Looking to 2020

As we conclude the year, we are appreciative of all the comments, ideas, and suggestions you have offered in response to these posts.  We are always eager to hear from you with suggestions of topics to explore.  Just let us know here if you have an idea and we’ll do our best to address it.

We’ll take a break for the holidays and then return with new posts, including:

More about giving…and receiving

How the experience of change in church is not your fault

The two-edged sword of sentiment in church life

Ruminations about modern versions of sloth

How a church board can find the spirit to continue in hardest times

…and much more.


As our offering for this season, we remember this wonderful meditation about Christmas from Frederick Buechner.  Years ago, he was asked by The New York Times Magazine to write a piece on “Emmanuel.”  It was subsequently rejected as “too theological.”  Here it is, in part.  We wish you a blessed and joyful Christmas!


The claim that Christianity makes for Christmas is that at a particular time and place God came to be with us himself. When Quirinius was governor of Syria, in a town called Bethlehem, a child was born who, beyond the power of anyone to account for, was the high and lofty One made low and helpless. The One who inhabits eternity comes to dwell in time. The One whom none can look upon and live is delivered in a stable under the soft, indifferent gaze of cattle. The Father of all mercies puts himself at our mercy.

For those who believe in the transcendence and total otherness of God, it radically diminishes him. For those who do not believe in God, it is the ultimate absurdity. For those who stand somewhere between belief and unbelief, it challenges credulity in a new way. It is not a theory that can be tested rationally because it is beyond reason and because it is not a theory, not something that theologians have thought their way to. The claim is, instead, that it is something that has happened, and reason itself is somehow tested by it, humankind’s whole view of what is possible and real. Year after year the ancient tale of what happened is told – raw, preposterous, holy – and year after year the world in some measure stops to listen.

In the winter of 1947 a great snow fell on New York City. It began slowly, undramatically, like any other snow. The flakes were fine and steady and fell straight, with no wind. Little by little the sidewalks started to whiten. Shopkeepers and doormen were out with their shovels clearing paths to the street. After a while the streets began to fill and the roofs of parked cars were covered. You could no longer tell where the curb was, and even the hydrants disappeared, the melted discs over manhole covers. The plows could not keep up with it, and traffic moved more and more slowly as the drifts piled up. Businesses closed early, and people walked home from work. All evening it continued falling and much of the night. There were skiers on Park Avenue, children up way past their bedtime. By the next morning it was a different city. More striking than anything else about it was the silence. All traffic had stopped. Abandoned cars were buried. Nothing on wheels moved. The only sounds to be heard were church bells and voices. You listened because you could not help yourself.

“Ice splits starwise,” Sir Thomas Browne wrote. A tap of the pick at the right point, and fissures shoot out in all directions, and the solid block falls in two at the star. The child is born, and history itself falls in two at the star. Whether you believe or do not believe, you date your letters and checks and income tax forms with a number representing how many years have gone by since what happened happened. The world of A.D. is one world, and the world of B.C. is another. Whatever the mystery was that widened the gaze of Tutankhamen’s golden head, it was not this mystery. Whatever secret triggered the archaic smiles of Argive marbles or made the Bodhisattvas sit bolt upright at Angkor Wat, it was not our secret. The very voices and bells of our world ring out on a different air, and if most of the time we do not listen, at Christmas it is hard not to.

Business goes on as usual, only more so. Canned carols blast out over shopping-center blacktops before the Thanksgiving turkey is cold on the plate. Salvation Army tambourines rattle, and street-corner Santas stamp their feet against the cold. But if you have an ear for it at all, at the heart of all the hullabaloo you hear a silence, and at the heart of the silence you hear – whatever you hear.

“The Word became flesh and dwelt among us, full of grace and truth,” the prologue to the Gospel of John says (1:14). A dream as old as time of the God descending hesitates on the threshold of coming true in a way to make all other truths seem dreamlike. If it is true, it is the chief of all truths. If it is not true, it is of all truths the one perhaps that people would most have be true if they could make it so. Maybe it is that longing to have it be true that is at the bottom even of the whole vast Christmas industry – the tons of cards and presents and fancy food, the plastic figures kneeling on the floodlit lawns of poorly attended churches. The world speaks of holy things in the only language it knows, which is a worldly language.

Emmanuel. We all must decide for ourselves whether it is true. Certainly the grounds on which to dismiss it are not hard to find. Christmas is commercialism. It is a pain in the neck. It is sentimentality. It is wishful thinking. With its account of the shepherds, the star, the three wise men, it smacks of a make-believe pathetically out of place in a world of energy crisis and space exploration and economic malaise. Yet it is never as easy to get rid of as all this makes it sound, because whereas to dismiss belief in God is to dismiss only an idea, a hypothesis, for which there are many alternatives (such as belief in no god at all or in any of the lesser gods we are always creating for ourselves like science or morality or the inevitability of human progress), to dismiss Christmas is for most of us to dismiss part of ourselves.

For one thing it is to dismiss one of the most fragile yet enduring visions of our own childhood and of the child who continues to exist in all of us. The sense of mystery and wonderment. The sense that on this one day each year two plus two adds up not to four but to a million. The leap of the heart at waking up into a winter morning that for a while at least is as different from all other mornings as the city where the great snow fell was a different city. “Let all mortal flesh keep silence,” the old hymn goes, and there was a time for most of us when it did.

And it is to dismiss a face. Who knows what we would have seen if we had been present there in Quirinius’s time. Whether it happened the way Luke says it did, with the angels and the star, is almost beside the point because the one thing that believer and unbeliever alike can be equally sure happened is an event that changed the course of human history. And it was a profoundly human event – the birth of a human being by whose humanness we measure our own, of a human being with a face that, though none of us has ever seen it, we would all likely recognize because for twenty centuries it has been of all faces the one that our world has been most haunted by.

More than anything else perhaps, to dismiss this particular birth as no different in kind from the birth of Socrates, say, or Moses or Gautama Buddha would be to dismiss the quality of life that it has given birth to in an astonishing variety of people over an astonishing period of time. There have been wise ones and simple ones, sophisticated ones and crude ones, respectable ones and disreputable ones. There have been medieval peasants and eighteenth-century aristocrats, nineteenth-century spinsters and twentieth-century dropouts. They need not be mystics or saints or even unusually religious in any formal, institutional sense, and there may never have been any one dramatic moment of conversion in the past that they would point to. But somewhere along the line something deep in them split starwise and they became not simply followers of Christ but bearers of his life. A birth of grace and truth took place within them scarcely less miraculous in its way than the one the Magi traveled all those miles to kneel before.

To look at the last great self-portraits of Rembrandt or to read Pascal or hear Bach’s B-minor Mass is to know beyond the need for further evidence that if God is anywhere, he is with them, as he is also with the man behind the meat counter, the woman who scrubs floors at Roosevelt Memorial, the high school math teacher who explains fractions to the bewildered child. And the step from “God with them” to Emmanuel, “God with us,” may not be as great as it seems. What keeps the wild hope of Christmas alive year after year in a world notorious for dashing all hopes is the haunting dream that the child who was born that day may yet be born again even in us and our own snowbound, snow-blind longing for him.

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