Blog Archives
Forward Friday: Parable Walk
Since we’ve been touring Flora Slosson Wuellner’s book Prayer and Our Bodies this week, let’s try one of her suggestions for this Forward Friday. If the one below doesn’t resonate with you, be sure to check out this week’s posts for other ideas.
Remember, whatever activity, meditation, or version you choose, that the important thing is not what you do but how you do it: “When receiving God’s gifts and nurture through the senses, it is essential to be deliberate, aware, focusing upon each event, receptive to each sensory experience in its uniqueness.”
Take a parable walk
Here’s an activity from Chapter 5:
Try taking a “parable walk,” in which you set out with no special agenda, asking God to show you something that will be meaningful, relevant to your problems and feelings. Whenever I take a parable walk or suggest it to members of a retreat, there is always something observed or experienced that is helpful. It is not usually something sensational. Other people may have noticed nothing, but it seems significant for your life. It might be something about a cloud, a tree, a door. It may be the way a tree is shaped, what an ant is doing, or how a bird is sounding. It might be someone’s face, the way the breeze feels, or the way a dog is barking. but here will be something God wanted you to encounter. Perhaps it will evoke a memory whose time for healing has come. It may offer guidance for an unsolved problem. It may give you the inner nurture you need. You may be comforted or become aware of a new insight. You may be enabled to laugh, to weep, to love, or to release.
Then come back and share your experience in a comment below.
Give Your Body a Valentine
Believe it or not, your body is aware of who you are, what you care about, and how you are doing emotionally and spiritually. Our bodies are part of who we are, and they know us better than we think they do. (If you missed it yesterday, you can read about my experience learning to listen to my body here.)
This week we’re learning together about the connection between our physical and spiritual selves through Flora Slosson Wuellner’s book Prayer and Our Bodies. These posts are not meant to be a book review but a sharing of and engaging with some of her insights as an ordained minister, adjunct professor, and trained spiritual director.
Wuellner’s Introduction
Here is some of what Wuellner has to say about the body throughout her introduction:
Our understanding and awareness of our bodily selves unfold slowly as we grow, learn, and mature within God’s embrace.
This is why the development of a holistic body theology begins with and is constantly being informed by our identity in Christ. This is also why becoming more media literate and culturally discerning is important so we can sift through the messages we receive in search of God’s truth about who we are.
When the body is mentioned in the New Testament, it is often referred to by the Greek word soma, which usually implies the whole human self: body, emotion, intelligence, will.
Because our faith is rooted in the incarnation of Jesus, any form of spirituality we claim must also be incarnational, which by definition includes the wholeness of the person. This will profoundly influence our relationship to our communities and our world.
This is why I have added the word “holistic” to my discussions of body theology and have expanded the definition to include not only our physical selves (body image, sexuality) but also how we interact within the community of God (the body of Christ, community) and within our larger local and global context (the body of Christ, service).
…[A]s we grow into a new, transforming relationship with our bodily selves, we will begin spontaneously and naturally to make informed decisions about our habits, lifestyles, and relationships.
I don’t think I could write a better description of the purpose of holistic body theology. We are created to engage with ourselves, with God, and with others through our bodies, not in spite of them.
Chapter 2: Reconciling and Celebrating Our Bodies
In this chapter, Wuellner gently approaches the topic of body image and the need for inner healing. She asks, “What have our bodies done to us that we ignore, dislike, and punish them so?” and suggests that “much unhealed anger, fear, and hurt underlies our dislike and suspicion of our bodily selves. These unresolved, underlying issues affect our engagement in culture (e.g. what and how much we eat and drink, how we identify and treat illness) as well as how we relate to ourselves, one another, and God.
Our bodies were created in unity with our emotions, intelligence and will, Wuellner describes, and being out of touch with our emotions and bodies results in “fragmentation.” Wuellner encourages her readers to “pray for awareness that our disliked bodily parts are part of us and have served us faithfully. We can stop blaming our bodies for our own decisions…. Celebration of even one small part is deeply healing to the whole.”
