Preached at Bethany Memorial Baptist Church, Sunday, January 30th, 2022, for the Week of Prayer for Christian Unity.
14 What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? 15 If a brother or sister is naked and lacks daily food, 16 and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead.
18 But someone will say, “You have faith, and I have works.” Show me your faith apart from your works, and I, by my works, will show you my faith. 19 You believe that God is one; you do well. Even the demons believe—and shudder. 20 Do you want to be shown, you senseless person, that faith apart from works is barren? 21 Was not our ancestor Abraham justified by works when he offered his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was brought to completion by the works. 23 Thus, the scripture was fulfilled that says, “Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. 24 You see that a person is justified by works and not by faith alone. 25 Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road? 26 For just as the body without the spirit is dead, so faith without works is also dead. (James 2:14-26, NRSV)
When I was young, I attended a little Bible camp for many years. I loved it. Set out in the woods, it was always the highlight of my summer there: the sports, the crafts, the campfire with singing and snacks afterwards.
But most importantly, as a Bible camp, they did bible stories. At the campfire, they would do dramas of different bible stories, and one person always told a story of a famous Christian like Dietrich Bonhoeffer or Nickey Cruz. Those stories left a profound impact on my faith as a young person. It was at this camp, really, where my love of the Bible began.
So, when one of the leaders talked about baptism, inviting anyone to be baptized if they professed to believe in Jesus, I naturally came forward, all to have myself abruptly halted. “I would like to be baptized,” I said. However, the leader simply said, “Spencer, I can’t baptize you.”
I said, “Why not?”
He answered, “Because you don’t go to one of our churches. I can’t baptize you in good conscience unless I know for sure that you will go to a biblical church after.”
Now, for the record, I attended a Christian and Missionary Alliance church at the time, one that prided itself with being bible-believing. His words shocked me.
I remember protesting this with him: “Are we not all Christians here? Don’t we all believe in Jesus here?” His response was a bit sheepish, but his answer was, “Sorry, Spencer, that is not enough.”
That experience, as I think of it, was really the first instance where I witnessed exclusion within the body of Christ for myself. It was the first moment I became aware that just because we are all Christians, who believe in Jesus, that does not mean we all treat each other as Christians.
And as you listen here this morning, think about is yourself: what was the first instance where you felt demeaned by another Christian about your Christian beliefs? Or perhaps, can we be challenged to think about how we might have been the ones who did the excluding?
This week has been if you did not know, the week of prayer for Christian unity. It is a week where Christians pray in repentance for how we have so often divided the Body of Christ based on our faith convictions: Catholic against Protestants, and of course, Protestants against other Protestants, even Baptists against other Baptists in our own churches.
It is kind of funny that we put together this preaching schedule, John and I, just going passage by passage. Interestingly enough, this passage takes place on the week of Prayer for Christian Unity. I say “funny,” you might call that providential too.
James challenges us to live our faith, that we are rendered just by what we do. And we will see, the language of this text here is very different from the words of Paul on justification, which he says is by faith. As we will think about this morning, this text challenges us to live our faith but also live out our beliefs in the midst of the diversity of Christianity in a Christ-like way.
1. Seeing Diversity
First, I want to tackle what seems like a point of diversity and tension in the Bible. James calls us to live our faith. He puts it in pretty strong terms. He says, So faith by itself, if it has no works, is dead… You see that a person is justified by works and not by faith alone. Here a scripture says you are justified by works.
Now, Paul in Galatians says, this: …a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law because no one will be justified by the works of the law.
One says justification by faith, the other justification by works.
Martin Luther used this teaching from Paul to found Protestantism (and we are all Protestants because of him, by the way). Five hundred years ago, he protested the Catholic Church and its corrupt practices. Martin Luther saw how the Church was using sacraments to enforce their power, saying if you comply with this, if you pay money to us, we will give you forgiveness, and you or the loved one you pay for will be saved. Luther called this works righteousness, making salvation conditional on what you do. He saw what Paul was saying in his own day as applicable to his: Jewish Christians in Galatia sought to make Gentiles accept laws like circumcision to be members of God’s people, and so, the Catholic church was making certain things the requirement to receive grace. Luther’s protest against this succeeded, recalling the church to what the Bible taught, sola scriptura, by scripture alone, and the rest is history.
