Today's Reading: Mark 2
Remember when you were a little child and rules seemed an everyday part of your life? I remember that they were not only the stuff life was made of, they seemed so clear.
Wash your hands before you eat.
Brush your teeth.
Say "please" and "thank you."
Obey your parents.
To tell you the truth, I never much analyzed rules. I just knew I should follow them. In many ways, that keeps life simple.
Often, when we want to become God pleasers, we think, "If I just follow rules X, Y and Z, I'll be OK." Perhaps the rules to obey in your life have to deal with what you wear and put on your body, the length of your hair, the use or non use of makeup. Maybe your rules deal mostly with what you eat or drink; what you allow or do not allow into your body. For others the rules are about what one can say and how one can say it, or even who has the right to speak.
Sometimes it is easier to follow a set of rules than it is to follow Christ. Legalism has always been a temptation for even the most alert Christian.
The ones in the Gospel who were really trying to please God felt they were on the right and righteous path by keeping the Law. And they were. Until the rules became the LORD instead of the LORD becoming LORD of the rules.
In chapter two of Mark, we see good people blinded by good intentions. They thought they had become masters of the rules. Instead, the rules had become their masters. So much so that when the one who fulfilled all the Law and the prophets stood right in front of them, they were blind.
Chapter two teaches us that Jesus is LORD over sin, sinners and even Sabbath. Not that he breaks the Law, but fulfills the Law in the perfect understanding and living out of those laws.
I often wonder...would I recognize Jesus if he walked in my church today in human form? Would I adore him?
Or would he offend me?
Tuesday, October 12, 2010
Day 278: Who to trust?
Today's Reading: John 2-4
Reading and blogging on New Testament passages is a bit more challenging than reading and blogging on the Old Testament. Why? The New Testament is so much more familiar. I've preached and heard so much preaching all my life on especially the gospels that it is hard to lay all my presumptions aside and hear the word fresh, today.
Thus, I thank the Holy Spirit for bringing a hidden passage to the fore for me.
As Jesus is breaking into the scenes of the ancient eastern world, healing, preaching, working miracles, people are beginning to take notice of him and form opinions. Many are beginning to put their faith and trust in him.
But there is a very interesting couple of verses at the end of chapter two of the book of John that I never noticed before.
Though people are believing and trusting in Jesus, Jesus is not trusting them.
Though many would testify to who Jesus was, Jesus did not need anyone to fill him in on the human condition. John claims, "(Jesus) knew all people."
This past Sunday, our confirmation class studied Psalm 139. "O Lord, you know me...you have searched me and know my thoughts."
Jesus, as God, knows the human condition and knows none of us are trust worthy; because of something "in us," we are not worthy of trust. Thus it is no surprise to Jesus when his friends betray and deny him.
And it should be no surprise to us when our friends betray and deny us. In fact, if there is any loyalty and faithfulness, integrity or honesty from our fellow human beings (and even from ourselves,) it should surprise and give us cause for gratitude.
So who can we trust? Friends, family and those we love will fail us at one time or another.
The disciples "put their faith in (Jesus)."
Reading and blogging on New Testament passages is a bit more challenging than reading and blogging on the Old Testament. Why? The New Testament is so much more familiar. I've preached and heard so much preaching all my life on especially the gospels that it is hard to lay all my presumptions aside and hear the word fresh, today.
Thus, I thank the Holy Spirit for bringing a hidden passage to the fore for me.
As Jesus is breaking into the scenes of the ancient eastern world, healing, preaching, working miracles, people are beginning to take notice of him and form opinions. Many are beginning to put their faith and trust in him.
But there is a very interesting couple of verses at the end of chapter two of the book of John that I never noticed before.
Though people are believing and trusting in Jesus, Jesus is not trusting them.
But Jesus would not entrust himself to them, for he knew all men. He did not need man's testimony about man, for he knew what was in a man.
