John 1:18

No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

I kept searching this Christmas season for a television special that would share at least some reflection of the religious and theological meaning of Christmas. While I found a lot of “Jingle Bells,” “Sleigh Ride,” and “Rockin’ Around the Christmas Tree” there was little to remind one of the birth of Christ.

This not a new phenomenon. In 1965 when CBS first broadcast “A Charlie Brown Christmas” there is research that indicates only 9% of Christmas specials projected any religious overtones.

The early church did not concern itself with worry over when Jesus was born. It was the emperor Constantine who, who in 336, established December 25 as the official date to celebrate the birth of Christ.

One suggestion as to the selection of December 25 is that it is exactly nine months after March 25 the traditional date of Jesus’ crucifixion. The selection of this date reflects the theological conviction that Jesus was born and died on the same date.

Christmas is past and soon we will move on to the activities and obligations of a new year. Before we forget what lies behind, I would like to take the opportunity to talk about some of the lessons that we gain through the celebration of Christmas. Christmas needs to be understood as the message, not just of a miraculous birth, but of the Incarnation. The great “I am” becoming flesh and blood and sharing the human condition.

The Synoptic Gospels, Matthew, Mark, and Luke, each tell the story of Jesus in their own way, but generally they include many of the same stories, often in similar sequence and in similar or sometimes identical language. With the exception of Mark, each of the synoptics tells the story of Jesus’ birth given the perspective of the author. In fact, Mark does not offer a birth narrative at all. Mark’s gospel opens with a description of the ministry of John the Baptist. Jesus’ first appearance in the gospel is as an adult at his baptism. Matthew opens with an extensive genealogy. God’s purposes for the world are displayed in God’s covenant relationship with Israel, and these purposes continue through Israel and Jesus. Jesus and his followers are set in continuity with God’s covenant relationship with Israel. Luke provides a Greek-style prologue, which in terms of content associates the gospel with the writing of history. In terms of the birth narrative, Luke is best known for his description of a special star, angelic chorus, and curious shepherds.

John takes an entirely different approach. For John the beginning is not a particular event in time like Jesus’ birth (as in Matthew and Luke) or the start of Jesus’ ministry (as in Mark). Instead, the beginning is outside the normal calculations of time, in the cosmic pre-existence of the Word with God. This beginning focuses the reader’s attention immediately on the meaning of what follows—the Gospel story is about the very character of God and how God makes Godself known to the world through the life and death of Jesus. (Gail R. O’Day, The New Interpreter’s Study Bible)

It is crucial to note that the Gospel story as related by John focuses on the character of God and the ways in which God makes Godself known in the world. The opening words of John indicate that the Son, Jesus, is the physical expression of the divine character. As such when we see and hear Jesus in relationship to the disciples, the crowds who listen to his message, and even his enemies we are hearing the heart of God.

John 1:14, “the Word became flesh” states emphatically that the divine expression became flesh and blood in the person of Jesus. In the words and actions of Jesus we have the opportunity to see and hear the person of God.

There is an unfortunate cliché that enters much of what passes for Christian theology. The phrase “What would Jesus do?” (WWJD) demonstrates a misunderstanding of John’s essential theological perspective. We don’t need to ask what Jesus would do. Because of the Incarnation we know what Jesus would do. In John 10:30 Jesus declares that he and the father are one. That does not mean that they are one person, but they share equally in the work that Jesus does. Jesus’ work and God’s work cannot be distinguished, because Jesus shares fully in God’s work.

Jesus’ words to Philip, “Whoever has seen me has seen the Father” (John 14:9) serve to reinforce the central point of John’s Gospel. Jesus is the physical manifestation of the Divine expression.

The closing verse of the Prologue states this clearly when the author declares, “It is God the only Son, who is close to the Father’s heart, who has made him known” (John 1:18).

Because the “Word became flesh” we have a model for our relationships with God and with one another. When the “Word became flesh” we learned how God chooses to deal with fallen humanity. Rather than the harsh judgments that we inflict on one another, we see modeled in Christ, the forgiveness and reconciliation that emanates from the heart of God.

In the teachings and actions of Jesus we see the heart of God exposed. We find not a vindictive, judgmental deity, but rather a compassionate and welcoming parent, who understands our flaws and accepts us as we are.

In the Sermon on the Mount (Matthew 5-7) Jesus teaches the attitudes and actions that best reflect the heart of God. We are challenged to love one another, even our enemies, we are called upon to respect relationships and practice forgiveness rather than retaliation. In these teachings we learn to pray and understand the necessity of forgiveness. We are instructed to place eternal values over fleeting financial success or the affirmation of others.

When the “Word became flesh” we learned to prize servant hood over position. “just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.” (Matthew 20:28, Mark 10:45)

What is missing in current Christian expression is a commitment to servant hood. We are so immersed in grasping and clutching for what we think we deserve that we cannot possibly allow the idea of servant hood to hold a place in our lives.

This is one of the lessons of the Incarnation, Christ-followers are called to be servants. No, it doesn’t mean that we are called to be doormats. It does however, mean that our interactions are to be representative of the mind of Christ.

This is an extremely difficult stance to maintain. Paul told the Philippians that to have the mind of Christ is to empty oneself and take the form of a servant. Rather than looking to our own interests we are to think of others as more important than ourselves. It is the very essence of our sinful nature to think of ourselves first.

The essence of the Incarnation is that in Jesus we see the fullness of God revealed. We see in Jesus, the grace and truth that is the heart of God. In the Incarnation we witness God’s stance toward the people that God created in God’s image. In the Incarnation we have evidence of the manner in which God expects us to relate to God and to one another.

Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also. (1 John 4:20-21, emphasis added)