She suggests that engaging with our bodies in prayer can provide space for us to “learn to listen to the signals of our bodies, honoring them as one of the main ways God speaks to us and by which we can learn much unencountered truth about ourselves and our communities.”
Guided Meditation with the Body
She goes on to offer a guided meditation exercise in which she encourages her readers to
1) think of a part of the body they dislike or are ashamed of and picture it being “touched lovingly” or “gently washed” by Jesus,
2) touch that part of their bodies themselves, “thank it for being a faithful friend in spite of your dislike,” and ask God for healing of the dislike or shame associated with that body part,
3) remember a time their bodies were insulted or criticized by someone else and see themselves as they were at that time (e.g. child, teenager, adult) being comforted by God, and
4) thank their bodies as they are now “for taking the special tasks and challenges of this phase of your life” and allow their bodies to be held by God “as one who is precious to God and valued by God.”
A few friends and I tried this mediation exercise in our sexuality group two or three years ago. Even though it was an uncomfortable approach for some of us at the time, I remember how the night was filled with healing, freedom, and peace as we each acknowledged some shame or emotional hurt related to our bodies and were able to deal with it individually with God in a shared, safe space.
Give Your Body a Valentine
Today, try setting aside a little time to celebrate Valentine’s Day with yourself by going through this exercise (or whatever portion or version feels safe and available to you).
Show some love for your body as it is now, fearfully and wonderfully made by a powerful, creative God who knows you, loves you, and could not possibly imagine this life without you in it!
Lessons Learned in Prison — Part 4
Community, as Bonhoeffer describes it, requires Jesus as mediator, discipleship, and participation in the incarnation. Today, we’ll conclude with a brief look at the benefits and challenges of community as well as how Bonhoeffer’s theology relates to holistic body theology.
Challenges: pride and disillusionment
Bonhoeffer criticizes those who live apart for their pride, which separates them from living in a right relationship to God and to others. “The wish to be independent in everything is false pride,” he writes in one of his prison letters and continues, “Even what we owe to others belongs to ourselves and is a part of our own lives, and any attempt to calculate what we have ‘earned’ for ourselves and what we owe to other people is certainly not Christian.”
Bonhoeffer recognizes the difficulty of this kind of intentional Christian life and takes great pains to acknowledge that sin happens. He warns against idealizing community life by glossing over sin: “In Christian brotherhood, everything depends upon its being clear right from the beginning, first, that Christian brotherhood is not an ideal, but a divine reality.” The greatest harm to a community comes through disillusionment when sin enters in (as it inevitably will) and is revealed or is kept hidden.
Shame is a deeply crippling issue universal to the human experience. Christian or not, we deal with shame because of our fallen nature. Bonhoeffer writes in Ethics: “Man perceives himself in his disunion with God and with men…Shame is man’s ineffaceable recollection of his estrangement from the origin; it is grief for this estrangement, and the powerless longing to return to unity with the origin.” Shame requires hiding (i.e., we were ashamed because we were naked), and hiding creates an environment of isolation and loneliness within the community, exactly that which community is designed to eradicate. When sin comes out, disillusionment sets in and the community rarely survives.
Benefits: freedom from shame and loneliness
For Christians, however, there is hope: community. Bonhoeffer urges “brotherly confession and absolution” to correct this tendency toward shame. “Lying destroys community,” Bonhoeffer observes, “but truth rends false community and founds genuine fellowship.” It is this truth spoken to one another in community that keeps accountable for the sin that cannot be avoided completely.
