From ‘What’ to ‘Whom’

The Gospel according to Saint John is one of my most treasured books of the New Testament to use as a base for meditation and prayer. It is easy to dive into the synoptic Gospels with concordance, commentary and study Bible in hand to cross reference passages, compare events with other historical evidence and build up the three year mission that was Christ on earth. It is not as easy with the Gospel of John. But it is easy to get lost in the mystical, metaphysical and flat out supernatural depths of the Gospel of John. And we see this right from the opening passage of his account of Jesus:

In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

I could spend (and have) hours praying, thinking and expanding on that single line. Saint John grasps the concept of the Logos (Greek: “statement” or “utterance”) which was present in Greek and Roman culture as an association to the order of the universe. Very common to what we would call the natural law today. And what Saint John is telling the whole world (in a very catholic sense) is that Christ is the Logos, Jesus is the Word, the same Word that was present when the world was made (Genesis 1:1) and the same Word which all things were made through (the order, so to speak). This message is universal because shadows of it existed and still exists today within the world outside of the Church. This is because the Word is Truth and relevant in everything we do as creatures created by God through the Word.

But in this post I want to focus on just two very small parts of John’s Gospel that I think have profound implications for the mission of Christ and how we understand the relationships between the Covenant in the Old Testament and the New Covenant in the New Testament.

When we speak of the Gospels from a literary analysis perspective, all four can in fact be placed into a particular Greek genre known as bioi (Latin: vitae) which roughly means Lives. This genre of writings in Greek and Roman society were more than just a biographical sketch capturing the life of the individual from a unbiased perspective, rather the author sought to convey the virtues and greatness of the individual (desirable traits in ancient Greek/Roman society) by writing about key events in their life and demonstrating said virtues and greatness subjectively through the observance of their actions. Greek authors such as Xenophon and Plutarch (and Romans such as Tactius and Sueontius) were popular for these writings on significant Greek/Roman public figures. When studying the Gospels from a literary perspective, we can say that the four Gospels is the bioi of Jesus of Nazareth. It that bioi has hallmarks of Greek writing, such as placing an emphasis on the first words of an individual.

So with that in mind, what are the first words spoken by Christ in the Gospel of John? It happens after John the Baptist is introduced, while Jesus is seen walking along the shores of the Jorden River by some disciples of John;

The next day again John was standing with two of his disciples, and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” The two disciples heard him say this, and they followed Jesus. Jesus turned and saw them following, and said to them, “What do you seek?” (John 1:35-38)

Jesus turns to the disciples of John, who have started to following Jesus along the shores of the Jordan, and He asks them clearly; what do you seek? What. This single line probably seems rather innocuous, it does not even get specific mention in my catholic study Bible. But let’s take a look at the first words spoken by Jesus after He has risen from the dead;

Saying this, she [Mary Magdalene] turned round and saw Jesus standing, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom do you seek?” (John 20:14-15)

The Risen Christ asks Mary not what she is looking for, He now asks whom are you looking for (whom do you seek)? I think that this transition from what to whom that we can see clearly in the Gospel of John from the start of Jesus’ earthly ministry to the start of Jesus’ heavenly one, signifies the transition of the Law to Christ. From the what to the whom.

For the Jew around the time of Christ, faith was all about what one had to do to gain salvation. It was about living a uniquely Jewish life as God’s chosen people among a sea of Gentiles and unholiness. This is why the Temple was divided into two major portions, one where people would give sacrifice and offerings to God around the outside of the core Inner Temple– where God resided. That place was only accessed once a year by the High Priest with a blood offering on behalf of all of the unworthy people outside. Day to day Jews laboured and toiled to live out in accordance with the law, and they were supported by the Priests who laboured to understand the Will of God when it came to His acceptance of their sacrifice. It was all about the what.

But Jesus came. And what Jesus literally did was enter into the Inner Temple on our behalf without any authority from the Priests of the day (because He had authority and power from His Father, God) and He did not bring with Him a blood offering, for the living Divine Blood coursing through His human veins was the offering and it would be the final offering. Thus ending the requirement for the Temple and shattering any concept of what when it came to seeking God. Now when we reach out to God we do ask for what do we seek, we ask for whom do we seek and the answer is Christ, our High Priest and Final Sacrifice that removed us from the bondage of sin once and for all.

