The Divine Incarnation: Understanding Christmas Beyond Bethlehem

As we celebrate Christmas, it's essential to delve deeper than the traditional imagery of Bethlehem, a guiding star, a humble birth in a manger, angels glorifying, and the arrival of the wise men. These elements, while important, especially for children, only scratch the surface of a profound spiritual truth for adults.

The Birth of Jesus Christ: A New Creation

The birth of Jesus Christ marks not just a historical event but a miraculous new beginning. Jesus's conception itself was extraordinary, born not of earthly means but through the Holy Spirit's action upon Mary, a most holy woman. This miraculous event allowed the divine to become joined with humanity, creating a unique union of God in human flesh. Jesus, thus, stands as the 'New Adam', symbolizing a new possibility for humanity.

Theosis: Becoming United with God

The Incarnation opens the pathway to Theosis – an intimate union with God. In the Orthodox Church, through Baptism and Chrismation, we receive the Holy Spirit which is panted in our hearts, echoing this divine union. As Scripture affirms, God then lives in us and we live in Him and we become adopted children and heirs. As St. Symeon the New Theologian expressed, our rebirth in Christ transforms us, allowing us to don divinity and become heavenly as Christ is heavenly.

If you are a Christian inasmuch as Christ is heavenly, so also you should be heavenly…He made the whole of me God. He assumed my condemned flesh, and dressed me in full divinity, for having been baptized I put on Christ (Gal 3:27) not perceptibly, but by all means mentally. (Hymns of Divine Love, Hymn 44)

Without the Incarnation, this union with God would remain unreachable, leaving us in our fallen state stemming from Adam and Eve's fall. However, Jesus's life and teachings show us the path to this new creation, to become divine like Him and return to our state before the Fall due to Adam and Eve's disobedience. We can now put on Christ, not physically but spiritually. Through grace, adoption, perception, knowledge and contemplation we are transformed by following His example. We can now become like Him!

Embracing Spiritual Transformation

Christmas is more than a commemoration; it's an invitation to spiritual transformation. It's a journey that requires faith, following Christ's teachings, and living in obedience to His commandments. This path opens our souls to increasing grace, enabling us to experience God's presence and align our will with His.

Saint Symeon writes about the ultimate goal of God's incarnate word: to make us partake in His divine nature, to elevate us by grace to His level by nature, preparing us for eternal life His kingdom.

Saint Symeon writes: 

“What is the aim of the incarnate dispensation of God’s Word, preached in all the Holy Scriptures but which we, who read them, do not know? The only aim is that, having entered into what is our own, we should participate in what is His. The Son of God has become Son of Man in order to make us, men, sons of God, raising our race by grace to what He is Himself by nature, granting us birth from above through the grace of the Holy Spirit and leading us straightway to the kingdom of heaven, or rather, granting us this kingdom of heaven within us (Luke 17:21), in order that we should not merely be fed by the hope of entering it, but entering into full possession thereof should cry: our ‘life is hid with Christ in God’ (Col. 3:3).”  St. Symeon the New Theologian, “Practical and Theological Precepts” from The Philokalia

The True Gift of Christmas

Thus, the true gift of Christmas is the potential for Theosis, a profound transformation that transcends moral directives or societal norms. It's a metamorphosis of our very being, led by the Spirit and grace, to intimately know God and become like Him.

As we celebrate Christmas, let's remember and glorify: Christ is born! Humanity is transformed! We are invited to follow Him and become divine in His likeness.

THE WORD BECAME FLESH

A Sermon by St John of Kronstadt on the Nativity of Christ

The Word became flesh; that is, the Son of God, co-eternal with God the Father andwith the Holy Spirit, became human – having become incarnate of the Holy Spirit andthe Virgin Mary. O, wondrous, awesome and salvific mystery! The One Who had nobeginning took on a beginning according to humanity; the One without flesh assumedflesh. God became man – without ceasing to be God. The Unapproachable Onebecame approachable to all, in the aspect of an humble servant. Why, and for whatreason, was there such condescension [shown] on the part of the Creator toward Histransgressing creatures – toward humanity which, through an act of its own will hadfallen away from God, its Creator?

