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Why every day cannot be Christmas Day

I write this at peak Christmas.

Peak Christmas does not happen on Christmas Day – it happens the night before.

All of the preparation, the carols, the extra coins in the red bucket at the grocery store, the stories of good will toward perfect strangers, the re-focusing on just what Christmas is all about, the magic of the nighttime, the anxious awaiting of dawn…

It reaches a head just before bedtime on Christmas Eve.  You could stride along, atop the sheer anticipation.

There are those universal moments – the story of a stranger pulling over to help someone stranded on the side of the road, or a famous person discreetly providing toys to poor children, or a church getting together to feed the homeless a hot meal – which elicit the lament, “Why can’t every day be like this?”  Or you sometimes hear it declared, ambitiously – “Make every day Christmas day!”

It would be nice, wouldn’t it?  A universal disposition toward concern for others, finding satisfaction in bringing joy to others, making impossible things happen – even the gaiety of spirit one experiences, alone, driving along a dark road with Christmas lights shining brightly.

Why can the people in darkness not see a great light, every night?


In the classic carol, “Little Drummer Boy,” there are two lines which go:

Little Baby, pa rum pum pum pum 
I am a poor boy too, pa rum pum pum pum 

This verse presents the Incarnation in a striking way.  A boy who is weathered by the elements, who knows hunger, who is always only days away from wasting away – this boy empathizes with the King of Kings, because the King has so completely relinquished His power.

He has arrived utterly powerless, utterly impoverished, an infant lying among beasts.  Of course a shepherd boy could relate.

What’s more, a few lines later – “Then He smiled at me.”

This can be our Lord’s simple pleasure at a shepherd boy’s humble song.  Then again, if you hold in mind the shared poverty, something else emerges:  It is a blessing.

The baby to the boy:  Your humble station, your poverty, are not the shackles you think they are.  You are here before the Almighty, aren’t you?  Did you not see the heavens open up, and angels arrayed like a mighty army, singing my praises?  And with Me, what will be impossible for you?


Of course, on the one hand, we cannot have our own birthdays every day.  Even if you tried to celebrate every day this way, it would – very quickly – exhaust your body’s ability to feel pleasure and your mind’s ability to call it happiness.

So that is the first answer:  Celebrations stand out from ordinary time, and require the experience of ordinary time in order to create the contrast, the novelty, the superlative atmosphere for which they are known.

See it another way – our ordinary experience in the modern world is Christmas-like for those from another place or time.  That the ordinary is no longer special is not only tautological, but part of the human condition.

The second answer rides aloft upon the first:  We are not home yet.

The Incarnation was a rescue mission, an invasion by God Himself to save His children when nothing else would work.

That He arrived as a baby was a profound stratagem, one that brought Him deftly behind enemy lines.  He evaded the princes and principalities, and He softened the guard each of us keeps on our hearts.

That the Almighty became frighteningly vulnerable; that the all-knowing became ignorant of His own name; that He who is Holy, Holy, Holy was tempted to sin…

All of this was done, to save you.

Nothing could be more extraordinary.  “Christmas every day” could never capture it, and it is undesirable in any case – because it would be a fraud.

What Christmas gives us is a flickering light through a dark glass.  It is nostalgic, like the memory of a long-deceased father who loved us very much.  It is one frame per second of the memory we wish could play over and over again.

It is, in short, a reminder of our true home.  Not even Christmas – not the best, most magnanimous, most inclusive, most abundant moment of Christmas – can truly accomplish what is longed for when we ask for Christmas every day.

That is achieved when God remakes the heavens and the earth – this world, the darkness, will pass away.

Everything else is a paltry imitation, and even the holy day itself merely points to this.  You will know it is really Christmas when you hear, “Well done, good and faithful servant.”

Spirit and Letter of the Law

The Pharisees made an art and a science out of observing the Law of Moses, cowing many followers into observing the endless minutiae and machinations they had devised.  It was indeed a heavy burden – was God really like this?

Or should the commandments of God liberate us from sin, and cut a path to His love and mercy?

Along comes Jesus, who earlier permitted his disciples to pick grain to eat on the Sabbath, and now was healing on the Sabbath.  How could he explain this over and above the endless strictures concerning the day of rest?  -which strictures certainly appeared to take the command “Keep holy the Sabbath” as seriously as possible.

Jesus’ justification is two-fold:  First, a man is more valuable than a sheep (and the Pharisees would certainly rescue their own sheep from harm on the Sabbath).

Second – of course it is lawful to do good on the Sabbath.  The whole point – of all God’s commands – is that we ought to do good.  But we sin, so we require God’s mercy and guidance to do good rather than to sin.  The commandment regarding the Sabbath was directed toward being holy – not toward following a rule.

The commandments are not for nothing.  They are the pattern of behavior, the focus and discipline of a man’s spirit toward the will of God.  If you follow them because you love God, you will do well!

If you follow them because you love power and influence, because you leverage them so that men will grovel at your feet or struggle to be conformed to your image, now that you have sufficiently misshapen the Law…

Right then, it is time to turn back.  Immediately.  Turn around – you’ve gone far, far off the path.