The Old Testament, for the most part, is all about the what. It is telling us about what is to come, about what we have to do in the meantime and what went wrong to explain how we ended up where we are in the world. The New Testament, for the most part, is all about the whom– and that whom illuminates the Old Testament in retrospect. It no longer is about what is to come, but whom is to come. Not what we have to do in the meantime, but what the One who came showed us by example to do. And it is not about what what wrong in the world, but who came to finally save us from sin.

From what to whom. What a powerful and amazing change. And everything in between is justification for the change. Let’s today not ask what we have to do…let us ask about the one who gave His life for us and purchased everlasting life!

Image credit.

Thoughts on the Bible

Haden Clark over at Help Me Believe shared an article by Jeffrey Poor of Rethink concerning the relationship between the Old and New Testament. I wrote a comment that criticized the original article on the premise that it suggested that there was a difference in how God work in each Testament. I’ve decided to expand on that comment in this post and explore a little deeper into the relationship between the Old and New Testaments and reading and understanding the Bible in general.

I encourage you to read the original post on Rethink and I’ve posted my full comment here:

I am not sure if I agree that God seems mean in the OT because he is “operating under a different set of rules” and that “when Jesus entered the picture he changed everything.” Everything that is contained with the NT is hidden in the OT. The reason for this is because the core message of the OT the covenant between God and humanity is revealed in the NT through the Body of Christ and His sacrifice for our salvation. I think that the problem with this post is that it starts from a premise that the OT and NT are different, unique and distinct which they are not, both are a unifying force of each other. I like to think of the OT as a giant forest with trees, and rocks and small streams and uneven pathways. We walk through this forest without the NT and without Christ in the dark. Our foot hits something hard on the ground and we can reason and suppose it to be a rock. Walk into something wet, and assume it is a stream. By the end of walking through this forest we get a pretty good idea of what the whole area is like (little stream here, big tree there, hike up a hill over there) but it is not the full and complete picture because we did it in the dark. Christ is like a giant flashlight, now we know that the wet thing we walk through was a stream, but that hard thing our foot hit was actually a stump and not a rock (close before, but now we know for certain what it is). The OT is like a facet dripping slowly overnight and the NT is the sink that is filled with water at the end, and if I want to beat this analogy to death, Christ would be plug in the drain keeping the water held together.

I think that the first place to start when we talk about the Bible as a whole to is to understand that the Bible is not entirely a Christian object. It is a collection of books that stretch over 3000 years, through many different eras from the perspective of many different people with many different faiths and written originally in many different languages (many of which do not even exist today). There is a tendency among Christians to ascribe a singularly Christian (and I’ll even add modern western) perspective on the entire Bible which has no historical or theological support.

When we start from the premise that the Bible is in fact a collection of many books with many perspectives, interpretations, translations, understandings, themes, lessons and imagery we can automatically understand why there are entire faculties of learning dedicated to the study of this wonderful book. From viewing the Bible holistically, splitting it in two by the Old and New Testament or deep into each book and letter individually, we gain a better understanding of the deposit of faith through the Word of God present in the Bible. We can even understand why some strains of Christianity, especially those more catholic oriented, insisted upon the interpretation of the Word of God falling to a formal magestrium that brings together the whole of the Deposit of Faith. We can also gain a better understanding why some Christians reel at the thought of the Word of God being capable of being read and understood by any single person at any single point in time– I would wager that this concept is one of the great failings of the protestant wing of Christianity. It fundamentally undermines the realities of the Bible as a sacred text that spans thousands of years. It immaturely presupposes that a person brought up in a western world removed completely from the world present in the Bible can somehow pick up the book and simply “get it.” If that was honestly the case we wouldn’t need Jesus, and we wouldn’t need the Holy Spirit because from the moment the Israelites were brought out of Egypt they would have “got it” and everything would have been fine.

