Category Archives: Personal & Longform

Psalm 42

by Bradley Yam, SY ’21

Sing, sing out my Soul,

And cry, cry out my Soul,

Cry of all your troubles,

Of your pains, let them flow

 

And feast on all our tears,

And spill out all your fears

For not one of them is wasted

Not one does he not hear.

 

And then we will sing, my Soul

Our hope is in our God,

Our hope is in our God

Sing, we will still sing, my Soul,

We will praise him,

Our savior and our God.

 

When you have been alone,

And love has seemed forgone

When there was nothing left

Inside us to go on,

 

Then cry, cry out my Soul,

That we were once told,

How much we were loved,

The love that made us bold.

 

And then we will sing, my Soul

Our hope is in our God,

Our hope is in our God

Sing, we will still sing, my Soul,

We will praise him,

Our savior and our God.

 

When you lie down at night

And you are not alright

The pain is in our bones

And there is no respite

 

Then hear, hear my soul,

That other voice of sorrow,

It cries, “forgive them, Father”

“I will never let them go”

“Oh I will never let you go”

 

So, sing, sing my soul,

Our hope is in our God,

Our hope is in our God.

Sing, we will still sing, my soul,

We will praise him,

Our savior and our God.

Following Jesus from Cradle to College

by Bella Gamboa, JE ’22

Veggie Tales, C. S. Lewis, and a familiarity with the most repeated pieces of Biblical advice: they all become moments of connection between people who grew up in a Christian home. There’s a certain feeling of familiarity when someone else also knows the words to “Barbara Manatee” or has memorized Bible verses for Sunday school. Such connections are frequent when growing up as most people who attended youth group in high school had Christian families. Even many Christians I’ve met in college come from a Christian home. But I have always felt different toward those (mostly adults) who came to Christianity later in life, generally independent from (or even in spite of) their families. I envied their radical experiences of God that led them to give their lives over to being followers of Jesus, Christians.

When  growing up, I would regularly re-read the Chronicles of Narnia, and C. S. Lewis has always been one of my favorite people. I’ve attended church for as long as I can remember. I have listened to Christian rock music for so long that I can mark the progression of the genre from the radio to Spotify. For my entire life, my family has prayed together before we go to bed (and even since I moved away, my dad will pray with me when I call home). As a result, Christianity has become like a deeply ingrained habit, as natural as brushing my teeth twice daily— my faith is inextricable from my childhood and upbringing, and Christianity has shaped my perception of the world and my own life.

So many grown-up Christians I admired– my  grade’s small group leader in youth group, C. S. Lewis himself, and many others– had a tangible turning point at which they became followers of Christ. […] I yearned so strongly for some decisive event in my own life, to help dispel the doubts and distance from God I felt for almost all of high school. Maybe if I could have such a moment of overwhelming certainty, of unquestioned belief that God is real and really who He says He is, I would feel more secure in my faith

I struggle with Christianity’s pervasive influence on me. I am careful to actively practice Christian faith and not just passively receive of a sort of cultural faith — I ask questions, debate, read, consciously choose to attend youth group, read the Bible and pray. Any one of these things, or all of them, could easily be lost if I stop making an effort. most of my peers from high school weren’t giving up Friday evenings and their Sundays to go to church or youth group. I also feel moments where I would rather just go to sleep than read the Bible and pray. But even as I continue to do all these things, I sometimes felt resentful of what appeared to be my lack of agency in my faith, and often I was envious of others’ stories of conversion.