However, there was a kind of flaw in Luther’s argument. He argued for sola scriptura, but there was a scripture that did not quite conform to what he said. James says no one is justified by faith.
Martin Luther saw this passage, and he hated it. He called James the “epistle of straw” and did not think it ought to be in the Bible. It is ironic that a Reformer that wanted things to be biblical oddly did not want to listen to this Bible passage. Have you ever done that? Many of us are guilty of picking and choosing.
Why did he do this? I suspect Martin Luther assumed the Bible to be uniform. The Reformation as a whole certainly believed that if you just trusted God and read the Bible, one biblical view of things would always emerge with the Spirit’s help.
Well, as the years following the Reformation showed, that did not happen. One after another, groups like Anabaptists and Baptists, Methodists and Pentecostals all looked at biblical texts with a passion for living out the Bible and came to different conclusions, splitting off from their previous group.
And what happened when they did this? Their tendency was to think, “Aha! I have the Holy Spirit, and I have it right. God revealed to me the true apostolic pattern that has been lost for centuries, and all those other Christians must not have the Holy Spirit, and they need to listen to this discovery I found, or they must be evil.”
Well, when they did not all agree, they fought and, in some cases, killed each other. Reformers hated Baptists and would take Baptists and drown them in rivers, giving them what they felt was their real baptism, terrible things like that.
The result of these religious wars and violence is that Western society saw Christians fighting over doctrine and said, “I don’t think we can build just laws on what they believe.” In other words, if we lament the loss of Christianity in the public sphere, if we lament that we live in a secular society in Canada, I don’t think we need to wonder why. It was our fault.
It all comes down to this tendency that Christians have not known how to manage, this notion that two sincere believers can come to the same text and conclude very different things. We don’t know what to do with that, other than by treating differences as dangerous:
You are either too liberal, too conservative, too traditional, too informal, too emotional, too rational, too this or too that. We are quick to label and dismiss, or worse, exclude.
In my experience, the two primary things Christians have fought about in recent years are styles of worship and ethics of sexuality. And if you cannot come to grips with the fact that there are good believers on either side of a debate, trying to navigate it because they love Jesus, we are only furthering this 500-year-old problem.
We have not been good at dealing with diversity. When we see it, we divide. To date, there is somewhere in the ballpark of 50 000 denominations of Christianity, who have all, more or less followed this tendency.
But what if diversity is not all bad? What if diversity is not always a cause for division? What if there is something about our faith that is naturally diverse? What if there is diversity in the Bible?
I think these texts have something to say about this. Some scholars have suggested that these two passages in Paul and James could reflect two views in what was really the first theological debate of Christianity. What is the role of works? What is the role of faith and the law? James and Paul answer it differently.
It is interesting that James quotes the exact same texts from the Old Testament as Paul does in Galatians, referring to Abraham and Isaac, and they interpret it two different ways. Are we witnessing here the records of two Apostles differing about their faith in Christ?
Of it is, that raises some interesting notions for our faith. We like to think that early Christianity was perfect, that they agreed on everything, that they miraculously never fought, never disagreed, never had to discuss and debate. They all just supernaturally knew what to believe about everything. Well, if we read the book of Acts or other books in the New Testament like these, we just know that is just not the case (and frankly, I for one find it oddly comforting to know just how weirdly messed up the church at Corinth was).
And if you look at a book like John or Mark, in particular, you will see that in the early church, there were different ways to tell the story of Jesus.
The Bible, the inspired Scriptures, contains diversity: different ways of thinking about Jesus and following him that the early church did not ultimately see as bad. Maybe God is trying to give us a hint with that.
And when it comes to a disagreement like the role of Jewish laws for the church that now includes Jews and Gentiles, Paul and James had to come together with the rest of the church, as it shows in Acts 15 and work it out. They had to come to terms with their differences. Now, we don’t know if the book of James was written before the events in Acts 15 or after, but the fact remains: in the Bible are two Apostles speaking quite differently about their faith in two different letters of the early church, which the church today draws inspiration from. Again, I think God might be giving us a hint here. Diversity is to be expected, and what we do with that is really the mark of what it means to follow Christ.
Now, the question is, how far do they actually disagree? For instance, there were groups in the church that did not believe Jesus came in the flesh and did things that harmed fellow Christians, and John says in his first epistle that this is too far. Clearly, there are limits to diversity, and we need to think about those.