When we pick up the Bible there is a temptation to want to open the cover and start reading. Doing so is certainly one way to take in the Word of God but doing so will also generate confusion. Genesis was certainly not the first book written in the Bible, it actually has two creation stories and is hard to understand if read literally without an understanding of Jewish literary techniques. For example, in the OT we are told that Abraham lived to be 175. No human has actually lived to be 175. We can watch some Christian bend and twist in order to provide “reasoning” why this is the case for Abraham, but there is a simple explanation albeit one with profound implications for how to interpret the Bible as a whole. It is in fact a common Jewish literary device to ascribe a long life to being in favour with God. This comes from the Jewish understanding of sin which supposed that the cause of sin and death in general was being unfavorable with God (for whatever reason). Thus, the flip side of this is to promote the fact that a person is in favour with God by adding years on to his life in the story. A Jew living in the desert hundreds of years before Christ would not have read that part of Genesis and thought, “oh my Abraham lived for a long time” he would have thought, “Abraham had great favour with God.” It is for that reason that Abraham’s age is even mentioned in the Bible.

Another good example of the dangers of jumping into the Bible without any sort background is when we talk about dinosaurs. I have heard some pretty amazingly irrational arguments as to why the Bible never mentioned dinosaurs. We have their bones plain as day before us today. We can use technology from the brains that God gave us to even date the bones in order to better understand our world. From undermining the very legitimate science (without any reason evidence other than the Bible) to claiming that dinosaurs and man lived on earth together (insane with absolutely no science to back it up) to even claiming that Satan put the bones in the earth to make us question God (probably with the assistance of Darwin himself somehow), Christians the world over have bent over backwards to explain the dearth of something so real and so present before us today in the Bible. And yet there is a simple explanation. The Jews in the desert didn’t have time to sit around and dig up dinosaurs (especially while in exile which is when most of the best parts of the OT were written down), they never even had a concept or understanding of their existence. So of course they do not make their way into the Bible. They also have no relevance on any stories or lessons within the OT. The whole purpose of the creation stories in Genesis are not about how God made the world (we will never know that while here on earth, even with the Bible) but that He made it and it was good and pleasing to Him and even more so it is about Him creating mankind in His image and marking us uniquely among His other creations. So we have to ask ourselves, when we dive into the creation story and take the seven days literally or the listing of animals created in the process literally are we really taking away from the story what we are supposed to take away? I say no absolutely not, we miss the mark when we undermine the Biblical teaching and focus on the wrong aspects of the story.

It might seem like I have digressed a little from my point but I am going to bring it all home now. Reading the OT and NT is a lot like how we approach the Bible as a whole. The law contained with the OT makes no sense if we do not have the teachings of Christ to back it up. Just the same as reading the OT requires us to have a broad understanding of Jewish theology, culture and literacy, so too does it require us to have a deep understanding of the NT. And in typically God fashion, it all hangs together (to steal a C.S. Lewis line) and comes back full circle. We cannot understand or grasp the importance of the NT without the messages and the coding in the OT. Together each book forms the yin and the yang and each have an eye within each other. Amazing how even the composition of the Bible itself is a fingerprint of the nature of God and man here on earth!

In closing, I firmly believe that it is fallacy and a vector for Satan to do his most effective work to attempt to interpret the Bible on a personal basis. We need the Church, we need our history, we need the history of the authors and we need a broad understanding of the cultures at play. We also need the inspiration and guidance of the Holy Spirit. It is amazing that we are able to hold this book in our hands and that it has been compiled and bound over two thousands years plus and counting.

God be praised!

Christianity and Homosexuality

Author’s note: This entry was written some time ago on a blog that doesn’t really exist anymore. I spent some time today reading posts in the ‘Christian’ and ‘Christianity’ tags on WordPress and the topic of homosexuality seemed to dominate the discussion. I decided to balance some of the vitriol and outright false teaching with this entry I penned some time ago.

My frankness here is totally intentional: the Christian Bible, when we actually take the time to read and understand it as a whole, neither condemns nor permits homosexuality as we have come to understand it in modern times. For most people reading this on both sides of the argument, this is probably going to come as a great surprise. To the devout Christians, I am sorry you have been tricked into believing something that the Bible does not take very seriously and actually has nothing of any value to offer in modern times. And to the broken hearted homosexual, I am sorry for all of the pain ill-informed Christians have caused and will continue to cause into the future.

