Charity vs Coveting

“In all things I have shown you that by so toiling one must help the weak, remembering the words of the Lord Jesus, how he said, ‘It is more blessed to give than to receive.'”   (Acts 20:35)

As we move through the Nativity Fast, or as it is better known in America, the Christmas shopping season, it is good to remind ourselves of our Christian faith, for in fact the season is supposed to be preparation for our Christian celebration of the birth of our Lord, God and Savior.  As advertisements bombard us with images of what we should want, request, desire, feel we can’t live without, or get in order to be one up on our neighbor, we can remind ourselves that coveting and greed are sins that don’t lead us to God.  St Gregory Palamas writing in the 14th Century reminds us:

You shall not covet anything belonging to your neighbor’ (cf. Exod 20:17), neither his land, nor his money, nor his glory, nor anything that is his. For covetousness, conceived in the soul, produces sin; and sin, when committed, results in death (cf. Jas. 1:15). Refrain, then, from coveting what belongs to others and, so far as you can, avoid filching things out of greediness. Rather you should give from what you possess to whoever asks of you, and you should, as much as you can, be charitable to whoever is in need of charity, and you should not refuse whoever wants to borrow from you (cf. Matt. 5:42).

Should you find some lost article, you should keep it for its owner, even though he is hostilely disposed towards you; for in this way you will change him and will overcome evil with good, as Christ commands (cf. Rom. 12:21). If you observe these things with all your strength and live in accordance with them, you will store up in your soul the treasures of holiness, you will please God, you will be rewarded by God and by those who are godly, and you will inherit eternal blessings. May we all receive such blessings through the grace and compassion of our Lord, God and Savior Jesus Christ, to whom with His unoriginate Father and the all-holy, bountiful and life-quickening Spirit are due all glory, honor and worship, now and ever and through all the ages. Amen.     (THE PHILOKALIA, Kindle Location 46520-46535)

Give to every one who begs from you; and of him who takes away your goods do not ask them again. And as you wish that men would do to you, do so to them. If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful.  (Luke 6:30-36)

 

Prophecy of Example and of Word

St. John Chrysostom says the Old Testament was preparing us for the New, God providing prophecy not only in words but also by example.  All God’s words and deeds were preparing the world for the greater thing God planned to do – the incarnation of the Word in which God reunited earth to heaven.  Prophecy and promise were done so that people would not find the great work of God to be unbelievable.  God’s actions were done so people would be ready when God made Himself visible in the incarnation.

“Now, since we are delivered from the controversies with the Jews, I shall demonstrate this to you from the New Covenant, so that you will see the agreement of the two covenants. Did you see the prophecy that was made with words? Learn the prophecy that was made with examples; although even this is not yet totally clear, I wonder, what is prophecy by example, and I wonder what is prophecy by word? Shortly, I will make this clear, too. The prophecy that is made by example is the practical prophecy, and the other prophecy is the theoretical prophecy. In other words, the most prudent He persuaded with words, and the most unconscious He informed by showing them examples.

Because, in other words, something big was going to happen: God was about to take upon Himself human flesh. Because the earth was going to become heaven and our nature was going to be elevated toward the nobility of the angels. Because the word surpassed the hope and expectation of the future goods that were to come. So he would not confuse the people with the new and paradoxical event of the Incarnation, those who then would have seen it all at once, and those who were going to hear it, for this reason, He iconically depicted it beforehand with examples and words, and, in this way, He accustomed our hearing and vision.”

(The Fathers of the Church: St. John Chrysostom on Repentance & Almsgiving, p. 80)

The Son and the Sons of God

But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!” Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.  (Galatians 4:4-7)

When St. Paul wrote his epistles, he refers to Jesus as God’s son, and also refers to us Christians as “sons.”  For our modern sensitivities and for the sake of political correctness, we might prefer to refer to Jesus as God’s child and to believers as God’s children so that women and daughters do not feel left out of the Church by the patriarchal language Paul uses.   Yet the differences in our modern understanding and that of St. Paul about sons and daughters can also help us better understand the exact point Paul is trying to make.

