Beyond the Manger: Christmas Is the Birth of a New Humanity

In this season, when we are scurrying about to buy presents and celebrate with friends, co-workers, and family, we should pause and ask ourselves: What are we celebrating?

Supposedly, it is about a newborn baby whom Christians claim to be God in human flesh. But is this merely God “appearing” in the world? Is it simply the beginning of Christ’s sacrificial work?

No! It’s much more.

Christmas is the beginning of a new humanity. In the birth of this Child from a virgin mother, God’s divine nature is united with human nature, and the divine energies of God permeate the very depths of what it means to be human.

For a very long time, humanity struggled to follow God’s teachings. He gave us a Law. He sent prophets. Yet more was needed to fulfill the divine plan.

In Paradise, Adam and Eve were created in God’s image and were challenged to use their free will in obedience to His will. They were tempted and failed. Their choice brought about a voluntary separation from the divine union they had enjoyed. To complete His plan for them, God sent them out of Paradise, clothed them in “skins”—a mortal, physical life destined to die. And over many generations it became clear that humanity could not overcome this wounded condition on its own. Something more was required for healing and for the full development of what it means to bear God’s image.

What was needed was an inner change, a restoration of union with God so that divine energy could once again flow through the human heart—giving the power to overcome the passions inherited in this mortal life. Without this healing, mankind remained separated from its Creator.

Sin could not be overcome by human effort alone. Pride infected humanity, and the more people tried to save themselves, the more prideful they became—placing themselves at the center of creation. They could not reach out in humility to embrace the love of their Creator.

This is where the significance of the Incarnation comes into play.

The Incarnation of the Son of God, Jesus Christ, was not simply a way to pay a debt, nor merely a lesson in virtue. He came to transform human nature itself. Humanity needed an inner healing. By uniting divine and human natures in His miraculous birth, Christ opened the path for all mankind to receive divine energy, to gain the power needed to tame the passions of our fallen nature, and to grow into the likeness of God—into the likeness of Christ Himself.

Today, because of this transforming event, all people can be united with Christ through:

• a rebirth in Baptism,
• the receiving of the Holy Spirit into the heart,
• partaking of His Body and Blood in Holy Communion,
• a life guided by clergy ordained by Him,
• discipleship and cooperation with His Spirit,
• and membership in His Body, the Church, the gathering of the faithful.

This is what we are truly supposed to be celebrating in this season.

It has nothing to do with gift-giving, Santa Claus, or the endless consumerism that fills these weeks with noise and distraction.

Let us reflect instead on this great event—how we have been blessed by this transformation, how we are empowered by the Holy Spirit to be reunited with Christ, and how, through cooperation with His divine energies, He now lives within us, preparing us for eternal life with Him and a return to Paradise.

How the Devil Tries to Distract You During Prayer (and How to Resist)

Prayer is one of the fundamental Christian spiritual practices. When we become serious about our faith, we often establish a daily prayer rule—setting aside time in the morning and evening to pray. Yet many discover that as they increase their prayer time, they become distracted or discouraged, and sometimes fall away from this most essential practice. Prayer is vital because through it we relate to God, and in a mystical way communicate with Him and He with us.

The devil works tirelessly to discourage us—not only in prayer, but in all our efforts to live according to the Gospel. His aim is to keep us from salvation. We therefore need strong faith and perseverance as we journey toward union with God, preparing ourselves for eternal life in His Kingdom. We must see the devil as a real enemy who attacks from all sides, using deceit and subtle ploys to confuse, distract, and dishearten us.

One common tactic is to discourage us from keeping the prayer times we have set. Demons tempt us by suggesting other activities, implanting thoughts or mental images, or persuading us that something else is more important than prayer. This is why the Fathers insist that we concentrate on the words of the prayer. When we focus on the words, we are strengthened against temptation. During prayer we must reject all thoughts—good or bad—and give our full attention to the words, embracing them in our heart.