So many grown-up Christians I admired– my  grade’s small group leader in youth group, C. S. Lewis himself, and many others– had a tangible turning point at which they became followers of Christ. No matter what struggles they faced in their faith, they had that moment to turn to and consider, to comfort them; I had nothing of the kind. I yearned so strongly for some decisive event in my own life, to help dispel the doubts and distance from God I felt for almost all of high school. Maybe if I could have such a moment of overwhelming certainty, of unquestioned belief that God is real and really who He says He is, I would feel more secure in my faith, which I had continued to maintain but without the same sense of intimacy with God I had enjoyed earlier in my childhood. Although I decided in high school to honestly reckon with my faith, to determine that I would myself (not as my parents’ daughter or member of my youth group or baptized child) practice Christianity, I had a nagging sense that my decision was inevitable because of how growing up Christian has shaped me. Was my faith legitimate, or as legitimate as that of those who converted later in life?

Recently the meaning of the word “practice” (as in practicing Christianity) has become clearer to me and eliminated my envy towards those who did not grow up in a Christian home. That moment of conversion I so envied in others’ testimonies is not the crux of what it means to be a Christian. As Jesus says, “‘If anyone would come after [Him], let him deny himself and take up his cross daily and follow [Him]’” (Luke 9:23). Even after one makes the great choice to be Christian and follow Jesus, one must make countless other, smaller, everyday decisions in the lifelong process of following Him. Christianity is not about a momentary acceptance of Jesus as Redeemer, but rather an ongoing effort to actively follow God and, to use St. Augustine’s word, cleave to Him. Gaining a better understanding of the “daily” nature of faith has both comforted me and strengthened my relationship with God. It has been the most obvious facet of my increasing spiritual adulthood.

But in Christianity, adulthood cannot simply be a matter of maturity and wisdom. Jesus clearly has a special love and esteem for children, so Christian adulthood must in some ways resemble a return to childhood. Children are able to love quite quickly and completely (a three-year-old once called me her “friend” after a five minute conversation), and we are called to “‘love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’” (Mark 12:30). Children are used to surrendering control to their elders, because they understand that adults are better equipped to navigate life. Similarly, we must learn to relinquish control over our lives to God, which is not a simple or easy task, but a necessary one. Finally, there’s a childlike sense of wonder that finds extraordinary things which older people often don’t even consider; we should try to nurture such a wonder in our lives, because it helps us to better understand the glory of God as reflected in His creation.

While entering and growing in adulthood, let us consider what to retain from childhood and how to change and grow up as we continue to walk with God in faithfulness for every small decision, each day.

Simple Humanity (an interpreted villanelle)

By Vienna Scott

 

I, soley and errantly human, am a simple thinking thing

Reduced to a baseline irreducible complexity

Miraculous in existence of unceasing dependency

 

If I am to trust the greatest paragons of philosophy

Life, in a Cartesian sense, is ever-renewing in me

I, soley and errantly human, just a simple thinking thing

 

Demonstrably and inarguably a creature prone to err

I owe nothing with the penance of unadorned prayer

Miraculous in existence of unceasing dependency

 

With life parceled into seconds of necessary brevity

Farther prolonged, enriched, and enlivened in community

I, soley and errantly human, a simple thinking thing

 

I lack the attentiveness to fellowship with consistency

For the one pierced by my transgressions; crushed by my iniquity

Miraculous in existence of unceasing dependency

 

Ignoring wisdom from long past the sages of antiquity

Why must I fail to worship my unfailing deity

I, soley and errantly human, am a simple thinking thing

Miraculous in existence of unceasing dependency

 

Finding Home and Unlimiting love

by Jadan Anderson, Morse ’22

“Our love is really limited, isn’t it? I’m only capable of giving my love and energy and time to three people, my wife and two kids, and then some friends, some coworkers, some neighbors that I live by and then I’m maxed out… I just don’t have the capacity. Our love has limits.”

In his book, The Return of the Prodigal Son, Henri J.M. Nouwen suggests that our true Home “is the place within [us] where God has chosen to dwell.”  