It was by reason of a supreme, inexpressible mercy toward His creation on the part ofthe Master, Who could not bear to see the entire race of mankind – which, He, increating, had endowed with wondrous gifts – enslaved by the devil and thus destined foreternal suffering and torment.

And the Word became flesh!...in order to make us earthly beings into heavenly ones, inorder to make sinners into saints; in order to raise us up from corruption intoincorruption, from earth to heaven; from enslavement to sin and the devil – into theglorious freedom of children of God; from death – into immortality, in order to make ussons of God and to seat us together with Him upon the Throne as His royal children.O, boundless compassion of God! O, inexpressible wisdom of God! O, great wonder,astounding not only the human mind, but the angelic [mind] as well!

Let us glorify God! With the coming of the Son of God in the flesh upon the earth, withHis offering Himself up as a sacrifice for the sinful human race, there is given to thosewho believe the blessing of the Heavenly Father, replacing that curse which had beenuttered by God in the beginning; they are adopted and receive the promise of an eternalinheritance of life. To a humanity orphaned by reason of sin, the Heavenly Fatherreturns anew through the mystery of re-birth, that is, through baptism and repentance.People are freed of the tormenting, death-bearing authority of the devil, of the afflictionsof sin and of various passions.

Human nature is deified for the sake of the boundless compassion of the Son of God;and its sins are purified; the defiled are sanctified. The ailing are healed. Upon those indishonour are boundless honour and glory bestowed.
Those in darkness are enlightened by the Divine light of grace and reason.

The human mind is given the rational power of God – we have the mind of Christ (Cor.2, 16), says the Holy apostle Paul. To the human heart, the heart of Christ is given. Theperishable is made immortal. Those naked and wounded by sin and by passions areadorned in Divine glory. Those who hunger and thirst are sated and assuaged by thenourishing and soul-strengthening Word of God and by the most pure Body and DivineBlood of Christ. The inconsolable are consoled. Those ravaged by the devil have been –and continue to be – delivered.

What, then, O, brethren, is required of us in order that we might avail ourselves of all thegrace brought unto us from on high by the coming to earth of the Son of God? What isnecessary, first of all, is faith in the Son of God, in the Gospel as the salvation-bestowing heavenly teaching; a true repentance of sins and the correction of life and of heart; communion in prayer and in the mysteries [sacraments]; the knowledge andfulfillment of Christʼs commandments. Also necessary are the virtues: Christian humility,alms-giving, continence, purity and chastity, simplicity and goodness of heart.

Let us, then, O brothers and sisters, bring these virtues as a gift to the One Who wasborn for the sake of our salvation – let us bring them in place of the gold, frankincenseand myrrh which the Magi brought Him, as to One Who is King, God, and Man, come todie for us. This, from us, shall be the most-pleasing form of sacrifice to God and to theInfant Jesus Christ.
Amen. 

What was the New Life Christ's Birth Brought?

The birth of Jesus, the Incarnation of God, brought to all people a new life. It was a renewal of mankind. This was a cosmic event unparalleled in the history of man. From henceforth the life of man was different

Saint Anthony gives us some insight into this new life.

It is not said in vain, brothers, that Christ brought new lifeto the earth. We see that he turned the human soul around completely; changed itsnature, as it were. Formerly people accumulated wealth, now they have started to give itaway; formerly they feared prisons and torments, now the Apostles exultantly thank Godfor them; formerly they feared afflictions, now St. James writes to the Christians: "Mybrethren, count it all joy when ye fall into divers temptations" (1:2). On earth, as before,there is injustice, and sickness, and poverty, and all kinds of offences, and the moretime passes, the more of this there will be, as the Lord predicted, as well as the HolyApostles Peter, Jude, Paul and John. But the souls of Christians were not overwhelmedor crushed by all these afflictions. They came to know another blessedness -- inner and spiritual -- and if they grieved about anything, then it was only about their falls into sinand the sins of their neighbours.

