Christmas Reflections

IN THE NAME OF GOD: CREATOR, PAINBEARER AND SPIRIT OF LOVE AND LIFE

1 Samuel 2:18-20, 26
Colossians 3:12-17
Luke 2:41-52

Today’s Gospel reading is a story that is exclusive to Luke. It does not appear in any of the other Gospels. One has to wonder why Luke included this story. It appears to have no satisfactory resolution. It leaves Mary wondering. It’s strange too that only Jesus and his mother are given speaking roles. Where does the story come from?

Did you note the first reading for today from 1 Samuel? How closely it resembles and parallels the Gospel? Have you also noted that The Song of Hannah in 1 Samuel 2: 1-10 closely resembles Mary’s Magnificat in Luke 1?

From these comparisons it would seem that the Gospel writer has taken much of his material from the scroll of 1 Samuel. The story of the early days and childhood of Jesus has been wrapped in the Hebrew Scriptures – particularly in these early chapters of Luke where 1 Samuel appears to be a major inspiration.

Luke is also exceedingly clever in making this story a foreshadowing of Easter!

Notice that this incident occurs at the time of the Passover feast – The gospels place Jesus’ passion and crucifixion at Passover. Additionally Jesus is ‘lost’ for three days (see verse 46 – “After three days they found him …”.

One could say that they “found” Jesus after three days in the tomb. Bear in mind that Luke was writing retrospectively as all these events had occurred between fifty to seventy years before. Was there a surviving oral tradition of this story? Very doubtful.

To find out a little more about Luke’s motives we need to turn back to the opening verses of his Gospel. He addresses a person, apparently of some eminence, called “Theophilus” – of some eminence and social prominence because he is addressed as being ‘most excellent’.

Of course we must not rush to assume that such a person really existed as the translation of the name means “Lover of God”.

It is entirely possible that Luke, a non-Jew, couched his Gospel in these terms and used the name in order to give more credence to his story. Not Jewish certainly, but educated in the Hebrew Scriptures without doubt.

That is not to say that Theophilus did not really exist but it is a possibility that cannot be overlooked. The Gospel writers have used many literary devices in order to enhance their magnificent stories.

It is also worth noting the continuing parallels between 1 Samuel and Luke’s account. Samuel “grew up in the presence of the Lord” and he “grew in stature and in favour with the Lord and with the people”. Note the closeness of the wording here with that of the Gospel writer in verse 52. “And Jesus increased in wisdom and in years, and in divine and human favour.”

Here is maturity on two levels.

Increasing recognition and respect as a worthwhile citizen within his community and a growing closeness to God – growing relationships on the two basic levels of human life – God and community.

It goes without saying that we live in an entirely different world from the first century Roman Empire. In this scientific age of continuing experimentation and research we as a civilisation constantly pursue knowledge of our physical universe and also human behaviour - and are not satisfied until we break open the problem and derive answers – that is our culture!

We now apply this way of thinking to the Biblical Scriptures. We read and need to make sense of it. It has to add up! We must arrive at an understanding! Well, in this story there is no satisfactory resolution – Mary is just left pondering and thinking about that incident.

It’s sort of like watching a suspenseful murder mystery movie – that seems to be leading to a satisfactory end when the culprit will be revealed and when that doesn’t happen - the end comes leaving one in agonising suspense – “Well, if he didn’t do it, who did??” But one is ‘left hanging’ – there is no answer forthcoming. What do you do? Grumble, turn off the TV and go to bed in a cloud of unresolved frustration to lie awake rehashing the details hoping to discover some little hint that was missed? – or shrug the shoulders, put the cat out and move on – appreciating the skill of the producers to ‘lead you up the garden path’.

This Gospel story provides no resolution – the onlookers do not understand. Was there no ongoing conversation about this apparent child prodigy amongst the priests in the synagogue? Was there no discussion and continuing interest in this boy who was smart beyond his years?

We are not told – the scene has been set – the play acted out – and the actors leave the stage – Jesus has been shown as a boy whose intelligence and knowledge is beyond his years – we are being set up for what is to come – for next we read about the advent of John the Baptist and Jesus is further elevated in stature and importance.

The fact that we, like the onlookers and Mary, often fail to understand what we read, hear and even feel within our own heart and mind, is something all who in sincerity are searching for a closer understanding of God within can find frustrating and demoralising.

What do we do when we seem to find no answer to life’s many problems? When we find we seem to be facing a constant wall of doubt? When God seems distant and unreachable and we seem to be left to our own meagre resources? When we think we simply do not understand?

The fact is it is not necessary that we understand all things. The very heart of the Gospel tells us that we need not. Discovering and recognising God within us is not religion – it can be a very real experience – an experience that can come to anyone without understanding everything.

The point is that once having experienced God’s presence within us we need only grasp that - cling to that - and live out our life faithfully to the Gospel.

Meeting the God who is revealed in Christ is not about spiritual transcendence or being especially "religious" or relinquishing a normal life. The Gospel writers are all particularly scathing of the overtly religious.

For most of us it’s not a matter of disappearing into a monastery or convent – cutting ourselves off from everything we find challenging in society. God is not to be found just in the extraordinary or mystical experience. God is to be found deeply embedded in and with raw humanity amid the historical, physical, political, economic, and social places where humans live, love, serve, and celebrate.

In our New Testament reading Paul is addressing the Christian community in Colossae and warns of the dangers of sole reliance on religious practice. He points to the way of life that Jesus lived – simply, inclusively and with all embracing love, acceptance and forgiveness. The closer the community emulates the life of Christ the more it reflects the very nature and presence of God within it – the evidence of that presence is love – love for one another and for neighbour and indeed the world.

That’s the secret, says Paul.

Love not religion – there is a big difference!

There are cynics of course. I read of one old grump (they are always old, aren’t they?) who grumbled “Love! Ha! The only place you can really know what love means in on the tennis court!”

Love is not just a feeling – love is the real power of God working in us – love is God in us!

If we have love we have no need to understand all things – we can trust the Spirit of God that is made known to us in Christ – and if we have love we can trust each other. Love brings trust – not necessarily understanding – that’s not required.

This Christmas season is a time when we can all reflect on these things. Do we really understand what God did in Jesus? I doubt it.

It’s really not necessary – all we need to know is that “God was in Christ reconciling the world to himself”.

So let us put aside our differences, our petty misunderstandings, our lack of understanding and our enmities – and allow the spirit of love to permeate our lives. The rewards, both to us and our community will be incalculable.

THE LORD BE WITH YOU!