“Where is home for you?” was the most frequent question I was asked before leaving my first semester at Yale for winter break. Answering this question was supremely important to me, but was complicated. As a child of divorced military parents, I spent most of adolescence trying to designate a hometown– or at least a “homepeople”– for myself. Life was like an ever-incomplete draft: one out of two of my homes bounced from Washington to Alaska to Texas to Idaho to New Mexico at what seemed to be an increasing distance from my other home and the dotted locations of my homepeople. What’s more, a sweeping gaze over my dorm before I left for Christmas revealed a third home and new set of homepeople in the making. That’s too many! I always dreamed of a singular home, a singular collective of others.

 When I was in middle school, I spent my eighth-grade Christmas with my Dad. I remember that Christmas, Grandma lined up all six of her grandchildren in front of the tree before opening presents. “Is Christmas about the presents?” she asked. Dutifully, we all shook our heads: no. “What is it about, then?” she pressed. We had the answer she was looking for: Jesus, of course– and family. Smiling warmly, she nodded in approval. “Yes, and God has blessed me. My family is home this Christmas.” I didn’t have the heart to correct her; I was actually in one of my two homes. And now, as a college student, one of three.

Those words from Nouwen were part of a gift God had ready for me this season. As I was trying to make sense of the latest revision in my home theory, those words helped bring me into peace, and close the book on my question of home. I found comfort in the singularity, mobility, closeness, and scope of Nouwen’s idea. I had one home that I could take anywhere. It is within me where God dwells and, because the Creator of all dwells there, so can His creation; for me, that meant all three homes and all my homepeople from every place in which I’d ever constructed relationships. Strangely, knowing my true Home allowed me to find a singular home in my multitude of “earthly” homes. They could all be fit into my true Home, under God. This Christmas, that burning, futile question of my childhood was laid to rest.

 

There was a second part to God’s gift: another question.

After twenty years of service, my mother retired from the United States Air Force in September. Her first move was to relocate her family back to Washington state. Ever fond of nostalgia, this is where she graduated high school and began her military career. It is also a fifteen-minute drive from my other childhood home, with my father.

 I think to most, this was great. Finally, the distance between the two homes of my adolescence was practically nonexistent. I could agree with my grandmother and finally be at home– both of them– for Christmas.

But instead, this nearness has been a cause for anxiety.

When I realized that my true Home is the place in me where God dwells, I also realized with that comes a bit of power. Not “walk-on-water-and-turn-it-into-wine” power but the power of living in the spirit. I think that’s what Nouwen is describing when he writes “Having ‘received without charge,’ I can ‘give without charge.’” This is what it means to be Beloved. “As the Beloved, I can confront, console, admonish, and encourage without fear of rejection or need for affirmation.” Even more, we wield God’s power of love, He being both Love itself and the boundless source of love. Knowing and accepting the God dwelling within ourselves means accepting both the power that comes with it and the call to use those powers to love others.

“‘Teacher, which is the greatest commandment in the Law?’ Jesus replied: ‘”Love the Lord your God with all your heart and with all your soul and with all your mind.” This is the first and greatest commandment. And the second is like it: “Love your neighbor as yourself.” All the Law and the Prophets hang on these two commandments.'” (Matthew 22:36-40)

 The transcontinental plane ride from Connecticut to Washington was fraught with calculations as to how I should be dividing my time between the two sides of my family. Should I stay with my Mom who insisted that she should buy the ticket in late autumn? Is that fair to my Dad, whose work schedule is so hectic and stressful he’s hardly able to squeeze in a blink before December breaks? No, I’ll stay with my Mom: I have my own room there. But I’ve missed my family and am on break to spend time with them– a room shouldn’t matter so much. Mom goes back to work during the second half of break– I’ll stay with Dad then. But he’s working practically the whole break. I’d hate to visit him later in the day because I’ll be tired, but that may be my only option. I’ll just wing it, I guess.

