It’s that time of year again! December is here and so are all the many festivities of the season. But, what is all the fuss about?
Why do we do whatever it is that we do every year? What is the real meaning of Christmas? Of course, as Christians, we are aware that Christmas is the time of year when we celebrate the birth of Jesus Christ as depicted in Luke 2:4-19.
However, Christians and non-Christians alike celebrate Christmas in many ways, and the reason behind the celebrations vary from person to person. Some see it as a religious holiday, while others may view Christmas as a cultural holiday.
The way we celebrate Christmas varies throughout families and friends everywhere. Some families may have a grab bag event while another may simply have a potluck dinner and exchange gifts. However, there is one tradition that is starting to catch on and become more popular around the holidays, Christmas Service Projects (CSPs).
As a society, we seem to be more willing to exhibit acts of kindness toward one another during the holiday season, which would explain the growing popularity of CSPs. CSPs are generally designed to give people an opportunity to volunteer to help those who are less fortunate during the holiday season. It is an opportunity for us to “pay it forward” while realizing that the person who is volunteering could very well be in the same situation as the person who is in need.
The concept of CSPs certainly has its perks for people of all ages and is considered a gift that keeps on giving. When children participate in acts of service as an expression of celebrating Christmas, it has a positive effect on their grades, attitudes, and even self-esteem. In fact, research shows that volunteering as a youth leads to a higher quality of life as an adult.
“Volunteering leads to better health… Those who volunteer have lower mortality rates, greater functional ability, and lower rates of depression later in life than those who do not volunteer,” according to a report by the Corporation for National & Community Service.
Deuteronomy 15:10 (NIV) says, “Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to.”
As Christians, we have a responsibility to freely give to others, paying close attention to our attitudes, and the way we give to others. A little further in Deuteronomy 16:17 (NIV) it reads, “Each of you must bring a gift in proportion to the way the LORD your God has blessed you.”
Giving of yourself is a selfless act that is usually beneficial for the person receiving and rewarding for the person giving. Are you looking for CPS ideas for the holidays? Here are a few inexpensive ways to pay it forward in the coming weeks:
Make Christmas cards and send them to troops overseas.
Gather friends and family to volunteer at the local homeless shelter or food pantry for the holidays.
Pick up a few items at the dollar store such as stocking stuffers. Pass them out to the homeless, public service workers, or even a neighbor.
Design a card or special treat for the next Salvation Army bell ringer you encounter. Imagine how long they have been standing in the cold ringing a bell to try and raise money
Shovel snow for a neighbor, the elderly, a friend or a stranger, without receiving any monetary donation for it.
Help an elderly person hang Christmas decorations.
Decorate a tree in a populated area for people to enjoy. Don’t forget to take down the decorations when the celebrations are complete.
Have each person in your family commit to helping at least 4 people throughout the week. This will generate thought and conversation about serving others. Set aside some time to share your experiences and how you can carry these projects further throughout the entire year.
The idea of suicide is absolutely unthinkable to most. However, if you look at it through the eyes of someone in the darkness of depression, the anxiety of schizophrenia, the confusion of bi-polar disorder and so many others, many people may consider ending it all to have peace.
According to the American Foundation for Suicide Prevention, suicide is the 10th leading cause of death among Americans. However, mental health is nothing new in the black community, and those who are suffering silently may not always feel that they have a welcoming seat at the table to be comforted or healed.
Mental health is sometimes undermined in the Black community because those who have suicidal thoughts feel that they may be considered “insane” or too weak to withstand life’s circumstances. And then, there are those within the faith community who may say that dealing with suicidal thoughts is as simple as giving it to God or “pray it away.”
But what happens when you’re a Christian and still suffer from mental illness and suicidal thoughts? And what is the church’s role in helping these people?
Josceleyne’s Story
Josceleyne, 28, had a late diagnosis of bipolar disorder. Amidst the diagnosis she injured her back, lost her job, and lost her insurance; however, she continued to pursue her Master’s degree while being loved by her loyal husband and children.
