‘What Child is This?’ is a favourite Christmas hymn. It is based on the poem The Manger Throne by William C. Dix and sung to the tune of Greensleeves. The combination of religious lyrics and a 16th Century folk tune result in a powerful song evoking a sense of expectancy and awe over the scene of a baby born in a stable in the Middle East more than two millennia ago. The wonder, the questioning that must have dwelt in the hearts of those who were part of and involved in the birth story of Jesus is expressed well in the words of this song. This was an extraordinary event at the end of a line of extraordinary events that involved angelic visitations, a miraculous conception, prophecy, and a moving star from the east that guided three gift bearing visitors from far off lands.
How can we possibly get people interested in Jesus if people believe he was just a made-up story? Or if people think that the scriptures are riddled with fantastical exaggerations?
In this article I will present an approach for helping people get past Jesus Mythicism, followed by several links for dealing with other sceptical beliefs that typically follow this extreme scepticism.
On behalf of Dominic, Stuart, myself and the rest of our contributors, I’d like to wish all our readers a Happy Christmas. Thanks for your continued readership, participation, and support this year – we’ve had a great time writing and interacting on the blog and look forward to serving you through the New Year.
As you celebrate this wonderful day, may you take the the opportunity to open your minds and hearts to the great and glorious news of the Gospel: the King who became not just a man but a servant, and took not just a manger, but a cross so that treasonous, stubborn, rebels might become sons and co-heirs with Him. Let us humble ourselves in gratitude and together seek to prove the wonders of Jesus’ love far as the curse is found.
“No other religion–whether secularism, Greco-Roman paganism, Eastern religion, Judaism, or Islam–believes God became breakable or suffered or had a body. Eastern religion believes the physical is illusion. Greco-Romans believe the physical is bad. Judaism and Islam don’t believe God would do such a thing as live in the flesh.
But Christmas teaches that God is concerned not only with the spiritual, because he is not just a spirit anymore. He has a body. He knows what it’s like to be poor, to be a refugee, to face persecution and hunger, to be beaten and stabbed. He knows what it is like to be dead. Therefore, when we put together the incarnation and the resurrection, we see that God is not just concerned about the spirit, but he also cares about the body. He created the spirit and the body, and he will redeem the spirit and the body.
Christmas shows us that God is not just concerned about spiritual problems but physical problems too. So we can talk about redeeming people from guilt and unbelief, as well as creating safe streets and affordable housing for the poor, in the same breath. Because Jesus himself is not just a spirit but also has a body, the gift of Christmas is a passion for justice.
But Christians have not only a passion for justice but also the knowledge that, in the end, justice will triumph. Confidence in the justice of God makes the most realistic passion for justice possible.”
Tim Keller in Come, Thou Long-Expected Jesus: Experiencing the Peace and Promise of Christmas, edited by Nancy Guthrie (Crossway Books, 2008).
Last weekend, the Saddleback Church in Southern California hosted its second annual apologetics weekend. Hosted by pastor Rick Warren, the conference presented several scholars and pastors to discuss the life and person of Jesus Christ. At this time of the year when life seems to get more crowded with activity, these talks offer a great opportunity to remind ourselves of the meaning of Christmas and the God who took on flesh, the incarnate Christ.
If you’re having trouble accessing the links below, you can also get the lectures on iTunes.
The Shocking Life of Jesus
Peter Kreeft (professor of philosophy at Boston College)
Audio | Video
Jesus’ Miraculous Death and Resurrection
Greg Koukl (adjunct professor of Christian Apologetics at Biola University and president of Stand to Reason)
Audio | Video
The Jesus Left Behind – The Body of Christ
Philip Yancey (editor-at-large for Christianity Today and popular Christian author)
Audio | Video
HT: Brian Auten
“The real difficulty, the supreme mystery with which the gospel confronts us, does not lie here [in the atonement, the resurrection, or the Gospel miracles] at all. It lies not in the Good Friday message of atonement, nor in the Easter message of resurrection, but in the Christmas message of Incarnation. The really staggering Christian claim is that Jesus of Nazareth was God made man — that the second person of the Godhead became the “second man” (1 Cor 15:47). . . the second representative head of the race, and that he took humanity without loss of deity, so that Jesus of Nazareth was as truly and fully divine as he was human.