 In between the car rides from Mom’s to grandparents’, grandparents’ to Auntie and Uncle’s, Auntie and Uncle’s to Dad’s girlfriend’s, Dad’s girlfriend’s to Dad’s, and finally Dad’s to Mom’s again, I obsessed over each exchange. Did I spend enough time there? Was it enough to let them know that I love them no less than I love the other? Sometimes I thought I was successful; but, more often than not, I would hear “You have to go now? Stay a little longer!” Though I longed to explain my intent, I very well couldn’t reply “I don’t have to, but your time is up. I’m dividing my break evenly, you see? I’m leaving so everyone else knows, too, just how much I love them.”

 Of course, most of the time– if not all of the time– my family understands. But sometimes their emotions betray their understanding. The “You have to go now?”, usually riddled with fondness and affection, becomes sad. When I saw those moments, my heart tore for them.. Am I doing this right? Is there even a correct way to do this?

 I was reminded that the distance that once existed between the two homes of my adolescence served as an advantage– I could at least pretend I had a singular home. I was able to dedicate all my time and energy and love to one side of my family. The other side was too far, anyway. I would focus on them when I was with them.

 Sometime during the back and forth car rides, “You have to go now? Stay a little longer!” went from sounding like loving gesture to sad request to demand. Sometime during the back and forth car rides, I grew bitter. Was this not my break? Why am I meeting them always, never vice versa? This was easier when I was far– why am I so close? Why is this so difficult to do? It would be far easier to be by myself.

 

Brake check.

 Taking a note from Nouwen, that bitterness at my own family was indicative of my straying from my true Home. How soon after I found it that I left it! Why is it that I strayed when focusing all my strength to communicate love? God, who had made His home in me, loves all without abandon. Why, then, could I not do that same?

 The answer was fairly clear when I asked myself that question. I was drawing from the well of my own power, not God’s. While God’s love is the model for what Paul wrote in his letter to the church in Corinth (1 Corinthians 13), human love in severely limited. It’s exhaustive, selective, capped. We max out and grow tired and weary and bitter. Without God, our love is not all that patient and only sometimes kind. It’s prone to jealousy and pride. It’s demanding of both the giver and the receiver. It is irritable and keeps tabs of injustices against it. It gives up and fizzles out. When people love each other– that’s a remarkable thing. It’s like feeling the sun’s gentle rays warm your skin in the early morning. It’s a glimpse of heaven. But it’s always temporary. Only in God do we have hope that, as He turned water into wine, He will make our flawed, temporary love perfect and eternal.

 But is that even possible now? Perhaps that can only be true in the new creation? I’m not sure if an affirmative answer to that last question would relieve me of guilt and bitterness or plunge me into despair. What good is it if we only love those who love us? Remember, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.”(Matthew 5:44) Judging by how hard it has been to love my own family, this is a clear call to draw from God’s eternal well. So, what’s stopping me?

 Once more, Nouwen’s words as he battled the limitations of his own love helped me: “When would I be ready to accept that kind of love?”

 My own pride keeps me from so much. It keeps me from trying new things. It keeps me from asking for help. No doubt, it keeps me from accepting God’s unconditional, unearned love. It would rather see me a servant, earning my blessings, rather than freely receiving them as a child of God. How, then, do I expect to give a love I will not accept for myself to my family. To love all my homes, I must remember my true Home. And so, as with all of creation, love begins and ends with God.

 It is written:

“For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been known. So now faith, hope, and love abide, these three; but the greatest of these is love.” (1 Corinthians 13:12-13)

 What we see dimly but will see face to face, what we know in part but will know fully– it’s His perfect, eternal love.

This is a new point of faith for me. This is of supreme importance. Going into this new year, I will be praying in hope that God will help me remember Home, in hope that He will replace my pride with faith enough to accept the love he offers me. I will be praying in hope that as freely as it is given to me, I will soon be able to freely give.

 

“Imagine a universe where that limitation is removed. Imagine a universe where nobody feels unwelcome. Imagine a universe where every life is cherished, everybody knows that they belong and have a place, that they’re loved. And imagine if you were capable of giving that love to everybody. That sounds awesome.”