Due to her sudden loss of income, Josceleyne accrued more student loan debt and extremely was anxious about her financial stability. As a result of all she was going through, Joscelyne, a devout Christian, turned to her pastor for assistance and didn’t receive the response she was expecting. She also felt a lack of emotional support from her church family after her diagnosis, due to what she believed was a lack of understanding, according to family members.
And like others before her, Josceleyne was told to “pray harder,” instead of seeking professional help on how to cope with her current situation.
As time went on, Josceleyne began to take a combination of pain medication to subdue the wrenching back pain and sleeping pills because of her insomnia. Then, one night she accidentally overdosed on her medications and ended her life.
Josceleyne’s family says there was an overwhelmingly negative response to her accidental death that included gossip on her mental state, speculation on why she did not hand her issues to God, and limited support from the community.
Often, the stigma of mental illness in the Black community is that it is a personal issue, not a result of chemical imbalance. However, when people have cancer or other incurable diseases the community may offer sympathy and prayer. There is nothing immoral about seeking medical attention for those ailments, so why would there be criticism for incurable, mental illness?
As Christians, we cannot place the burden on those who suffer. According to Ephesians 6:18, we are told to “be persistent in your prayers for all believers everywhere.”
“Don’t Give Up Like Me.”
Often, members of the black community are raised to avoid cracking under pressure and staying strong even in the midst of chaos. So, mood disorders, such as depression, are viewed as a weakness instead of an illness, which often leads to thoughts of suicide.
Angie, an educated woman in her 20’s, knows this story all too well.
Just a few years ago, her budding, post-recession career was falling apart repeatedly, along with her long-term relationship. And although she appeared to have it all together, she lived just above the poverty line.
As a result of all that was going on, and despite her prayer and praise, Angie finally gave up hope. She made peace with ending her life because she got tired of repeatedly failing, being poor, and felt like a waste of God’s time. Upon making her decision she called her best friend, Elle, and said, “Don’t give up like me. I can’t do it anymore, but you can make it. Just don’t give up.”
On that day, Elle immediately became one of God’s vessels by crying with Angie, discussing her decision, offering encouragement and pushing her to get back up. Then, Angie received additional support from her cousin, Dylan, who sat up with her well into the night to bring her to the source of pain so she could begin to heal.
Soon after, Angie reluctantly went to her pastor and feared condemnation, but instead her concerned pastor simply asked,“Why.” And, even after she explained all of her reasons for wanting to end her life, Angie’s pastor offered both scripture and words of encouragement during her time of need.
Angie says that having Elle, Dylan, and her pastor allowed her to know that nothing was greater than love, especially self-love, which is an extension of God’s love.
How many of us have already written our mental obituaries with the headline, “Don’t Give Up Like Me,” because it was assumed that no one would be there to help us? Is it truly better to suffer alone when we are all a part of God’s family?
By bringing the issue to the forefront, it will help to erase the stigma, recognize the signs/symptoms, and create an avenue of help for those who are suffering.
Ways to Help Those Suffering from Mental Illness
Establish an understanding of what mental illness and mood disorders really are
Consider establishing resources right there in your church, including in-house training for staff, informational videos and pamphlets for parishioners.
Invite speakers who have survived mental illness to come in and speak to members of the congregation.
Consider preaching sermons on mental illness and mood disorders.
Organize events centered around mental health
Provide resources that will connect those in need with the right programs and medical professionals.
Available resources and support for people with mental illness
As summer temperatures kick into high gear, concern increases about women’s church attire. In fact, many churches are printing bulletins this very second kindly asking women to be mindful of their hemlines, necklines, and exposed shoulders. There’s certainly nothing wrong with desiring women to observe modest dress during warm weather. Paul’s appeal wasn’t for women to adorn themselves in modest apparel (unless temperatures exceed 70 degrees) (1 Timothy 2:9). But what concerns me is the limited concept most Christians have of “modesty.” Modesty is a virtue involving much more than women’s fashion choices.