Let’s take a step back.

There are a grand total of six references to homosexuality (and even with this conclusion we are loosely using the term homosexuality) in the Bible. Surprisingly, if you were an alien who was foreign to this planet and you spent a few minutes listening to any Christian talk radio show or television programme (or read Christian tagged WordPress posts), you might be under the impression that homosexuality and sex are the focus point of the Bible. This is simply not the case. The Bible spends more time talking about why you shouldn’t wear two pieces of cloth on your body or plant two different seed types in a single field than it does about having sexual relations with a person of the same sex. It certainly talks a lot more about love and acceptance (straight from the mouth of Jesus Christ Himself no less) than about condemning this and that person for such and such reason. Again, if you were foreign to this world and you listened to most Christians speak you might think that the whole book was littered with “condemn this” and “spite that,” which again is not the case.

The most famous reference to homosexuality, and the one that is trod out in each and every discussion on the topic by seemingly devout Christians, is the story of the cities of Sodom and Gomorrah. We all know how it goes, apparently the citizens of Sodom and Gomorrah where such an abomination in the sight of the Lord that He sent angels to investigate the problem. While these angels were visiting in the form of human males, the house they were staying in was encircled by an angry mob who demanded that the owner and host, Lot, send the strangers out so that “they may come to know them.” The modern English translation describes the mob as being all of the male citizens of the town. However, the Hebrew phrase in the original text actually would more accurately describe the entire townsfolk (read: male and female) coming out and surrounding the house. Never mind the clear implications that the take-away from this story is that we should not gang rape people and we should protect our guests when they are strangers in our home (probably a great lesson for ancient civilizations where being a stranger in a foreign land was extremely dangerous). Modern Christianity instead focuses on the (false) fact that the group was male and that they demanded that other males come out to be raped. To some modern Christians there is link between modern homosexuality especially between two people who are engaged in a loving and exclusive relationship and having an angry mob demand the ability to gang rape strangers. But in reality and in Christianity there actually is not a link. We are told later on that Sodom and Gomorrah was destroyed by a pillar of fire because “the outcry against its people [had] become so great before the Lord.” This is of course after Lot had offered his two virgin daughters to the angry mob to “do to them as you please” (never minding the extremely immoral action here). And after Moses and the Lord had a talk which pretty much ended in the Lord wagering that he would destroy an entire city if he could not find a single good person (again, we can just gloss over the moral implications of a God who simply wipes creation off of the face of the planet at whim).

Leviticus condemns sexual relations between men. It does not mention sexual relations between women which either means it is permitted or it was simply overlooked by the framers of the Law. We also recall that the Law rejects the mixing of meat and dairy, the murder of people who do any action on the Sabbath and the permits the outright oppression of women. It is hard to overcome the specific clauses of the law today unless we gain a better understanding of where they come from, why they exist in the first place. Let’s not forget the historical perspective in Scripture and the fact that we know that the Book of Leviticus was written at a time when the Jewish population was very small and surrounded by Babylonian influence while in exile from Israel. At a time when Jewish leaders were afraid of the small group being overcome by the powers that surrounded them. It is understandable then that this Law would primarily serve to sustain the small group of people. And that is exactly what the most provocative sections of the Law seek to achieve. When we understand the historical context of Leviticus we can digest the Law in a more modern sense. We know that the Lord is Justice and there is nothing inherently just in cherry-picking law in application and yet this is exactly what happens when Christians rely on Leviticus so much to support their position on homosexuality. Ironically, they will state this position while wearing two different pieces of cloth on their body, after having just consumed a delicious meal of pork with a side of dairy and while standing before a field planted with two different strains of seed (all violations of the same Law they are smacking against a minority). Now there are rules within the Law that are still relevant for us, and we know this because Jesus actually said that they were important when He established the New Covenant (thus fulfilling the First). These are the Ten Commandments. Interestingly, the Ten Commandments represent a certain moral code that is somewhat universal across time and space in our humanity. We (the collective humanity ‘we’) have all almost always agreed that murder in cold blood is immoral. We have always looked down on stealing and cheating. These are moral codes which are written on our hearts because they belong to God and God made each and every one of us. There is nothing in the Ten Commandments about being in a loving relationship with a person of the same-sex. And I would say that this should mean the world to the Christian. It should not be a game of pick the cherry to define what is essentially a theologically weak position to support being against homosexuality and same-sex marriage as we understand them today. And certainly it is no pathway to condemning a same-sex relationship that is chaste and exclusive as any other Christian relationship ought to be.

