Christmas Thoughts in October: "Ricky-Bobby's Jesus is Safer."

Late night meanderings: Some of this is not a unique thought, but it certainly appears that most of the world, at least the "Christian" world, finds it far easier to grasp and evangelize the nativity story of a baby named Jesus over the imperative statements and invitations of the adult Jesus to embark on a deep spiritual journey. For a lot of well documented reasons, this is the case because, after all, just how much does a baby with questionable citizenship and uncertain paternal lineage expect? 

There is no question culturally it is more convenient to blend Jesus' birth narrative with another narrative we have over commercialized which also seems to involve mysterious gifting from an "older" mythological male who

says he requires compliant behavior.  For many, it seems to be a ruse by those in authority (parents and churches depending on your level of engagement with this essay) to bring about behavior modification. Over time, what is jettisoned is the far more significant message of Jesus' birth narrative that God put on human flesh to engage those he fashioned together for the singular purpose of existing in intimate Creator/created relationship. This engagement takes the form of a deep, dynamic spiritual reality. Unfortunately, a baby in a manger makes for an easily commercialized story that, before recently, wasn't too offensive to the general public, and therefore, easier to evangelize.

More to my point, John, in his Gospel, seems to understand or grasp differently and even more dynamically the idea that Jesus was bringing with him radical spiritual renewal. This renewal seems more obvious even more so than the synoptic writers (Matthew, Mark, and Luke). For example, John omits all together the birth narrative of Jesus as illustrated in the previous three Synoptics.

Digression: Yes, it may be because John was disinterested in being redundant. Or, it was actually because he wanted his readers to see from the very beginning not the story of an immigrant baby entering an evil world under the veil and threat of infanticide. But instead, the powerful thought of the Word that became flesh to dwell among us. Unlike a young confused

couple that relied on the kindness of an insignificant individual (Manager at the Inn) that isn't even named for a place to inaugurate the arrival of the Messiah, John intentionally takes a different angle. Disclaimer: I affirm the birth narratives for all of the reasons that are celebrated every Christmas by fabulous preachers all over the world. The details are great and make for a wonderful and even powerful demonstration of God to arrive in such humble fashion. This should not take away from his deity or power.

My interest is to highlight  how John engages his readers in a very different way as it relates to Jesus' arrival. Another poignant matter is how John employs the use of the Greek word "pistis" faith or belief. In most of the occurrences in John's Gospel, pistis is rarely a noun and always a verb attached to the preposition "into". (I just had a very bad flashback to high school English class and the dreaded diagraming of sentences exercise).  For example, to have faith or believe is more than having a belief "in" Jesus, but it is believing "into" Jesus. To only believe "in" Jesus is the same cognitive awareness that most American's share, but to believe "into" Jesus is actual life engagement. 

All but two occurrences in John's Gospel of the verb faith/believing is connected with the preposition "into" Jesus.  (I typically try not to make major theological arguments based on Greek grammar vis-a-vis the Aorist tense must prove that holiness is a one time event fully accomplished in the life of the believer since the Aorist tense denotes a finished act.) In this instance, locating the use of faith as a verb which denotes action seems important to John's Gospel since he is interested in demonstrating that Jesus came to call individuals into a life of active discipleship that transcends the ritualistic customs of his day.  

During the Christmas week, millions will have a faith or belief "in" Jesus by proudly modeling their religious ornaments and yard figurines, but many will refuse to exercise faith by believing "into" Jesus since that requires more dedication than typically given during the obligatory Christmas prayer and annual visit to a local church, that is if Christmas happens to fall on a Sunday. Faith is dynamic and never static.  This is one reason I am working to remove the overly used term "worldview" from my Christian vernacular.  A person can have all kinds of worldviews, even Christian worldviews, and still never make the transition from a concept in the brain to a lived out expression that informs every thoughts, word, and deed.

This is how Jesus is able to say, "Whoever believes in me and drinks my water will have springs of eternal life welling up in them." Jesus the Messiah calls us to a deep, dynamic relationship and not a casual stroll down the baby wing of Piedmont hospital content only with sentiments kind-

hearted people have toward young parents. How easy it would have been, with very little commitment, tell Mary and Joseph, "Look how cute! How big is he? How much does he weigh? He looks a lot like his mother."

By they way, John doesn't all together dismiss the birthing language in his Gospel. In fact, unlike the Synoptics, John connects physical birth with the spiritual rebirth in his conversation with Nicodemus. I guess you could say John was not content with his readers only focusing on the physical birth of Jesus, but wanted to make sure his readers made the full connection that Jesus had to experience a physical birth so that we may fully experience our spiritual rebirth.

Final disclaimer: It's really late and my proofer is half asleep. Blessings