Second Sunday after Christmas

We tend to think biology matters, and matters very much—except when we don’t.

When this woman heard what she thought to be true about the movement of God among us, she testified.

We don't need to explain logos theology; we need to bear witness to Jesus coming into our world.

In John's prologue, the incarnate Word is the God of creative address.

The story of Jesus, at least the way John tells it, begins unspectacularly. “There was a man sent by God, and his name was John.” What does John do for a living? He is a preacher. We can’t get to Jesus without going through a witness, no epiphany without preaching.

I returned to seminary a few years back to hear a professor teach John’s gospel as a remake of the Genesis narrative. The parallel between Genesis 1 and John 1 is obvious, but if you press forward, the connections run throughout.

National Organization for Marriage board chair John C. Eastman recently called adoption a “second-best option” for children. He was speaking to the Associated Press about Chief Justice John Robert’s position on the rights of same-sex couples: “Certainly adoption in families headed, like Chief Roberts’ family is, by a heterosexual couple, is by far the second-best option.”

The comment reveals less about adoptive families than about Eastman’s willingness to jettison religious tradition for political gain.

Dhini didn’t ask to be adopted. That's the way grace works.

God's "consuming fire" is the fire of holy love. It doesn't await sinners in the future; it burns up sin itself.

Is John 1 a midrash on the creation story and the song of creative Wisdom? If so, its writer has infused it with profoundest joy.

It is not enough for the prophet to declare God’s consolation—it is framed in visions of loud singing and dancing.

The other day I was sitting in a coffee shop and couldn’t help overhearing an interesting and intense debate on the other side of the room. An older gentleman was trying his best to aid an inquisitive college student who had some hard-hitting questions. She asked about scripture, about authority and about the church. One question kept popping up: “What is the difference between truth for you, truth for me and truth with a capital T?”

Straight paths, deep consolation, and special care for the most vulnerable suggest a road home shaped by generous welcome and tender care.

John is trying to describe an event, an advent, an epiphany without parallel.