Since we brought Him up, let’s turn to Christ.

Christians will often try and make the debate about homosexuality and same-sex marriage “simple” by pointing to the story of Sodom and the provision in Leviticus and will say “Jesus would condemn the homosexual.” Like most things that seem simple and clear cut, there is actually more here than what meets the eye. For starters, it is dishonest from a Christian perspective to start any discussion on any topic without starting with Christ and ending with the Law He fulfilled. The Bible from a chronological perspective starts with creation and moves through Abraham, Moses and the prophets all leading up to the birth of Christ and His death and resurrection. But the Bible from a Christian perspective works backward with His Death and Resurrection as the focal point and moving back through the prophets. And there is a very important reason for this, while we stumbled through the Old Testament as humanity we were like a hiker with a poor flashlight. We got glimpses of the Lord and our position within the universe, but it was never made clear to us and this is evident in some of the wild and crazy things that happen in the Old Testament. And then comes a friend with a bright light, brighter than any star including the sun. And our path is illuminated. And just like that hiker, we can see our entire path and beyond with this new Light. That Light is Christ. So an honest Christian does not waste their time stumbling through the dark because as Saint John tells us we have the Word now among us. Why would we blindfold ourselves and hike the path when we have daylight to guide us? So let’s start with Christ.

Christ says absolutely nothing about homosexuality. Period. He does, however, say a lot about love and acceptance. And He does a lot to show this acceptance in practise. For example, He dines with a tax collector who would have been the most hated and reviled person in any ancient city of His time. There is most certainly a parallel here between the tax collector and those we have made the most hated and reviled people in society (homosexuals are pretty high up on that list by the way). If Jesus was here today, I truly believe that without question, He would attend a Pride Parade and it would piss off the Church establishment (much the same as it pissed off the Jewish establishment when He ate with the tax collector). He also says something very powerful during the Sermon on the Mount which I think has real life application today: “Blessed are those who hunger and thirst for righteousness, for they will be filled,” and “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven.” Ironic that most militant Christians would actually quote both of those Beatitudes to justify their opposition to same-sex marriage, but they have terribly missed the mark here. For the last Beatitude wraps up the entire Sermon perfectly, “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in Heaven, for in the same way they persecuted the prophets who were before you.” Again, the militant Christian will attempt to claim that in modern society they are being oppressed by having to give up their beliefs in the name of the same love and acceptance that Christ directly preaches, you tell me who is bearing false evils against who in this argument? I think it is pretty clear.

Following the resurrection and ascension of Christ, the Apostle Paul writes that laying with a man is an abomination before the Lord. The only problem is that we are cherry picking to the extreme his entire letter when we confine that statement to just being about homosexuals. Let’s take a look at the entire passage:

Therefore God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons due penalty for their error. (Romans 1:26-27)

That last sentence has particular sting for the gay community. Several readers may well remember when so-called Christian leaders leached this line out of the Bible and applied it to the AIDS outbreak in the late 1980s and early 90s. Absolutely horrendous and most certainly unChristian to the highest degree. But Saint Paul is not talking about modern homosexuality. He is talking about lust and lustful sexual acts. He is talking about the trends of his own time where powerful men took boy slaves as sex toys and woman often the same with their male servants. This was seen as lavish and unholy because it is lavish and unholy. Most people today (include almost all homosexuals) would agree just the same as Saint Paul is pushing us to see. However, we have twisted this powerful message into something so small and insignificant that we have lost sight of the meaning. This line could very well to applied to same-sex relationships, in that they ought to be between two people who love one another and that we should consider promiscuous sexual acts to be immoral because they are a form of degrading the human body and spirit. This applies to opposite-sex relationships as well. And we do see what happens when a person engages in irresponsible serial sexual relationships with no end, there is often a physical and mental toll on the person over time. This is what Saint Paul is getting at, this is how this passage is supposed to be understood. It is not about homosexuals.

