Beloved of Christ, I warmly greet you on Christmas, celebrating the Nativity of the Lord Jesus Christ!  "I bring you good news of great joy that will be for all the people, for today in the city of David a Savior has been born to you, who is Christ the Lord [1].” 

This is what the angels say to the shepherds in the fields of Bethlehem. Pay attention - they say "for all the people." For humanity, the birth of Christ is as great an event as the world's creation and as our birth is for each of us. On our birthday, we light candles on a cake – ten, thirty, fifty, seventy, if someone is strong, then eighty or ninety [2].

During the celebration of the birth of Christ, millions of candles and lamps are lit around the world, but they do not count the years. They aim to help us see the baby Jesus in the true light. In a beautiful, joyful, warm, glowing and heavenly light. There is much more in him than meets the eye. In him dwells all the fullness of God [3]. With him came the Way, the Truth and the Life [4].

Many of Jesus’ contemporaries could not understand who Jesus was. They saw just a child growing up before their eyes. They saw a young man who lived in their city. When Jesus began to say extraordinary things about himself, they could not believe it. Sometimes they even got angry. To this day, many view Jesus that way.

Right here in Dome Square, hundreds of people walked through the market during Advent, feasted on delicacies, listened to music, drank mulled wine, and participated in a charity marathon. Many probably saw a scene of Bethlehem somewhere, the kind that churches usually display at Christmas, and looked at the figure of the baby Jesus – a child as a child. But each candle in the Christmas tree shows light so that one can see – there, in the stable of Bethlehem, your heaven was born. There, in the manger, your paradise rests.

As Ukraine is torn apart by war, the joy of Christmas seems fragile to many. This is reinforced by the news from Germany of an attack on an Advent market. It seems that it takes so little for the miracle of Christmas to fade like a flash or an illusion.

But let us listen more carefully to the angel’s message: The joy and wonder of Christmas is that “ to you, a Savior has been born today.”  A saviour is not needed in carefree moments of joy with mulled wine and gingerbread. Rescuers go to places where there is collapse, misfortune, catastrophe. Where people are buried under rubble. No one is expected there as much as rescuers. Nothing is more joyful than the arrival of rescuers. The selflessness and courage of rescuers to go into the ruins, risking their own lives and saving someone else, is like the miracle that is celebrated at Christmas. No one has greater love than this when someone lays down their life for their friends [5].

But the real miracle of Christmas is a selfless and courageous God who comes as a saviour to give his life for you and to save you from every collapse. This is not a fragile joy. This is the only joy that remains when the world is in ruins. We need to see Christmas in its true light. Christ is born.

The Delfi news portal had some interesting numbers to read. 70% of Latvians think that Christmas is too commercialised. In Latvian, this means that the event of Christ's birth is mostly used for profit. The baby Jesus is buried under gift boxes. Bells jingle everywhere, bells jingle so loudly that the angel's message can no longer be heard.

Commercialisation did not happen by itself. For decades, both during the occupation and in free Latvia, there have been targeted efforts to purge public life of the presence of Christ – from Christian teaching in schools, from symbols in public places, reducing the time of Christian programs in the media, and talking about Christian versus Latvian Christmas – as if the participants in the Christmas Eve services were not Latvians.

It reminds me of Yellowstone, the world's first national park. In the first decades of the twentieth century, a disaster began to brew there. Nature was depleted, rivers washed away their banks, and many species of living creatures disappeared. This was caused by deer - relatives of Santa Claus's sleigh reindeer - which had multiplied and gnawed all the bushes and trees in the valleys and along the river banks.

In an attempt to save the park, scientists released fourteen Canadian wolves, which had previously been eradicated from almost all of America, into it. The incredible happened. The wolves did what hunters could not – they changed the behaviour of the deer. They began to avoid the valleys and could no longer carelessly graze on the riverbanks. Trees began to grow there again and songbirds returned to them. The rivers no longer washed away their banks and became clearer.

The beavers returned. They restored the wetlands, where frogs, fish, insects, birds – all kinds of life – began to live. Even bears returned because the berry bushes grew abundantly again. There were fewer coyotes now, which gave a chance for mice and other small animals – and therefore also falcons, owls, foxes, and weasels.

As coastal erosion decreased, fewer bridges and roads needed to be repaired. Even farmers who had opposed the return of wolves recognized that their pastures had improved and learned to profit from wolf watchers. The economic benefits are estimated at close to a hundred billion dollars—not bad for fourteen wolves that no one wanted. It turned out that they even affected the Yellowstone supervolcano. The roots of the new trees were eroding the soil that had been compacted by deer, which affected the distribution of heat underground. And notice that people didn’t try to put a protective screen on every tree, which would be impossible. They put back into the mosaic the missing piece that they had removed before.

Of course, the wolf is not a common Christmas figure. Christ is not a wolf. Christ is the Lamb of God. But we must be careful not to try to remove him from our mosaic. Just think – if a dozen wolves could influence even a volcano underground, how deeply and comprehensively does the Son of God influence our lives?! The Apostle John writes:

“God has given us eternal life, and this life is in his Son. He who has the Son has life, and he who does not have the Son of God does not have life.”[6]

What a radical difference – is the baby Jesus present at our Christmas or not? Is Christ present in the fabric of our daily lives or not? How profound are the consequences and how many different areas of our lives his presence or his absence reaches! So that the miracle of Christmas does not fade away like a beautiful illusion, the Christ born in Bethlehem must have his place in our lives. Without him, we cannot succeed. Without him, the joy and peace that surpasses the world do not dwell within us [7].

At Christmas, so many candles and lights are lit so that we can see God in his true light. If we think of God as a fierce and vengeful tyrant who is just looking for a reason to throw sinners into hell, then we are not seeing him rightly. We see God rightly when we look at the baby Jesus and see the kind heart of a loving Father.

As we sing the beautiful “Silent Night, Holy Night,” let’s pay attention to the line: “Christ the Savior is come!” What does this mean?

