'people of the earth') and the lament which is offered by those who lead and worked in that civilization. It appears that those who vocalize their pain only do so because they have lost their manner of profiting from the illicit relationship they had in this prostituted relationship. Their listing of losses demonstrates a society which was focused on its own luxury at the expense of humanity or the divine.

And then it struck me that this is the culture we have created in our own borders. Though I believe that we have a good number of people who are willing to give and sacrifice and reach out, the overwhelming sense in this past year is that we should attain anything we desire by any means necessary. This means we will elect whomever we need to elect, appoint those who can expedite our desires, and stand in long lines all for the sake of getting . . . so long as it comes from someone else's 'stash.' What has happened to the Christmas spirit?

Our consumer culture has lost sight of Jesus and his self-giving approach to life, found in his admonition to love God and love others. In the place of Christ we have set Santa Claus, because he gives us whatever we want (so long as we can laugh off all of those areas where we were 'naughty' instead of 'nice' - it is a merit system of sliding scale). Jesus, on the other hand, isn't interested in gaming systems or iPods, televisions, automobiles, dinners, parties, new kitchens, cruises, or any other luxury items which exist for the benefit of heaping blessings upon ourselves instead of others.

Yes, we have fallen in love with this Santa figure. Will we still be in love with him even when his entire character can be summarized in Scripture which speaks of the anti-God presence in the world?

nativity: 1

Hope and Certainty.

The story of Jesus' advent begins with hope, expressed through the sacred writings and held deep within the hearts of all God's people. Hope was not defined as simply a means to get whatever it is we want as individuals, as it so often is misconstrued in our modern world. Rather, this type of hope was rooted in the covenant tradition of Israel which spoke of a coming Messiah who would establish God's throne over all of the rebellious nations and powers at work in the world. It was a hope which sprang from the community expectation of God's coming action; it was grounded upon his unfailing activity throughout many generations in the past.

The hope of Israel was shared by prophet and peasant alike, for all were considered as God's people, chosen and called to the work of redemption in this world. Worship of God centered not only on the past and present, but also on the guaranteed future that was coming to those who held fast to this covenant. And so it is unsurprisingly shocking that Zechariah, the old priest standing alone before the heavenly messenger, would dare doubt the words which had just been given to him.

It is shocking because of the absurdity of the situation: an aged (and supposedly wise) priest was leading the people of Israel in a simultaneous expression of thanksgiving and hope, now questioning whether or not this could possibly happen. All of the prayers, recitations, sacrifices, readings, pondering, teaching have been forgotten in this single moment of human stuttering. Yet, it is unsurprising in that this is what we always do; humans typically find ways to doubt the reality of things we were so certain of in theory. Quite shocking that anyone within Second Temple Judaism would raise such a doubt, quite unsurprising in that most of us wouldn't have done any better.

Zechariah is met with a consequence for his flinching faith - he is made silent until the fulfillment of the promise given to him. We would do well to notice here that this is no coercion of his faith; nobody is going to force Zechariah to believe. He simply asked for a way to be sure of all of this, and he was given one. The faith that he will later show us must come from his own desire to accept the grace of God working in his life, and his covenant community.

Sometimes even the leaders, teachers and preachers forget that faith is certain. Too often we get caught up in the wide definitions and expectations of hope that we overlook the fulfillment of our heart's truest desire. Maybe we're struck silent, or for a while we lose our opportunity to influence others with our faith. Maybe its the voice of the church which fades away from the public square because we didn't keep our message clear and gospel, to which we wait for our ability to accept it returns to us.

In our preparatory silence before the advent of our Lord, whether we reflect upon his first coming, greatly anticipate his second coming, or meditate upon the continual coming of his kingdom through is church, let us learn from those who still hold to hope and certainty: ". . . In these days he has shown his favor and taken away my disgrace among the people."

post-thanksgiving teaching

I teach (for one more week, at least) an undergraduate course on Revelation. (Typically, when I tell people this it is met with a reaction along the lines of 'are-you-nuts?' . . . or something like that.) But I've done this over the course of the last five years and have found a particular niche which connects well with the students I am given. We take many things lightheartedly, or tongue-in-cheek, throughout evangelicalism's embarrassing apocalyptic moments (cf. cbraaBmf). But it is also a powerful course in that we are able to capture (as does Revelation) the whole of the biblical narrative, played out in powerful symbolism and rhetorical device).

And I think that the class makes a significant impact for most of the students who take it, either because they have never had an encounter with Revelation or they find that much of what they 'knew' about Revelation isn't actually in the book. So we very quickly go to work on background and contextual material, pushing the actual study of Revelation to six weeks into the semester. This allows for a number of things: 1) establish the narrative of Second Temple Judaism; 2) introduce apocalyptic literature from that period; 3) set the story of Jesus within this context, especially messianic expectation; 4) begin to remove ideas which can be prevalent in certain evangelical subcultures, but which have very little basis in Scripture or orthodoxy.

I am happy with the course, though I continue to tweak as the semesters go by. I greatly enjoy teaching undergraduate, and often like to pause and reflect on life in the classroom. My latest insight has come through the realization that there is a significant difference between pre-Thanksigivng teaching and post-Thanksgiving teaching. The attitude of the students in Revelation (not necessarily my other courses) has a tendency to shift once we are regathering after the holiday break. Certainly not all, but a handful of students return being closed off - or outright angry - since the last time I saw them. And much of my headway is suddenly gone.

Why? Because this is Revelation and they went home for Thanksgiving break. Undoubtedly they shared some of what they have learned and have been 'corrected' by parents and pastors and now see me as a sham. No matter how many weeks of reading, listening and learning they have endured, the semester can be undone with a simple 'No' from their home. And, while I can appreciate their circumstance, it is almost irritating to deal with. Except for the fact that I am comfortable enough in my own position that I am not worried about 'winning.' These things will be sorted out on their own time . . . I have shared what I can.

We are dealing with a hotly contested piece of Scripture and tensions will continue to run high. Interestingly, the students are willing to be mad rather than speak to me personally . . . and the pastors, parents (or whoever else is involved) are too content to boldly proclaim without any challenge that a contact to the heretical professor might pose that they allow the student to carry the weight of the battle. It is sad that theology and Christian endeavor fall into such disappointing situations. Nevertheless, this is Revelation and one would have to be a little nuts to teach it to non-biblical studies undergrads . . . right?!?

(PS - Still, a high majority are positively impacted by the course and continue to have their lives changed because they saw Revelation in the light of which it was intended. For this, I thank God, for his message has come through in spite of my many shortcomings.)

christmas lights

Holdman Christmas

quote of the day

"Take existence seriously."

Dr. Douglas Groothuis

curmudgeon