FIRST SUNDAY OF CHRISTMAS
Isaiah 61:10—62:3
Psalm 148
Galatians 4:4-7
Luke 2:22-40
PRAYER OF THE DAY: Almighty God, you wonderfully created the dignity of human nature and yet more wonderfully restored it. In your mercy, let us share the divine life of the one who came to share our humanity, Jesus Christ, your Son, our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
So you are no longer a slave but a child, and if a child then also an heir, through God. Galatians 4:7.
Three leaders of the Miss America Organization resigned on the Saturday before Christmas, two days after a report revealed purported e-mails from them and other employees disparaging Pageant contestants. Following the report, dozens of former Miss America title holders from as far back as the 1940s issued a joint call for the resignation of the organization’s leadership. “As dedicated members of communities, businesses and families, and ambassadors for the Miss America program across the country, we stand firmly against harassment, bullying and shaming — especially of women — through the use of derogatory terms meant to belittle and demean,” the statement said.
Both the statement and the subsequent string of resignations are welcome developments. The “Me too” movement denouncing sexual assault and harassment in the wake of sexual misconduct allegations against film producer and executive Harvey Weinstein has led to a much needed examination of systemic misogyny and sexism in the culture of entertainment, politics and the workplace generally. It is good to see that many of the worst bullies and predators in our midst are finally being held accountable for their crimes and misconduct. Nevertheless, the actions of these individuals are symptomatic of a cultural disease that I believe is exemplified in the Miss America Pageant itself.
The Pageant originated in 1921 as a “bathing beauty revue.” As such, it was geared toward judging women on their appearance and sexual appeal. In more recent years, the Pageant has expanded the scope of the contest to include character, intellect, accomplishments and community service as factors in evaluating contestants. Nonetheless, physical attractiveness remains a dominant feature of the Pageant and that raises many troubling issues. Female beauty and sex appeal, we must not forget, are defined by men in a culture that continues to be dominated by men. Despite our general acknowledgement of gender equality in principle, inequality is still very much the reality in many dimensions of our common life. That is hardly surprising. Less than a century ago, women were denied the opportunity to vote or hold political office in this country. In the world of my childhood, no one would have considered seriously the notion that a woman could be president of the United States. Women physicians were a rarity. The church in which I grew up taught that the ministry of word and sacrament must be reserved exclusively for men. The subordination of women to men was as natural and seemingly unchangeable as gravity.
Some of the old rules have changed, but too many attitudes unfortunately have not. After all, we elected a president who routinely calls women he doesn’t like “dogs,” “pigs” “fat” and other names I would rather not print. One of our two major political parties poured money into a herculean effort to elect to the highest legislative body in our land a man who routinely preyed on teenage girls. Women, their rights, freedoms and security are still not a high priority for a huge section of our population. In a society where women are secondary beings who exist for the benefit of men and live to support them in the “real world” of work, standards for judging their “beauty” as well as their character are invariably measured in terms of their usefulness and desirability to men. A “good woman” is a good wife and mother, someone who can satisfy the needs and wants of a man. That is the fatal flaw in the Miss America Pageant and it should not surprise us overly much to learn that the men who have dominated this event exemplify our worst cultural tendencies to objectify women.
The consequences of this objectification go far beyond the bullying and harassment of Pageant contestants. The violence done to girls and women by our cultural images of female beauty (often exaggerated to inhuman proportions with the help of airbrushing and other photogenic techniques) is incalculable. According to the Center for Change, an organization that treats eating disorders, 86% of all American women are dissatisfied with their bodies to some degree:
“Women and adolescent girls regard size, much like weight, as a definitive element of their identity. Some girls assume there is something wrong with their bodies when they cannot fit consistently into some “standard” size; others will reject a pair of jeans simply because they won’t wear a particular size. The majority of girls step on the scale to determine their self-worth; if they have lost weight, then it is a good day and they can briefly feel “okay” about themselves. If the number on the scale has increased ever so slightly, then the day is ruined and they feel worthless.” Battling our Bodies: Understanding and Overcoming Negative Body Images, Nicole Hawkins, PhD., Website for Center for Change.
These feelings of worthlessness and self-hatred often lead to self-destructive behavior, particularly among teenage girls, such as anorexia, bulimia and self-cutting. As important as it is to hold accountable men who bully, harass and sexually abuse women and girls, it is just as important that entertainment organizations, glamour publications and fashion industries be called out for shamelessly promoting ideals of female beauty based on narrowly defined and largely unattainable standards grounded more in male sexual fantasies than reality. A kinder, gentler Miss America Pageant is not the answer. Nothing short of totally dismantling the Pageant and all other societal structures that reflect and promote the false values of male privilege and female beauty will do.