In the movie “Luther,” which I recommend watching at the end of the year, Martin Luther says something like this: “When the devil throws your sins in your face and says that you deserve death and hell, then answer him: “I admit that I deserve it. But I know one who lived a holy life in my place and atoned for my sins on the cross. I know my Savior Jesus Christ. Where he is, there I will be also.”

Looking at Jesus with eyes of faith, we see that there is much more than “a child as a child.” My Savior! The great, unfading joy. The joy of angels. The joy of men. The blessed balance, when Glory to God in the highest and on earth peace to people with whom he is pleased [8]. In Him we see the light of the world, following which we will not walk in darkness, but will have the light of life [9].

After we have seen Christmas and God in the right light, look at yourself in the same way! There is much more in you than you think. There is something so important in you, something so precious and wonderful, that God was born into the world and took on the difficulties of earthly life - just to find you and to save the treasure that is in you. Do you know what it is? Do you embrace it? Does it seem as valuable to you as it does to God? What path will you take to save it, protect it, purify it and perfect it? Christmas is a reminder of the future – you don't have to be a prisoner of your past because Christ, the Saviour, is here!

When times of danger bring worries, when life seems out of balance, when bad things happen when attachment to destructive things is tormenting, when joy and peace of mind are lacking at home – before trying to solve each tangle, we must first look at the root. Have I not removed the most important piece from my puzzle – the presence of the living Son of God? He was born for us and we must seek him – in the Holy Scriptures, in the sacraments, in prayer, in the church, in festivals and our daily experiences.

This year, during the Christmas charity marathon “Give Five,” people made an especially large donation to their fellow humans afflicted with illnesses. There is great joy in heaven and on earth for this. It is easy to be generous at Christmas. To give and not ask for anything in return. Because God is generous at Christmas. He gives himself even to those who do not ask or seek. Even to those who do not dig deep and are happy only with a Christmas tree, mulled wine, and gingerbread. He gives himself to the whole world. Maybe someone behind the Christmas trees and gifts will see that the Saviour has been born. And maybe… maybe some of them will suddenly realise how much their own life differs from the way Jesus lived. Maybe they will seek to be more like Christ and find the path to truth and life. That is why God gives generously and without reproach at Christmas.[10]

As we light our Christmas lights, let us remember that they shine so that we may see God and ourselves in the true light. In the light of faith.

Amen!

 

 

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[1] Luke 2:10

[2] Psalm 90:10

[3] Col 1:9

[4] John 14:6

[5] John 15:13

[6]1 John 5:11

[7] John 14:27

[8] Luke 2:14

[9] John 8:12

[10]  James 1:5

lasīt tālāk

 

Master, where dwellest thou?

(November 18, 2024)

 

John 1:35-39 “Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? -- They said unto him, Master, where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day.”

Christ's beloved people of Latvia and dearly honored friends, partners and guests of our country - I greet all of us on the 106th anniversary of the Republic of Latvia! In the long centuries of our history, the period of freedom has been short. Let us thank God that we are chosen to live in it. Let's thank the previous generations who won a free Latvia in a difficult war of liberation and in an inspiring struggle of the Awakening [1]. Let's thank everyone who built it with hard work. Let's thank those who build Latvia in our days and protect it! Let's help them to the best of our ability and pray to God for them!

We start the celebration with a service in the Church of St. Mary's of Riga. This church is a symbolic center of crystallization of the Latvian nation. The presence of the Church of Christ contributed to the consolidation of the diverse and often conflicting Baltic and Livonian tribes into one Latvian nation in the Western cultural area. There are historians who think that gatherings of churches of Moravian Brethern were a place where Latvians learned to assemble in order to later decide for themselves about their lives in the Saeima of the Republic of Latvia. The great Latvian song festival grew from the singing festival in Dikli parish.

However, in our days, it is not entirely self-evident to start a national day with a church service. A different view of our life and world events has been voiced here. This is not possible in every country. This makes me feel joy and pride for our Latvia.

Because isn't that the freedom we fought for, that a person can have his own thoughts, which he can express openly? That we still have the opportunity to freely talk about different ideas? Freedom to think and talk is at the beginning of every freedom. The people interred Gunārs Astra with their bare hands in the hope that such a power would no longer come to Latvia, forcing people not to believe their eyes and ears and to remain silent. Let us protect freedom and use it for the glory of God and the good of our country.

Since independence, it has been my honor to address you on national holidays. This year is the last time I do it. From everything that I would wish to say, I have to choose the most important.

Have any of you heard Billie Holiday's "Fine and Mellow"? The captivating blues voice poignantly tells about a dysfunctional life. Then the saxophone joins in with a soft jazz melody. It is taken over by the trumpet - so light, so airy and beautiful that when listening, you can close your eyes, forget all your worries and let yourself be enthralled into a bittersweet world of hope. The blues is made to get over heartache and hopelessness.

It reminds me of modern society. We have allowed ourselves to be enthralled by the tune of hope that humanity is constantly progressing, growing in love and wisdom, and moving towards an ever more prosperous future where all will be equally included and in a reconciled diversity living in friendship, respect and love for one another. Accordingly, in education, culture, and media, we gradually created a living space for ourselves, which is suitable for life in prosperous and peaceful times where there is no real danger; where the only enemy is the dissenter who can hurt our feelings; where a person can afford to be a sensitive individual, whose priority is not to take responsibility, for example, to get married, raise children or protect his or her country, but to exercise their personal freedom and chosen identity as fully as possible. Because we live in the 21st century.

But this century has begun to sound not like a jazz trumpet, but rather like an angel's trumpet from the Book of Revelation, or the Apocalypse. It cannot be ignored, it requires immediate attention - wake up, look around! See if your choices are suitable for survival in the world that is coming upon you.

The war in Ukraine continues for a thousand days. The battles in the Holy Land and the Middle East continue for more than a year. Terrorists attack peaceful citizens. Countries attack their neighbours and exchange missiles. Cities are destroyed, and people are killed. We must embrace the reality that peace within our borders is not self-evident. Rather, it is a privilege to know that your house will not be destroyed tonight and your family will not be killed in sleep.