the Nativity was the beginning of a new life as recorded in the Scriptures of the New Testament. This new life did not begin with a statement of earthly wealth, but began in totally humility and poverty. In Bethlehem God was born as man in a stable. Was this because he could not have been born elsewhere? Of course not. God could have chosen the wealthiest palace if this was what He desired. But He came to bring to earth a divine economy and chose the humblest of places. He came to uplift mankind beyond eartly riches, to enable us to return to a life in His kingdom.
Saint Anthony writes,

Look what happens according to the customs of the new life. He to Whom all thehouses, all the towns, and the whole universe belong, deprives Himself of the lasthuman dwellings and takes up His abode together with beasts, committing Himself to anirrational manger instead of the throne of cherubim. O people! Is it for you to struggleand torment each other for preference in honor, cleanliness and comfort, when Goddoes not spurn not being allowed in to where people are and is satisfied with an animalshed! Man! You murmured about your poverty, you looked with an envious eye on therich and famous, you lamented the poverty of your own hut, your grieved that you areaccounted as one of the simple folk. Go down yet lower in your station in life, and youwill be accounted to be with God! You considered it a great honour to approach thedoorstep of a lord, but look how easily you can obtain a dwelling equal to God's house.You look at palaces with desire, ! because kings live in them or have lived in them; lookrather at the stall where the incarnate Son of God dwelt. You see where is the beginningof the new teaching, of the new life, of the new customs. If you follow after Christ in thisway, no place will be crowded for you. If everyone takes to heart the image of Christ'slife, then there will be plenty of room and no offence for anyone. 

This new life that was brought by this new Birth was one not according to the desires of this world, but was to welcome us into a home that is much greater, the house of God. God became man so we could rejoin wirth Him in His house. His birth united His divine being with our human being so we could become divine.
So, to what are we called in this new home? Saint Anthony tells us the following:

And so, the new life in Christ consists in willingly renouncing worldly goods and notgrieving when they are taken away by force. Perhaps you cannot direct your mind thisway at once. But to the extent that you willingly deprive yourself of earthly enjoyments,however reluctantly: fast, offend yourself by giving to the poor or giving way to others,do not become angry or take revenge for oppression, but bear offences in silence; -- tothe extent that you crucify the old man in yourself -- to this extent will a new fount ofgrace-filled life flor out of your heart. "He that believeth on Me," says the Lord, "out ofhis belly shall flow rivers of living water: (Jn. 7,38). It is no longer either riches, or health,or glory, or the destruction of enemies that will make you rejoice, but, just as a farmerrejoices over a ripening field, or a hunter over a lot of wild fowl fluttering about, or anartist over the beauty of a sunset -- so you will rejoice over praye! r, spiritual reading andthe opportunity to be kind to your neighbour, either by giving, or consoling one who isgrieving, calming one who is angry, or bringing a villain to his senses. The impious Jewsdid not want to accept this new life: they wanted earthly happiness, and the destructionof enemies, and human glory, and vain riches. It is the same thing which their foolishpupils want even now, Europeans of various nationalities, and many here in Russia.They have forgotten Christ, have come to hate Christ's abasement and love thetreasures of the land of Egypt, not like the great Moses (Heb. 11:26), but "like theancient foolish people in the wilderness."

The celebration of the Nativity is a call to let go of the attachments we have to the pleasures of this world so we can gain a much greater joy. This seems so far removed from how we celebrate this event today. We are busy making our lists, making sure everyone knows the worldly item we most desire in hopes that we might receive it as a gift. We are busy sorting through ads to find the best deals on the many purchases we will make. We are decorating our surroundings with images of Santa, reindeer, snowmen and possibly a few angels, but mostly with worldly symbols. It seems we have forgotten what the day called Christmas is really about.
Saint Anthoy reminds us that this day opens for us a new path to eternal life.

Christ God taught us, brothers, to teach others not to seek for rights,but to renounce them, not to demand equality with the gentry, but self-abasement, not tofight, but to give way, not to commit crimes, but to bear offences. This is how themanifest Sun of Righteousness "hath given us light and understanding" (1 Jn. 5:20), hasopened for us the path to eternal and blessed life; this is what all righteousness inhuman society is based on. 