But take heed… a viper would be found far off the path.


See it again, one more time:   If there had been no Fall, there would be no Law.  We would be inclined toward the Good, and thus “all things are permissible.”

As it is, there was a Fall – and therefore we are profoundly broken.  We see good, and perceive that it is evil.  We see evil and imagine it is good.  It is an honest mistake, or it would be a diabolical one.

To counter-act this, God established rules-laws-patterns of behavior that would settle all disputes within the will (and the community).  My fallen nature urges me toward an illicit act.  But it is powerful and feels genuine – why not act on it?

There might not be any reason to avoid doing so, except the Law.  Of course, even that was violated, but at least we could then recognize we had sinned, and were in need of a Savior…

Therefore, the Law was good – profoundly good, so that not one iota would be altered until heaven and earth disappear.

And it was this profound good that the Pharisees had appropriated for their own gain.  The promise of God, that one would find true peace and prosperity and joy in following the commandments (“Lord, I love your commands!”), became a long chain of shackles hammered together by men too small to let their brothers live free.  It became an admixture of their neuroses and scruples, their leverage from a distance of a great weight upon their brothers.

This weight they attempted to foist upon and trap Jesus, the Messiah.  As if to anticipate the old atheist riddle, they burdened the Son of God with a weight they imagined he could not handle.

Notice, though:  There is a rock so big that God cannot lift it.  That is, of despair.   And with so many laws, and laws upon laws, and consequences of laws that must be addressed by still more laws, one could easily find, say, lepers and paralytics and tax collectors laden with such an impossible weight.

For love of them – the lost – Jesus flares up with indignation.  His Law – an instrument of liberation – bent back upon itself and sharpened into an instrument of condemnation.

“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean.”


No – the purpose and the end are God.  They always were.  It was always – dimly – the Beatific Vision, the “well done, good and faithful servant!”  The Fall was a happy fault, because God would not, even then, abandon us.  He would find a still more incredible way to point us back to Him, and deliver us.

And we might say – He’ll be damned if His own rules are going to be used against Him.  How true.

Spirit and Flesh – 6

Another great example of a natural metaphor to explain a supernatural phenomenon is evidenced by the manifold answers to the following question:

What, exactly, did Jesus accomplish on the Cross?

It is cast as ransom for a prisoner, as redemption of a slave, as rescue from behind enemy lines, as a jailbreak from the gates of Hell, as vicarious suffering of a punishment, as repayment of a debt, as a lamb being led to slaughter, as a new Passover (itself somewhere between physical/historical and spiritual)…and this is just off the top of one’s head.

What is interesting is that one is often taught that no single metaphor captures it.  In fact, some are downright scornful for some scholars, except that they appear in Scripture, and so must be addressed.  The redemption of a slave received this treatment recently.

I am personally of the view that we should not be so quick to judge Scripture, and that whatever the case may be just is the case.  If God Himself would tell us to imagine we were slaves (to sin) and that He came to redeem us for a price (His suffering and death), what exactly is my objection?  That He did not order the Universe properly so as to avoid a slave analogy?  That He did, in fact, redeem me?  Nonsense.

Anyway, this great spiritual reality strains all analogies, which is a lesson that the spiritual realm is truly a different realm.  Just as new formulas and rules govern 2D geometry and 3D geometry (and beyond), so are there new rules in the spiritual which we can hardly begin to imagine by way of the physical.

One of the more acute ways of demonstrating this point follows:  Imagine you are speaking to a man who has been blind since birth.  How would you describe a beautifully cut, flawless diamond?

You could approach it – perhaps some exquisite smell, like a rose, with an almost geometric perfection – or perhaps by means of heat and texture, as well as construction that might be conveyed by touch.  You see the point, though.

In no way have you shown this man the diamond.  And we left you the benefit of four senses.

Likewise, in no way do we really understand what Jesus accomplished by His Passion and death.  Yet even a child can understand it was marvelous, miraculous work, and precious to possess.


Nota bene:  Naturally, these metaphors do not refer to purely physical phenomena.  The social construct of slavery, for example, does not appear to have any parallel in the animal kingdom, and relies on abstractions such as dignity (or lack thereof) and power.  The spiritual analog is, therefore, a next-level abstraction.

Spirit and Flesh – 5

“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.”

– John 1:1-2, 4-5

Supposing you had a real but indescribable experience – how do you go about sharing it with a friend or confidant?

Consider an epiphany you’ve had.  There was some problem, some riddle of existence which you could not answer.  Perhaps for days, perhaps for years, you sought the answer and could not find it.  (We are already speaking in metaphor, but hang with me).

And then, quite unexpectedly, you had it.  The answer.

Now the physical phenomenon of an epiphany might be described as a new neuro-pathway, the literal (physical) firing of synapses across particular neurons in a particular order which rendered the new thought to your consciousness (whatever that is).

For one thing, this is a quite dull and tedious way of telling the story of your epiphany, but let it pass.

For a second thing, it is anything but clear that thought is, our could be, a purely physical phenomenon.  Never mind this, too.

The salient point is that the truth discovered, the object of the epiphany, the objectiveness of the truth, is non-material.  Insomuch as we engage with it, then, we are operating in the abstract/spiritual realm.

