The Word in the Flesh - A Pre-Christmas Reflection on the message of John 1
The Adoration of the Shepherds -- Frederick van Valckenborch |
A
week from now I will be celebrating Christmas. I will have gathered the evening
prior with my congregation to observe the coming of the Christ child into the
world. I will be drawing on John 1:1-14 that evening. It will be a brief
meditation, so I won’t have much time to delve too deeply into the subject. It’s
not the passage I usually look to for Christmas Eve, but this year I thought I
might. After all, I’ve been bringing the word on Christmas Eve for the past
twenty-one years.
John’s prologue is more abstract
than the infancy narratives found in Matthew and Luke. The Matthew narrative is
actually the Gospel reading for this upcoming Sunday. In that reading, we hear word
that Joseph is visited by an angel who reveals that the child Mary is carrying
is from the Holy Spirit, that they should name him Jesus (Yeshua)
because he will save his people from their sins, and that he will fulfill the
promise of Emmanuel (God is with Us) (Mt. 1:18-25).
Despite its more philosophical feel,
John’s prologue helps us gain a perspective on this event we celebrate each
year. It might not tell us anything about how Jesus was born, but it does give
us a sense that this no ordinary person whom we celebrate. John’s prologue has
been foundational to my own Christology. If the Word was in the beginning with
God and is, in fact, God, then what does it mean for the Word to become flesh
and dwell among us?
John reveals a number of things
about this Word become flesh. For one thing, all things came into being through
him, that he is life, and that he is light. As the light of God, he shines into
the darkness. John the Baptist came along, according to the prologue to bear
witness to this light. As we gather in this season to share in carols and other
celebrations, we follow John in bearing witness to this light come from God, a
light that takes flesh so as to dwell among us. Some might prefer a more earthy
message, perhaps one that forgoes the origin story and begin as with Mark at
the baptism. In the reading from Romans 1 that I am focusing on this coming
Sunday (and which I reflected upon in my lectionary reflection on Monday),
reference is made to Jesus’ descent from David according to the flesh and to
the revealing of him being Son of God through the resurrection. The question
that this passage raises is whether it suggests that Paul has an adoptionist
Christology (that is, he was born a human being but adopted (elevated) to the sonship
of God through the resurrection. There is a lot of imperial elements in that
conversation—whether Paul is drawing on the claim that Caesar is Son of God as
well. That may very well be, but how do we hear this message in light of two
centuries of interpretation and reinterpretation? The early Christian
theologians may not be right, but do they not have something to say to us?
In part due to my son’s study of Orthodox
theology as part of his graduate work at Claremont School of Theology, I’ve
been looking again at these witnesses. Writers such as Gregory of Nazianzus and
Gregory of Nyssa attempted helped influence the direction of the creedal
statement that has served to guide the church down through the ages (I should again note that I am part of a non-creedal community, so we don't recite the creed or give it any substantial authority, but for me, I'm comfortable with its message). The opening
lines of Gregory of Nazianzus’ Festal Oration “On the Nativity of Christ,” we read:
Christ is born, give glory; Christ is from the heavens, go to meet him; Christ is on earth, be lifted up. “Sing to the Lord, all the earth,” and, to say both together, “Let the heavens be glad and let the earth rejoice,” for the heavenly one is now earthly. Christ is in the flesh, exult with trembling and joy; trembling because of sin, joy because of hope. Christ comes from a Virgin; women, practice virginity, that you may become mothers of Christ. Who would not worship the one “from the beginning? Who would not glorify “the Last”? [Festal Orations: Saint Gregory of Nazianzus, p. 61]
Now there are elements of this statement that we might wince
at, including the encouragement that women embrace virginity so that they might
become mothers of Christ,” but for Gregory, the key is the call to sing praises
to God because “the heavenly one is now earthly.” That is, the Word has become
Flesh and dwelt among us. Or in Matthew’s terms, God is with us in this child.
You
might ask, so how does this impact the world? What are the moral implications
of this declaration? On the surface, this is simply a theological declaration,
but I would suggest that it also reminds us that we are not alone in this
journey. God is with us. Light has shined into the darkness. There is hope, so we
might experience joy. Gregory continues his oration, but speaking of the light that
dissolves the darkness, so that “the shadows have been surpassed, the truth has
entered after them.” (Festal Orations, p. 61).
There
is this sense of darkness all about us. We live in a polarized world. It is
quite apparent in the United States, where the political divide is about as
wide as it has ever been. Some of this has been inevitable as the nation has
become more diverse and the nation’s people have had to make sense of the change.
Some of us have had an easier time of it than others. My hope is that the
emerging generations will do a better job than mine has. Truth be told, we have
a long way to go, but the light is shining into the darkness. John has born
witness to it, and we are invited to do the same so that there might be hope
and joy in our lives.
My
Christology is rather traditional. I affirm the full humanity and full divinity
of Christ, as laid out in the Nicene Creed and the Definition of Chalcedon. I
might state things a bit differently than Gregory of Nazianzus, but I can
receive his message. Having started with the Cappadocian father of the 4th
century, I close with a word from a 20th-century theologian, who has
spoken of Jesus as Word of God, and that is Karl Barth. Barth writes: “Revelation
in fact does not differ from the person of Jesus Christ nor from the
reconciliation accomplished in Him. To say revelation is to say ‘the Word
became flesh.’” He goes on to say that “When in the word revelation we say ‘The
Word was made flesh and dwelt among us,’ then we are saying something which can
have only an intertrinitarian basis in the will of the Father and the Sending
of the Son and the Holy Spirit, in the eternal decree of the triune God, so
that it can be established only as knowledge of God from God, light in light.
The same applies if instead of Jesus Christ we saw concretely ‘God with us.’” [Barth,
Church Dogmatics, 1:1, p. 119]. To this, we bear witness by letting the
light that is the Word made flesh shine through our own lives. That will make a
difference in the world. With this Word upon our hearts, may we continue our
journey toward Christmas.
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