In the movie Gladiator, there's a scene where Maximus stands in the middle of the arena waiting for the battle and says to his comrades, "Whatever comes through that gate, we have a better chance of survival if we work together!" However, the Western world, including Latvia, is becoming more and more contradictory. We make it so with our choices.

There is another war, "The Front in Father's Backyard."[2] When there was an assassination attempt against President Donald Trump, historian and publicist Mark Solonin said that such events are moments when the cold war, which has been going on in the Western world for more than a decade, turns into a hot one for a moment. In our supposedly peaceful and safe society, every now and then there is a flash of violence and destruction, which indicate contradictions growing in the depths.

One of the most important events of the year was the opening ceremony of the Olympic Games, where millions of people around the world saw for a moment the scene of Leonardo da Vinci's "The Last Supper". Ghostly drag queens took the place of the Lord Jesus and the apostles at the table. In place of the sacramental wine cup, the blue and naked pagan god of wine, Dionysus. The resemblance was not photographic, however, we read the text easily even when the syllables are in a mixed order.

You might say, “It was just a show!” However, let's think again. It was the West's message to the world about the vision of the future. It did not arise by chance, but expressed the Zeitgeist.

Allegedly, the intention of the scene was to depict a celebration of inclusion, in which everyone is invited and participates. It's a beautiful idea that's easy to sell. However, in the symbolic scene among the participants of the celebration, did you also notice someone in, for example, blue jeans and a checkered shirt? There was no place for this at the feast of inclusivity.

This year, various elections were held both in Europe and America. The news about the results was received just like news from the front. Many felt overwhelmed and desperate. An alarming turn to the right is said to have occurred. What will happen now to Europe, to NATO, to Ukraine, to us? Politics is often like a pendulum. It moves left, right and back. It has always been so. Why such apocalyptic feelings now?

Let's think, isn't the turn so drastic because the ordinary person with his values, which were natural and understandable to previous generations, was not invited to the celebration of future inclusion? That the normal, healthy person no longer finds a place for himself in such a future and does not want such to be prepared for his children? Hasn't the path of Western democracy, which for many years served as an example for nations, become too extravagant, and they no longer see an attractive future in it?

The "Last Supper" scene in the Olympic Games is said to have been inspired by another work of art about the feast of the ancient gods. Seeing both paintings side by side, it is hard to tell which of them the scene resembled more. And that seemed to be the clearest message.

For two millennia, the Lord's Supper has been a way for Western society to build communion - bringing diversity into unity at the Lord's Supper, which is at the centre of the church, at the centre of the city, at the centre of the community and at the centre of Christian nations. It has been the Great Attractor of Western culture - as the centre of gravity in the universe towards which our Milky Way moves along with a hundred thousand other galaxies.

The festival of Dionysus has the opposite direction. Their element was "sparagmos" or tearing, where the participants of the feast tore into pieces an animal or even a person - like Orpheus, who was torn to pieces by raging bacchantes during the feast. The festival of Dionysus emphasizes the different, the ambiguous, the various.

If someone wants to fundamentally change Western society, dissolve the existing identity and create a new one - universal, non-binary, transhuman, where everything is uncertain and fluid, then it is clear why the Lord's Supper should be symbolically merged with the bacchanalia. That is why the unifying sacrament should be replaced by one that increases ambiguity, emphasizes difference and expands everything into a rainbow of diversity.

It can sound alluring like a jazz trumpet, albeit telling a story about a dysfunctional life. But the 21st century sounds more like the seventh angel's trumpet. Maximus said, “We will survive if we stick together.” Dionysus cannot unite. He is the god of diversity. Under his auspices, the civilization of death receives the mantle of freedom and rights. Dionysus cannot be Sauron's adversary, only prey. Is that the side that truly liberal people want to stand on?

Many Christians want to be on the opposite side, but where is it? It could seem natural to look for it in lands that resist all of it. In countries whose leaders say, "We are a Christian nation." We even know of a country where it is done, and many Western conservatives take it seriously. They see Russia as an ally in the cultural cold war and are willing to turn a blind eye to crimes in Ukraine and the trampling of freedom in Russia itself. But the Lord Jesus said: "Why do you call me Lord, Lord, but do not do what I tell you?"

The Russian regime praises Christian values but instils hatred and aggression in its people. It extols Christian virtues but tortures, imprisons and kills opponents. It stands for family and traditional marriage but invades a neighbouring country to rob and rape. It supports Christian projects, but destroys churches in Ukraine, kills people on an industrial scale and destroys the future of millions of people. I recently saw a young man on a plane wearing a T-shirt with the words "Cannon fodder" written on it in Russian. Would that be the side where Christians and conservatives would want to stand? Sauron is not an ally. He is unable to create a free, Christian, life-sustaining society. He is the Lord of chains and darkness.

Latvia should not perceive itself as one that must choose between Dionysus or Sauron, but rather as Odysseus' ship, which must find its way home between Scylla and Charybdis. Then we could show it and recommend it to friends.

Discussing sensitive questions, we often hear the argument that we are behind, that other European countries have been doing this for a long time. However, we should think critically that maybe we are not behind, but we are trying to maintain balance and inner peace. Values ​​are not something that can be given away in a decision to others. If we don't stand up for our values, who else will? New ideas are needed, but we must be careful of the chaos they can cause.

The correct answer to one extreme is almost never the opposite extreme. When the ideological pendulum swings into the extreme positions, whether to the right or to the left, it splits and destroys many things, which are difficult to heal afterwards. Love fades in many and spitefulness, disrespect and alienation increase. In any case, Latvia does not have to walk along the entire path of the pendulum there and then back. It is more important for us to stay and act together. Every important step should be considered with such a yardstick.

Also, our beloved Latvian language should unite and not alienate. Both in the media and in private conversations, you can often hear the thought: "We are all different, each one has his own truth." It comes as easy and simple as “eerrmm”, which we use to fill the pauses. In fact, it should worry and frighten us. Is it really that bad? If we are each on our own, if we have nothing in common, how will we work together? How will we survive in the 21st century?

