95 Prostheses - Frank G. Honeycutt

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drew the analogy of a man’s relations with a dog. The parallel was generous to us. An infinite God relating to human beings presents far more of a challenge than a man relating to his dog—perhaps a man communicating with a wood tick is a closer analogy.12

      Suppose the church can indeed entice you to swallow the incarnation. Then it only follows (claim twenty centuries of theologians) that if God can show up on barn straw, then God can show up anywhere. If God can fill up a baby’s flesh, then God can fill any flesh. Jesus says as much in the New Testament. “I am the light of the world,” he says in John’s gospel (8:12). No, wait a minute, “You are the light of the world,” he says in the Sermon on the Mount (Matt 5:14). Well, which is it anyway? Won’t you make up your mind, Jesus? It turns out that Jesus at Bethlehem is only the beginning of God’s enfleshed appearances. God intends to get into our own skin. And from here on out there’s no telling where God might show up. So if the church can lead you to buy the incarnation of Jesus, then we’ll also help you believe other fantastic claims—such as divine presence in bread and wine, in water, in Christian community, indeed, in all of creation.

      Fyodor Dostoyevsky, who came to Christianity only after wondering if God was in the world at all, once wrote these poignant words sometime before his death in 1881 in Russia, illustrating one possible response when a person is really grasped by the reality of God’s incarnation. “Love all God’s creation,” he wrote, “the whole of it and every grain of sand. Love every leaf, every ray of God’s light! Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. And once you have perceived it you will begin to comprehend it ceaselessly, more and more every day. And you will at last come to love the whole world with an abiding, universal love.”

      If God can show up as a baby, then God can show up anywhere. God con carne—filling Jesus, filling his church, filling the whole world.

      For further reflection:

      1. Orthodox theologian Alexander Schmemann (1921–1983) has described Christianity as “the end of all religion.” Instead of religious adherents ceaselessly striving to gain access to God, Christ reverses the trend and comes to humanity unbidden in the incarnation. Do you agree with Schmemann’s assessment? Why or why not?

      2. Discuss Yancey’s analogy of the wood tick. Can you think of other apt analogies?

      10. Unacceptable

      “He came to what was his own, and his own people did not accept him” (John 1:11).

      For many years, at some point during the Twelve Days of Christmas, I’ve read the verses from John 1:1–18 into the wind, slowly, line by line, usually after a long hike on the Feast of Saint John the Evangelist (December 27) from the summit of Table Rock (3,124 feet), one of the most prominent peaks in upstate South Carolina. As I read, I’m reminded of the incredible claims the church makes about Jesus. “He was in the beginning with God. All things came into being through him, and without him not one thing came into being” (John 1:2–3). Not a single thing. And so I might stop right there and confess that in the last twelve months my ministry has often missed the grandeur (the size) of this messianic undertaking, wanting to pin Jesus down, selfishly capture him as the “local chaplain” for me and mine.

      And each line of this famous passage from John is like that. I speak the verses into the weather and silently wait for images and memories from the past year to surface. And I pray. Or confess. Or give thanks. Or make a vow to start again.

      Every year it’s a different line that most grabs my attention. This past year it was verse 11: “He came to what was his own, and his own people did not accept him.”

      I cannot imagine what it would be like to be found unacceptable by your own people. But I know it happens. I’ve been told by people that they can never go home again—some because of their sexuality; some from a mistake they’ve made that seems unforgivable; some due to a long-ago argument where reconciliation seems impossible.

      “Jesus came to what was his own, and his own people did not accept him.” There are a variety of instances of Jesus’ unacceptability among his own people in the Gospels. There’s the time his own family thought he’d gone over the deep end psychologically and came to get him, interrupting his teaching. There’s the time he came home and served as lector in worship one Sabbath day. All smiled at his speaking ability until Jesus started preaching on the lesson he’d just read. Then everybody in worship that day tried to toss him off a cliff—these were people he’d known all his life. “His own people.” And there are many other instances of rejection (including the crucifixion) by people who weren’t strangers. These stories come up regularly in the church’s Sunday lectionary cycle. That Jesus was rejected by his own people should not surprise us.

      What struck me this time on Table Rock as I spoke this line into the wind at year’s end was that I (by virtue of my baptism) am certainly among “his own people.” I am one of his own people and find so many of his teachings objectionable, unacceptable—maybe not the hearing of the teaching, but living it. It hit me outside in the wind that it was unfair to make the unacceptability of Jesus a reality just from 2,000 years ago alone. So much of what Jesus says is quietly unacceptable to me; unacceptable perhaps to much of his church, his own people.

      If you doubt the truth of this, try the following exercise: compare what Jesus says about peace and reconciliation to the vast size of our national military complex, adding in all the other nations across the world and their respective forces. Compare the size of my home or yours and its contents to what Jesus says about possessions and ownership. Compare what Jesus says about forgiveness to our penchant for retaliation and revenge. Compare my set of friends with Jesus’ friends. Compare what Jesus says about wealth and money to what I keep for myself.

      None of this is meant to inflict guilt. It’s mostly a confession—a confession that I am often so very far afield from the basic teachings of Jesus. And I’m one of “his own people.” John 1:11 is not just about people from two millennia ago. It’s about me. “He came to what was his own, and his own people did not accept him.” There’s much of my life where I fail to allow Jesus realistic and practical entrance. I confessed this into the wind from the top of Table Rock.

      *

      “And the Word became flesh and lived among us . . . full of grace and truth” (John 1:14). Jesus is full of both, we’re told here: grace and truth. Sometimes as a Lutheran I want his grace, but I don’t much care to hear his truth. Keep it! His truth sounds nutty. His truth sounds so out of step. His truth may not please everyone in his church (his own people).

      And so we may stop taking Jesus seriously; start reading him selectively. Adopt another story, another narrative, that really (honestly) directs our days and decisions a heck of a lot more than the story of Jesus. It’s easy to worship a little baby on the straw—so cute, so sweet. It’s a lot harder to follow the man when he grows up. “The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him.”

      His own people did not accept him.

      So here’s a challenge in the coming year. And you don’t have to climb a mountain or even leave your home to accept the challenge. Here goes: in a land filled with so many desires, so many preferences, and so many opinions about so many things, strive to make decisions and plans based upon the teachings of Jesus, not based upon something easier or more popular. This will mean, of course, that we know the teachings of Jesus, in all their vast strangeness and oddness; his own people consciously choosing to accept him.

      Deciding over and again to welcome both his grace and his truth.

      For further reflection:

      1. What’s the difference between the words “grace” and “truth”

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