Though many would testify to who Jesus was, Jesus did not need anyone to fill him in on the human condition. John claims, "(Jesus) knew all people."
This past Sunday, our confirmation class studied Psalm 139. "O Lord, you know me...you have searched me and know my thoughts."
Jesus, as God, knows the human condition and knows none of us are trust worthy; because of something "in us," we are not worthy of trust. Thus it is no surprise to Jesus when his friends betray and deny him.
And it should be no surprise to us when our friends betray and deny us. In fact, if there is any loyalty and faithfulness, integrity or honesty from our fellow human beings (and even from ourselves,) it should surprise and give us cause for gratitude.
So who can we trust? Friends, family and those we love will fail us at one time or another.
The disciples "put their faith in (Jesus)."
Thursday, October 7, 2010
Day 277: Who are you?
Today's Reading: Matthew 4, Luke 4-5, John 1: 15-51
As Jesus moves into the front and center of the stage performing miracles, preaching, healing and calling disciples, the people around him begin to wonder, "Who are you?"
Their responses and those of the demon and satanic world point to the varied responses to this question.
Some say, "Ah, that's just Joseph's son." He's no one special. Just another guy who doesn't make that big of a difference.
Some say, "This man and his friends are dangerous." John is locked up in prison and there are rumblings of discontent beginning.
The demon world knows full well who Jesus is and addresses him as Jesus of Nazareth and Holy One of God in the same breath.
Listen to all the names in this passage and ask the Holy Spirit to reveal the full nature of Jesus to you.
Son of God
Jesus of Nazareth
Holy one of God
The Christ/Messiah
Son of Man
Bridegroom
God, the One and Only
King of Israel
Rabbi
Joseph's Son
Demon Possessed
Master
Lord
Blasphemer
A man
Lamb of God
As Jesus moves into the front and center of the stage performing miracles, preaching, healing and calling disciples, the people around him begin to wonder, "Who are you?"
Their responses and those of the demon and satanic world point to the varied responses to this question.
Some say, "Ah, that's just Joseph's son." He's no one special. Just another guy who doesn't make that big of a difference.
Some say, "This man and his friends are dangerous." John is locked up in prison and there are rumblings of discontent beginning.
The demon world knows full well who Jesus is and addresses him as Jesus of Nazareth and Holy One of God in the same breath.
Listen to all the names in this passage and ask the Holy Spirit to reveal the full nature of Jesus to you.
Son of God
Jesus of Nazareth
Holy one of God
The Christ/Messiah
Son of Man
Bridegroom
God, the One and Only
King of Israel
Rabbi
Joseph's Son
Demon Possessed
Master
Lord
Blasphemer
A man
Lamb of God
Day 276: What should we do?
Today's Reading: Matthew 3, Mark 1, Luke 3
To read the gospels side by side, we get a glimpse of the personalities and the points of view of the different authors. Matthew and Luke follow much the same path, Luke with a little more attention to Jesus compassion, but Mark is on fast forward. Jesus hits the ground immediately running and the people are all amazed--amazed a lot!
John the Baptist is preaching, and so is Jesus. In fact, Jesus states that his purpose is to preach. Many want miracles and healings. Jesus wants to talk about the kingdom of God and about his Father.
I am fascinated, though, by the direct preaching method of John. I don't know if he would "make it" in our local American churches with his directness! Imagine calling the leaders of the status quo a "brood of vipers!" No wonder he didn't have a long pastorate. His message was a constant and continual message: Repent and believe.
It interests me that each group of believers is not "assigned" the same spiritual discipline. One group is told to share food and clothing, another is told to be fair, still another is exhorted to not abuse their power. John speaks directly and clearly to each one who comes to him for spiritual direction. And the mode of repentance is different for each one.
This leads me to ask, "What should I do?" Where does my life need to turn like a sunflower toward the new sunshine of the kingdom? Where is my repentance? Where is the fruit? What speaks to the core of my spiritual need?
