Tuesday, December 1Matthew 1: 22-23God of the Here and NowOne of the names for Jesus in the Christmas story is “Emmanuel,” which is a fulfillment of theHebrew prophecy. In the Matthew text, Emmanuel is translated for the reader as “God with us.”(Mt 1:23). This title is usually understood in a spatial framework—Jesus is God with us here, notGod in heaven. People in Biblical times understood the heavens to be “up there” in the clouds. Godwas not here, but up there in heaven, on a throne, surrounded by angels.Emmanuel could also be understood in a temporal frame of reference—Jesus is God with us now.God is no longer to be found in the past as the “God of Abraham, Isaac, and Jacob …” Nor is God tobe found in the future as the expected Messiah, to come in power and glory. Rather, Jesus is God withus now, in the present moment. We might say Jesus is God in the “here and now.”Even though God can be found in the past and the future, many of the most inspiring and spiritualmoments of life are in “the present”. Remember when you last saw a magnificent sunset from amountain peak. In those moments, all of your senses were heightened, as you absorbed the colors,the smells, temperature, the images, and the sounds. You were fully alive in “the present!” How aboutspiritual peak experiences? Perhaps you can remember when you first gazed into the eyes of yournewborn child. A precious moment, a sacred bonding, an occasion when time seemed to stand stillfor a moment or two. The present was everything. Professional athletes who reach the pinnacle oftheir careers—a Super Bowl, a Stanley Cup, or a retirement ceremony capping a career—advise theirpeers, if they are ever so fortunate to get there, “Enjoy the moment.” Take in every sight, sound,word, and sensation. Yes, these are once in a lifetime events and they are special, because they inviteus to fully embrace “the present.” Various spiritual practices have focused on helping us become moreaware of God’s presence in the present, God’s often unseen and unrecognized presence in the present.God in Christ is what Paul Tillich termed the “eternal now.”When Jesus leaves earth he promises “I am with you always.” (Matthew 28:8). This promise endsMatthew’s gospel, even as the announcement of “Emmanuel” opens his story. This phrase can beunderstood temporally too—Jesus is now the “living Christ,” the resurrected one, who is always withus in the present moment. He is eternally in our present and thus ever present.Lord Jesus, who comes to us in the present and is ever present with us, give us eyes to see you clearly in thisadvent season, from the extraordinary to the ordinary, from the sacred to the profane, grant us the eyes to seeyou everywhere and the love to open up our hearts to your entry. We pray in the precious name, Emmanuel.Amen.Rev. Dr. R. Scott SullenderSFTS Associate Professor of Pastoral CounselingDirector of Lloyd Counseling Program
II Peter 3:1-10Wednesday, December 2II Peter evokes no warm memories of Christmas past. It does not sing itself in Handelian strains. Itoffers the Christmas card industry no glowing well-swept stable scenes. In fact, it seems to evoke noassociations at all. My usual sources for exegetical insight: breakfast time at home and the van ridefrom Berkeley to <strong>San</strong> Anselmo came up with nothing. Whatever is the lectionary thinking of?Borrowing the illustrious name and biography of the apostle Peter for authenticity and citing thechurch’s foremost letter writer, the apostle Paul, seem to have sufficed to get this late letter into thecanon. Writing in the (?) second century CE to a congregation waiting for promised but evidentlydelayed delivery from this corrupt world, the author urges the cultivation of a cumulative list ofPauline virtues: adding to faith () first of all virtue (), then knowledge (, self–control (, patience or endurance (,love for others , and finallythe highest form of love (. The addressees are assured of their eventual reward, entering intothe lasting reign of our Lord and Savior while the false prophets and teachers among them will bedestroyed, as surely as Noah survived the flood, and Lot the fiery end of Sodom and Gomorrah. Thatis, as long as they cling to the true way of thinking ( that Peter recalls to their minds.Scoffers will jeer, “where is the promised coming? Everything is just as it always has been since thebeginning of creation . . .” “Peter” assures his readers that just as the heaven and earth of old wereconstituted from and by water by the word of God and then destroyed by water in the flood, also byGod’s word the present heavens and earth have been preserved for eventual destruction by fire in thecoming day of judgment. It’s the timetable that’s the problem. Remember that one day for the Lordis as a thousand years and a thousand years as one day. The Lord of the promise is not actually slowto act as people think of slowness; the Lord is patient and forbearing (, not wishing todestroy but to give all time to change their way of thinking (. In the meantime, they areto take this patience of the Lord as salvation, waiting with patient endurance for the new heaven andearth in which righteousness dwells.We know what it’s like to be waiting: waiting for the last budget cut, waiting for the stock marketto bounce back, waiting for stimulus money, waiting for health care reform. Yet now the cataclysm,the end of the world as we know it in fire or flood, seems nearer than ever. Can our patience inenduring the wait for deliverance ever match the patience of the Lord, waiting for us to change ourway of thinking? Is the Lord’s patience with us and delay indeed our salvation or must we endure thecataclysm to attain it?Let us pray for the love that is patient and forbearing, . . . holds faith in all things, hopes all things,and endures all things.Dr. Polly CooteSFTS Registrar, Associate Dean for Student LifeAssociate Professor of Biblical Greek
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