Christmas will soon be here and the usual phrases will be heard in the media: “Christian Christmas and Latvian Christmas. Christian customs and Latvian customs." With one sentence, the nation is divided into Latvians and Christians. Deliberately or thoughtlessly, Christians are being alienated from Latvianness. It was fitting to the occupying power, but does it fit to ourselves in the 21st century? Maybe we should say, for example, Christian and ethnographic customs, if we don't want to say "pagan"?

These may not be the most important examples, but language often thinks for us. We have to be attentive to the assumptions we live with daily.

We should also consider whether families are not alienated and generations are not disrupted when in schools and even in kindergartens attempts are made to circumvent the parents and to introduce ideas that are not acceptable in the family. Doesn't it increase bitterness towards the state and stir up the "cold war" at home? Is that really the priority in the days of the seventh angel's trumpet?

When some controversial law is passed, reproachful glances are directed towards the Saeima or the government. But decisions do not happen by chance. They come from the depths, where there are values, culture, media policy and most importantly - education. Education should form a foundation on which we can all stand. This is a security priority for the 21st century.

Many times I have had to say a prayer among people who are not regular churchgoers. Then I usually pray "Our Father" and I find that almost everyone says it along. It is a beautiful and unifying moment of togetherness. From a personal belief or from a cultural tradition, but there is something we all know and do together. Like singing folk songs. This is the very minimum of mental competence. Does the competence education that we have introduced provide it to the new generations of Latvia? Will they have something to say together?

During the Awakening it was simple. We, the different ones, had one common thought:

- We do not ask for freedom for the Motherland - we demand it!

- We do not ask for life for the Motherland - we demand it! [3]

We worked together, we survived, we won and we gained freedom. It's not simple anymore. We are no longer of the same mind. We have a front in our father's backyard and a great war on our borders. At that moment, a common principle and foundation is especially necessary.

Instead of mocking and demonizing each other, we should go to the sources with open hearts and minds to think through the basics without anger, objectively and together:

- What is humanity? Where does human dignity come from?

- What is freedom and how to implement it?

- What is community and how to live it?

- What is good, beautiful, true and holy?

- What brings and increases life and what is its purpose?

Sounds utopian. Under normal circumstances, people don't tend to do that. But we live in the 21st century, and that is a sufficient reason to do something unusual.

It is clear that facts cannot lead directly to values. There should always be a framework of interpretation in between. Where to get one? The Holy Scriptures, or the word of God, speak a lot about the basics. In Western culture, the biblical writings were the framework for interpretation during the centuries when it became a great civilization. Once they were put aside, it didn't take long for the West to start talking about its decline and questioning the legitimacy of its culture.

The misfortune from which many of our problems grow is that we hear and see God less and less. Just as in the reading about Samuel: "The word of the Lord was rare in those days, and revelations were not looked upon." This led to decline until Samuel heard God's voice and as a prophet led the people into the light.

One of the greatest assets of any nation is good leaders. Therefore, the church prays for our leaders and their service every Sunday. The Bible describes great leaders - Moses, Samuel, apostles Peter and Paul. They were different people in different times, but they had something in common. They heard God and led their people to the promised land or the nations of the world to the kingdom of God.

A child learns to speak from what he hears. A deaf child does not learn to pronounce sounds correctly. Here in Latvia, we carefully listen and quickly learn the language of the prosperous, secular world, but we hear God less and less. Many problems arise from that. 

British philosopher Roger Scruton writes in his book The Face of God that the culture of atheism seeks to escape the judging eye. Have you ever stood in front of an icon and felt the eyes of Christ judging and weighing you? Quite an unsettling feeling.

Society, accustomed to living in peace and abundance, shuns the judging eye and, therefore blotts out God's face with consumerism and pleasure-seeking. But people read each other's faces and perceive unspoken meanings. In the face of God, they read the signs of their identity, their vocation and their freedom. Blotting out God's face also tarnishes their face as human beings created in the image of God. This increases the feeling of emptiness and aimlessness.

There is no need to run away from God's gaze! It evaluates and weighs to heal and to edify. It was not God's desire to judge and punish that led Christ to the cross, but His desire to justify and save. God so loved the world that he gave his Son, that whoever believes in him should not perish but have eternal life. In your place, he lived a holy and blameless life to clothe you in it, to restore you to the likeness of God and bring you into eternal joy. The Latvian language is especially valuable to us because we can best understand the good news in it.

Why do you think people belong to church and go to church services, even though it is often cold there in winter? Is it because they believe in fairy tales or are they afraid of punishment? No, but because it makes them happy. They have been captivated by the beauty of Christ's personality. It is beautiful to live with God. It gives meaning to suffering and gives hope in loss. It is a great comfort to go through trials with the Risen Christ!

People are sometimes put off by words like "commandment" or "dogma". But it is called a conversation where I, the variable, converse with the unchanging and eternal, in whose likeness I am created. I am learning to participate in the life of the One who has called all things out of nothingness into existence. If I listen, the conversation is informative and interesting.

 

Now now I know who I am

Now I know why I live

Now I know what I have to do

And with God everything is possible.

This is really exciting. Therefore, people belong to the church - to live together with the saints and prophets in a thousand-year, continuous, spiritual and intellectual tradition. It is good to live with God.

The Lord Jesus once said to a deaf and dumb man: "Be opened!" and he began to hear and speak clearly. Turns out he had something to say! And he was understood! One word of Christ brought him to an unprecedented intimacy with his own. The word of Christ united the various tribes in the territory of modern Latvia into one nation. The word of Christ called people to a community, which is often called Christian civilisation, where people from different languages, races and climate zones understood each other in basic matters. This happens when people do not talk much about God and instead of God but hear the voice of Christ and follow it.

The English actor and writer Stephen Fry once said that Winston Churchill, with his character, heroism and power as prime minister, was blessed to go to the Queen once a week, bow and give a report. One does not have to look far to see how a ruler goes astray when he is accountable to no one, and the high priest comes to him to bow, flatter, and submit. The higher the position and the greater the power, the more important it is to hear the voice of the Most High and to feel the responsibility before him.

May Christ's word: "Be open!" come to us on Latvia's birthday! May it make us hear God so that we can speak clearly. As in the poem by Imants Ziedonis:

And even if some gateway

Will stink of iniquity

Cry out: I only have one heart!

