The longing of humanity and the peace of God

Christmas
Luke 2.1-20

Rev Joy Evelyn Abdul-Mohan

Minister in the Presbyterian Church in Trinidad and Tobago and principal of St Andrew's Theological College, Trinidad. She represents her church on the Alliance's Caribbean and North American area council.

The celebration of Jesus' birth takes on all forms and fashions, and in some quarters its meaning is overshadowed by commercialism and "fêting". It is easy to get swept up in the secular interpretations of Christmas and miss the whole point of God's incarnate love.

For members of the Reformed family, Christmas should be a celebration of the fullness of life and rebirth. As New Testament professor Bernard Brandon Scott says, "Christmas is that one time of the year in which we experience a sense of new life, of rebirth."¹

However, in the midst of all the celebration, someone is likely to be murdered or kidnapped and held hostage not only in our beloved Caribbean, but also in other parts of the world. Terrorists, some motivated by religious extremism, are exploding bombs in many places in the world, and hijacking is a constant threat to those who use the airlines. The number of people affected by HIV/Aids is on the rise, and healthcare systems are becoming more and more inadequate. Poverty, incest, drug abuse, rape and other violent crimes play havoc in the society, and in home and family life. The world seems no closer to peace.

How does the message of Christmas become relevant to those who live in the 21st century? How does the message of peace and goodwill to all resonate with the realities of the present state of affairs in the world and in the lives of women, children, and men?

We do not need to be told that the greatest single event in human history is the birth of Jesus Christ. So great is its significance that we have divided time into the era before Jesus' birth and the period since Jesus came. The birth of Jesus Christ was of such infinite importance that it was attended by a multitude of the heavenly host. The heavens opened, and the angelic choir sang, "Glory to God in the highest heaven, and on earth peace among those whom God favours" (Lk 2.14).

This angelic announcement meant above all else that a deliverer has come, that God so loved the world that God sent God's only Son to be born, suffer and die. The good news is that God intends good for the world. The angels recognized the divine glory and majesty by praising God for God's saving work and for the hope of peace on earth. Despite the awesomeness of their appearance, the angels brought a message of peace that the shepherds found irresistible. Down through the centuries their glorious refrain has reverberated around the earth and in the hearts of women and men.

The word "peace" in the English Bible translates the Hebrew word shalom; it refers to the absence of war and conflict and also the presence of harmony, wholeness, and reconciliation. It is used 277 times in the Old Testament and over 100 times in the New Testament. Isaiah prophesied about the coming of a new day of peace: "The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together; and a little child shall lead them" (Is 11.6). He also spoke of the Prince of Peace (Is 9.6). The New Testament points to Jesus as the one who will bring about peace. Zechariah, father of John the Baptist, prophesied that Jesus would "guide our feet into the way of peace" (Lk 1.79).

There is no doubt that we live in a world of great darkness, where weapons are unbelievably destructive, and hatred is unmistakably strong. Thus, the hope of peace and goodwill is the deepest longing and need of humanity. We hope for a day when wars will end, when nations will dwell together in unity, when justice, righteousness, and freedom will prevail. We hope for a day when family members will respect the sanctity of the home and the quality of human life. We hope for a day when governments will rule with integrity, honesty, and justice.

Still we are all tempted to say: "It is all an idle dream, this hope of peace - a foolish bit of fancy that has taunted humanity through all the centuries and never really comes alive." With the prophet Jeremiah, we sadly observe that men and women cry ""Peace, peace,' when there is no peace" (Jer 6.14).

We humans cannot manufacture true peace as we would products or commodities. The only power that can create true peace is God's. Hence, we cry out for a deeper and more lasting peace. This is what the angels proclaimed, a peace which the world cannot give, and the world cannot take away, a peace of mind and soul made possible only by the Messiah, the Saviour Jesus Christ.

The Bible, for all that it speaks so much about peace, does not say there will be worldwide peace in our time, or even within the whole realm of time. But it has much to say about peace within the souls of human beings, peace in the depth of suffering, peace in the midst of tribulation, peace in the valley of the shadow of death. Peace comes not from the absence of trouble, but from the presence of God. Paul said, "Since we are justified by faith, we have peace with God through our Lord Jesus Christ" (Rom 5.1). This is why Jesus alone could say : "Peace I leave with you; my peace I give to you. I do not give to you as the world gives" (Jn 14.27). And this is why Paul could exclaim, "And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus" (Phil 4.7). When we as individuals are at peace with God and within ourselves, only then can we promote and proclaim true peace to the whole world.

But how do we find that inner peace? What are some of the tools for peacemaking? The New Testament teaches us about tolerance, hope, faith, and the fruit of the Spirit: "love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control" (Gal 5.22). There is an implicit basis for peace in the Golden Rule: "In everything do to others as you would have them do to you" (Mt 7.12). This means that true peace should be based on justice and equality for all, regardless of ethnicity, intellect, educational qualifications, social status, age, or gender. It means an acknowledgement and recognition not only of our own worth, but also that of others. It is, therefore, necessary for the church universal and in particular churches of the Reformed tradition to remind themselves that Christ came as the Prince of Peace. Whatever is said or done should inspire and promote that peace: not gossip, not the demoralization of others, not discrimination, not confusion, not hatred, not exploitation or oppression.

The search for true peace begins with each individual. When such peace dwells within the life of each one, there can still be hope for peace among all people in the world, especially among those who are marginalized and broken. Maybe the words of the popular Desiderata will confirm this truth: "Go placidly and remember what peace there may be in silence. You are a child of the universe... unfolding as it should. Therefore be at peace with God... And whatever your labours and aspirations, in the noisy confusion of life, keep peace within your soul."²

Despite the burdens God's people may have to bear, the sorrows they may have to face, the pain they may have to endure, in all such experiences God is with all people - Emmanuel. Let each one seek, therefore, to be at peace with God, oneself, and others. Then each may have life in all its fullness and be able to sing sincerely and meaningfully the angels' song of praise: "Glory to God in the highest heaven, and on earth peace among those whom God favours."

Notes