There is absolutely no guidance in the Bible that would offer any insight on how we should deal with same-sex relationships. Aside from the clear message of love and acceptance. This is not a carte blanche for members of the gay community to turn to sexual relationships outside of marriage and to engage in promiscuous sexual lifestyles. In fact, same-sex couples are called to the same level of fidelity, honesty, love and exclusivity as opposite-sex couples. This is the Christian way. However, because we have cast out homosexuals writ large from the Christian community we have essentially forced a life of sinfulness on to an entire group of people, we have caused a group of people to become persecuted and we have done it in the name of Christ (sound familiar). We do not permit same-sex marriage in the Christian church, so we have condemned the good gay Christians who want a life together with the same amount of Christ-like love and support as the heterosexual couple from enjoying the fruits of marriage. This is our sin and our problem to fix.

I will close on one final thought.

Blaise Pascal was a famous mathematician and part-time philosopher who, while very sick and dying in his deathbed, scribbled thoughts on scraps of paper which were posthumously complied and became known as Pensées (French for ‘thoughts’). There was a gem of logic in what we now call Pascal’s Wager. Basically, he concluded that it was better to believe in God because if you were right than you enjoyed eternal life and if you were wrong than you suffered eternal punishment. Conversely, if you didn’t believe and were wrong you were punished and if you were right you gained nothing in the after-life that didn’t exist. I’ve always had a fondness for this wager because it can be understood by the pagan without an entire introduction to the Bible and Christian thought. It can also be applied to how Christians should act as Christians. For example, in the face of an unclear moral question is it better to condemn or to accept. If we condemn and we are right we gain satisfaction in the face of the Lord. If we condemn and are wrong we face damnation. If we accept and are wrong we at least followed the example of Christ. If we accept and we are right than we gain satisfaction. I believe that acceptance over condemnation in the face of unclear moral questions is a defence which would be acceptable to God on Judgement Day. I, for one, would rather stand before God to justify why I accepted and loved so and so regardless of their actions over standing before God to justify why I cast away one of His creations.

God be praised!

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The Incarnation

It is fitting that in this final week (yes it is still the Third Week of Advent, but Christmas day comes very shortly after the Fourth Sunday of Advent this year) we reflect on the doctrine of the Incarnation and its meaning within Christianity and specifically the catholic church.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. (John 1:14)

This is the foundational line from the Gospels that articulate in a sort of mystic way the Incarnation of Jesus as both God and child. There is a story of the birth of Jesus in the Gospels of Luke and Matthew (and virtually no mention of the story in the Gospel of Mark) but I think that this line from John is perfect. It is simple and yet terribly complex; which is a spot on summation of a foundational event in Christianity. Indeed, what separates Christianity from every world religion is found within the Incarnation; a God who comes down and becomes fully human while remaining fully God.

In the original Greek versions of the Gospel, John writes ‘the Word’ as Logos, which is a very important idea worth exploring some more as we speak of the Incarnation. The Logos was almost purely a Greek concept that was imported into various sects within worlds that were influenced by the Greeks (at that time the Greeks were like the United States when it came to culture and arts). It can literally be translated into English as the Word, which works well because such a label is illusive and broad, just the same as that of the Logos. The early catholic church was without question influenced by Greek culture and society. One of its biggest salesmen was Paul who was a hellenistic Jew that spoke and wrote in Greek. And rounding the early first century within the early church we see leaders like Justin Martyr and Cyril of Alexandria link the Logos to that of the Greek understanding of the concept; a seed-bearing Logos that would spread ideas of itself around humanity and then having that Logo dwell in humanity in the form of Jesus the man and Christ the Lord. Cyril of Alexandria himself would go further and add that the coming of Jesus through the Incarnation occurred in order that the Logos may be united to defiled human flesh thus making all humanity capable of sharing in His divinity. It is also interesting to note how early church fathers placed a clear distinction on Jesus as the Messiah (a purely Jewish concept) and Jesus as the Christ (a more hellenized concept). Despite the word itself being purely of Greek origins, it is likely that many gentile Greeks who would have been preached to about Jesus Christ would have assumed it was a familia nom as opposed to a title that bequeathed universal glory. But it was an intentional development by the church fathers which was undoubtably influenced by the Holy Spirit.

