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[sermon] Feast of the Holy Name
Sunday, 1 January 2012 12:26 pmAs preached to the Church of the Ascension in Gloucester City during the Celebration of Christmas Lessons and Carols on Jan. 1, 2012 C.E.
Genesis 3:1-15
Isaiah 40:1-11
Numbers 6:22-27
Galatians 4:4-7
Philippians 2:5-11
Luke 2:15-21
So here we are, the Eight Day of our voyage through the (relatively short) season of Christmas, the Feast of the Holy Name. “When the eight day arrived for the child’s circumcision, [the child] was named Jesus.” This, the first shedding of Jesus’ blood, stands of course as a prefiguring of the Cross. It also stands as a powerful testimony to the truth of the Incarnation, that God became fully human, suffering out of love all the pains and frailties that we suffer out of sin.
We know that we are subject to injury, to pain, to illness, to temptation, and ultimately to death because of sin, because of our own turning away from God’s Love. The account of the Fall found in the Book of Genesis expresses this important truth in figurative terms. Yet Jesus was without the stain of that sin, and still Jesus’ blood was able to be shed, first at the circumcision and ultimately at the crucifixion.
Just as “in the free, overflowing rapture of [God’s] love, God makes a creation that is other than [God]self” (Jürgen Moltmann) in the Genesis accounts, in the Incarnation our loving God empties Godself, taking the form of a slave.
Think of the sacrifice! The omnipresent Christ becoming limited to a single human body in a single place; the omniscient Christ needing to learn and grow as human children do; the omnipotent Christ made weak and helpless. And then, on the eighth day, well, you know.
Fiction writers from Anne Rice in Out of Egypt to Nikos Kazantzakis in The Last Temptation of Christ have written novels trying to imagine what that sort of experience for the young Christ would have been like as Christ “grew in size and strength” (Invlusive Bible) and “increased in wisdom and in years” (NRSV), as two different translations of Luke 2:40 put it. There is no definitive answer to that question, of course, but we should not be surprised that so many authors’ pens have been inspired by the powerfulness of Christ’s sacrifice, confronting and conquering the worst of our human natures-- fear, doubt, depression, reluctance, and perhaps, as in The Last Temptation, even lust--out of love rather than out of sin.
It’s true that here in the western Church we are more likely to talk about Jesus having two natures, one human and one divine, united in one person--what’s called the Definition of Chalcedon--while our siblings-in-Christ in Eastern Orthodoxy are more likely to speak of the humanity and divinity united in a single nature. But the underlying core doctrine--that Jesus is both fully human and fully divine--represents a central orthodoxy for the entire Church catholic in all her branches: Eastern Orthodox, Roman Catholic, Anglican, and Protestant alike.
But . . . so what? Hopefully I am my own harshest critic, but I can just imagine a hypothetical parishioner sitting in their pew, going, “Well, it was fun, reading lessons and and singing Christmas carols, but then we had to let the theology geek get up and talk.” Well, that hopefully fictional parishioner would be in good company: no less a personage than the great Protestant reformer Martin Luther himself once wrote: “What is it to me that Christ had two natures?” He did not, of course, mean that the doctrine was altogether unimportant, but his comments represent a tendency we sometime see in some parts of Christianity to view the Incarnation as a mere prerequisite to the Cross, something God had to do in order to accomplish the plan of salvation just as it might be necessary for a high school student to take Algebra I before she can take Algebra II. Roger Olson speaks of it as a “rescue mission”: “its only purpose being to get God the Son onto the cross to change God’s attitude toward us from wrath to love. This,” Olson says, “does not take the truth of the incarnation seriously enough.”
Richard Rohr writes of the Incarnation as “God [. . .] saying yes to humanity in the enfleshment of [God’s] Son in our midst. [. . . A]ll questions of inherent dignity, worthiness, and belovedness were resolved once and forever—and for everything that was human, material, physical, and in the whole of creation.” Rohr reminds us that for St. Francis, St. Clare, and the community they led at Asissi, “incarnation was already redemption.”
Earlier I mentioned the Definition of Chalcedon, the formula we in the western Church use to grasp as best as we are able the holy mystery which is Jesus’ full humanity and full divinity. The full text of the definition as composed at the Council of Chalcedon in the year 451 of the Common Era can be found on page 864 of your Prayer Book, albeit in incredibly small type, but part of that definition--and I’m tweaking the translation a bit here--states that Jesus is “truly God and truly human, of a rational soul and body, of one being with the One whom Jesus called 'Abba' according to the divinity of Christ, and of one being with us according to Christ’s humanity.”
Let’s say that again: by virtue of Jesus’ humanity, we are one in being with Christ. We share Christ’s essence, Christ’s substance, Christ’s being. Talk about a weighty message!
So when Mary and Joseph bring their infant child to be presented at the temple, in a sense it is all of humanity which is being presented before God. When that infant’s blood is shed according to the covenant made with Sarah and Abraham, all of humanity is bound in a New Covenant. And when that child is given the name Jesus--meaning “the LORD brings salvation”--that becomes our name, our promise, our truth.