How are we to celebrate? Rejoice in His glory and the gift we have received to join with God for eternal life in His kingdom. Let us give thanks and glorify God.
Saint Anthony concludes,

Then let us, brothers, glorify the Lord Who has appeared,rejoice! in His Nativity! Nothing will take this joy away from us, -- neither poverty, noroffences, nor labour day and night: He has blessed all this, and magnified it, andsanctified it with Himself in the town of Bethlehem. Let is draw instruction from here, andto Him, Who has loved us, glory and honour, power and worship, with the Father andthe Spirit for ever. Amen.

Reference: SERMON ON THE NATIVITY OF CHRIST by Blessed Metropolitan Anthony, 1906 

What Are Our Doubts About the Nativity?

The birth of Christ is not something that can be understood. It is a mystery how God could become man while remaining fully God. But this is what we are about to celebrate. No decorations, no social gatherings, no gifts can help us appreciate the significance of this event in history. We can ponder the question of how could Mary remain a virgin and give birth, but this is only a small part of this glorious event. Surely if God can create the universe, He can become man taking on flesh through a virgin. How all of this leads us to great wonder and awe regarding the nature of our God, our Lord, our Savior, our Creator!

St. Gregory the Wonderworker says the following:

Neither with words would I attempt to speak of this, nor in thought would I dare to approach it, since the Divine Nature is not subject toobservation, nor approachable by thought, nor containable by the hapless reasoning.Needful only is to believe in the power of His works. The laws of corporeal nature are evident: a married woman conceives and gives birth to a son in accord with the purpose of marriage; but when the Unwedded Virgin gives birth to the son miraculously, and afterbirth remains a Virgin, — then is manifest and higher corporeal nature. We can comprehend what exists according to the laws of corporeal nature, but afront that which is beyond the laws of nature, we fall silent, not through fear, but more so through sin-wrought fallibility. We must needs fall silent, in silent stillness to reverence virtue with aworthy reverence and, not going beyond the far limits (of word), to be vouchsafed the heavenly gifts.

He reminds us that the only thing needful is "to believe in the power of His works." With faith all is possible and understood. Let us hold this wonder in Fath as we approach Christmas day.

St. Gregory says,

The new wonders do strike me with awe. The Ancient of Days is become a Child, to make people children of God. Sitting in glory in the Heavens, because of His love for mankind, He now lays in a manger of dumb beasts.

His way of coming is so significant. To be born in a stinky stable, taking as a crib the feeding trough for animals, shows the incredible humbleness and tenderness He chooses to come to our aid. We would never choose such a place for one of our children to be born. How different is He that comes to us as God Incarnate!

St. Gregory continues,

Moreover, He that is become the God-Man is born, not as ordinarily man is born — He is born as God made Man, manifest of this by His Own Divine power, since if He were born according to the general laws of nature, the Word would seem something imperfect. Therefore, He was born of the Virgin and shone forth; therefore, having been born, He preserved unharmed the virginal womb, so that the hitherto unheard of manner of the Nativity should be for us a sign of great mystery. 

How often do we try to hold God to the laws of nature, the laws He Himself did create! Why do we hear all the debates about how Mary could possibly remain a virgin? Let us let go of our limited rational thoughts and embrace the true nature of this miracle that occurred over 2000 years ago. Let us freely rejoice with faith at this event. Our hesitation in our belief is shown to be normal as seen by the reaction of Joseph who was not the father of Jesus.

Saint Gregory says,

Joseph did not dare to speak in opposition, and the righteous man did not wish to reprove the Holy Virgin; he did not want to believe any suspicion of sin nor pronounce against the Holy Virgin words of slander; but the Son to be born he did not wish to acknowledge as his, since he knew, that He — was not of him. And although he was perplexed and had doubts, Who such an Infant should be, and pondered it over — he then had an heavenly vision, an Angel appeared to him andencouraged him with the words:

“Fear not, Joseph, son of David; He That shall be born of Mary is called Holy and the Son of God; that is: the Holy Spirit shalt come upon the Immaculate Virgin, and the power of the Most High will overshadow Her” (Mt 1:20-21; Lk 1:35).