Actually, church dress codes might not even be necessary if more grasped these four lessons in true modesty:
Modesty Begins in the Heart
Many often quote 1 Timothy 2:9–10 to tell women to “cover up.” But Paul’s appeal is actually deeper than that. He’s asking women to forsake gaudiness and vanity in favor of a spiritual posture that glorifies God, inside and out. Paul is essentially saying that what we profess should be reflected in how we dress, assuming what we profess is sincere. True and consistent outward modesty only springs forth when the heart desires to please God. One could certainly “cover up” for the sake of following man-made rules, but it is hypocritical to clean up our exterior to please man while our hearts remain impure before God (Matthew 23:25–26). When we make a decision to revere Him, modest behavior and dress become personal convictions.
Modesty is a Daily Practice
Most women know that dressing like Gomer just won’t cut it for worship service. From my observation, women in general, despite their church-going experience, are keenly aware of the need to cover up and be appropriately attired for church service—even in the dead heat of summer. But what about how we dress for ministry meetings and other events hosted by the church throughout the week? What about how we appear to the world outside of church? The level of care we take to maintain modest dress on Sunday doesn’t seem to translate Monday through Saturday. This may occur because the church often teaches “modesty” as an outward religious practice, rather than a way of life for those who are called to be sanctified and set apart as people of God. For many, Sunday service is where we “officially” meet God. But people of faith should revere God daily, and our hearts, public appearance, and behavior should reflect that.
Modesty is an Act of Love
Men are visual creatures and women definitely know this. To deny this fact is to either be utterly naïve or embarrassingly disingenuous. Genuine concern for our brothers should help us refrain from dressing or behaving in any way that could cause them to stumble. This point is not politically correct, but it is nonetheless legitimate for followers of Christ. We are called to love one another as ourselves and abide by God’s standards, not society’s (Matthew 22:33; Romans 12:2). Jesus makes it clear that any man who so much as looks at a woman lustfully has already committed adultery with her (Matthew 5:28). While we cannot be burdened by what men think when they see us, we can choose to honor God by not seeking to intentionally motivate lascivious thoughts and behavior.
Modesty Also Applies to Men
Women are often the burden bearers of modesty, but each point above also applies to men. Modesty is a Christian disposition, not a female characteristic. Men in Christ are also charged to observe decency and propriety and to revere God daily. And just as women should avoid intentionally enticing men with immodest dress or behavior, men must love their sisters in Christ enough to not take advantage of those they assume are “immodest.” Paul is clear that female and male believers must clothe themselves in Christ; walk properly and “don’t let yourself think about ways to indulge your evil desires” (Romans 13:14).
Dress codes and guidelines for attire may be helpful this summer, but such policies are only half the battle. True modesty is about physical and spiritual clothing. Churches truly seeking to ensure appropriate attire in the house of God must be equally vigilant in outfitting their female and male parishioners in the spirit of Christ Jesus.
How far is too far when it comes to appropriate clothing in the church? Weigh in below.
The 40-foot Peace Cross dedicated to World War I soldiers. AP Photo/Kevin Wolf
The Supreme Court recently heard arguments in a case regarding the constitutional validity of a war memorial in Maryland in the shape of a Christian cross. The memorial is known as the Bladensburg Peace Cross and stands on government property. At issue in the case is a 40-foot cross erected as a memorial for those who died in service during World War I. The Supreme Court is expected to rule on the case later this summer.
Constitutional law scholar Garrett Eppsnotes that the result from this case “may help resolve disputes over local memorials around the country.” It might also tell us something about the approach of a new conservative Supreme Court.
While the case underscores the ongoing conflict over the place of religion in American public life, as a scholar who studies this area, I believe there is more to understand here. This is not the first such conflict. In a diverse society, these symbols can have meanings that go beyond religion.
History of the memorial
To highlight these different meanings, let’s consider the history of the Bladensburg Peace Cross.
The memorial sits on public land, at the center of a busy intersection in Prince George’s County, in Maryland.
In 1919, a local group of citizens including 10 mothers who lost their sons in World War I formed the Prince George’s County Memorial Committee. Together with the Good Roads League of Prince George’s County, they launched an effort to memorialize those who died in service during the war. In 1922, American Legion Post 3 volunteered to join the effort to build the memorial.