 

Being Christian at Yale

by Christian Olivier, TC ’20

 

What does it mean to be a Christian at Yale?

Being a Christian at Yale means always relying on God’s grace and mercy to speak thoughtfully, act graciously, think critically, and love deeply, never losing sight of God’s plan for my life.

Being Christian at Yale, though, seems to not always align with what being a Christian should be.

Being Christian at Yale should be relying on God to guide every aspect of my life- you know, except those pesky post-grad plans. “I have to secure the bag, Jesus. You get it, right?”

Being Christian would also mean hungering for a personal relationship with God- I mean, of course, time permitting. “I have studying to do, Lord! Don’t you get it? I’ll get back with you right before I’m about to go into this exam.”

Being Christian at Yale should mean shining God’s light through meaningful connections with people. You know, through Snapchat or whatever. All of this “let’s get a meal” nonsense is for the birds.

It feels if at times, being Christian is falling short of what it looks like to be a Christian. If I were a Christian Christian, I wouldn’t be doing the things that Christian is doing, but what good Christians do.

Do you see what I’m saying?

 

At times, my walk with God feels as if I am not measuring up to a moralistic standard that hangs over my head.  

The apostle Paul from the Bible seems to struggle with the same thing. In Romans 7:15-20 he says:

15 I do not understand what I do. For what I want to do I do not do, but what I hate I do.16 And if I do what I do not want to do, I agree that the law is good. 17 As it is, it is no longer I myself who do it, but it is sin living in me. 18 For I know that good itself does not dwell in me, that is, in my sinful nature.[a] For I have the desire to do what is good, but I cannot carry it out.19 For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. 20 Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.

Here, we see Paul struggling with a dichotomy of self: what he knows he should do, he is not doing; and what he shouldn’t, he is. In verses 17 and 18, you can see why this passage is important to this problem. Paul is saying that we are not inherently good people, saying that “good itself does not dwell in me, that is, in my sinful nature.” The desire is there, but the support from basic human nature is nonexistent.

What is beautiful about Christianity, however, is that God did not send his son to reinforce our goodness. Jesus did not bear the weight of humanity on his shoulders to make good people great- he died so that every sinner has no obstacle between himself and God.

So now where does that leave us?

 

Being Christian, Becoming Christian

Being a Christian at Yale- or a Christian Christian I should say- is restlessly living with the tension between sin and goodness. Relentlessly striving toward the standard that Jesus set, while not negating the grace he as shown in my life when I fall to the base of the insurmountable peak of righteousness. Being a Christian at Yale is standing right back up and fighting the good fight, even if being Christian is what got me on the ground in the first place.

 

A Case for Rebuke

By Bradley Yam, Class of ’21

There is one way of reading the Bible that involves nodding to the parts of the text that affirm a pre-supposed moral framework and lightly skimming over the parts that seem puzzling, culturally irrelevant or simply difficult. This is merely an exercise in self-congratulatory confirmation bias. Addressing these systematic omissions – that are only too easy for the lay reader to make – is a task for a longer and more thorough piece of writing. Instead, I want to focus our attention on one topic that is easy to assume we have understood, but actually challenges our thinking and living far more than we realize: “Rebuke”.

First, a few brief observations about how rebuke appears in the scriptures.

1) Rebuking fellow believers is always given as an imperative. It is not a suggestion, or helpful advice, it is a key part of our duty to brothers and sisters in the church. (1 Timothy 5:20, Matthew 18:15-17, Titus 2:15)

2) Rebuke always occurs with the intent of restoration to a standard of righteousness, it is often paired with the command to exhort (2 Timothy 4:2, Galatians 6:1, Titus 2:15)

3) Rebuke demands gentleness, patience and truth (in other words, complete Love) on the part of the rebuker (Luke 17:3-4, 2 Timothy 4:2, Galatians 6:1) .