Saint Ignatius Brianchaninov teaches:

“When sinful thoughts and fantasies appear to you, do not pay the slightest attention to them. The moment you see them with your mind, enclose your mind in the words of the prayer all the more earnestly…”

He describes several tactics the devil uses:

The enemy may remind us of those who have wronged us, stirring up old hurts and demanding justice, retaliation, or self-defense. He tries to inflame resentment and destroy the foundation of prayer, which is forgiveness and meekness. A person consumed with anger or unwilling to forgive cannot gain compunction or concentrate in prayer; angry thoughts scatter prayer.

The devil may bring to mind ways we have failed others—not to lead us to repentance, but to distract us and turn our mind away from prayer. For this reason, it is important to reconcile with others beforehand, so the enemy cannot use unresolved tensions to disturb us.

Saint Ignatius writes:

“Forgiveness of wrongs and offenses—changing condemnation of our neighbors into kindness and mercy so that we excuse them and blame ourselves—provides the only solid basis for successful prayer.”

He will also tempt us by recalling past successes, encouraging pride, or turning our thoughts toward increasing our comfort or material well-being. Anything that easily captures our attention becomes an opportunity for distraction.

Again Saint Ignatius warns:

We must refuse the joy brought by those fancies and reflections that destroy in us contrition of spirit, concentration, and attention during prayer, and that lead to self-opinion and distraction. If we consent to thoughts of resentment and condemnation, or to thoughts and fantasies of vainglory, pride, love of money, or love of the world—and if we dawdle in them or take pleasure in them—then we enter into fellowship with Satan, and the power of God which protects us will leave us.

Our challenge, once we understand these tactics, is to develop a strategy for guarding ourselves.
First, we should expect such temptations.
Second, we must be prepared to reject them immediately—every thought other than the words of the prayer.

Do not allow yourself to judge your friend, spouse, coworker, or anyone else. Simply ask God to have mercy on them, forgive any offense you feel, and return to the words of the prayer.

Likewise, reject any thoughts that inflate self-esteem or pride. Humility is essential to prayer.

Saint Ignatius teaches:

“We will renounce and deny ourselves—our souls and our lives; that is, we will refuse to seek human glory or chase needlessly after a comfortable earthly position and privileges, surrendering ourselves entirely to the will of God, thanking Him for our past and present, and leaving our future to Him.”

Before beginning prayer, set aside every grievance. Humble yourself, take the blame upon yourself, forgive those who have wronged you, and clear your mind of anything that could later become a distraction.

Saint Ignatius concludes:

“Let us begin our prayer with a prayer for our enemies. Let us unite ourselves in prayer with all men, and ask God to have mercy on us together with all men everywhere—not because we are fit or worthy to pray for mankind, but in order to fulfill the commandment of love which says, ‘Pray for one another.’”

Reference: Saint Ignatius Brianchaninov, The Harvest, volume IV of collected works.

Understanding Christ’s Command “Do Not Love the World”

Jesus said, “Do not love the world or the things in the world” (1 John 2:15). 

What did He mean by this?

He is reminding us that we live in a fallen world—a world marked by sin, corruption, and death. This is the fallen condition we have inherited from Adam and Eve, and it touches every human life. We live amid its temptations and illusions, but our goal as Christians is not to embrace the norms of this world or to try to conform to its values, but to transcend it—to purify ourselves, unite with Christ, and become worthy of eternal life in His Kingdom.

Blessed Theophylact explains that “it is usual for Scripture to call the world the life of sinful people of carnal outlook living in it.” In other words, “the world” refers not to creation itself—which God made good—but to the way of life of those who live apart from God, following passions rather than Christ. We could restate this teaching as: Do not live as those who love the world and its sinful ways, but strive instead to overcome the world within yourself.

Saint John continues, 

For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever. (1 John 2:15-17)

These “three lusts” summarize the passions that dominate fallen humanity. They are not from the Father, because they draw our hearts away from divine love. Everything worldly passes away—but whoever lives according to the will of God abides forever.

This path is not an easy one, even though Christ says, “My yoke is easy and My burden is light.” It is light when borne with humility and love, yet it remains a struggle. We are all sinners, no matter how good we think we are. Our self-confidence in our own goodness is a delusion born of pride and a great obstacle to spiritual growth. To overcome this fallen nature, we must struggle within the life of the Church—through the sacraments, repentance, prayer, fasting, and the other spiritual disciplines Christ has given us.