So when you say something like, “And then I saw it…” or “That’s when the light bulb came on…” – which functionally mean the same thing – you are pulling an abstract experience through the filter of a physical experience.

Or, you are reaching up to understand the abstract by means of the physical, which is the thesis here.

Now what if (literally) God came to Earth and became (literally) man, and dwelt among us?  What if this God-man taught and demonstrated a doctrine which corrected our moral and intellectual (spiritual) deviancies, healed and exalted our wounded bodies (literally) so that we might transcend them to a greater reality?  How would you describe this experience?

You might call Him the Light of the world.  You might describe Him as irresistible, unassailable, like a light in darkness – in no way can the darkness overcome the light.  Just so, in no way could evil overcome Him or His mission.*

And if you’ll accept the Gospel and believe in Him, that same invincibility – on the spiritual level – is conferred upon you.

Next example…

*Arguably, even mission is a metaphor.

Spirit and Flesh – 4

We have laid out three ways of knowing the spiritual realm, which is further proposed as the true realm.  The physical realm is but an echo.

The difficulty remains that – ordinarily –  we know the physical realm with a higher degree of confidence than the spiritual.  It feels more real because it is more obvious and less deniable.

There is a reason, after all, that apostates are made by imprisonment and torture.

So if there are three ways of knowing the spiritual, which are nevertheless nebulous to the populace; and if we have a systematic and reliable way of learning about the physical; what could ground us more firmly in true knowledge of the spiritual?

Here is my thesis:  The spiritual realm is the source of the physical.  It is often analogous to, but not an exact emanation of, the spiritual.

In some ways this sounds like Plato.  I said before – honestly – that I don’t know whether the world of Forms is real.  Nevertheless, we are not saying that there are forms, per se.  We are saying that, if one imagines that forms exist, it gives us a useful way of learning about the spiritual from our experience of the physical.

Indeed, suggesting that humans have a spiritual sense captures what we’re about here – that one’s physical senses are analogous to one’s spiritual sense.

But what if your spiritual sense is dull, or inoperative?  Or what if you simply don’t trust it?

What if you think Plato is interesting, but he’s mostly talking ho-bunk?

If, still, you wish to learn something about the spiritual realm, I suggest you can learn it by a careful study of the physical realm.  We’ll take some examples next time.


There is a reason, after all, that saints are made by imprisonment and torture.

Spirit and Flesh – 3

We have established that humanity, over and above the emus, has an innate sense of the spiritual realm, and this is demonstrated by the persistence of religion in human life, among other things.  Against the naturalist, we see the impossibility that human life could have been purely physical, because of the ease with which humans engage in abstractions.

In other words, a single kiss from my daughter is the kiss of death for Naturalism.  Requiescat in pace.

This frees us to advance:  What do we know about the spiritual realm, anyway?  What can we know?

Our difficulty is that the physical realm seems so…well, obvious, immediate.*  When we want to say something about the physical realm – the sun is shining, the tree is blooming – these things are generally provable by observation.  Humans broadly agree about the facts right in front of them, in this sense – we don’t argue with the weatherman about whether it’s raining, nor the traffic reporter, for that matter, who sees down the road and looks upon other roads.

The spiritual realm is not verifiable in the same way.  It is not engaged with by means of the physical senses…though, it can be indirectly verified that way.  Let us return to that another time.

For now, the grievance of the naturalist is more important than his arguments:  If beliefs aren’t scientifically verifiable, then anyone can believe anything they like!  How can this rise to the level of knowledge?

That’s true.  That’s a good point.

One argument, which we have alluded to already, is that humans have a spiritual sense.  It “looks” upon the world and detects certain abstractions, like good and evil, beauty, even truth.  The philosopher Alvin Plantinga says we have a “sense of the divine” which justifies our belief in God.

For another argument, we derive from Plato the world of “forms,” which are abstract and ideal molds from which the physical instances are derived.  Is there an ideal form of a chair?  I don’t know, but there is something remarkable about the ability to make a chair without explicit instructions, as though the idea exists as a universally accessible concrete entity.

Let’s take a third.  That is, the natural order appears to be governed by laws, which laws have no physical properties.  These laws are often expressed by mathematics, which is the highest point of agreement between the naturalist and the supernaturalist – math works, is practically the most reliable form of knowing that there is.

Whereas the naturalist may agree that mathematics is the language of the Universe, the supernaturalist goes further and says that information does not simply occur, but is articulated by someone or something.  Math is preceded by Logos, which gives the Universe structure and predictability and knowability.

And so, we can have knowledge of the spiritual realm by direct experience of it (the spiritual sense), by abstraction from the physical structures to a spiritual ideal, and by observing that the physical realm operates according to non-physical laws, which laws must have their own reality.

Any of these, arguably, is more reliable that the physical world itself as a deliverer of truth.  You will find people who claim to have seen the spirit world in a vision or a near death experience.  You will find others who hold to the Platonic view of the world.  And still others construct reality on a foundation of abstractions – arguably, all of modern science, for a start – and build a monument of knowledge thereupon.


*Who stops to wonder – is this by design?