In our second lesson for this Sunday, Saint Paul reminds us that we are no longer to regard ourselves as “slaves,” but as free children. Slavery was accepted as a fact of life in Paul’s world-just as subordination of women to men was uncritically accepted in my childhood years. The world of the First Century was both hierarchical and patriarchal. At the top of the pyramid stood the emperor, below him the aristocracy, then male Roman citizens, and after that, male Roman subjects. Women, slaves and aliens were at the bottom of the heap. They were considered non-persons for all practical purposes. Paul stands this pyramid on its head. Unlike the emperor, God is not a tyrant ruling over descending classes of slaves. God is a parent whose reign is for the benefit of “the least” among us.
All of this has ramifications for how we relate to one another. If we are all equally God’s children, then we are all equally sisters and brothers. Paul makes the startling declaration that in Christ there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female.” Galatians 3:28. This is not to say that we do not retain our sexual, racial or cultural identity. Nor does it mean that the systemic injustice subordinating some to others magically disappears. It does mean, however, that within the Body of Christ there can be no claim of authority or exercise of power based on these distinctions. It also means that disciples of Jesus are called to unmask the oppressive systems of hierarchy and patriarchy for what they are-bondage to sin and obstructions to God’s gentle reign of justice and peace. We are called to be, in the words of Simeon in our gospel lesson, “a light for revelation to the nations.” Luke 2:32.
Poetry is one of the cracks through which voices too long suppressed, the voices of women, people of color, sexual minorities and the marginalized break through. One such voice is that of Carolyn Kizer, part one of whose poem appears below:
Pro Femina
ONE
From Sappho to myself, consider the fate of women.
How unwomanly to discuss it! Like a noose or an albatross necktie
The clinical sobriquet hangs us: codpiece coveters.
Never mind these epithets; I myself have collected some honeys.
Juvenal set us apart in denouncing our vices
Which had grown, in part, from having been set apart:
Women abused their spouses, cuckolded them, even plotted
To poison them. Sensing, behind the violence of his manner—
“Think I’m crazy or drunk?”—his emotional stake in us,
As we forgive Strindberg and Nietzsche, we forgive all those
Who cannot forget us. We are hyenas. Yes, we admit it.
While men have politely debated free will, we have howled for it,
Howl still, pacing the centuries, tragedy heroines.
Some who sat quietly in the corner with their embroidery
Were Defarges, stabbing the wool with the names of their ancient
Oppressors, who ruled by the divine right of the male—
I’m impatient of interruptions! I’m aware there were millions
Of mutes for every Saint Joan or sainted Jane Austen,
Who, vague-eyed and acquiescent, worshiped God as a man.
I’m not concerned with those cabbageheads, not truly feminine
But neutered by labor. I mean real women, like you and like me.
Freed in fact, not in custom, lifted from furrow and scullery,
Not obliged, now, to be the pot for the annual chicken,
Have we begun to arrive in time? With our well-known
Respect for life because it hurts so much to come out with it;
Disdainful of “sovereignty,” “national honor;” and other abstractions;
We can say, like the ancient Chinese to successive waves of invaders,
“Relax, and let us absorb you. You can learn temperance
In a more temperate climate.” Give us just a few decades
Of grace, to encourage the fine art of acquiescence
And we might save the race. Meanwhile, observe our creative chaos,
Flux, efflorescence—whatever you care to call it!
Source: Carolyn Kizer, “Pro Femina,” Cool, Calm, and Collected: Poems 1960-2000, (c. 2001 by Carolyn Kizer. pub. by Copper Canyon Press) Carolyn Kizer (1925-2014) was born in Spokane, Washington. Kizer’s work is known for its intellectual rigor, formal mastery, and willingness to engage with thorny social realities and political issues. She earned a BA from Sarah Lawrence College in 1945 and did graduate work at both Columbia University and the University of Washington. During the mid-1950s, she studied poetry at the University of Washington. Kizer cofounded the journal Poetry Northwest, editing it from inception in 1959 until 1965. You can read the rest of this and other poems of Carolyn Kizer on the Poetry Foundation website.
The text comes to us from what scholars typically call “Trito-Isaiah” or Third Isaiah constituting chapters 56-66 in the Book of Isaiah. This section of oracles is principally the work of a prophet who ministered after the return of the Jewish exiles from Babylon, but before reconstruction of the temple in Jerusalem. In terms of dating, this time period runs from 530 B.C.E. to 510 B.C.E. Our particular lesson is a continuation of the “core” section of Third Isaiah, the beginning of which we saw in our lesson for the Third Sunday of Advent. See my post for December 17, 2017 for background information.