Confession and intercession are essential for a healthy community life. Bonhoeffer encourages his readers to confess to one another when he writes, “If a Christian is in the fellowship of confession with a brother he will never be alone again, anywhere.” When we confess sin in a safe space to a safe person, that sin no longer has power to shame and isolate us from the rest of the community. “A Christian fellowship lives and exists by the intercession of its members for one another, or it collapses,” Bonhoeffer writes in Life Together, ” I can no longer condemn or hate a brother for whom I pray, no matter how much trouble he causes me.” When we pray for someone, it is infinitely more difficult to remain distant from that person. Prayer brings us together, whether we are praying with or for one another, because we are looking to Christ who mediates between us all. Church, like the home, should be a safe environment to make mistakes and be encouraged.
Bonhoeffer suggests in Life Together that the “fellowship of the Lord’s Supper is the superlative fulfillment of Christian fellowship.” However, the imprisoned Bonhoeffer feels the lack of community on a much more human level: “I very much miss meal-time fellowship…So may not this be an essential part of life, because it is a reality of the Kingdom of God?”
Living and acting out the spiritual disciplines within the community are certainly essential, but Bonhoeffer realizes while he is in prison that we most feel the lack of simple coming together, sharing life together; not just the Lord’s Supper but any supper. Not just confession but communication. Not just the visible church-community but daily and freely communing with fellow believers. It is the sense of togetherness that Bonhoeffer suggests as the greatest benefit of community. After all, where two or three are gathered, there is Christ among them.
Holistic Body Theology: The Body of Christ and the Body of Christ
Part of holistic body theology is engaging in healthy community as the body of Christ. We are the community of God, and through Christ we interact with one another to build each other up as we seek to live fully into our identity as the image of God. Likewise, another part of holistic body theology is engaging in healthy interaction with the world, both as individuals and together with the community of God. This is the body of Christ, the activity and impact of the community of God as we participate in the incarnation of Jesus.
As we learned from our tour of Bonhoeffer’s writings this week, community and Christian fellowship are infinitely vital to the Christian life. Equally vital, however, is the role of the visible church-community in the world and the impact it should have through participation in the incarnation of Jesus.
Bonhoeffer writes, “A man’s attitude to the world does not correspond with reality if he sees in the world a good or an evil which is good or evil in itself…and if he acts in accordance with this view,” that is, idealistic interaction with the world is lacking in the reality of the call of Christ to the action of the disciples. Rather, “his attitude accords with reality only if he lives and acts in limited responsibility and thereby allows the world ever anew to disclose its essential character to him.” (This is what Richard Niebuhr would call Christ transforming culture.)
We are called to be a city on a hill, but we’re not supposed to be a gated community, inaccessible if you don’t know the secret code. Jesus entered into the context of his day, and so should we. The role of the Christian in the world is to think and act according to the ever-changing reality of events in the world. Bonhoeffer makes community life seem so apparent and logical, so clear in scripture, so necessary a part of the live of the disciple who is participating in the incarnation and acting on behalf of those who need justice.
Let’s take our cue from Bonhoeffer and follow his example into a community that has Jesus as the mediator, is made up of costly disciples, and is determined to participate both individually and communally in the incarnation as the body of Christ.
Lessons Learned in Prison — Part 3
This week, we’ve been honoring Bonhoeffer‘s birthday by taking a tour of some of his writings to discover what he teaches about community. In addition to Jesus as mediator and discipleship, let’s look at the third requirement for community.
3) Responsibility and deputyship (participation in the incarnation)
Bonhoeffer says that we as Christians should be in community because Christ exemplified it for us every day he walked on earth, especially in the way he interacted with his disciples: “In bearing with men God maintained fellowship with them.” We are God’s deputies here on earth, participating in the incarnation of Christ. If Christ is our example of community life, how much more are sacrifice and service to be the themes of our interaction with community members on a daily basis? “If you reject God’s commanding word,” Bonhoeffer warns, “you will not receive God’s gracious word. How would you expect to find community while you intentionally withdraw from it at some point?”
