Christmas Day
Father Richard urges Christians to move beyond sentimentality to a mature understanding of the implications of the incarnation:
We must move beyond a merely sentimental understanding of Christmas as “waiting for the baby Jesus” to an adult and communal appreciation of the message of the incarnation of God in Christ. We Franciscans have always believed that the incarnation was already the redemption, because in Jesus’ birth God was saying that it was good to be human, and God was on our side.
Jesus identified his own mission with what he called the coming “reign of God.” We have often settled instead for the sweet coming of a baby who asked little of us in terms of surrender, encounter, mutuality, or any assent to the actual teachings of Jesus. Too much sentimentality, or juicing up of our emotions, can be a substitute for an actual relationship, as we also see in our human relationships. When we are so infatuated with the “sweetness” or “perfection” of another, we easily “fall” out of love at the first sign of their humanity. Let’s not let that happen with the infinitely compelling person of Jesus!
The celebration of Christmas is not exclusively a sentimental waiting for a baby to be born. It is much more an asking for history to be born! Creation groans in its birth pains, waiting for our participation with God in its renewal (see Romans 8:20–23). We do the gospel no favor when we make Jesus, the Eternal Christ, into a perpetual baby, who asks little or no adult response from us. One even wonders what kind of mind would want to keep Jesus a baby. Maybe only one that is content with “baby Christianity.”
Any spirituality that makes too much of the baby Jesus is perhaps not yet ready for “prime-time” life. If we are to believe the biblical texts, God clearly wants friends and partners to be images of divinity. God, it seems, wants mature religion and a thoughtful, free response from us. God loves us in partnership, with mutual give and take, and we eventually become images of the God that we love.
The Christ we are asking and waiting for includes our own full birth and the further birth of history and creation. To this adult and Cosmic Christ we can say, “Come, Lord Jesus” (Revelation 22:20) with a whole new understanding and a deliberate passion. This makes our entire lives, and the life of the church, one huge “advent.”
The Christ includes the whole sweep of creation and history joined with him—and each of us, too. This is the Universal (or Cosmic) Christ. [1] We ourselves are members of the Body of Christ and the Universal Christ, even though we are not the historical Jesus. So we very rightly believe in “Jesus Christ,” and both words are essential.
References:
[1] For a deeper exploration of the concept of the Universal or Cosmic Christ, see Richard Rohr, The Universal Christ: How a Forgotten Reality Can Change Everything We See, Hope for, and Believe (New York: Convergent, 2019, 2021).
Adapted from Richard Rohr, Preparing for Christmas: Daily Meditations for Advent (Cincinnati, OH: Franciscan Media, 2008), xiii–xiv, 8–9, 7.
Image credit and inspiration: Nathan Dumlao, Untitled (detail), 2020, photo, Unsplash. Click here to enlarge image. We are born into this world a holy incarnation.
Story from Our Community:
Reading Kat Armas’ reflection on Mary in A Human and Holy Birth reminded me of a difficulty I’ve had with many teachings about Mary, particularly the use of the word “immaculate.” Setting up Mary as perfect from the beginning teaches us that we are not worthy, while also giving us an impossible example to follow. Women are part of the beauty of creation—we are not defiled or defiling by our very existence. We are part and parcel of the messy, beautiful, painful world—a gift of the ever-outflowing love of God.
—Barb C.