Cry out and you will be heard.

Søren Kierkegaard said - the saint is the one whose heart longs for only one thing. By that, he meant for God. It doesn't matter whether a statesman, a politician, an official, a bishop, an opinion leader, a Latvian or a Russian - a leader according to God's will is the one whose heart longs for only one thing. For "God bless Latvia!" There we can work together.

The disciples of John the Baptist asked Jesus: "Teacher, where do you live?" Jesus answered, "Come and see." And they stayed with him that day.

Beloved of Christ, today I address you for the last time on the national day and I want to remind you of the most important thing. We, like John's disciples, must always ask the Lord Jesus: " Master, where dwellest thou?" In the tension between Dionysus and Sauron, between Scylla and Charybdis, the right place to stay and build a home is where Christ dwells. Around him we can be together and thrive. Jesus said, "Come and see." Indeed, let's come and see how our lives will change. May God bless us! 

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[1] The liberation movement in the late eighties and early nineties of the 20th century which led to the independence of Latvia

[2] Latvian film (1984) about events in a family shortly after the Soviet occupation. One brother joins the Soviet regime, while the other fights against it as a national partisan.

[3] A popular patriotic song from the time of liberation.

lasīt tālāk

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Sprediķis par 2.Moz 3:1-10 Rīgas Domā

 

Priecīgi ziemassvētki klāt!

Prieka zvans sāk gaisu tricināt.

Kristus ir dzimis, viss ienaids rimis -

Priecājies, priecājies, draudze!

 

Mīļās un pazīstamās ziemsvētku dziesmas! Ziemsvētki vispirms saistās ar prieku. “Priecīgus Ziemsvētkus!”, mēs sakām draugiem un pat svešiem cilvēkiem.

 

Mīļie gani, sakiet mums,

Kas šī prieka nosēpums?

 

Izrādās, ka priekam ir noslēpums! Noslēpumus vienmēr gribas izdibināt. Pavedienu var dot eglīte, ko greznojam baznīcās pilsētu laukumos un savās istabās. Mēs saliekam tajās gaismiņas, lai skaisti mirdz klusajā, svētajā naktī. Liesmiņās mirdzošai eglītei ir iespaidīgs pirmtēls Bībelē. Iedams pa tuksnesi, Mozus ierauga ērkšķu krūmu, kas deg, bet nesadeg. Tas viņu pārsteidz. Mozus zina, ka malka deg un sadeg. Katra degviela sadeg. Šis krūms nesadeg. Kas tas ir? Tā ir zīme. Ko tā var pateikt mums?

 

Ja kāds jautātu: “Kas ir Dievs”, ko jūs teiktu? Visparastākā atbilde būtu – Dievs ir augstākā būtne. Priecīgi no tā nekļūst. Dievs ir kaut kur augstu, līdz kurienei ir tāls un grūts ceļš. Antīkajā pasaulē domāja, ka  tas ir aiz mākoņiem Olimpa kalnā. Pirmie padomju kosmonauti lūkoja pēc Dieva kosmosā un ziņoja, ka neesot viņu redzējuši. Zondes ar informāciju par zemi un cilvēkiem ceļo ārpus Saules sistēmas robežām, bet nav ziņu ka tās būtu sasniegušas Dievu. Tad varbūt Dieva nemaz nav?

 

Tas var dot atvieglojuma sajūtu. Katra būtne pasaulē ieņem savu vietu barības ķēdē. Ja Dievs ir Augstākā būtne, tad mums ir maz izredžu tādā konkurencē. Franču filozofs Žans Pols Sartrs sprieda: “Ja Dievs ir, tad es neesmu brīvs. Bet es esmu brīvs, tātad Dieva nav.” Var iebilst, ka nez cik nu cilvēks ir brīvs kaut vai no savām tieksmēm, kas pašam nepatīk. Taču galvenā Sartra kļūda ir tā, ka viņš nav kā Mozus ievērojis, ka ērkšķu krūms nesadeg. Dievam nevajag degvielas. Dievs nav no pasaules. Viņš nav “augstākā būtne” barības ķēdē. Viņš vispār nav būtne. Dievs ir pats esmes akts, tās avots, kurā mēs visi dzīvojam, rosāmies un esam. Lai uz to norādītu, baznīcā svin Ziemsvētku oktāvu, jeb astoņas dienas. Septiņas nedēļas dienas ir no pasaules. Astoņas norāda uz pārpasaulīgo.

 

Dievam no pasaules neko nevajag. Dievam neko nevajag no tevis. Tu vari paturēt savu brīvību, viņš negrib tev to atņemt. Ja nu vienīgi tu pats atzīsi, ka uzticēt savu brīvību Dievam ir labākais lēmums, labākais dzīves scenārijs un pats viņam to piedāvāsi, tad viņš savā bezcēloņa laipnībā to pieņems. Taču, ja Dievs nav no pasaules un viņu neaizsniegs pat vistālākā kosmosa zonde, tad viņu nesasniegs arī ceļa gājējs, meklētājs. Neizklausās priecīgi. Dievam neko no manis nevajag? Tas drīzāk uzvēdī skumjas. Kas ir prieka noslēpums?

 

Kristus mīļotie, ļoti labi, ka Dievam no mums neko nevajag! Priecāsimies un līksmosim par to! Tas nozīmē, ka viņš negrib ar mums manipulēt. Viņam no tā nav nekāda labuma. Dievs mīl nesavtīgi. No tīras mīlestības nāca Ziemsvētki. Dievs Betlēmē piedzima kā cilvēks, lai tuvotos un sevi mums dāvinātu. Dievs nav sniegota virsotne aiz mākoņiem, kura jāsasniedz ar pūlēm un briesmām. Dievs ir helikoptera pilots, kurš meklē vietu, kur nolaisties tavā dvēselē un tavā dzīvē. Viņš jau ir tepat. To Ziemsvētkos jūtam ar katru šūnu. Prieka noslēpums ir Dieva tuvošanās. Ja esi kristīts, tad nosēšanās laukums ir jau izveidots. Tad tikai vajag to attīrīt no lūžņiem un drazām, lai Dievs varētu piezemēties.