When we look at the history of the church, we see the creeds of the faith offering decisions that I think provide helpful standards, classic summaries of what Christians hold as central. That does not solve it all, however. For instance, the Apostle’s Creed says nothing about how the church is to confront modern racism or climate change, but they are all part of the task we have as the church of discerning wisely together.
And, on many matters, there is a kind of range of views being worked out that is well accepted amongst Christians. And on this matter, as it goes with many theological debates with Christians, what sounds like a deep divide between how we talk about our faith, is, in reality, not that big of a difference.
I remember one time in seminary, listening to two students talk about eschatology (the end times) over soup in the cafeteria. One student said that when they looked at the biblical evidence, they just did not see a premillennial rapture. They saw something more like an amillenial kingdom. The other was mortified, and I remember them saying: “If you don’t’ believe in premillennial dispensationalism, I don’t know how you can be in the truth!” (Now, if you don’t know what those terms are, consider yourself spared)The important thing that struck me was just how ridiculous this was: I am pretty sure both still believed that their hope was Jesus.
I think something similar is happening in Paul and James, just in different contexts: Paul is going after Judaizers that believed you need to obey the whole law, including getting circumcised, in order to be one of God’s people. However, Paul very much believes that we need to obey the law of love, love our neighbours as ourselves, and live in a way that manifests the fruit of the Spirit.
And James, here it seems, is not interested in ritual laws like the people in Galatia are worrying about. His concern here is with the poor. If we believe that God loves the poor, if God loves anyone really, we will do something to help. And if you believe something, he says, we ought to live it, namely, just like Paul, by following the “royal law:” the law of love, love your neighbour as yourself.
So, James goes after a faith that does not do anything to help, whereas Paul goes after a view of the actions that make people believe they are better than others.
Yet both, however, are committed at the end of the day to humbly trusting Jesus and following him.
Both are committed that at the centre of the Christian life is living out love.
Ask yourself, if you have had a debate about your beliefs as a Christian with another: what are the things you hold in common? Are you really so different?
An old motto of Christian unity is this: In the essential things, unity; in the non-essential, liberty, but in all things, charity. Let that be your guide.
2. Living Reconciled Faith
So, we need to take James’ point: Faith is something we need to live. And when it comes to diversity, we need to live out Christ’s reconciliation. And if that is the case, we have not done in our works what we often believe.
Paul says in Ephesians 4:4-6 says, There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.
James might get us to look at that and ask, “Do you really believe that?”
James says You believe that God is one; you do well. Even the demons believe—and shudder. The real difference is that we are willing to act on this.
Do you really believe that we are one?
Do you really believe if someone is baptized in the name of the Father, Son, and Holy Spirit, they are your brother or sister in faith? Even if they are a Catholic, even if they are a liberal, or even if they are a fundamentalist? Or whatever group in Christianity is the group you tend to have very little patience for. They share in this oneness, and we need to live accordingly.
It is one thing if we all call ourselves Christians. James might say. It is quite another whether we actually treat each other as Christians.
The opposite is a dark path of believing only people like us are the true believers, and everyone else is wrong, or worse, evil, and living out our days in an ever-shrinking echo chamber of our own making.
This does not mean that we compromise on what we think is true and good. It does not mean that just because someone calls themselves Christians, we give them a free pass to believe anything they want.
I say that as a person that had to leave the Baptist denomination my grandfather helped found because I became convicted that God’s kingdom means equality between men and women and that women should be ordained. After I was given a threat that if I kept speaking about this, I would lose my funding as a church planter, I realized I had to leave for a denomination that did support women’s equality.
And if you have ever had to leave a church family, you will know these moments are painful. We have to be wise on what we take our stands on and be diligent to be healers of the wounds that mar the body of Christ.
There are things we need to take a stand on, but that does not mean seeing those who differ from us as evil or stupid, and hopefully, we can navigate these tensions with gentleness, patience and peace.
Other times, our differences should not get in the way of Gospel work. I remember when I worked at a soup kitchen. This ministry attached Christians from all different strips. And it always struck me that when we centred on the task at hand of helping those who were in need, our differences always felt smaller.
So, I will repeat this, realizing that Christianity is a diverse place does not mean we compromise on the truth, but it does mean we go about the truth a different way.
It might mean giving the benefit of the doubt before judging.