Amen.
Genesis 3:1-15
Isaiah 40:1-11
Numbers 6:22-27
Galatians 4:4-7
Philippians 2:5-11
Luke 2:15-21
So here we are, the Eight Day of our voyage through the (relatively short) season of Christmas, the Feast of the Holy Name. “When the eight day arrived for the child’s circumcision, [the child] was named Jesus.” This, the first shedding of Jesus’ blood, stands of course as a prefiguring of the Cross. It also stands as a powerful testimony to the truth of the Incarnation, that God became fully human, suffering out of love all the pains and frailties that we suffer out of sin.
We know that we are subject to injury, to pain, to illness, to temptation, and ultimately to death because of sin, because of our own turning away from God’s Love. The account of the Fall found in the Book of Genesis expresses this important truth in figurative terms. Yet Jesus was without the stain of that sin, and still Jesus’ blood was able to be shed, first at the circumcision and ultimately at the crucifixion.
Just as “in the free, overflowing rapture of [God’s] love, God makes a creation that is other than [God]self” (Jürgen Moltmann) in the Genesis accounts, in the Incarnation our loving God empties Godself, taking the form of a slave.
Think of the sacrifice! The omnipresent Christ becoming limited to a single human body in a single place; the omniscient Christ needing to learn and grow as human children do; the omnipotent Christ made weak and helpless. And then, on the eighth day, well, you know.
Fiction writers from Anne Rice in Out of Egypt to Nikos Kazantzakis in The Last Temptation of Christ have written novels trying to imagine what that sort of experience for the young Christ would have been like as Christ “grew in size and strength” (Invlusive Bible) and “increased in wisdom and in years” (NRSV), as two different translations of Luke 2:40 put it. There is no definitive answer to that question, of course, but we should not be surprised that so many authors’ pens have been inspired by the powerfulness of Christ’s sacrifice, confronting and conquering the worst of our human natures-- fear, doubt, depression, reluctance, and perhaps, as in The Last Temptation, even lust--out of love rather than out of sin.
It’s true that here in the western Church we are more likely to talk about Jesus having two natures, one human and one divine, united in one person--what’s called the Definition of Chalcedon--while our siblings-in-Christ in Eastern Orthodoxy are more likely to speak of the humanity and divinity united in a single nature. But the underlying core doctrine--that Jesus is both fully human and fully divine--represents a central orthodoxy for the entire Church catholic in all her branches: Eastern Orthodox, Roman Catholic, Anglican, and Protestant alike.
But . . . so what? Hopefully I am my own harshest critic, but I can just imagine a hypothetical parishioner sitting in their pew, going, “Well, it was fun, reading lessons and and singing Christmas carols, but then we had to let the theology geek get up and talk.” Well, that hopefully fictional parishioner would be in good company: no less a personage than the great Protestant reformer Martin Luther himself once wrote: “What is it to me that Christ had two natures?” He did not, of course, mean that the doctrine was altogether unimportant, but his comments represent a tendency we sometime see in some parts of Christianity to view the Incarnation as a mere prerequisite to the Cross, something God had to do in order to accomplish the plan of salvation just as it might be necessary for a high school student to take Algebra I before she can take Algebra II. Roger Olson speaks of it as a “rescue mission”: “its only purpose being to get God the Son onto the cross to change God’s attitude toward us from wrath to love. This,” Olson says, “does not take the truth of the incarnation seriously enough.”
Richard Rohr writes of the Incarnation as “God [. . .] saying yes to humanity in the enfleshment of [God’s] Son in our midst. [. . . A]ll questions of inherent dignity, worthiness, and belovedness were resolved once and forever—and for everything that was human, material, physical, and in the whole of creation.” Rohr reminds us that for St. Francis, St. Clare, and the community they led at Asissi, “incarnation was already redemption.”
Earlier I mentioned the Definition of Chalcedon, the formula we in the western Church use to grasp as best as we are able the holy mystery which is Jesus’ full humanity and full divinity. The full text of the definition as composed at the Council of Chalcedon in the year 451 of the Common Era can be found on page 864 of your Prayer Book, albeit in incredibly small type, but part of that definition--and I’m tweaking the translation a bit here--states that Jesus is “truly God and truly human, of a rational soul and body, of one being with the One whom Jesus called 'Abba' according to the divinity of Christ, and of one being with us according to Christ’s humanity.”
Let’s say that again: by virtue of Jesus’ humanity, we are one in being with Christ. We share Christ’s essence, Christ’s substance, Christ’s being. Talk about a weighty message!
So when Mary and Joseph bring their infant child to be presented at the temple, in a sense it is all of humanity which is being presented before God. When that infant’s blood is shed according to the covenant made with Sarah and Abraham, all of humanity is bound in a New Covenant. And when that child is given the name Jesus--meaning “the LORD brings salvation”--that becomes our name, our promise, our truth.
Amen.