Repeatedly, Bonhoeffer stresses the fact that community is about dying to self. In agreeing to participate in the incarnation by becoming a disciple and taking on the responsibility of entering into the lives of others, we are freed to suffer—“The cross is not the terrible end of a pious, happy life. Instead, it stands at the beginning of community with Jesus Christ. Whenever Christ calls us, his call leads us to death”—and freed to forgive—“Jesus’ call to bear the cross places all who follow him in the community of forgiveness of sins. Forgiving sins is the Christ-suffering required of his disciples…of all Christians.”
When we give up the claim to our own rights, we are freed to turn our attention and concern to the rights of others. This freedom is the deputyship Bonhoeffer charges to each Christian; it is an ethic of relationship and community, the requirement of incarnational service for others. In one of his prison letters, Bonhoeffer writes, “It’s remarkable how we think at such times about the people that we should not like to live without, and almost or entirely forget about ourselves.”
Our human nature has been designed for community life. It is a sacrifice to be in a position to love others rightly, but it is a sacrifice only because of our sinful nature, not because of our true natural inclination. Dying to the self makes us able to live the life we have been designed for, which is why Bonhoeffer can create an ethic that requires our participation in the lives of those around us.
Regardless of the environment in which we live, community living is still a responsibility and expectation of every disciple. Bonhoeffer asserts, “This principle [of deputyship] is not affected by the extent of the responsibility assumed, whether it be for a single human being, for a community or for whole groups of communities….[E]ven the solitary lives as a deputy, and indeed quite especially so, for his life is lived in deputyship for man as man, for mankind as a whole.”
Whether we’re in a position to live intentionally among other Christians, or whether we find ourselves in a position of being a solitary light to the world, we are all called to participate in the incarnation of Jesus as the body of Christ in the world.
Tomorrow we’ll take a look at the challenges and benefits of being in community and what it means to be the body of Christ.
Lessons Learned in Prison — Part 2
Yesterday, we looked at the first requirement for community: Jesus as mediator. Today, we’ll continue our tour through Bonhoeffer‘s writings about community.
2) Individual commitment (discipleship)
When Bonhoeffer writes, “The call to discipleship here has no other content than Jesus Christ himself, being bound to him, in community with him,” he means that discipleship is entering into community with Jesus Christ, participating in the cost of his grace through the incarnation.
As we looked at yesterday, Bonhoeffer builds his understanding of discipleship and the call of each individual Christian to live according to Christ around the sub-theme of Jesus as the mediator. Jesus enters incarnationally into our lives and calls us to follow the example by entering incarnationally into the lives of our fellow Christians, with Christ as the mediator. Every assertion Bonhoeffer makes stems from this central belief in the position of Christ in our lives.
Whether we are communicating with God—“Always there must be a second person, another, a member of the fellowship, the Body of Christ, indeed, Jesus Christ himself, praying with him, in order that the prayer of the individual may be true prayer”—or whether we are worshiping among fellow Christians—“It is not you that sings, it is the Church that is singing, and you, as a member of the Church, may share in its song”—everything we do is filtered through the incarnation of Christ.
Bonhoeffer returns again and again to this theme: “The image of Jesus Christ shapes the image of the disciples in daily community.”
As Bonhoeffer develops, in The Cost of Discipleship, his discussion of what it means to be a disciple of Christ–to answer the call to participate in the incarnation by obedience to that call–he stresses the need to come to Christ alone: “Each is called alone. Each must follow alone.” Discipleship is first and foremost individual.
Bonhoeffer warns, “If you refuse to be alone (i.e. to worship, pray, meditate, and generally seek God on an individual basis) you are rejecting Christ’s call to you, and you can have no part in the community of those who are called.” Community life is designed to enhance and bolster the lives of Christians but not to serve as a substitute for finding all of our needs met in God alone.