The memorial effort set out to dedicate the highway between Bladensburg to Annapolis as the “National Defense Highway.” It also decided that a memorial cross be included at the beginning of the highway. The intent behind the design was to invoke “patriotism and loyalty to the nation” as well as, in the words of treasurer of the Memorial Committee, to serve as a “grave stone” for her son.
Donors who supported this the initiative signed a pledge which stated,
“We, the citizens of Maryland, trusting in God, the Supreme ruler of the universe, pledge faith in our brothers who gave their all in the world war to make the world safe for democracy. Their mortal bodies have turned to dust, but their spirit lives to guide us through life in the way of godliness, justice and liberty. With our motto, ‘One God, One Country and one Flag,’ we contribute to this memorial cross commemorating the memory of those who have not died in vain.”
The memorial was dedicated on July 12, 1925. A plaque on the memorial is inscribed with the names of 49 soldiers from Prince George’s County who died in the war.
In 2014, three citizens filed a suit in the District Court of Maryland claiming that the display of a massive Christian cross on public property was a violation of the Establishment Clause of the First Amendment of the United States Constitution.
In 2017, the case went to the U.S. Court of Appeals for the Fourth Circuit in Virginia. In a ruling, the judges said that the cross “has the primary effect of endorsing religion and excessively entangles government in religion.”
Mount Soledad Cross case
This wasn’t the first war memorial in the shape of a cross that was legally challenged. For over a quarter century, the Mount Soledad cross in La Jolla, California, was subject to litigation.
The Mount Soledad cross is a 43-foot cross which was once on publicly owned land. In 1989, a Vietnam War veteran filed suit against the city of San Diego in U.S. District Court over the presence of a religious symbol on public property. In 1991, the court ruled the cross was “unconstitutional and had to be moved off public land.”
The 1991 ruling led to a series of appeals in the federal court system that spanned decades. To end the protracted and ongoing legal drama, the Mount Soledad Memorial Association agreed to purchase the public land beneath the cross.
In response to the litigation involving the Mount Soledad cross, the U.S. House of Representatives passed the War Memorial Protection Act in 2012. Sponsored by California Rep. Duncan Hunter, the legislation permits the inclusion of religious symbols on official military memorials.
Upon passage by the House, Hunter stated, “Across the country and beyond our shores, America’s military and veterans are proudly represented by war memorials that also display symbols of personal faith and religion.”
Though not law, the passage of the bill by the House demonstrates the extent of the conflict around the presence of religious symbols in American war memorials.
Different meanings
Both people of faith and those who are non-religious can feel uncomfortable with memorial crosses. For example, Daniel Headrick, an associate pastor, lawyer and 2018 fellow of the Baptist Joint Committee for Religious Liberty, writes, “To reduce the cross to a symbol memorializing war sacrifice is a quintessentially American act, but such a meaning is profoundly at odds with the theological significance of the cross.”
In other words, Headrick doesn’t believe a cross can be stripped of its religious meaning.
In a religiously plural democracy, war memorials with religious symbols can have different meanings for different citizens. These different meanings can be a source of conflict. Perhaps for this reason, the 19th-century French observer of American democracy Alexis de Tocqueville warned of the political effects when religion gets “mixed up with the bitter passions of the world.”
The Bladensburg Peace Cross case like the Mount Soledad Cross and the War Memorial Protection Act are present-day reminders that there is always more than one meaning of religious symbols.
Today is Ash Wednesday, the day which marks the beginning of Lent for many in the Christian tradition. Thereafter, for 40-plus days, many will observe a period of prayer, almsgiving, and fasting from things ranging from certain types of food and television to shopping and social media. The fasting portion of Lent is what most people focus on and what people abstain from usually depends on what it is they believe is hindering their relationship with God. Most aren’t afraid to share what they will abstain from for Lent, but Lenten waters are sometimes muddied by that sharing. It is as if Lent is the new black and it is fashionable to rattle off the list of things you are giving up in order to gain the esteem of your colleagues–Christian or not. Some critics of this approach have compared it to a “benchmark for righteousness.” Stories have been published ad nauseum about the so-called “Lent trap” and I’ve noticed that, increasingly, my social media news feed is filling up with people throwing symbolic punches by way of status updates aimed at those who decide to share what it is they are fasting from. Yet no one is free from the Lent trap, not the person who makes a list and shouts it twice or the person who chin checks the person who makes the list. In both cases, the people are being boastful either about what they are giving up or the fact that they have reached a pious peak that is above stooping to the perceived valleys of talking about what they will give up.