Some of us are called to share clothing and food; minister to the basic needs of another because in doing so, we will realize the power and bondage of the scarcity we feel for ourselves is broken only when we open our hands to share.
Others of us need to stay within the boundaries of our own calling and not extort from others. We need to recognize that we are not above our brothers and sisters; they are not instruments to be used for our own pleasure or gluttonous needs.
And still other of us in authority need to guard ourselves from ourselves. We need to use power to help others and not to abuse them.
Repent and believe.
That's a tall order for one sermon.
How will John's sermon change me today?
To read the gospels side by side, we get a glimpse of the personalities and the points of view of the different authors. Matthew and Luke follow much the same path, Luke with a little more attention to Jesus compassion, but Mark is on fast forward. Jesus hits the ground immediately running and the people are all amazed--amazed a lot!
John the Baptist is preaching, and so is Jesus. In fact, Jesus states that his purpose is to preach. Many want miracles and healings. Jesus wants to talk about the kingdom of God and about his Father.
I am fascinated, though, by the direct preaching method of John. I don't know if he would "make it" in our local American churches with his directness! Imagine calling the leaders of the status quo a "brood of vipers!" No wonder he didn't have a long pastorate. His message was a constant and continual message: Repent and believe.
It interests me that each group of believers is not "assigned" the same spiritual discipline. One group is told to share food and clothing, another is told to be fair, still another is exhorted to not abuse their power. John speaks directly and clearly to each one who comes to him for spiritual direction. And the mode of repentance is different for each one.
This leads me to ask, "What should I do?" Where does my life need to turn like a sunflower toward the new sunshine of the kingdom? Where is my repentance? Where is the fruit? What speaks to the core of my spiritual need?
Some of us are called to share clothing and food; minister to the basic needs of another because in doing so, we will realize the power and bondage of the scarcity we feel for ourselves is broken only when we open our hands to share.
Others of us need to stay within the boundaries of our own calling and not extort from others. We need to recognize that we are not above our brothers and sisters; they are not instruments to be used for our own pleasure or gluttonous needs.
And still other of us in authority need to guard ourselves from ourselves. We need to use power to help others and not to abuse them.
Repent and believe.
That's a tall order for one sermon.
How will John's sermon change me today?
Saturday, October 2, 2010
Day 275: At Great Cost
Today's Reading: Matthew 2, Luke 2:39-52
During Christmas, I am usually focused on a sweet baby who we hope doesn't cry, a cleaned up Mary, a costumed Joseph with glued on beard, shepherds who are trying to keep their headpieces on, baby angels with tinsel halos and wise men tripping over their too long robes. Reading the nativity narratives during October is helping me to see beyond the Christmas pageant stereotype of Jesus birth.
Chapter 2 of Matthew is really quite disturbing. After the mysterious story of wise men coming from afar, we hit a horrible story of slaughter and then the great escape of the Holy Family to Egypt. Often the slaughter of innocence is relegated to the Sunday lectionary after Christmas, and rarely preached. After all, who wants to ruin the festivities of Christmas with the reality of the cost of the incarnation. It is much like receiving the credit card bills in January.
Research shares that the average American spends between $700-800 on Christmas. That is an average of $2,800-3,600 per household of four people. Is this shocking to you or does this seem about right? Consider not only the gifts but the decorations, food, parties and travel and the number begin to make more sense.
But these numbers are minimal compared to the cost of the first Christmas. Let's look at these three stories and see if we can begin to imagine some of the initial costs of the incarnation.
Who were the wise men and what did it cost the magi to travel from "the east" to Israel?
The wise men most likely came from Persia (modern Iran and Iraq) and probably served as priests and members of the Parthian government during the time Jesus was born. The most important duty of this group was the selection of the next king for their country.