It might mean having some sense that we are just as fallible, and we need to listen.
It might mean taking steps to be patient and forgiving.
It might mean being tolerant and focusing on our shared tasks of caring for others.
All of this speaks again of what James is challenging us with: we need to put our faith into practice. We need to step up and do the work of listening and discerning, confessing and repenting, forgiving and reconciling.
It means treating people like family, knowing that God is bringing together all peoples into one family through what Jesus Christ has done for us.
3. Witnessing the Spirit in Unity
Only then will we welcome differences not as dangerous but as a reflection of what the Spirit started doing at Pentecost, bringing people together as members of many tribes and nations, languages and ways of thinking, into God’s family.
Can we allow ourselves to be open to this?
I remember one event where the Spirit moved in this way. It was at a unity service for the Week of Prayer for Christian Unity seven years ago. I was pastor of First Baptist Church of Sudbury. Our church participated in the ecumenical service for several years before that, but I suspected we did that as some way of showing the other churches just how much more biblical we were than them. Well, over the years, that didn’t quite work out that way. Members of our church got to know members of the Catholic, United, and Anglican churches, and different members attended each other’s events. In a small town like Garson, that meant we all started saying hi to one another at the grocery store and being neighbourly to one another. We all intuitively started thinking we were not so different after all. Maybe we do have something in common.
Well, that unity service, held at the catholic church that year, it is like this all bubbled up. I remember the one pastor gave a great monologue as if she was the woman from the well. And people were asked to come up in pairs to a pool of water. They were asked to say words of repentance, acknowledging how we have harmed each other, the body of Christ, and then make the sign of the cross with water over the other’s forehead.
I remember sitting there with the other pastors when I looked back and saw people beginning to break down and cry. Others were hugging, saying, “I’m so sorry. I am so sorry.”
I can tell you that I have never seen the Holy Spirit move in a room like I did that service, and it happened by a willingness of those in the room to repent and realize the people in this room, despite different traditions of Christianity – were all family.
Bethany Memorial Baptist Church, how might we see the Spirit move among us today if we are willing to reconcile with other brothers and sisters in our Christian family? What might our witness be in this broken, fragmented world?
What would the Spirit do if we are willing to let go of our arrogance, be willing to listen and learn, but also go forward together to care for one another and serve those who need help in our communities? I am excited to see what the Spirit will do.
God, our Father, who has brought us all together as a family through your son Jesus Christ, have mercy on us and forgive us for all the ways we have not loved our neighbours as ourselves, and especially have not treated fellow Christians as family.
Let your Spirit move amongst us with a spirit of repentance and humility, a spirit of service and solidarity. Show us ways we can come together and live our faith in the Good News.
In Christ’s name, amen.
We have all heard the Christmas story before.
The Christmas story is the story of a baby born miraculously and mysteriously to a virgin mother.
About a nobody girl named Mary, who saw the announcement that she would be the mother of the messiah to be the greatest privilege of her life, despite its meaning she would be ostracized perhaps the rest of her life, since she was not married
It is the story about a good and merciful man, named joseph, who when he heard that his fiancé was pregnant and he was not the father, he could have subjected her to disgrace and even had her stoned in the culture, but moved with compassion, simple was going to dissolve the marriage quietly.
A man that was reassured by an angel to marry the woman, and that he would be the legal father of the savior of the world.
It is a story set to the back drop of God’s people conquered and oppressed by a massive empire, ruled a tyranny Emperor who claimed himself to be the Son of God.
It about this little unlikely family having to travel miles through storm and sand to the town of Bethlehem to be counted by order of the Emperor Augustus.
It is a story about this family who upon returning to their own hometown found that no one wanted to give them shelter for the night. No family wanted them.
It is a story about the king of heaven being born in the muck and mire of a barn.
It is a story about good news announced by angelic hosts to lowly shepherds, forgotten in the wilderness, tending their sheep.
It is a story about wisemen following stars, fooling a local corrupt ruler and coming to worship the messiah child with gifts of gold, frankincense, and myrrh.
It is a story about an escape in the night as Herod sent out guards to kill the children of Jesus’ age, trying to stop the potential usurper.
And so, this is a story about miracles and the messiah, about faithful servants and faithful spouses, unplanned pregnancies and ancient prophecies; it is about shepherds and tyrants, about journey and escape, about humility and royalty, oppression and hope.