Having just delivered an oracle of salvation in the voice of the Lord (vss. 8-9), the prophet now breaks into a psalm of praise in his own voice. S/he declares that God has “clothed” him or her with “salvation” and “righteousness.” Vs. 61:10. To Lutherans like me, this language suggests the righteousness and salvation won for us through Jesus’ innocent suffering and death, i.e., vicarious satisfaction, substitutionary atonement, etc. But the theology of substitutionary atonement is not a good fit for this oracle (nor is it a good fit for any scriptural text, but that is a topic for another day). Here God’s salvation refers specifically to God’s gracious act of restoring the exiles to their homeland and God’s promise to exalt Israel among the nations. Because the proclamation of God’s word and the fulfilment of that word are viewed by the prophet as a single continuous act, the prophet bearing the word is clothed with the salvation and righteousness the word is destined to bring about. It is the prophet’s identification with God’s word, his or her soul’s exalting in God that clothes him or her in righteousness and salvation. Vs. 61:10. Of course, it is not only the prophet who will be so clothed. “Righteousness and praise” will spring forth before “all the nations.” Vs. 61:11. As surely as the earth brings forth vegetation, so will the word of God the prophet proclaims bring forth righteousness that will embrace the world and incite praise. Vs. 61: 11.
“For Zion’s sake I will not keep silent…” Vs. 62:1. Who is speaking here? Is this a continuation of the prophet’s discourse? Or are we now hearing the voice of the Lord? Does it matter? Most commentators believe that the words in chapter 62 are spoken in the voice of the prophet. Westermann, Claus, Isaiah 40-66, The Old Testament Library (c. 1969 by SCM Press Ltd) p. 374 citing Voltz, P., Iesaja, Leipzig, 1932. However that might be, I agree with Westermann that this sentence must be understood as a reply to the classical Hebrew lament, “How Long?” best illustrated throughout Psalm 13. “How long wilt thou forget me?” “How long wilt thou hide thyself from me?” “How long must I bear pain in my soul?” “How long shall the enemy be exalted over me?” The prophet’s/God’s response is “not much longer.”
It is important that the nations see Israel’s vindication. Vs. 62:2. The rebirth of a righteous people exalted by God makes known to the world the heart and gracious intent of God for all peoples. In much the same way, the resurrection of Jesus vindicates the community called church shaped by the Sermon on the Mount and suffering as a consequence of so living. It is not the great empires that “fret[] and strut[]” their hour upon the stage and are heard from no more that reflect God’s glory and implement God’s design. It is the people of the covenant living faithfully under the gracious reign of their God who embody God’s future for all humankind. Life within the covenant is God’s alternative way of being human.
“You shall be called by a new name, which the Lord your God will give you.” Vs. 62:2. A new name signifies a change in status. God changes Abram’s name (meaning exalted father) to Abraham (father of nations or peoples). Genesis 17:5. Jacob is re-named Israel. Genesis 32:28. The names “Forsaken” and “desolate,” often given to Israel by the prophets in their declarations of judgment, will no longer apply. Instead, the people will be called “My Delight is in her” and “Married” (as opposed to divorced or abandoned). Vs. 4 (not in our reading).
“You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God.” Vs. 3. Note well that the symbol of God’s sovereignty is a people without an army and without any sovereign status. God exercises God’s power through God’s covenant relationship with Israel. Divine sovereignty is exercised by the power of example rather than by an example of power. The prophet therefore calls into question the church’s Constantinian assumptions about the necessity of state sanctioned violence to establish and maintain order. More specifically for us Lutherans, the prophet puts the lie to our understanding of the state as God’s instrument of civil peace enabling the church to undertake its spiritual mission. As I have said many times before, pacifism is not one of many biblical themes. It is the biblical theme that finds its ultimate expression in the cross.
This psalm is one of a group (Psalms 146-150) that begins and ends with the expression of praise, “hallelujah” or “Praise YAHWEH.” It is beautifully structured. The injunctions to praise begin with the heavens, the angels, the sun, moon and starts descending to the earth and its creatures. The forces of nature, geographical features (mountains and hills) and plant life all are called to join in the choir of praise to God. All people from mighty kings, to slave girls to small children are drawn into this cosmic hymn of praise to the Creator. Finally, the call to praise is directed to “the people of Israel who are near to him.” Vs. 14. The perfect symmetry of this psalm is further illustrated by its final focus on this one particular people who, though at the narrowest end of the spectrum, are nonetheless “near” to the almighty Creator God.