Jesus affirms that this path is difficult:

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” (Matt 7:13-14)

One of our greatest challenges is to recognize our condition and embrace the path that leads to salvation. When we accept that we are sinful and in need of healing, we can begin to change through repentance. As we take a few steps along this path, we start to see our true state and learn not to love the world or to follow its ways, but instead to live according to the Gospel. This is not necessarily a monastic path, but a way of life that can be lived in the world—guided by Christ and following the Holy Spirit who dwells in us.

Saint Ignatius Brianchaninov said that the “world” we must renounce is not merely external, but within us:

“This does not mean going off to live in a cave or, if you are married, to go to a monastery. The world we must leave is a condition that exists in us. It’s our separation from god and our delusion that we are a “good” person. It’s a difficult task to embrace the reality that we are of the world that Jesus speaks. Once we are awakened to our fallen nature, we discover how much work we need to undertake to become like Christ.” 

We must live in this world with awareness of its fallen nature—the same fallen world we inherited after Adam and Eve. It is a world of trials and tribulations that God allows so that we may perfect our will to love, no matter the circumstances. Every difficulty becomes an opportunity to grow in patience, humility, and compassion.

Saint Ignatius also warns:

“Do not allow fallen spirits to deceive and seduce you… Do not expect and do not seek praise and approval from human society. Do not hanker after fame and glory. 

 Do not expect and do not seek an untroubled life with plenty of latitude and scope, replete with every convenience. That is not your lot. Do not seek and do not expect love from people. Seek earnestly and demand from yourself love and compassion for others. Be content with the fact that a few true servants of God whom you meet from time to time in the course of your life love you…”

This is what Christ meant when He told us to bear our cross and follow Him. The cross is a life of self-denial, struggle, and at times persecution. We should not expect that the way of God will be welcomed by most people around us. To follow Christ is to accept that the world may reject us, just as it rejected Him.

This path He has given us requires that we bear many trials and learn to submit our will to His. This means learning to constrain our desires and resist temptations. The Church provides us with ascetic practices—prayer, fasting, confession, and sacramental worship—to train our will and strengthen our love for God.

When we struggle against the passions, we can remember the Apostle Paul and the early Christians who lived faithfully in a hostile, pagan world. They lived in an awareness that at any moment they might be captured or killed, yet they rejoiced in Christ. We too can learn to overcome our passions and become “crucified to the world,” living no longer for its pleasures but for the love of God.

We resist taking this path because it is natural to us to love the pleasures in this life, but we must become attached to or expect them. The entire economic system and popular culture are built upon the pursuit of comfort, pleasure, and self-satisfaction. Through constant advertisements, social media, and entertainment, we are lured to love the world and to forget God. But Christ calls us to be free from these illusions—to live differently, to love differently.

Saint Ignatius points to the many passions that keep us enslaved:

“Love of riches, desire for possessions, bodily pleasures from which come sexual passion, love of honor which gives rise to envy, list for power, arrogance, and pride of position, the craving to adorn oneself with luxurious clothes and vain ornaments, the itch for hungry glory which is a source of rancor and resentment, and physical fear. Where these passions cease to be active, there the world is dead.”

Now is the time, life is short, to uncover the passions that control our behavior. As you commit yourself to a life of prayer, repentance, and worship, you will begin to see the nature of this fallen world more clearly. You will discern how its values differ from the Gospel, and you will come to understand what it means not to love the world, but to love Christ above all.

As St Ignatius reminds us: 

“The right use of earthly life consists in preparing oneself for eternal life—making it our one business to please God, borrowing from the world only what is essential.”

As you live a life of repentance within the Church, you will cease to be a servant of the world and become instead a servant of Christ. Your heart will find joy in worship, your soul will be nourished by the sacraments, and your mind will be illumined through prayer and spiritual discipline. In this way, you will make the Gospel your highest priority and the Kingdom of God your true home.

Then you will understand what it means when Christ says, “Do not love the world.”