The distance, then, would have been anywhere from 500-1000 miles, taking at least six to eight weeks. The caravan needed for travel alone would have consisted of animals, slaves or porters, food, shelter and money to make passage through dangerous and barren lands.
The political risk was also great. Rome was not a welcoming empire to people from other lands, especially people from enemy groups.
The magi carried great treasures of gold, frankincense and myrrh. Wealthy travelers were at the mercy of ruthless desert thieves. The cost was great but even greater was the risk to their very lives.
And speaking of lives risked, imagine the cost of the descendants of David living in Bethlehem. All male children under the age of two were slaughtered. Though the numbers vary as to exactly how many children this would be, can we comprehend the devastation and great sorrow. In Bethlehem, there were at least two years when no young man became a "Son of Righteousness." Synagogue classes were empty. Young girls had no male playmates and grew up with no male counterparts for their age. We forget the mother's grief and the father's helplessness as children were grabbed from homes and cut in two. What kind of horror and fear did that place in the people of Bethlehem?
One more story in this chapter. Mary and Joseph must steal away into the night and head toward Egypt, at least a 300-500 mile journey. Most likely, Joseph walked the entire distance; perhaps Mary rode. But imagine leaving all you know, entering a foreign land in order to save a child who isn't even your own. Joseph not only risked his reputation to shelter Mary and her child, he risked his livelihood and his life.
So what will Christmas cost us this year? Or would it be better to ask ourselves, what are we willing to risk this year at Christmas that we might join in the story--the story of salvation offered to all; of peace on earth and goodwill?
During Christmas, I am usually focused on a sweet baby who we hope doesn't cry, a cleaned up Mary, a costumed Joseph with glued on beard, shepherds who are trying to keep their headpieces on, baby angels with tinsel halos and wise men tripping over their too long robes. Reading the nativity narratives during October is helping me to see beyond the Christmas pageant stereotype of Jesus birth.
Chapter 2 of Matthew is really quite disturbing. After the mysterious story of wise men coming from afar, we hit a horrible story of slaughter and then the great escape of the Holy Family to Egypt. Often the slaughter of innocence is relegated to the Sunday lectionary after Christmas, and rarely preached. After all, who wants to ruin the festivities of Christmas with the reality of the cost of the incarnation. It is much like receiving the credit card bills in January.
Research shares that the average American spends between $700-800 on Christmas. That is an average of $2,800-3,600 per household of four people. Is this shocking to you or does this seem about right? Consider not only the gifts but the decorations, food, parties and travel and the number begin to make more sense.
But these numbers are minimal compared to the cost of the first Christmas. Let's look at these three stories and see if we can begin to imagine some of the initial costs of the incarnation.
Who were the wise men and what did it cost the magi to travel from "the east" to Israel?
The wise men most likely came from Persia (modern Iran and Iraq) and probably served as priests and members of the Parthian government during the time Jesus was born. The most important duty of this group was the selection of the next king for their country.
The distance, then, would have been anywhere from 500-1000 miles, taking at least six to eight weeks. The caravan needed for travel alone would have consisted of animals, slaves or porters, food, shelter and money to make passage through dangerous and barren lands.
The political risk was also great. Rome was not a welcoming empire to people from other lands, especially people from enemy groups.
The magi carried great treasures of gold, frankincense and myrrh. Wealthy travelers were at the mercy of ruthless desert thieves. The cost was great but even greater was the risk to their very lives.
And speaking of lives risked, imagine the cost of the descendants of David living in Bethlehem. All male children under the age of two were slaughtered. Though the numbers vary as to exactly how many children this would be, can we comprehend the devastation and great sorrow. In Bethlehem, there were at least two years when no young man became a "Son of Righteousness." Synagogue classes were empty. Young girls had no male playmates and grew up with no male counterparts for their age. We forget the mother's grief and the father's helplessness as children were grabbed from homes and cut in two. What kind of horror and fear did that place in the people of Bethlehem?