Here are two mysteries for the price of one — the plurality of persons within the unity of God, and the union of Godhead and manhood in the person of Jesus. It is here, in the thing that happened at the first Christmas, that the profoundest and the most unfathomable depths of the Christian revelation lie. “The Word became flesh” (Jn 1:14); God became man; the divine Son became a Jew; the Almighty appeared on earth as a helpless human baby, unable to do more than lie and stare and wriggle and make noises, needing to be fed and changed and taught to talk like any other child. And there was no illusion or deception in this: the babyhood of the Son of God was a reality. The more you think about it, the more staggering it gets. Nothing in fiction is so fantastic as is this truth of the Incarnation.
…It is from misbelief, or at least inadequate belief, about the Incarnation that difficulties at other points in the gospel story usually spring. But once the Incarnation is grasped as a reality, these other difficulties dissolve.
If Jesus had been no more than a very remarkable, godly man, the difficulties in believing what the New Testament tells us about his life and work would be truly mountainous. But if Jesus was the same person as the eternal Word, the Father’s agent in creation, “through whom also he made the worlds” (Heb 1:2 RV), it is no wonder if fresh acts of creative power marked his coming into this world, and his life in it, and his exit from it. It is not strange that he, the Author of life, should rise from the dead. If he was truly God the Son, it is much more startling that he should die than that he should rise again.
‘Tis mystery all! The Immortal dies,’ wrote Wesley; but there is no comparable mystery in the Immortal’s resurrection. And if the immortal Son of God did really submit to taste death, it is not strange that such a death should have saving significance for a doomed race. Once we grant that Jesus was divine, it becomes unreasonable to find difficulty in any of this; it is all a piece and hangs together completely. The Incarnation is in itself an unfathomable mystery, but it makes sense of everything else that the New Testament contains.”
J. I. Packer, Knowing God (InterVarsity Press, 1993 – 20th-Anniversary Edition), Pages 53-54.
If there is one subject or theme that filmmakers repeatedly fumble, it is Christmas. For every good Christmas film there is a Bad Santa, Elf, or The Santa Clause. Yet, for a generation that prefers cynicism over sentimentality and values objects and people only for what they can contribute to pleasure, Christmas will always be misunderstood. The message of contemporary Christmas film, Love Actually, characterizes this predicament tellingly: ‘love actually is all around’, is its catchcry. Love, invisible and irresistible, can take any form. It is has no anchor, no zipcode in moral reality. But if love is everything, then it is nothing. When the objective realm has been supplanted by subjectivity, it is no wonder that moral principles evaporate and the heart of Christmas lost.
Joe Carter, over at First Things, gives a good argument for why Frank Capra’s It’s a Wonderful Life rightly upends the moral vision of our time and deserves its place as the best Christmas film. It’s a Wonderful Life is the translation of an older myth into a post-World War 2 world. That original story is Charles Dickens’ A Christmas Carol, the tale of a miser who is given a shot at redemption. It’s a Wonderful Life features not Scrooge but George Bailey, played by James Stewart, who is contemplating death after a financial crisis and the prospect of impending disgrace. It takes a vision of a world in which he was never born to make him realise that life is indeed worth living and rediscover the spirit of Christmas. Carter, in comparing the work of Frank Capra to Ayn Rand, says:
What makes George Bailey one of the most inspiring, emotionally complex characters in film is that he continually chooses the needs of his family and community over his own self-interested ambitions and desires—and suffers immensely for his efforts.
Although sentimental, Capra’s movie is not a simplistic morality play. In the end, George is saved from ruin but the rest of life remains essentially the same. By December 26 he’ll wake to find that he’s still a frustrated artist scraping out a meager living in a drafty old house in a one-stoplight town. In fact, all that he has gained is recognition of the value of faith, friends, and community and that this is worth more than anything else he might achieve. Capra’s underlying message is thus radically subversive: it is by serving our fellow man, even to the point of subordinating our dreams and ambitions, that we achieve both true greatness and lasting happiness.
This theme makes Wonderful Life one of the most counter-cultural films in the history of cinema. Almost every movie about the individual in society—from Easy Rider to Happy Feet—is based on the premise that self-actualization is the primary purpose of existence. To a society that accepts radical individualism as the norm, a film about the individual subordinating his desires for the good of others sounds anti-American, if not downright communistic. Surely, the only reason the film has become a Christmas classic is because so few people grasp this core message.
You can watch the whole movie online at Google Video.