 

Mūsu senči rīkoja mēslu talkas. Viņi no pieredzes zināja, ka kopīgiem spēkiem ir vieglāk dabūt mēslu čupas no kūts laukā. Tā arī mēs ziemsvētku vakarā sanākam kopā, lai lai attīrītu dvēseles un sagatavotu vietu Kristum, cits citu atbalstot ar dziesmām un lūgšanām. Kopīga lūgšana un dziesma ļoti palīdz. Baznīca ir tur, kur Dieva ļaudis cits citam palīdz turēt sirdi tīru Dievam. Ja sirds ir tīra Dievam, tajā ienāk debesu prieks. Baznīca ir prieka vieta.

 

Ziemsvētki ir ļoti, ļoti skaisti. Lai to izceltu, mēs rotājam ielas un mājas, iededzam eglītes. Mani pie Kristus vispirms aizveda skaistums. Baznīca parasti ir skaistākā celtne pilsētā vai ciemā. Mani piesaistīja baznīcā tapusī mūzika un mākslas darbi. Dievkalpojuma liturģija kā pieskāriens no debesīm vairoja manī dzīvību. Taču visvairāk valdzināja Kristus personība un viņa Labā vēsts. Pamazām atklāju, ka tā šajā zemē caurstrāvo visu  – kultūru, dzīves uztveri, attiecības un tikumus. Un ļāvos skaistajai Kristus vēstij, lai tā mani veido. Necilam ērkšķu krūmam, uz kuru ceļinieks pat nepaskatās, Dieva klātbūtne lika skaisti iemirdzēties pārpasaulīgās liesmās. Parastas, adatainas eglītes Ziemsvētkos iedegas, aicinot pamanīt brīnumu un doties tuvāk. Lai tevī, parastā cilvēkā, skaisti iemirdzas debešķīga gaisma.

 

Ziemsvētku tirdziņš Doma laukumā ir ierindots starp skaistākajiem Eiropā. Krāšņie skuju vārti, krāsainie tirgotavu jumti, gardās smaržas gaisā, ziemsvētku dziesmas, mirdzošā egle un fonā majestātiskais Doms. Cilvēki sarunājas, fotografējas, mielojas un acīmredzami izbauda skaisto vidi. Pilnīga Ziemsvēku ainava. Kristus dzimšana nāk ar skaistumu. Arī tā ir Dieva tīrās mīlestības izpausme. Droši vien būtu citādi, ja tā uzreiz nāktu, piemēram, ar to, kas ir patiess. Daudzi tūlīt saspurotos: “Es pats zināšu, kas ir patiess. Tev ir sava patiesība, man sava.” Vēl grūtāk, ja Dieva piedzimšana nāktu ar to, kas labs: “Vai tu saki, ka es esmu slikts? Kas tu tāds, lai man teiktu, ka es daru nepareizi?!”

 

Skaistums veido saudzīgi un neko nepārmezdams. Skaistums nevienu neapdraud. Tas izgaismo, bet nesadedzina. Ziemsvētki neko nepavēl un neko neaizliedz. Tie dāvina – bez nopelna, bez nosacījumiem vai manipulācijām. Tie nav vardarbīgi. Tie izlej savu skaistumu pār labiem un ļauniem, pār taisniem un netaisniem. Kādu tas savaldzinās. Kāds atsauksies un pievērsīsies skaistuma avotam, lai tuvāk to aplūkotu. Mēģinot attīrīt skatu, viņš nonāks arī pie tā, kas ir patiess un labs. Skaistums spēj dauz vairāk nekā likt kavēties Ziemsvētku tirdziņā. Kad Mozus tuvojās skaisti liesmojošajam krūmam, Dievs viņu apturēja, nosauca vārdā un sūtīja izvest tautu no verdzības. Līdz tam Mozus vienkārši dzina aitu baru pāri tuksnesim. Tālāk viņš devās kā vadonis, kas izraudzīts, lai izvestu savu tautu no verdzības uz apsolīto zemi. Viņa vārds uz mūžiem ir ierakstīts cilvēces vēsturē.

 

Betlēmes laukos gani dzirdēja eņģeļu dziesmu: “Gods Dievam augstībā un miers virs zemes cilvēkiem, uz ko Dievam labs prāts.” Otrā gadsimta Baznīcas skolotājs Lionas Irenējs izteica pārsteidzošu atziņu: “Dieva gods ir pilnīgi dzīvs cilvēks.” Mēs kļūstam pilnīgi dzīvi, kad Kristus skaistums mūs apstādina, sauc vārdā, izredz un sūta ar uzdevumu pasaulē. Tā ir Ziemsvētku dāvinātā iespēja, kas dzīvi dara pilnīgu un nāvi – jēgpilnu.

 

Visbeidzot, Ziemsvētki ir latviski. Patiešām! Gadu no gada esmu gaidījis, vai beidzot nemitēsimies mocīt un mežģīt latviešu valodu ar runām par kristīgajiem ziemsvētkiem un latviskajiem ziemsvētkiem. Vai meklējat latviskos ziemsvētkus? Lūk, te tie ir – tepat, Rīgas Domā! Tā tos svinēja mūsu vecvecāki, vec-vec-vecāki, un cik tālu jūs vien spējat izsekot saviem radurakstiem. Latviskāku Ziemsvētku par šiem nekur nav. Latviskuma saknes sniedzas dziļi Kristus dzimšanas notikumā un ir uzņēmušas sevī to, kas tajā skaists, patiess un labs. Sviniet, baudiet un neraizējieties! Klausieties Dieva balsi, lai jūsu vārdi uz mūžiem ir ierakstīti dzīvības grāmatā!