One more story in this chapter. Mary and Joseph must steal away into the night and head toward Egypt, at least a 300-500 mile journey. Most likely, Joseph walked the entire distance; perhaps Mary rode. But imagine leaving all you know, entering a foreign land in order to save a child who isn't even your own. Joseph not only risked his reputation to shelter Mary and her child, he risked his livelihood and his life.
So what will Christmas cost us this year? Or would it be better to ask ourselves, what are we willing to risk this year at Christmas that we might join in the story--the story of salvation offered to all; of peace on earth and goodwill?
Day 274: Fourteen--Hidden Meaning?
Today's Reading: Matthew 1, Luke 2:1-38
The book of Matthew is the gospel written to the Jewish Christians. Possibly, there are hidden meanings within which are Jewish symbols that many Gentile Christians would miss. In the genealogy of Christ, the author of Matthew makes a point of stating there are three cycles of fourteen in the generations from Abraham to Jesus.
Three in Christianity represents the trinitarian nature of God and the resurrection (in three days Christ rose from the dead.) In Hebrew understanding it represents God and limitless light.
Before we look at the three cycles of fourteen in the genealogy in Matthew it is important to note that the Matthean genealogy is not the only genealogy we have in the gospels. Jesus' genealogy in Luke begins with Adam and is quite different from the one in Matthew. Many believe the Lukan genealogy is Mary's genealogy and not Joseph's. The gospel of Luke is written to the Gentiles and speaks of salvation for all people. The genealogy in Matthew begins with Abraham and addresses "the children of Abraham" in its text.
It is important to note, both genealogies have David in the line. In the Hebrew language, every letter is assigned a numerical value. Since the Messiah was to be a descendant of David, it was important to trace Jesus back to the defining personality of the Hebrew people. Interestingly, the name David has the numerical value of fourteen (daleth = 4 and waw = 6 so the numerological value of David’s name is 4+6+4 = 14.)
Fourteen is also the number of years Jacob worked for his favorite bride, Rachel. His first wife, Leah, was not the one he had "bargained for" with his uncle Laban. He was tricked into marrying her. Rachel was his true love. She became the mother of Joseph and Benjamin, the two favored sons of Jacob, though Judah, the son of Leah, held the birthright for the Messiah. Some believe the number 14 points, then, to the two "brides" of Jesus, or the joining of the Jewish people with the Gentiles in order to bring the possibility of salvation to all God's people. Jesus is descended from Judah, but Joseph is seen as a foreshadowing figure of Jesus who was despised by his brothers, the Jewish people, but ended up saving them.
The meaning of fourteen is related to the Hebrew characters yod (10) and dalet (4). Fourteen is thus represented as: Yod dalet, the Hebrew word for “hand." Interestingly, there are 14 knuckles on a hand. Jewish tradition points to the number 14 as representing Moses who was the "strong hand" which received the Law and the Torah. In Matthew 5: 17, Jesus states he has come to fulfill all the Law and the Prophets. Thus three fourteens, the three cycles of generations in Matthew, could be pointing to the Godly (three) fulfillment of the strong hand (the Mosaic Law) in Jesus.
Fourteen is also the number of maturity. In Jewish tradition, a fourteen year old male was considered a man, fully grown. In Galatians 4:4-5, we read these words: "But when the time had fully come (matured), God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive adoption as heirs." Maturity equalled the idea of the fullness of time. Note that this passage in Galatians speaks to the incarnation, the law and the engrafting of the Gentiles into the Jewish line, God's chosen people.
It is interesting to note that the symbolism of the number fourteen was more important to the author of Matthew than the full accuracy of the ancestry. In order to preserve the symbolism, the author excludes three kings in the second group of fourteen (Ahaziah, Joash and Amaziah.)