However, most of us are not called into seclusion, either. Bonhoeffer believed strongly in intentional Christian community and warns in Life Together, “If you scorn the fellowship of the brethren, you reject all of Jesus Christ, and thus your solitude can only be hurtful to you.” We must deal only with Christ and through Christ, but Christ has entered incarnationally into our lives in order that we might live in right relationship to each other as well as to God. As Bonhoeffer puts it, “Man is an indivisible whole, not only as an individual in his person and work but also as a member of the community of men and creatures in which he stands.”
In fact, community and individual discipleship are closely related in Bonhoeffer’s famous argument against cheap grace: “Cheap grace is…baptism [i.e. the symbol of individual commitment] without the discipline of community….Cheap grace is grace without discipleship, grace without the cross, grace without the living, incarnate Jesus Christ.”
Bonhoeffer does not neglect to add that while it is the individual’s responsibility to live in community, it is also the responsibility of the community to impact positively the individual’s life. “The right of the individual,” Bonhoeffer writes in Ethics, “is the power which upholds the right of the community, just as, conversely, it is the community that upholds and defends the right of the individual.”
Bonhoeffer warns that Christians must be aware of the health of the surrounding community, for when “a community hinders us from coming before Christ as a single individual, anytime a community lays claim to immediacy, it must be hated for Christ’s sake.” Community is important and even essential to the Christian life, but it does not have the right to supersede the position of Christ as center and mediator for all disciples.
(Current heated debates surrounding certain celebrity pastors come to mind.)
Bonhoeffer repeats so that his readers cannot forget, “Discipleship is bound to the mediator, and wherever discipleship is rightly spoken of, there the mediator, Jesus Christ, the Son of God, is intended. Only the mediator, the God-human, can call to discipleship.”
Jesus calls individually; we answer individually and respond communally. Tomorrow, we’ll look at the third requirement of community: participation in the incarnation.
Lessons Learned in Prison — Part 1
“We can never achieve this ‘wholeness’ simply by ourselves, but only together with others.” – Dietrich Bonhoeffer, Letters and Papers from Prison
Dietrich Bonhoeffer wrote these words while experiencing an intense lack of daily Christian community during his time in prison. In honor of Bonhoeffer’s birthday this past Saturday, I’ve decided to take you lovely readers on a tour this week of Life Together, The Cost of Discipleship, Ethics, and Letters and Papers from Prison to discover what Bonhoeffer had to say about what it means to live in community as the body of Christ.
Bonhoeffer has so much to say about community, but I’ve chosen to break down his requirements for healthy community life into three categories. We’ll look at the first one today.
1) Jesus as the mediator
This sub-theme is prevalent throughout Bonhoeffer’s writings, so its importance to his understanding of community cannot be denied. In Life Together, his manual for living in community, Bonhoeffer writes, “Christianity means community through Jesus Christ and in Jesus Christ” and later reiterates, “Only in Jesus Christ are we one, only through him are we bound together. To eternity he remains the one Mediator.”
In his book Discipleship, Bonhoeffer describes this concept in more detail: “But it is precisely this same mediator who…becomes the basis for entirely new community….He separates, but he also unites. He cuts off every direct path to someone else, but he guides everyone following him to the new and the true way to the other person via the mediator.”
This concept of Jesus as mediator has a profound impact on the way we interact with others. Bonhoeffer writes that “everything should happen only through [Jesus]. He stands not only between me and God, he also stands between me and the world, between me and other people and things…between person and person, and between person and reality.”
The effort to continually invite Jesus to stand in our midst and mediate between us and whoever we are with has the opportunity to make us increasingly mindful of Jesus’ presence in our lives as we live among fellow Christians. If Jesus mediates for us not only with God but also with people, then all the commands and requirements of a holy Christian life are made possible.
Suddenly, it is not the effort in our own power to intellectually strive for righteous living. “This [realization],” as Bonhoeffer explains, “leads us away from any kind of abstract ethic and towards an ethic which is entirely concrete.”