It is not a rejection of life itself, but an invitation to real life—to live in this world while belonging to another, to walk through its fleeting shadows while being filled with the light of the eternal Kingdom.

References: Saint Brianchaninov, The Harvest, Collected works volume IV

Praying the Lord’s Prayer with the Saints

The Lord’s Prayer is not merely a set of words to be recited, but a divine pattern for all prayer. Saint Gregory of Nyssa and Saint Ignatius Brianchaninov help us uncover its inner meaning—showing that through this prayer, we are called to purification, union with God, and the transformation of our hearts.

The Lord instructed His disciples, saying:

When you pray, go into your room, close the door, and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you…

And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words.  

Do not be like them, for your Father knows what you need before you ask Him.

This, then, is how you should pray: Our Father…

(Matthew 6:6-9)

Christ teaches us to avoid the vain and thoughtless speech—the “babbling” that arises from distraction and self-importance. True prayer begins with stillness: we must quiet our thoughts, turn inward, and focus our mind on God. We come before Him as His creatures, fashioned from the dust of the earth and wounded by the Fall of Adam and Eve. This remembrance of our lowliness is the beginning of humility, and humility is the foundation of all genuine prayer.

Our Father, Who Art in Heaven

The Lord’s prayer begins with a profound declaration: “Our Father.” In these words, we are invited into an intimate relationship with God—not as distant servants, but as His children. To call God “Father” means that we recognize ourselves as sons and daughters who bear His image and are called to grow into His likeness. Yet this is also a daring confession, for how can we, fallen and unworthy, claim such kinship?

Saint Gregory of Nyssa observes that Christ gave this prayer before His work of redemption had been completed, and yet already called his followers to address God as “Father.” This reveals the depth of His mercy: He offers even sinners the privilege of sonship, inviting us to repentance and purification so that we may truly live as His children. Before we utter these words, we should therefore examine our hearts and ask whether we are striving to live in a way that befits those who bear His name.

When we add the phrase “Who Art in Heaven,” we are reminded that our Father is not of this world. To pray properly, we must lift ourselves above earthly cares and direct our hearts towards a heavenly homeland prepared for us. Prayer begins with an ascent: a rising of the soul toward God, who awaits our return in the kingdom of Heaven.

Hallowed Be Thy Name

To hallow God’s name means to make it holy—not that His name itself can become more holy, and manifest its holiness through our lives. When we pray, “Hallowed be Thy Name,” we are asking that God’s holiness be revealed in us—that our thoughts, words, and deeds may glorify Him. This petition calls us to purification, repentance, and the struggle against sin, so that God’s light may shine through us without stain or shadow.

Saint Gregory of Nyssa explains this beautifully:

God’s name should be glorified through my life—a life purged from all stain of sin… a life that will oppose fortitude to the assaults of the passions…a life not softened by the luxuries of the body… not engulfed by the pleasurable enjoyments of its life… a life that strives after the immaterial life and divine.

Thus, the holiness of God’s name is not honored merely by our speech but by our way of life. Each time we pray these words, we renew our commitment to live as true children of our heavenly Father—so that His name may be sanctified in us, and through us, in the world.

Thy Kingdom Come

When we pray, “Thy Kingdom Come,” we are not merely asking for the end of time or the final coming of Christ in glory. We are asking that His divine reign begin within our hearts even now. As Saint Ignatius Brianchaninov reminds us, the Lord has said, “The kingdom of God is within you” (Luke 17:21). Therefore, this petition is a plea that God’s grace may rule within us—subduing the tyranny of sin and transforming our inner life into a dwelling place for the Holy Trinity.

To desire the coming of the Kingdom is to long for union with God. Christ Himself says, “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make Our home with him” (John 14:23). This is what we are asking for when we pray these words: that God’s Kingdom may descend into the depths of our being, so that His will, His peace, and His love may reign in us.

Saint Gregory of Nyssa explains:

 “When we ask that the kingdom of God may come to us, we mean we desire to be freed from corruption and death; when the Kingdom of God truly comes, all earthly sorrow and suffering will vanish, and joy will reign forever in the soul.”