One more side note, five women are listed in the Matthean genealogy: Tamar, Rahab, Ruth, the mother of Solomon who had been Uriah's wife (Bathsheba) and Mary. Five represents balance and divine grace. Each of these five women experienced divine grace in their lives, and their listing in the genealogy gives the patriarchal listing a balance of sorts.
Very interesting, yes?
The book of Matthew is the gospel written to the Jewish Christians. Possibly, there are hidden meanings within which are Jewish symbols that many Gentile Christians would miss. In the genealogy of Christ, the author of Matthew makes a point of stating there are three cycles of fourteen in the generations from Abraham to Jesus.
Three in Christianity represents the trinitarian nature of God and the resurrection (in three days Christ rose from the dead.) In Hebrew understanding it represents God and limitless light.
Before we look at the three cycles of fourteen in the genealogy in Matthew it is important to note that the Matthean genealogy is not the only genealogy we have in the gospels. Jesus' genealogy in Luke begins with Adam and is quite different from the one in Matthew. Many believe the Lukan genealogy is Mary's genealogy and not Joseph's. The gospel of Luke is written to the Gentiles and speaks of salvation for all people. The genealogy in Matthew begins with Abraham and addresses "the children of Abraham" in its text.
It is important to note, both genealogies have David in the line. In the Hebrew language, every letter is assigned a numerical value. Since the Messiah was to be a descendant of David, it was important to trace Jesus back to the defining personality of the Hebrew people. Interestingly, the name David has the numerical value of fourteen (daleth = 4 and waw = 6 so the numerological value of David’s name is 4+6+4 = 14.)
Fourteen is also the number of years Jacob worked for his favorite bride, Rachel. His first wife, Leah, was not the one he had "bargained for" with his uncle Laban. He was tricked into marrying her. Rachel was his true love. She became the mother of Joseph and Benjamin, the two favored sons of Jacob, though Judah, the son of Leah, held the birthright for the Messiah. Some believe the number 14 points, then, to the two "brides" of Jesus, or the joining of the Jewish people with the Gentiles in order to bring the possibility of salvation to all God's people. Jesus is descended from Judah, but Joseph is seen as a foreshadowing figure of Jesus who was despised by his brothers, the Jewish people, but ended up saving them.
The meaning of fourteen is related to the Hebrew characters yod (10) and dalet (4). Fourteen is thus represented as: Yod dalet, the Hebrew word for “hand." Interestingly, there are 14 knuckles on a hand. Jewish tradition points to the number 14 as representing Moses who was the "strong hand" which received the Law and the Torah. In Matthew 5: 17, Jesus states he has come to fulfill all the Law and the Prophets. Thus three fourteens, the three cycles of generations in Matthew, could be pointing to the Godly (three) fulfillment of the strong hand (the Mosaic Law) in Jesus.
Fourteen is also the number of maturity. In Jewish tradition, a fourteen year old male was considered a man, fully grown. In Galatians 4:4-5, we read these words: "But when the time had fully come (matured), God sent his Son, born of a woman, born under law, to redeem those under law, that we might receive adoption as heirs." Maturity equalled the idea of the fullness of time. Note that this passage in Galatians speaks to the incarnation, the law and the engrafting of the Gentiles into the Jewish line, God's chosen people.
It is interesting to note that the symbolism of the number fourteen was more important to the author of Matthew than the full accuracy of the ancestry. In order to preserve the symbolism, the author excludes three kings in the second group of fourteen (Ahaziah, Joash and Amaziah.)
One more side note, five women are listed in the Matthean genealogy: Tamar, Rahab, Ruth, the mother of Solomon who had been Uriah's wife (Bathsheba) and Mary. Five represents balance and divine grace. Each of these five women experienced divine grace in their lives, and their listing in the genealogy gives the patriarchal listing a balance of sorts.
Very interesting, yes?
Friday, October 1, 2010
Day 273: How can I be sure of this?
Today's Reading: Luke 1; John 1:1-14
Right from the beginning of the New Testament, the first words spoken by a human are the words we all, at one time or another, utter in our minds. Some even dare to speak them aloud.