This story is the first Christmas. It is the story. It is the most important story. It is the story of all our salvation. Our salvation began to be accomplished in history on that day, in that stable, in that dirty manger, to that poor Middle-eastern couple, two thousand years ago.
It is the truth that God is now with us: the incarnation. The infinite God dwelling with us mortals.
It is the truth about God’s rule. The messiah Jesus shows how God rules: he chooses the lowly; he chooses the poor; he chooses the unworthy, the forgotten, the unlikely. He prefers them to the powerful, the rich, the proud, and the oppressor.
It is the truth about forgiveness. Jesus wasn’t just the king of the righteous. He didn’t just love the deserving. He also loved sinners. In fact, he died for the people trying to kill him. He died for Emperor just as much as the shepherds. He died for King Herod just as much as the wise men. He died for the criminal and the terrorist just as much as he died for you and me.
The Christmas story is the truth about God’s fundamental character of love and compassion, about God being born in our form, identifying with our plight, binding himself to our fate, all to say that nothing can separate us from his love.
Immanuel: God is with us. He is not against us, he is for us. He gave us his son. He gave us himself.
It is also a difficult story to believe, too isn’t it? We live in a world of skepticism. It seems that usually about this time every year someone publishes an article, proclaiming their modern brilliance at just how unbelievable the Christmas story is.
Angels don’t exist. Miracles don’t happen. Virgins don’t have babies. Stars don’t give travelers directions. Gods don’t reveal themselves. It is simply an unbelievable story.
It’s preposterous; it’s impractical; it’s too spectacular; it’s too amazing. Things like this just don’t happen.
But our culture’s skepticism over the things of God – whether it is the possibly of miracles or the fact that God could indeed reveal himself – pays a high price.
Skepticism against the Christmas story is skepticism against hope itself.
We live in an apathetic age.
Wars can’t be stopped. Poverty can’t be solved. Politicians always lie. Life is always unfair. Marriages never work. Churches never help. God isn’t there.
There is no life after death, and ultimate no reason for life before it.
Right and wrong, good and evil, hope and tragedy, these are just creations of the human imagination with no real anchor in reality.
The world is not getting better. In fact, it is getting worse and to be honest, most people would think we are not worth saving.
Forgiveness? Hope? Love? Goodness? It’s preposterous; it’s impractical; it’s too spectacular; it’s too amazing.
It is unbelievable.
Perhaps the Apostles passed along this story not because they were primitive, but because they were just like us.
They lived in a skeptical age. Tyrants stayed powerful; peasants stayed poor; lepers stayed sick; women and slaves stayed property; the dead stayed in the grave; and there is nothing new under the sun.
…Until Jesus showed up. Perhaps the reason the Apostles passed along this Christmas story is precisely because it was unbelievable. Unbelievable yet true.
This is a watershed moment in history, a game-changer, a paradigm-shifter, an epiphany, an event.
God showed up. Hope showed up. Goodness and mercy and forgiveness showed up. Nothing like this had ever happened in their time. Nothing like it before or after. Prophets had foretold this, but who could expect it happening in this way?
Perhaps this story is true in all its remarkable, exceptional, unbelievable, beauty.
We can ask, just like Mary, “How is this possible?” And the angel’s words are just as true today as they were two thousand years ago: With God all things are possible.
With God all things are possible.
If we grant that, this story starts making sense.
Good does triumph over evil. Love does triumph over hate. Forgiveness does triumph over hurt. Peace does triumph over violence. Faith does triumph over idolatry. Hope does triumph over despair.
These truths are not the delusions of us human bi-pedal ape-species with an overgrown neo-cortex.
The deepest longings of the human heart, the groaning of the soul for a world without hunger, sickness, sin, death, and despair – as unrealistic as that sounds – that yearning knows this story is true the same way our thirsty tongues know that water exists.
Its real. Its possible. It is out there. It is here: in Jesus.
The only left to do with this story, when we are done pondering it and puzzling is to trust it.
Can you tonight trust this unbelievable story? Can you trust that with God all things are possible?
Can you trust that your life is not just there without value, but it is a gift, it was planned and made by a God that sees you as his child?
Can you trust that the wrong in your life, the sins we have committed that no excuse can defend has been forgiven by a God that knows you better than you know yourself and sees with eyes of perfect mercy?