Saint Ignatius adds: 

“A person who feels the kingdom of God within him becomes a stranger to the world that is hostile to God.”

To pray for the Kingdom, then, is to ask that our heart become heaven—that our mind be illumined, our will purified, and our desires conformed to the eternal joy of God’s presence. We are seeking to live already, even on earth, as citizens of that heavenly realm.

Thy Will Be Done on Earth as It Is in Heaven

When we pray, “Thy will be done,” we are surrendering our own self-will and asking that our life may be governed entirely by God’s divine purpose. This is not an act of resignation, but of trust and love. Just as the angels in heaven obey God’s will perfectly, we are asking that His will may also be fulfilled perfectly in us on earth.

Saint Ignatius Brianchaninov teaches:

“Only through the will of God can the human will poisoned by sin be healed.”

The submission of our will to God’s will is the most perfect and saving path. This healing requires His grace. Left to ourselves, our will is enslaved by passions and distorted desires. To say “Thy will be done” is to ask God to restore harmony to our soul—to cure the sickness within that drives us away from Him.

Saint Gregory of Nyssa writes:

“When Thy will is done in me, every corrupt and wicked movement of my free will is brought to nothing.” 

Our uncontrolled passions will be subdued; our pride will be destroyed by humility; our charitable acts will expel many evils that live in our soul; hate, envy, and anger will be controlled; any hypocrisy or cravings for revenge will be eliminated.

Through this prayer, we ask to be made whole—to have our heart purified, our pride humbled, and our will aligned with the divine will, until our life mirrors the obedience and peace of the heavenly hosts. Then, even amid the struggles of this world, our soul begins to live in the harmony of heaven.

Give Us This Day Our Daily Bread

This petition has both an earthly and a spiritual meaning. On one level, it is a humble request for what is necessary to sustain our bodily life. On a deeper level, it points to the divine nourishment of our soul—the heavenly Bread that is Christ Himself.

Saint Ignatius teaches that his daily bread is first of all the life-giving food we receive in the sacrament of Holy Communion, where we receive the true Body and Blood of Christ. Through it, our mortal nature is united with His immortal life:

This bread is not perishable. It transforms us into His likeness and will give us everlasting life. Jesus says, “He who eats My flesh and drinks My Blood abides in Me and I in him…whoever feeds on this bread will live forever.” (Jn 6:56). Thus, when we pray for our “daily bread,” we are asking that we may be made worthy to receive Holy Communion—not casually or unworthily, but as those who hunger for eternal life.

Yet Saint Gregory of Nyssa also reminds us that this prayer also includes our simple bodily needs. Christ, who took flesh and shared our hunger, teaches us to depend upon the Father each day and to seek nothing beyond what is necessary. Gregory writes:

“Ask for this bread—not delicacies or riches, nor magnificent garments, golden ornaments, precious stones…,or landed estates, military commands, or political leadership.” 

Ask for the food which sustains life.  We are saying that we must trust in Him that He will provide what is necessary for this day.

This petition, then, trains the heart in trust and moderation. We ask for what is needful, not for excess. We entrust ourselves to the daily providence of God, knowing that all who seek first His Kingdom will lack nothing essential. Whether in the Eucharist or in the simple bread of daily life, He is the One who feeds and sustains us.

Forgive Us our Trespasses

In this petition, we ask for God’s mercy—and at the same time, we commit ourselves to show mercy toward others. Forgiveness is not optional for the Christian; it is the condition of our own forgiveness. Christ Himself makes this clear:“

For if you forgive men their trespasses, your Heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matt 6:14-15)

When we pray these words, we acknowledge that we are trespassers before God. There is no one that is righteous in the eyes of God (Romans 3:10). The measure of mercy we extend to others becomes the measure by which we ourselves are judged. When we approach God in our prayer, we recognize God as the Benefactor. Therefore, we too need to be benefactors to call Him our Father.

Saint Gregory of Nyssa says, 

“Do you want your trespasses to be forgiven by God? Forgive then yourself, and God will ratify it. For your judgment of your neighbor, which is in your power whatever it may be, will call forth the corresponding sentence upon you. What you decide for yourself will be confirmed by Divine judgment.”