Community is, then, the conscious invitation to Jesus to enter into our lives in this physical, tangible way and be the filter through which we live and experience life. With Jesus standing between us and the world, we are able to guard our tongues and practice self-discipline because our words and actions must pass through Jesus to get to the world.
Likewise, we are able to forgive, to give up our own rights, and to suffer injustice because the words and actions of the world must pass through Jesus to get to us. What a different way of experiencing life!
Bonhoeffer notes, “The way to one’s neighbor leads only through Christ. That is why intercession is the most promising way to another person, and common prayer in Christ’s name is the most genuine community.” When we are interacting with each other through Christ, we are in community the way Jesus exemplified when he came to live among us.
Truly this intentional living in community through Jesus is the way to understand the freedom and abundance of life that Jesus arrived in human flesh to make possible for us. Truly this is how peace, grace, mercy, and agape-love are made manifest on earth. As Bonhoeffer stresses, “Jesus Christ alone is our unity.”
Tomorrow, we’ll look at the second category: discipleship.
Sex-versations
Identity.
Body image.
Human interaction.
The Christian world is full of controversy over what is right and wrong, what is healthy and not healthy, and even what is biblical and not biblical when it comes to sex, relationships, and how we both behave with and view our bodies. Here are some current commentaries on sexuality and marriage for today’s culture. How do you define healthy sexuality, inside or outside of healthy Christian marriage? Share your thoughts in the comment section.
1) Real Marriage, Mark Driscoll‘s new book on marriage and sex
Top of My “Don’t Read” List: What we need are real people in our lives. Real family members. Real friends. Real brothers and sisters. Real pastors. Real churches. Real neighbors. Who will tell us and show us what real life is like. And actually walk beside us in it. Not hand us a juicy book. Furthermore, we need people who are courageous enough to refuse to pander to our personal preoccupations and our culture’s obsession with sex, even within marriage. We need people to help us discern what is and what is not an appropriate topic for public conversation among followers of Christ.
RELEVANT Magazine’s Review: One thing the Driscolls do well is drag the issue of sex out into the harsh light of discussion. The topics they address are being asked in our culture and in the Church (albeit behind closed doors). Like it or not, Real Marriage removes the option to pretend sex isn’t an issue….Real Marriage lacks a model of human sexuality that incorporates both the first Adam and the second. Instead of a clear picture of healthy human sexuality, Real Marriage mostly offers us unfair assumptions, over-generalizations and unhelpful stereotypes.
2) Is Premarital Sex Okay for Millennials?: I don’t think the human body is meant to abstain from sex this long (physiologically or spiritually). The question, I believe, is how do we as a church help young adults? Do we begin forming a localized institution of e-harmony and help people get married younger (and help deal with the problems of young married couples)? Or do we disavow our stance on premarital sex? What can the church do to help people find ideal living in non-ideal times? Read my response here.
3) Is Premarital Sex Okay?: God has answered this question in his Word. And the answer does not change just because our culture does. Sex outside of and before marriage is sin. It is a stench in the nostrils of a holy God.
4) Adventures of a Bra-wearing Woman: But this blog wouldn’t be complete without some comments about God. What does He think about my newfound lingerie that cost a small fortune?…I think about Song of Songs 7:3 : “Your breasts are like fawns; twins of a gazelle.” Bras are a way to care for my fawns.
5) In which [love looks like] a real marriage: So this is what we do, we make each other better at being ourselves, better at being like Jesus, we slow-dance, my head on your heart, your breath in my hair, your hands on my wider-than-they-used-to-be hips, our feet slower perhaps because we’re moving together.
6) Divorce fears widespread among young couples: Roughly 67 percent of the interviewees expressed concern about divorce. Most frequently mentioned was a desire to “do it right” and marry only once, to the ideal partner, leading some to view cohabitation as a “test-drive” before making “the ultimate commitment.” The belief that marriage was difficult to exit was mentioned nearly as frequently, with examples of how divorce caused emotional pain, social embarrassment, child custody concerns, and legal and financial problems.