All of this conversation must be muted for the sake of upholding the sanctity and penitent nature of this upcoming season. A season where we are all faced with the same reminder, “Remember that thou art dust, and to dust thou shalt return”(Genesis 3:19). And we are all told, “Repent, and believe the Gospel” (Mark 1:15). Whether you are one who proudly proclaims what you have given up for Lent or one who proclaims how Lent should be done in light of your revelation about the vanity of proclaiming what you will give up, the Ash Wednesday lectionary text teaches us all a lesson about the performance of piety.
Matthew 6:1-4 says,
“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. “So whenever you give alms do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.”
Here Jesus is contrasting the piety of the hypocrites to the piety rewarded by the Father in heaven. This piety is inward and requires the individual to do pious acts in private, which was not something the Pharisees were doing at the time. On the topic of almsgiving, Jesus warned his followers that they weren’t to alert the masses to giving alms by way of trumpet blowing, they were to give their alms in secret and their heavenly Father, who sees in secret, will reward them. In the same way, we are called to such a quietness in service so as not to draw attention to ourselves but to draw attention to God. This scripture also introduces us to two phrases that will repeat two more times throughout Ash Wednesday’s text, “Truly I tell you, they have received their reward.” And “…your Father who sees in secret will reward you.”
Jesus continues by talking about prayer. Of this he says,
“And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you” (Matthew 6:5-6, NRSV).
Again Jesus warns of doing pious acts in the public eye and reminds followers that their Father “who is in secret and sees in secret will reward” them. In the case of prayer, followers are not to stand in the public places where they can be seen nor should they “heap up empty phrases as Gentiles do; for they think that they will be heard because of their many words.” Instead he tells them to pray the prayer that we have come to know as the Lord’s Prayer. In this way there is no room for bloviating, only God-oriented thanksgiving and petition. This concern about prayer turns the act from outward posturing to inward connection.
Matthew 6:16-18, is the linchpin of the Lenten season, in it Jesus says,
“And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may not be seen by others but by your Father who is in secret; and your Father who sees in secret will reward you” (Matthew 6:16-18, NRSV).
At once this scripture appears to contradict the spirit of the Lenten season. It seems to go against remembering mortality, humility, and penitence in exchange for putting on a happy face. But it isn’t a contradiction. Actually, the text focuses on three of the several disciplines of Lent; almsgiving, prayer, and fasting. In this particular text, Jesus is encouraging followers to let none be the wiser when they are fasting. By telling his followers not to look dismal or disfigure their faces he is telling them not to draw attention to themselves. They are supposed to keep the same countenance as if they weren’t fasting and let the act be about what is going on inside of them, not what they display on the outside. We too can learn from this teaching during this season, the lesson being that what we choose to fast from or how we choose to observe Lent in general is not something we proclaim to the masses lest we miss the point.
In Psalm 51, David gives us further direction about our posture during this season when he says, “You desire truth in the inward being; therefore teach me wisdom in my secret heart.” Again we are faced with the secret nature of our search for God which is connected to our inward being and caring for our inward selves. Our participation in Lent is for our relationship with God “the Father who is in secret and who sees in secret.” What we choose to do is between God and us and need not be shared. Granted, we can find accountability when we share what we are abstaining from with a close circle of friends, but what we choose to do in this season is really no one’s business but our own and God’s.
By keeping our lists secret or keeping our judgement secret from those who announce their lists we open ourselves all the more to what God wants to do in our lives during this season. In doing this we open ourselves to God’s reward and that is the point of it all.
Do you participate in Lent? What does this period of reflection and sacrifice mean to you? Share your thoughts below.