"How can I be sure of this?"
It is the question of faith. It speaks to the "stuckness" of our feet in the very miry clay from which we came. It is hard for us to think, much less believe outside the visible and scientific, the factual and the visible things we know of this world.
How can I be sure there is a God?
How can I be sure when I see a vision or dream a dream?
How can I be sure of mysterious impossibilities?
How can I be sure of strange faith stories, of testimonies from long ago or even from friends today?
How can I be sure of this?
In the Greek, the question comes in this form:
How can I understand this?
How will I know this?
How can I perceive this?
The question points to our problem.
How can I understand God and the ways of God with just this feeble, finite mind?
How will I know this is all true? Will there be proof? Can you show me the formula and give me something I can sense with my ears, eyes, hands...?
How will I perceive and recognize this even when it is standing right in front of me? How will this be revealed to me?
The author of Luke begins by sharing his research and careful investigation, hoping to convince Theophilus (whose name means "the friend of God.") His account tries to give the facts---dates, times, historical markers---in which the mystery exploded.
John speaks in mysterious paradigms and symbols to give depth and breadth to the physical and spiritual realities of the man Jesus who, though, looking like a common human, shocked, amazed and transformed those around him.
How can we be sure of this God, this Jesus, this story of salvation and love?
That is a mystery.
The gospel writers will give us their testimony. And then we wait.
We wait as our forefathers and mothers waited for the birthing of the miracle despite our barrenness.
Some of us wait mutely.
Some of us wait hopefully.
Some of us wait cautiously.
Some of us wait expectantly.
Notice that Mary asks the same question. "How will this be, considering my limitations," asks Mary.
It is our question.
Perhaps the answer comes as it did to Mary.
"The Holy Spirit will come upon you, and the power of the Most High will overshadow you...For nothing is impossible with God."
Come, Holy Spirit, come.
Right from the beginning of the New Testament, the first words spoken by a human are the words we all, at one time or another, utter in our minds. Some even dare to speak them aloud.
"How can I be sure of this?"
It is the question of faith. It speaks to the "stuckness" of our feet in the very miry clay from which we came. It is hard for us to think, much less believe outside the visible and scientific, the factual and the visible things we know of this world.
How can I be sure there is a God?
How can I be sure when I see a vision or dream a dream?
How can I be sure of mysterious impossibilities?
How can I be sure of strange faith stories, of testimonies from long ago or even from friends today?
How can I be sure of this?
In the Greek, the question comes in this form:
How can I understand this?
How will I know this?
How can I perceive this?
The question points to our problem.
How can I understand God and the ways of God with just this feeble, finite mind?
How will I know this is all true? Will there be proof? Can you show me the formula and give me something I can sense with my ears, eyes, hands...?
How will I perceive and recognize this even when it is standing right in front of me? How will this be revealed to me?
The author of Luke begins by sharing his research and careful investigation, hoping to convince Theophilus (whose name means "the friend of God.") His account tries to give the facts---dates, times, historical markers---in which the mystery exploded.
John speaks in mysterious paradigms and symbols to give depth and breadth to the physical and spiritual realities of the man Jesus who, though, looking like a common human, shocked, amazed and transformed those around him.
How can we be sure of this God, this Jesus, this story of salvation and love?
That is a mystery.
The gospel writers will give us their testimony. And then we wait.
We wait as our forefathers and mothers waited for the birthing of the miracle despite our barrenness.
Some of us wait mutely.
Some of us wait hopefully.
Some of us wait cautiously.
Some of us wait expectantly.
Notice that Mary asks the same question. "How will this be, considering my limitations," asks Mary.
It is our question.
Perhaps the answer comes as it did to Mary.
"The Holy Spirit will come upon you, and the power of the Most High will overshadow you...For nothing is impossible with God."
Come, Holy Spirit, come.
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