Vs. 1 “Praise the Lord!” or “Halleluiah” A refrain that appears again and again throughout the psalm. The word “Yah” is a Hebrew short form for the name “Yahweh.” “Hallel” is the word for praise or singing.
Vs. 2 “all his angels” or “Kol Melachw” in Hebrew literally translated means “all his messengers.” “All his hosts” or “Cal Zaboth” likely refers to angelic beings. The similar term, “Yahweh Zaboth,” is common throughout the Old Testament and is often translated “Lord of Hosts.” It can also be translated “Lord of Armies” or “Lord of the heavenly beings.”
Vs. 3 “Cal Cochav Or” or “all you points of light.” The stars are called to give praise to God as are the sun and moon. This is reminiscent of a passage in the book of Job: “Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements—surely you know! Or who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone when the morning stars sang together and all the heavenly beings shouted for joy?” Job 38:4-7.
Vs. 4 “You waters that are above the heavens.” Here we see a reference to ancient cosmology-the understanding of the earth as subsisting inside of a great bubble with the waters above held back by the sky and those beneath confined to the sea bed. Though perhaps not entirely consistent with our 21st Century understanding of the cosmos, it nevertheless displays a profound recognition that our existence is precarious and preserved only by the creative Word of the Lord holding all of the destructive forces of nature in check.
“He commanded and they were created.” Vs. 5. See Genesis 1 in which the universe is called into being by the command, “Let there be!” In verse 6 the psalmist declares that God “established them forever and ever; he fixed their bounds which cannot be passed.” There is an echo here of Yahweh’s promise to Noah: “Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird, and offered burnt-offerings on the altar. And when the LORD smelt the pleasing odor, the LORD said in his heart, ‘I will never again curse the ground because of humankind, for the inclination of the human heart is evil from youth; nor will I ever again destroy every living creature as I have done. As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.’” Genesis 8: 20-22.
“Ye sea monsters and all deeps” Vs. 7. In Canaanite mythology, the sea monster Tiamat was an evil symbol of chaos that reigned before creation. We can hear an echo of that in Genesis 1:2 where the pre-creation state of things is referred to as “Tohu Vabohu” or “without form and void.” In the Canaanite creation myth, Tiamat is defeated in a great battle with the sky god Maraduk. There is no “struggle” in the creation story, however. When God speaks, the waters withdraw and order is introduced into the universe. Fire, hail, snow and ice-all potentially destructive forces-were very much feared in a culture of subsistence farmers. Vs. 8. Yet even these powers serve the will of God. In verses 9-10 we are reminded of the creation account in Genesis chapter 1 where God creates each species according to its kind, including the “creeping things.”
In verses 11-12 “kings and princes of all the earth” give praise to God. This is reminiscent of the universal appeal found in Second Isaiah: “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return: ‘To me every knee shall bow every tongue shall swear.’” Isaiah 45:22-23.
“He has raised up a horn for his people, praise for all his faithful, for the people of Israel who are close to him.” Vss. 13-14. The psalm comes to a climax with praise to God for what he has done for Israel. This is quite by design. Though Israel surely recognized her God as Lord of Creation, God’s saving power and loving kindness are demonstrated not chiefly in the realm of nature, but in the realm of history. It was in the Exodus that God showed Himself as the God of mercy who glories in raising up the slave and putting down the mighty. It is through God’s faithfulness to his covenant with Israel that God makes himself known as the God who keeps promises. So also in the New Testament God demonstrates that God is not merely “as good as His Word,” but that God in fact is God’s Word. See John 1:1-18.
For background information on Paul’s Letter to the Galatians, see Summary Article by James Boyce, Professor of New Testament and Greek at Luther Seminary, St. Paul, MN on enterthebible.org. Our lesson is a summarization of the main point Paul is making in this letter. Our salvation is relational. That is to say, we are redeemed not by adherence to the letter of the law, but through trusting Jesus, God’s Son through whom we have been adopted as God’s children. Paul contrasts the master/slave relationship governed by law, threat and the fear of punishment with the parent/child relationship that is grounded in parental love inspiring trust on the part of the child.
It is important to understand that Paul is not antinomian or hostile to Torah. The relationship between parent and child is not without boundaries, rules and expectations. The difference is that, as between parent and child, the rules serve the relationship. The relationship is not defined by the rules. That is enormously important because a lot of religion these days, much of it going under the name of Christianity, is more about rules than it is about our relationship with Jesus. For too many people, the Bible is essentially a rule book. The problem with that approach lies with the Bible itself. Its rules are frequently contradictory and always contextual. Nobody keeps all the rules in the Bible. So which ones do we keep? If you are going to raise up one passage out of Leviticus to condemn male homosexual conduct as “abominable,” don’t you have to say the same for people who eat lobster, also an abomination? See Leviticus 11:9-12; Leviticus 18:22. Which abominations are more abominable and why? As long as you maintain that the Bible is a rule book, you will never get past that argument.