The world is full of opinions. Share yours in the comment box below.
Is Body Theology Foundational?
Is body theology foundational? Is this concept–the way I define and understand it–part of the rock bed of the Christian faith? If Christ is the cornerstone, then is Christ set in body theology?
As I began developing my concept of body theology a few years ago, I was presented with this question and began to ask myself just how much of the Christian faith is wrapped up in my definition of body theology. I came up with four categories: sexuality/physicality, community, media literacy, and service. The more I studied and explored the concept of body theology and the messages of our culture, the more convinced I became that we must first understand ourselves as physical/sexual/worthy beings before we can engage in healthy community, media literacy, and service because everything flows from the core issue of where our identity lies.
Our identity is the source from which we conceptualize everything we believe, from which we make choices to act or react, and through which we relate to God, ourselves, each other, and the world around us.
The issue of sexuality/physicality must be dealt with first because it is the biggest and deepest lie; it is the lens that must change first or it will color the way we understand all the other issues. While it is true that identity can only be discovered in community, in many cases unhealthy messages about our identity have already been internalized and are, thus, already being perpetuated in our communities. Before we can change the community identity, we have to exchange God’s truth for these lies about our bodies. Only then can we engage in community, culture, and service in a healthy way.
So, is body theology foundational? Christ of necessity must be set in body theology precisely because God entered the world in human form–as a body! Christ cannot be set solely in any theoretical or spiritual foundation because that negates the very meaning and purpose of the incarnation: God incarnate; God dwelling among us in the flesh!
This is the foundation of body theology: our bodies matter because God used BODY to create us, to relate to us, and to redeem us.
In this context we find our true identity in Christ. It is our human response to the incarnation of Christ to accept ourselves as the holistic bodyselves we were created to be. Only then, through this identity in Christ, can we begin to develop a healthy theology of bodily sexuality, bodily community, bodily cultural discernment, and bodily service.
Joy to the World
One of my favorite classes in seminary was Storytelling. One particular assignment we had for that class was to make up a story based on the painting handed to us. The painting I was given was a picture of the Nativity scene. Here’s the story I told as inspired by that scene.
My best friend Mary got married two and a half years ago, and about five weeks ago, she had a baby. Her husband left me a voicemail message in the middle of the night, and when I woke up in the morning and listened to the message, he just yelled, “It’s a girl! It’s a girl!” Now, I was a little frustrated with her because she is supposed to be my best friend and didn’t even tell me she was pregnant. We’ve fallen a little out of touch since I moved across the country, but I still expected to know about the milestones in her life.
I waited a few days to give them time to adjust to being new parents and then gave her a call back to get the whole scoop. We’ve always told each other all the gory details about everything, so I asked her what it was like having a baby. “How did it happen?” I asked. “Where were you when your water broke? What hospital did you go to? Tell me everything!”
I could hear the fatigue thick in her voice as she tried to answer my questions. Finally, she said, “You know, I’m so tired right now I can’t think of anything to tell you. I just remember this one moment. I had been pushing and screaming and screaming and pushing, and when she came out, before they cleaned her off or cut the cord or anything, the doctors just propped her up on my chest. In that moment, I could have done it again six times over. I was just so overwhelmed with emotion for my little baby.”
By this time, I was going to be late for my next class, and I knew she needed to take a nap while the baby was sleeping. “Well, I’ll talk to you later,” I said. I was about to hang up when I remembered my the most important question.
“Oh by the way, what’s your baby’s name?” I asked.
And she said, “Joy.”
The angel said to them, I bring you good news of great joy for all people. Today a baby has been born to you, a Savior who is Christ the Lord. (Luke 2)
The Word became flesh and lived among us. (John 1)
As we prepare for Christmas during this Advent season, let’s not lose sight of the very real physicality of the Emmanuel–God with us. This is the very basis of body theology.
Holistic Body Theology 