When we forgive, we make room for grace. Our heart becomes light, and prayer becomes pure. Thus, in saying these words, we are not merely asking for pardon—we are learning to love as God loves, and to be freed from the burden of vengeance and pride.

Lead Us Not Into Temptation

In this final petition, we acknowledge our weakness and ask for God’s protection. Temptations arise both from the enemy and from the passions that dwell within us. We cannot overcome them by our own strength; we need divine help to resist the snares that lead us away from God.

When we pray, “Lead us not into temptation,” we are not suggesting that God tempts us to sin—for Scripture declares, “God cannot be tempted by evil, nor does He tempt anyone” (James 1:13). Rather, we ask that He would not permit us to fall into the power of temptation, that we might not be overwhelmed by trials beyond our strength. We pray that our hearts may remain steadfast, guarded by His grace.

Saint Ignatius writes:

Do not allow us to be carried away by our sinful desires.

Do not allow us to be conquered by love of money, ambition, or lust for power.

Do not allow us to be misled by false thoughts and teachings.

Do not allow us to become enslaved by sensuality or gluttony at times when we abound in earthly good things, or by pusillanimity and grumbling when we are surrounded by depravations.

Do not allow us to be seized by pride when we are leading a virtuous life, or swallowed up by hopelessness and despair in the face of stumbling blocks.

These words reveal the depth of the struggle. Every passion, every thought, every trial can become a temptation if it turns us from humility and trust in God. Yet even these struggles, when endured with faith, can become occasions of victory, as the Apostle says,

“Through many tribulations we must enter the kingdom of God”(Acts 14:22).

When we add, “but deliver us from evil,” we are asking for freedom from the dominion of the evil one—the adversary who seeks to destroy the image of God in us. Only Christ can deliver us from his power. Through this prayer, we entrust our whole life to the mercy and might of God, that we may be preserved in the light and peace of His Kingdom.

Thine Is the Kingdom, and the Power, and the Glory

We conclude this prayer saying: 

“For Thine is the kingdom and the power and the glory forever. Amen.”

 The Lord’s Prayer ends with praise—a doxology that returns everything to God. Having asked for our needs, forgiveness, and protection, we now confess that all good belongs to Him: the Kingdom, the Power, and the Glory. In this way, the prayer closes where it began—with the acknowledgment that God alone is our Father and King, the source and goal of all things.

Saint Gregory of Nyssa and Saint Ignatius Brianchaninov remind us that in praying the Lord’s Prayer, we are asking for nothing less than God Himself—to dwell in us, to establish His Kingdom within us, and to make us sharers of His divine life. Every petition leads toward this one end: union with God in love.

Saint Ignatius Brianchaninov says,

“We are asking God to do no less than grant us Himself, to dwell in us and establish His kingdom within us, so that we, through this, may reside in Him, and reign through Him 5overall”.

This is not the only prayer we should be offering. In our other prayers, we should be asking for only things needed for our spiritual growth and to purify our souls so we can live in Him eternally and He in us. 

Saint Ignatius warns: 

Beware of asking for earthly good things and privileges that fill the prayers of heathens.”

Our prayer, then, must always aim toward the eternal: the sanctification of our lives, the indwelling of the Holy Spirit, and the fulfillment of the divine will in us. As Christ Himself teaches, “Seek first the Kingdom of God and His righteousness, and all these things shall be added unto you” (Matthew 6:33).

To pray the Lord’s Prayer with understanding is to walk the path of transformation. Each phrase becomes a step in our ascent—from humility, to purification, to illumination, and finally to communion with the living God. When we pray with attention and repentance, the words of the Lord become the living breath of our soul. Through them, we learn to live already in the peace of His Kingdom—here and now, and unto the ages of ages.

Let us pray the Lord’s Prayer not merely with our lips, but with a heart striving to live its meaning—until every word becomes reality within us.

References: 

St Gregory of Nyssa, The Lords Prayer, The Beatitudes, Ancient Christain Writers No 18

St Brianchaninov, The Harvest, vol IV, The Collected Works