Jesus makes clear that, while there are rules in the Bible and that these rules must be taken seriously, not all rules are equal. When asked which commandment was the greatest, Jesus replied that there are two that tower over all the rest: Love God and love your neighbor as yourself. Mark 12:28-34. If you interpret the Torah in any manner such that it detracts from love for God and compassion for your neighbor or if you construe the scriptures in ways that drive people away from God’s loving embrace, you have got it wrong. That is why I say repeatedly (and most often in vain) to people who insist that biblical provisions preclude full inclusion of GLBT persons, “Look, you can scream ‘Bible, Bible, Bible’ in my face until hell freezes over and I’m going to keep replying “Jesus, Jesus, Jesus.” Either you use (abuse) people to serve the interests of the particular law that suits your fancy, or you put the whole law to work in the service of God and your neighbor. That is the very issue Paul addresses in his Letter to the Galatians.
Luke seems to be conflating a couple of Hebrew Scriptural traditions in this lesson. The first is the rite of purification for Mary following the birth of Jesus. This requirement is spelled out in Leviticus 12. The second is the required ransom of the firstborn. Exodus 13:1-16; Exodus 34:18-20; Numbers 18:16. The offering of “a pair of turtle doves, or two young pigeons” clearly pertains to the purification. No mention is made of the five shekel fee required to redeem a first born male child. It appears, though, that Luke is far more concerned with getting Jesus into the Temple than he is with explaining whatever ritual purpose might have brought him there. Luke’s purpose appears to be that of echoing the presentation of Samuel “to the house of the Lord at Shiloh.” I Samuel 1:24. Brown, Raymond E., The Birth of the Messiah-A Commentary on the Infancy Narratives in Matthew and Luke, (c. 1977 by Raymond E. Brown, pub. Doubleday & Company) pp. 450-451. Just as the shrine at Shiloh was the backdrop for Samuel’s consecration, so the temple serves as the staging for Jesus’ initiation into God’s service.
Luke’s gospel both begins and ends in the temple. The story opens with Zechariah’s service in the temple and ends with the disciples returning to the temple “blessing God” following Jesus’ ascension. Luke 1:5-25; Luke 24:50-53. When Jesus goes MIA during a family pilgrimage to Jerusalem, he is found in the temple “about his Father’s business.” Luke 2:41-51. It may be that in drawing the implied parallel between the sanctuary at Shiloh (destroyed by the Philistines) and the temple in Jerusalem, Luke is foreshadowing the temple’s destruction by the Romans in 70 C.E. I must add that I have not found any commentary to support me on this. I may well be reading too much into the text. Nonetheless, I cannot help but believe that Luke has some literary/theological purpose in mind with all of his temple episodes.
Significantly, the main actors in this temple drama are not the priests responsible for performing the rites that allegedly drew the family to the temple in the first place. It is the prophetic voice of old Simeon that articulates Jesus’ calling. Vss. 25-35. Through revelation of some kind, Simeon has learned that he will see the Lord’s messiah before his dying day. Vs. 26. The Holy Spirit leads Simeon to the temple where his prophetic vision is fulfilled. Now he can die in peace.
Simeon’s song of blessing anchors Jesus’ mission in Israel’s longing for salvation and her hope for a renewed existence. He was, after all, “looking for the consolation of Israel” and found it in Jesus. Vs. 25. Yet Simeon’s words to the effect that God’s salvation has been prepared “in the presence of all peoples” and that the messiah is to be “a light for revelation to the gentiles” foreshadow the movement of the church in the Book of Acts beyond the scope of Israel. Vs. 31. The cross is also foreshadowed by Simeon’s warning to Mary that “a sword shall pierce through your heart also.” Vs. 35.
The other main actor in this drama is Anna, daughter of Phanuel of the tribe of Asher. “Anna” is the Greek equivalent of “Hannah,” the mother of Samuel. It appears that from the death of her husband early in their marriage, Anna has been living a life of devotion to prayer and religious observance. The suggestion that she might have belonged to a religious community of widows providing service to the temple is interesting, but lacking in evidential support of any kind. Like Simeon, she was looking for “the redemption of Jerusalem.” Vs. 38. Whereas Simeon appears to have been speaking principally to Mary, Anna speaks of the child Jesus to all who, like her, anticipate the salvation of Israel.
Peter's Outer Cape Portico 