It is clear from a brief survey of the Scriptures that rebuke has an incredibly prominent role in Christian life. Rebuke functions as a process through which moral truth is preached, sin is uncovered, repentance is expected, sanctification happens on a spiritual level and restoration happens on a social level. In other words, rebuke is hard. It is extraordinarily hard. We might ignore it precisely because it is so hard. And if we find ourselves rebuking someone and finding it easy, the likelihood is, we are probably the ones in need of rebuke. It is hard because rebuke is the loving use of verbal force for the purposes of sanctification and righteousness.

Unfortunately, a mental picture of rebuke that involves both force and love might appear difficult or even completely alien to us, because there are far too few good examples of rebuking and being rebuked. Instead, we are used to being shamed into obedience, and penalized into agreement; paternalistic means of compliance arising out of a misunderstanding of true biblical hierarchy. What we suffer, we then go on to inflict on others. Or perhaps, we retreat into a comfortable hesitancy and false-tolerance that doesn’t demand anything of us or our brothers and sisters in Christ.

In other words, rebuke is not just calling someone out, it definitely isn’t scolding someone for annoying you, and it clearly cannot be shaming someone for disagreeing with you. The call to rebuke is far loftier and far higher than that – it is a call to love someone so radically that you are willing to enter into the discomfort of risking your relationship and good-standing with them in order to bring them further from sin and closer to God. Even if you were hurt, rebuke involves forgiveness and love. Even if you are angry, rebuke involves peace and gentleness. Even if you are right, rebuke involves God’s justice, not yours. Rebuke is not self-congralutory, it is self-sacrificial.

Because rebuke is loving, there are many conditions we must pay attention to in terms of who, when and how to rebuke. Because rebuke is the use of verbal force, we must examine ourselves to know how and why we are rebuking, to ensure we do not fall into error ourselves (Galatians 6:1) Kevin DeYoung provides some excellent guidelines to properly rebuke in his three-part TGC article: https://www.thegospelcoalition.org/blogs/kevin-deyoung/the-ministry-of-rebuke-1/

Instead of reproducing DeYoung’s good work, I will focus on interpreting what the simultaneous unwillingness and overzealousness to “rebuke” reveals for us in the Church. Full disclosure: such an analysis is necessarily speculative, but the hope is that we will be more aware to the temptations that are before us, and in understanding them, we would be able to give or receive rebuke to prevent ourselves and our brothers and sisters in Christ from falling into sin.

Our Excuses:

1) We fail to rebuke because we fail to love others.

If we find ourselves constantly worrying about what others will think about us or if we will continue to be liked, included or admired, perhaps we value our own comfort and reputation more than the well-being of our brothers and sisters. There is no such thing as unloving rebuke, because all rebuke comes out of a genuine desire for the flourishing of the Church. The flourishing of the Church is synonymous with the holiness of the Church. If we want to be liked more than we want others to be holy, then we probably love ourselves more than we love them.

If we find ourselves unable to rebuke because we surround ourselves with merely social relationships in the Church that do not involve spiritual realities, then we short-change ourselves from the fellowship and community that the Scripture calls us to. If we are comfortable treating church like a social activity, then we do not love the Church enough to be vulnerable with them, or love the Church enough to build deep relationships with them.

2) We fail to rebuke because we fail to love God and his righteousness.

If we are perpetually comfortable with everything that happens in the Church and with our fellow believers, and we are able to somehow justify that with a casual indifference, then we fail to understand God’s righteousness and its deep necessity in our lives. We need to know the Scripture, to be convicted of its truth, and to have a vision of the Church – we do not need this vision to be perfect, or claim to know the full absolute truth, but we must persist in the process of mutual correction.

Perhaps we do care about God, and we do care about our believers, but we have never taken the time to study the word to be convicted enough to engage in rebuke. In this case, we have failed to equip ourselves with the knowledge that enables practical love.