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“Dievs tā pasauli mīlēja, ka deva savu vienpiedzimušo Dēlu, lai ikviens, kas viņam tic, nepazustu, bet tam būtu mūžīgā dzīvība. Jo Dievs sūtīja savu Dēlu pasaulē, nevis lai tas pasauli tiesātu, bet lai pasaule caur viņu tiktu glābta.” (Jņ 3:16-17) 

Jēzus Kristus mīļotie, es sveicu Jūs Kristus dzimšanas svētkos! Visiem ļaudīm, bet īpaši viņa draudzei Ziemsvētki  ir visskaistākie svētki gadā! Kādēļ tā? Viena no svarīgākajām prasmēm ir pamanīt Dieva pieskārienus savā ikdienā. Tie var būt pavisam parasti notikumi, kuriem uzreiz nepiešķiram reliģisku nozīmi, taču tos var pazīt pēc dzīvības “smaržas”. Jēzus teica – es nācu, lai jums būtu dzīvība un būtu pārpilnībā. Pamanot mirkļus, kuri iedvesmo, ceļ, dod spēku un vairo dzīvību, varam zināt – lūk, manai dzīvei, manai ikdienai pieskārās Dievs.

 

Ziemsvētki ir skaisti ar to, ka visapkārt ir tik daudz lietu un notikumu, kuros dvēselei pieskaras Dievs. Mirdzošas eglītes, piparkūku smarža gaisā Gluži vai debesis lāso no augšienes priecīgās priekšnojautās. Gods dievam augstībā, miers virs zemes un cilvēkiem labs prāts! Cik skaistas ir Ziemsvētku dziesmas! Es skaistu rozīt’ zinu, Jūs bērniņi nāciet, Klusa nakts, svēta nakts… Tās nevar sajaukt ne ar ko citu. 

 

Tomēr šogad Ziemsvētku brīnumu es visvairāk sajutu senā balādē par Skārboro gadatirgu. Dziesmā par nepiepildītu mīlestību. Daudzi to droši vien atceras Saimona un Garfunkela izpildījumā: “Are you going to Scarborough fair?” Skaisti, taču viņi ir ļoti saīsinājuši vārdus. Īstenībā balāde ir daudz garāka un ar dziļāku jēgu.

 

Puisis liek sacīt meitenei: lai viņa bez adatas uzšuj man kreklu bez vīlēm. Lai viņa to izmazgā sausā akā, kur nekad nav bijis ūdens, nedz lijis lietus. Lai viņa to izžāvē krūmā, kāds nav ziedējis kopš Ādama radīšanas – tad viņa būs mana patiesā mīlestība. 

 

Meitene atbild: lai viņš atrod tīrumu starp jūras ūdeni un krasta smiltīm. Lai viņš to uzar ar jēriņa ragu. Lai apsēj to visu ar vienu graudu. Lai nopļauj ar sirpi, kas taisīts no ādas, un sasien ar virvi, kas vīta no viršiem. Tad lai nāk pēc sava krekla. Tad viņš būs mana patiesā mīlestība.

 

“Ai, saki man, ka tu vismaz mēģināsi, jo citādi tu nekad nebūsi mana patiesā mīlestība.”

 

Ja viņiem jautātu, kādēļ viņi prasa no otra neiespējamas lietas, viņi atbildētu – man taču kaut kā ir jāzina, vai es esmu viņa (vai viņas) patiesā mīlestība! Ak, jaunieši… Katrs cilvēks ar dzīves pieredzi zina, ka nereālas gaidas nes vilšanos. Prasīt pierādīt mīlestību ar varoņdarbiem ir savtīgi un cietsirdīgi. Nekļūt viņiem par ģimeni. Nav brīnums, ka dziesmā par mīlestību dziedāts kā atmiņās par kaut ko pagātnē.   Būtu brīnums, ja viņiem šādi kaut kas izdotos. 

 

Tad kādēļ šī dziesma mani uzrunāja Kristus dzimšanas svētkos? Tādēļ, ka Dievs paveica patiešām neiespējamas lietas. Salīdzinot ar tām, krekls bez adatas vai sirpis no ādas ir nieks. Cilvēkiem tas būtu neiespējami, bet ne Dievam. Visuma Radītājs pats cēlās no troņa, ienāca pasaulē, piedzima no jaunavas, atklāja cilvēkiem Dieva patieso Tēva sirdi, nodzīvoja mūsu vietā nevainojami svētu dzīvi, uzvarēja mūžseno ienaidnieku, augšāmcēlās no kapa un atprasīja nāvei mūsu dzīvības. Ar divpadsmit vienkāršiem vīriem viņš iesāka izcilāko kultūru pasaules vēsturē. 

 

Ja mēs jautātu, kādēļ Tu, Kungs, to visu darīji, viņš varētu atbildēt: “Tādēļ, lai jūs zinātu, ka esat mana patiesā mīlestība.” Tas ir īsts Ziemsvētku brīnums. Ielūkosimies sevī, kad Dievs saka: “Es to darīju tādēļ, lai jūs zinātu, ka esat mana patiesā mīlestība. Lai TU zinātu, ka esi mana patiesā mīlestība.” Kā tas liek man justies? Kas manī notiek, to dzirdot? Kādi tad man ir Ziemsvētki, Kristus dzimšanas svētki?

 

Deus Dixit. Dievs ir runājis. Tagad “bumba” ir mūsu laukuma pusē. Kā viņam atsauksimies? Vai mums ar viņu izdosies? Vai būsim viņam ģimene? Vai esam viņa bērni? Ziemsvēki pirmkārt un galvenokārt ir ģimenes svētki tieši šajā nozīmē. Dieva ģimenes nozīmē.  Kas priekš tā ir vajadzīgs? 

 

Evaņģēlijā teikts: “Dievs tā pasauli mīlēja, ka deva savu vienpiedzimušo Dēlu, lai ikviens, kas viņam tic, nepazustu, bet tam būtu mūžīgā dzīvība.” Ikviens, kas viņam tic… Droši vien kāds nodomās, ka tas ir uzaicinājums būt naivam. Ticību bieži jauc ar lētticību un saka – ja esi ticīgs, tad tev nav kritiskās domāšanas. Tu nelieto prātu, tādēļ esi gatavs jebkam noticēt.  Nekas nav tālāk no tās ticibas, par kādu runā Jēzus un viņa draudze. 