He says, he had doubts, but God sent an angel to comfort him showing the true faith he had to fight off his doubts. Let us pray to also receive strength to overcome all doubts we too may have and in the process strengthen our faith. God became man so we could visibly relate to Him and then join with Him to become like Him. In this way we enter into His Kingdom with eternal life

Since mankind abandoned God, in place of Him worshiping graven images of humans, God the Word thus assumed the image of man, so that in banishing error and restoring truth, He should consign to oblivion the worshiping of idols and for Himself to be accorded Divine honor, since to Him becometh all glory and honor unto ages of ages. Amen! 

Glory be to God in the highest!

Reference: Discourse on the Nativity of Christ by St. Gregory the Wonderworker 

Saint Gregory and the Incarnation

Why did God,  "the Word of God Himself, Who is before all worlds, the Invisable, the Incomprehensible, the Bodiless, Beginning of Beginning, Light of Light, the Source of Life and Immortality, the Image of Archetypal Beauty, the unmovable Seal, the unchangeable Image, the Father's Definition and Word," become man? Why did He take on our human flesh, our human will, all aspects of our humanness except for sin?

Saint Gregory the Theologian says,

He partakes of my flesh that He may both save the image and make the flesh immortal... The Good Shepherd, He who lays down His life for His sheep, came to seek that which had strayed...He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin....[for] my perfection and return to the first condition of Adam.

Often we only think of baby Jesus, a precious child of Mary and Joseph who are normally shown standing over the manger like two young adoring parents. We forget that this was not a normal birth. We forget that the seed in conception came from the Holy Spirit and the birth was a virgin birth. We forget that Joseph was not the father. We forget that He was much older than Mary and was chosen as the protecter of Mary so she could live her life as a virgin. We forget that this child is God, the Creator of the universe. We forget why we celebrate this event as it gets hurried with all the worldly activities that have become associated with this time of year. The gift giving and receiving, the many parties, the decorations, the children stories about snowmen and reindeer all seem to dominate this event. And of course there is Santa Claus which has become the main event, overshadowing even worship in Church on Chrstmas day. The idea that God actually became man while remaining fully God is easily lost in all the activities.

Saint Gregory writes,

Adore the birth by which you were loosed from the chains of your birth (Luke 2:1-5), and honor little Bethlehem, which has led you back to Paradise.... With shepherds glorify Him; with angels join in chorus;with archangels sing hymns. Let this Festival be common to the powers upon earth.

Reference: On the Manisfestation of God in the Birth of the Christ, Oration 38 of Saint Gregory the Theologian

 

Saint Gregory and the Incarnation

Why did God,  "the Word of God Himself, Who is before all worlds, the Invisable, the Incomprehensible, the Bodiless, Beginning of Beginning, Light of Light, the Source of Life and Immortality, the Image of Archetypal Beauty, the unmovable Seal, the unchangeable Image, the Father's Definition and Word," become man? Why did He take on our human flesh, our human will, all aspects of our humanness except for sin?

Saint Gregory the Theologian says,

He partakes of my flesh that He may both save the image and make the flesh immortal... The Good Shepherd, He who lays down His life for His sheep, came to seek that which had strayed...He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin....[for] my perfection and return to the first condition of Adam.

Often we only think of baby Jesus, a precious child of Mary and Joseph who are normally show standing over the manger like two young adoring parents. We forget that this was not a normal birth. We forget that the seed in conception came from the Holy Spirit and the birth was from a virgin. We forget that Joseph was not the father. We forget that He was much older than Mary and was chosen as the protecter of Mary so she could live life as a virgin. We forget that this child is God, the Creator of the universe. We forget why we celebrate this event as it gets hurried with all the worldly activities that have become associated with this time of year. The gift giving and receiving, the many parties, the decorations, the children stories about snowmen and reindeer all seem to dominate this event. The idea that God actually became man while remaining fully God is lost in all the activities.

Saint Gregory writes,

Adore the birth by which you were loosed from the chains of your birth (Luke 2:1-5), and honor little Bethlehem, which has led you back to Paradise.... With shepherds glorify Him; with angels join in chorus;with archangels sing hymns. Let this Festival be common to the powers upon earth.

Reference: On the Manisfestation of God in the Birth of the Christ, Oration 38 of Saint Gregory the Theologian