Saint Augustine writes that, “He whom the world could not contain was contained in a mother’s womb,” when remarking about the Incarnation. C.S. Lewis writes in a Grief Observed that “…the Incarnation leaves all previous ideas of the Messiah in ruins.” I am rather fond of this aspect of the Incarnation. It is indeed a concept that could not have been reasonably conceived by humans. It is impossible that anyone would have proposed and organized an entire religion around the idea of a God who becomes the nasty and brutishness of their creation. It separates Christians from every other religion in the world. Jesus had spit like we have spit. The coming of the Word in the form of flesh gives us a focal point in the material world in which all of humanity (and creation for that matter) is limited to. It is as if God is one cloth hanging against a separate cloth and creation is another hanging against it. They are separated at first, but are now united by the needle and thread that is Jesus Christ, made of the same substance of the Father and of the Father in every way, the Word becomes flesh and becomes the mediated between God and man forever. An entire focal point for all of creation. He breathed as we breathe (and probably had bad breath from time to time). He bled like we bleed. And yet He was totally God. There were no changes made to the Word when it became flesh, it remained fully and completely the Word, in addition to being full and completely human. And we know that He was different because although He spit as we spit, His spit made the blind see. And although He breathed as we breathe, His breath brought dead men back to life. And although He bled as we bleed, His blood paid the ransom for all of humanity as a result of the Adam’s Fall. He was both fully human and fully man.

And what better sacrament to we have in the catholic church than that of the Holy Eucharist to articulate this concept for us. Every day the Incarnation is not just replayed or reenacted at the hands of the Priest, it literally happens again and again. Since it was instituted by the Word made flesh. The bread and wine brought to the altar become the body and blood of Jesus in the same was as the body and blood brought into Mary bore a child that was the power and glory of God. And just the same as the body of Christ tastes and feels like bread even after the miracle of transubstantiation takes place on the altar, the body of the Son of God was like that of a human. If I can digress a bit here, and be permitted to indulge in a silly analogy in order to better illustrate my point. Suppose one of the children who came rushing to Jesus licked His face or hand, indeed His face would have tasted salty as ours and His hands probably clammy and perhaps a little dirty as our at times do as well. The same is true of the bread and wine after it becomes the body and blood of Jesus. And yet the saltiness, clamminess and dirtiness of the flesh of Jesus certainly does not diminish His glory and the fact that He is the Messiah, the Christ, the Son of God and the Second Person of the Holy Trinity.

In fact we can venture to say with certainty that there is no Eucharist without the Incarnation and vice versa. Not just for the obvious fact that the Incarnation was how the man of Jesus was conceived into this world, but because you cannot have the body and blood of Christ without the flesh and veins of a human being. For reasons we will never be able to comprehend (but in faith we hope some day will be revealed to us), we require the body and blood of Christ as Christians for spiritual and temporal nourishment as part of the physical Body of Christ here on earth. In order for this life giving substance to exist and to be present here, God needed to take the form of man and literally create the body and blood of Christ in order that it may be shared from generation to generation to nourish the entire Body of Christ while we labour and wait for His Second Coming. The Logos became flesh and blood so that we may share and nourish on it indefinitely until He returns in glory. What an amazing cyclical existence and surely one that contributes to the entire concept of Christianity and a truth “hanging together” as C.S. Lewis once remarked.

Much can be said about the Incarnation of our Lord. It is after all the defining characteristic of the whole of the Christian faith. Along with the Holy Eucharist, the doctrine of the Real Presence of Christ, we can look upon the Incarnation as linked faithfully to the Eucharist. Together they represent the two stable and everlasting bookends that is the Christian faith.