The Gift, Christ(mas), and the Claus(e) of Prohibition: Re-membering the Divine Economy of Mary and her Infant King
Forewarning: I do not intend to use this post to propagate some sort of worthless “Jesus is the reason for the season” or “Let’s end the war on Christmas” folly. This is a hermeneutical discourse on the internal paradoxes of the language employed around this holiday and how they present an ethical aporia for, most of all, Christians.
Jesus was born in a feeding trough. What that means is that pigs ate from it. Jesus’s newborn, fragile body was birthed and first laid in a structure made for pig food…as the story goes.
Whether you interpret the Matthean and Lukan birth narratives as literal or symbolic, the symbolic point of reference here is the beginnings of Jesus in poverty. The historical man who came to be propped up as the very incarnation of God in flesh–he dwelt among the lowest and basest of created things. Furthermore, he lived his life touching lepers and hanging out with prostitutes, teaching unconditional love and giving.
That’s right. Jesus taught unconditional love. This means that the Gift, when unconditional, is given without expect of return or reward. There was no prohibition given by Jesus in terms of the Gift. No exception. This is the divine economy: to give on the basis of love for the other alone–worthy in his/her own being as such–without any exceptions or conditions. An impossible and difficult thing to do, but something to be strived for anyway.
Christmas has been proclaimed to be, by many Evangelical Christians, a season for honoring and remembering the humbly-born Christ. But they quickly forget that this humble Christ taught us to practice a divine economy. They claim that “Jesus is the reason for the season,” but they do not celebrate the radical generosity he taught. Sure, they will give nice gifts to family and friends. But only on this occasion, and it is no Evangelical imperative that one should make a regular effort to give gifts of sustenance to the poor.
Evangelicals may claim that “Jesus is the reason for the season,” but it would seem that they believe more strongly in a Santa-figure (as representative of the Divine). Santa’s economy can be summed up by the following lyric: He’s making a list and checking it twice. Gonna find out who’s naughty and nice.
Santa’s economy is one of prohibition. Santa’s gift is not unconditional but depends upon whether one obeys the prohibitions given by the Big Other. But Christ’s God, unlike the Big Other, does not give this way. Rather, Christ’s God makes the same rain fall and the same sun shine on both the righteous and unrighteous (Mat. 5:45). Evangelicals tend to see God as the Big Other, rewarding and punishing according to proper faith or deeds.
But this is not what Christ taught. If Evangelicals want to truly proclaim that “Jesus is the reason for the season,” the solution is not billboards or media annoyance. Rather, they ought to practice the radical hospitality of Jesus and the divine economy he taught. For to remember Christ is to re-member the divine economy that has been broken and obscured by Christendom.
(Then again, when did you ever get coals in your stocking when you were bad? We all know the big secret: Santa doesn’t actually follow his own rules…he gives unconditionally to all. He just says those things to get you to be nice to your brothers and sisters!)
Posted on December 21, 2013, in (Pop) Culture, Thoughts and tagged Christ, Christmas, culture, Evangelicalism, Gift, Jean-Luc Marion, Jesus, Lacan, Phenomenology, Philosophy, Psychanalysis, Religion, Santa, Santa Claus. Bookmark the permalink. Leave a comment.