 

Ticība, par kādu viņš runā, atrodas prāta apgabalam nevis tuvajā bet tālajā malā. Tur kur prāts savu jau ir padarījis. Tas ir rūpīgi pētījis un vērtējis, bet tad nāk tas Deus Dixit, jeb Dievs teica brīdis - kāds paziņojums, kāda atklāsme, kuru es nevaru pārbaudīt ne ar prātu, ne pētniecību, bet ir jāpieņem lēmums, vai es tam ticu.

 

Tas ir tāpat, kā ar kādu sabiedrībā pazīstamu cilvēku. Jūs esat viņu redzējuši televīzijā, dzirdējuši radio, varbūt lasījuši kādas intervijas un biogrāfijas aprakstus. Jums ir zināšanu apjoms, kas dod pamatu kaut ko par viņu spriest. Taču tad viņš tieši jums pasaka par sevi kaut ko tādu, ko jūs nevarat nedz pārbaudīt ārējos avotos, nedz ar prātu izprātot. Viņpus tā visa, viņš jums atklāj sevi pats. Vai es viņam ticēšu? Arī ārpus reliģijas lauka cilvēkam tādus lēmumus nākas pieņemt ikdienā.

 

Droši vien mums reizēm iet tāpat kā slimā zēna tēvam no Marka evaņģēlija, kurš vērsās pie Jēzus: “Ja tu ko spēj, iežēlojies par mums!” Jēzus sacīja: “Ja spēj? Kas tic, tam viss ir iespējams.” Tūlīt bērna tēvs iekliedzās: “Es ticu! Palīdzi manai neticībai!” 

 

Es ticu, palīdzi manai neticībai… Kas palīdzēs izšķirties un ieticēt? Meklēsim un salīdzināsim. Kad Jēzus saka – “Es nācu, lai neviens, kas man tic, nepazustu, bet dabūtu mūžīgo dzīvību” – vai no viņa tas izklausās ticami? Vai tas saskan ar liecībām par viņu, kuras es varu atrast laikabiedru liecībās? Seno tekstu pētniecība ir nopietna zinātne. Kā tas saskan ar to, ko es par viņu zinu, varu noskaidrot, secināt, ja lietoju nevis aizspriedumus, bet prātu un sirdi? Meklējot, lasot, pārdomājot, kontemplējot jeb vērojot viņu lūgšanas apcerē. Lēmums atrodas prāta apgabalam tālajā, ne tuvajā malā. Lai gan – vienkāršie gani uz to tiešām nereti atrod īsāku ceļu nekā gudrie.

 

Deus Dixit. Ziemsvētkos Dievs runā Kristus dzimšanā: “Es to darīju, lai jūs zinātu, ka esat mana patiesā mīlestība.” Tagad vārds mums.

 

Nenobīsimies, ka Dieva darbiem tagad jāliek pretī kaut kas līdzvērtīgs. Lūk, Caķejs – mazais, blēdīgais vīriņš, kurš gribēja redzēt Jēzu. Viņā nebija nekā varonīga. Varbūt vienkārši ziņkārības dzīts, viņš uzkāpa kokā. Tik vien. Taču ar šo mazo dirkstelīti pietika. Jēzus apstājās pie viņa, runāja ar viņu, nāca viņa namā un pilnīgi izmainīja viņa dzīvi. 

 

Mīlestības pierādījumu nasta guļ uz viņa, caur ko mums miers nāk. Viņš pats to uzņēmās mūsu labad. Esi sveicināts, Miera Ķēniņ, mans Kungs un mans Dievs!

 

No pirmās dzirkstelītes, ja to tīši neapslāpējam, bet glabājam un uzpūšam, iedegas interese, meklējumi, satikšanās, iepazīšana un ticība. 

 

Viena no dziļākajām ticības formām ir pateicība. Tā nozīmē, ka esmu ne tikai kaut ko sapratis un piekrītu, bet arī augstu vērtēju un atbilstoši rīkojos. Tādu ticību mūsos vēlas izraisīt un redzēt Dievs. Ja esmu ieticējis tam, ko Dievs runā Kristus dzimšanā – kā es varu pateikties? Ko es varu darīt?

 

Pieminēsim, ka arī Ukrainā cilvēki gaida un svin Ziemsvētkus. Ļoti, ļoti dauziem nav to ārējo dzīvību dodošo pieskārienu, kuri ir visapkārt mums. Nav gaismiņu, eglīšu, svecīšu, piparkūku un karstvīna, kas Ziemsvētkus dara tik krāšņus. Daudziem nav māju un nav vairs pat ģimenes. Taču Kristus arī priekš viņiem ir dzimis – kā dziesmā dzied – “dzestrumā, pie aukstās ziemas saules”, toties skaudri patiesi un būtiski. Neviens negaida Glābēju vairāk, kā viņi. Mēs, kas Ziemsvētkos bagātīgi saņemam dzīvinošos Dieva pieskārienus, varam tos padot tālāk viņiem.

 

Tādēļ līdz 6. janvārim, kad mums noslēdzas, bet lielākajai daļai ukraiņu sākas Ziemsvētku laiks, ziedosim siltu apģērbu, pārtiku, Ziemsvētku gardumus, siltas drēbes un citas noderīgas lietas. Ziedosim līdzekļus strāvas ģeneratoriem un visam, kas vēl vajadzīgs. Lai iemirdzas gaisma tumsībā. Lai no jauna iedegas spuldzes kādā dzemdību namā. Lai siltums ieplūst vēl kādā ģimenē. Ziedosim dāsni un ar prieku kā tādi, kas ir ieticējuši, ka Kristus par mums ir dzimis, lai mēs zinātu, ka esam Dieva patiesā mīlestība.

 

Mūsu Kunga dzimšanas svētkos es novēlu mums laimīgas ilgas redzēt Jēzu. Tā lūkoties, lai viņš pienāk tuvu, ienāk mūsu mājās un sirdīs. Neprasot neiespējamo, lai viņš pats dara sevi par mūsu patieso mīlestību! Svētītus, dzīvības un mīlestības pilnus Ziemsvētkus!

Āmen!

 

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