Can you trust that God has come into history, has shown us the way, has died for our sins, and conquered the grave?
Can you trust that God can set right all that has gone wrong as we invite him to renew our hearts, our minds, our souls and strength, our relationships, our job and family, our past and future, our communities and our country?
Can you trust that this Christmas story about God’s miraculous power, his unlimited compassion, his surprising solidarity, can be shown to be true this night just as much as it did then? In you, in the person next to you, in this church, in this town.
We give gifts at Christmas time as a sign of God’s generosity, but do we look forward to God’s gifts to us each Christmas?
Do we look for the gift of renewed spirits?
Do we look for the gift of transformed hearts?
Do we look for the gift of forgiveness of past hurts?
Do we look for the gift of reconciled relationships?
Of new freedom from guilt and shame, from hurt and hatred, from addiction and despair, from materialism and apathy.
What gifts are we going to see given from God’s spirit this Christmas.
Perhaps it will be like what happened to Nelson Mandela (just one story I read about this week about how the truth of Christmas changed someone in remarkable ways). In South Africa where Blacks were segregated off from the privileged of White society, Mandela as a young man advocated armed uprising and was imprisoned for life in 1962.
In prison he faced all the things that would, by any worldly standard, destroy hope, love, joy and peace in any man’s soul. He was beaten by the guards. He recount one day being forced to dig a pit that the guards taunted him saying it would be his own grave. As he dug, they peed on him and spat on him. The prison was so dirty he contracted tuberculosis.
Conditions like that fester the heart not just the body, but the miracle of Christmas reached him. Mandela recovered his Christian faith in prison, and was moved with hope towards a better tomorrow, with love and forgiveness towards even his guards that beat him.
In a sermon he gave later in life, he spoke about the hope he gained knowing that the messiah was born an outcast like him. This unbelievable Christmas story, the story that we recite and remember till it we often take it for granted, restored a man’s heart in one of the darkest of places.
Christ’s name is Immanuel: God with us. God was with the shepherd, with Mary, with Joseph, with the oppressed Israeli people, and so, also with Nelson Mendela.
After 26 years in prison, campaigns to have him pardoned succeeded, and Mandela went from prison to the presidential campaign, running to become president and end apartheid, not through violence but through reconciliation.
He won and he even had the guard that beat him from prison, whom he reconnected with and forgave, at his inauguration, a guest of honor.
Its an unbelievable story isn’t it?
How will God work something unbelievable in you tonight?
We could say that our lives aren’t as fantastic as Mendel’s, but then again, if we say that, we would be selling ourselves and our God short.
You see, a story about angels and a virgin giving birth and about a God found in the form of a baby might be unbelievable, but we Christians take that as part and parcel of what our unbelievable God does.
There is a saying that goes if you are in for a pound, you might as well put in a penny.
If we know that God has done the miraculous, can we trust him now with the mundane?
If we know that God has given us life, can we trust him with our finances and family?
If we know that God has atoned for all sin, can we trust him with our fears and failures?
If we know that God has conquered the grave, can we trust him with the worries of tomorrow?
If we know our God is a God that can do all things, that he has already accomplished everything, perhaps can you trust him with something small now. Let’s do something small right now. Something small but still significant.
Let’s have a moment of silence and stillness. We don’t get enough of those in this busy season. Have a moment right now to say to God whatever you need to say or to listen to God and hear whatever he as been trying to tell you, then we will pray together…
Living God, Father of our lord Jesus Christ.
May the worship we have shared this Christmas lead ro acts of service which transform people’s lives
May the carols we have sung this Christmas help others to sing, even in times of sadness.
May the gifts we exchange this Christmas deepen our spirit of giving throughout the year.
May the candles we have lit this Christmas remind us that you intend no one to live in darkness.
May the new people we have met this Christmas remind us that we meet you in our neighbors.
May the gathering together of family and friends this Christmas make us appreciate anew the gift of love.
May these unbelievable stories we have told again this Christmas be good news of great joy to us and all people, proclaimed on our lips and embodied in our lives.
May the ways you have come close to us this Christmas not be forgotten.
May we remember your unbelievable love, mercy, grace, and forgiveness – that you are our life, our light, and our salvation, this season and always, because of Jesus Christ our Lord.
[End prayer modified from Gathering for Worship: Patterns and Prayers for a Community of Disciples by the Baptist Union of Great Britain]