On Overzealousness:

1) We are too quick to “rebuke” when something makes us uncomfortable.

If we rush to rebuke before we consult Scripture to fix the grounds of our contention, then we replace the authority of the text with our own personal barometer of comfort. If we persist in this behavior, we do not love the word, or our neighbor, we only care about own moral sentiments. But we do not care enough to verify these sentiments.

2) We are too quick to “rebuke” when we feel self-righteous.

The last thing we should use rebuke for is a nasty means of self-justification. We can easily make ourselves feel superior and better about our own moral failings by pointing out the (supposedly worse) moral failings of others. The truth is, rebuke ought to expose equally our own failure to adhere to the standard that we are exhorting others to, and more often than not, rebuke is accompanied by repentance of our own.

And Why Should We Care:

We must think about rebuke because of what it reveals about the shallowness of our religion. In addition, in an time where people everywhere struggle to preach the truth in love, rebuke offers us a paradigm of both truth and love that is fully coherent, and helps us understand our areas of growth. I know I need to grow in this as well.


 

1 Timothy 5:20 ESV

As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.

2 Timothy 4:2 ESV

Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.

Galatians 6:1 ESV

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.

Titus 2:15 ESV

Declare these things; exhort and rebuke with all authority. Let no one disregard you.

Matthew 18:15-17 ESV

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.

Luke 17:3-4 ESV

Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

Is Christmas already over?

By Jessica Lee, Class of ’20

Just five days ago, we celebrated the magical and joyous day of Christmas. For Christians all over the world, this day represents the birth of Jesus, the coming of the Messiah, the fulfillment of the Old Testament covenant of Immanuel, or “God with us.”

But besides the Christmas tree you still haven’t taken down, or the wrapping paper you have leftover in your closet, or the Spotify playlist full of Christmas songs you still can’t stop listening to–has this day left a mark on you on the 26th? The 27th? And skip three more days, today?

Often we, and especially I, forget to realize the magnitude of what this day actually entails. The gravity of what this day means for us should shake us to our knees with humility, bring us to speechlessness from pure awe, and pound our heads from utter confusion and wonder.

Because you see, this day, 2000 years ago, the King above every government on Earth; the Creator of this Universe who simply spoke and things came into being; the all-knowing God who was from the beginning and is to eternity;

This God came to you and I.

And His feet walked on the very ground that we walk on today; and His lungs breathed the very air that we breathe every second; and His eyes saw the very sun and sky and moon and stars that we see each day and night. This God, whose glory even Moses could not completely behold, whose form and spirit even the highest of priests could only see in a cloud, this God became “flesh and dwelt among us” (John 1:14).

Ordinary people, like you and I, saw Him, talked to Him, and touched Him. Ordinary people, like you and I, ate with Him, drank with Him, and slept with Him. And ordinary people, like you and I, betrayed Him, whipped Him, and killed Him.

Can you see that this day means so much more than exchanging gifts, sharing laughter, eating food, and reuniting with family? Can you see that one day, 24 hours, cannot simply contain all the joy, humility, love, and awe that we should experience from what Christmas actually means?

Y’all, Christmas means that we are now given the absolute privilege and honor of beholding the complete fullness of God’s glory. Immanuel means that God was and is literally with us and that our pains, sorrows, and temptations are completely understood by a God who experienced and felt it all and so much more. It means that “God so loved the world that He gave His one and only son, that whoever believes in Him shall not perish but have eternal life” (John 3:16).

Christmas cannot and must not simply be a tradition to us–archaic and dead. Its significance and weight is so great that it cannot help but penetrate into all of the days following the 25th. It should and must have a meaning and an impact on us today just as powerfully as it did 2000 years ago.

So maybe we should ask ourselves, does it?

And if our answer is no, perhaps we are missing out on the grandeur and mystery of something that has transformed everything from then on to eternity. And if so, I hope we can be as bold as to ask, “God, show me Your glory” (Exodus 33:18).