St Paul is not making a point that women/daughters are less valued that males/sons, for it is this same St Paul who stresses in this same letter that in Christ “there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28).   And our Lord Jesus Himself said,  “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven” (Matthew 22:30).  Angels have no gender, and Christ seems to imply that in heaven, in the resurrection, gender no longer matters – an ideal which monasticism tried to live out in its celibacy, its desire to live the angelic life in the flesh, and in the stories of the women saints who strove to live as men.

What St Paul is doing with his emphasis on sonship is to take the assumed values of his time to show that the rights and privileges of the son are being extended to all believers.  Sons, in the world that he knew, “sons” had special rights and privileges when it came to inheritance, that daughters did not have.  He is saying the values of the Kingdom of God are different from the values of the world, because in the Kingdom, all those who believe are adopted with the same rights as a son has – all will receive their full inheritance in the Kingdom.

So though our cultural understanding of inheritance is different than his, and we think of sons and daughters both having rights of inheritance, in Paul’s world this was not the case.   He knows what the rights and privileges of a son are in his world and he is making the clear connect that Jesus is the first-born son of the Father with all the rights and privileges that comes with that position, and we each and all, male and female, have been adopted by God with the full rights of sons of the Father.

In the ancient world, there were clear differences regarding inheritance for sons, daughters and slaves.  St. Paul’s exact point is that within that understanding of inheritance, we are being adopted as sons with all the rights of inheritance of sons.  We are not being adopted either as daughters or as slaves with the diminished rights they would have had in Paul’s world.

We can call to mind the parable Jesus tells of the Prodigal Son  (Luke 15:11-32) who wishes to return to his father’s house with nothing more than the status of a servant.  The Prodigal  knows he is not a son. He has not behaved like a son but disowned his father by claiming his inheritance before his father had died.   However in the parable, his father welcomes him as a son (my son who was dead is alive!).  The father treats the prodigal as a son, not a captured runaway slave.  And this is made even more notable by the reaction of the older brother who wants nothing to do with his prodigal brother.  The father claims the prodigal as a son, but the elder brother rejects him as a brother, though recognizing his brother is the son of his father [“this son of yours” (Luke 15:30)].  What the elder brother is not willing to accept is that his brother has any filial right of inheritance left.  Note the Prodigal son demanded his inheritance as if the father was dead, but the father welcomes the son back as if the son had been dead!  The Father shows how a son is treated and welcomed.  This is what it is to be called God’s sons, even if adopted.  This is Paul’s point in saying we are adopted as sons (and not as daughters of his day, who had few rights of inheritance).  I think St Paul is trying to make this point clearly, he is not commenting on whether treating daughters and sons differently is proper or correct, he is noting clearly that all believers have the same rights as the sons of his culture had.

As many of us as have been baptized into Christ have put on Christ” – this is quoted by Paul in Galatians 3:27, the same epistle that he speaks about us as being God’s “sons”.  As many as – all of us, females and males have put on the Son of God in order to receive all the rights and blessings of inheritance of sons as understood by Paul’s culture, and also to be treated every bit as good as the Prodigal son was treated by his loving and merciful father.  We sing those words at every baptism and at every feast which was a traditional baptismal feast (such as Christmas and Pascha).  We sing the same words for males and females because all put on Christ, all put on Christ’s sonship.    If we adopted the language of our modern times and said “children” instead of sons, we might miss the very point Paul is trying to make – we received our sonship from and through Christ the only-begotten son of the Father.  We will be received by God, all of us, male and female and even prodigals, with the full rights of sons.  The values of the Kingdom are not the values of this world.

Again we only have to think about the parable of the workers hired at various hours by the master of the house (Matthew 20:1-13).  In the Kingdom, the last are first and all get the same wages, all inherit the full blessings of God, no matter when in their lives they agreed to serve the master.  This is the Kingdom’s fairness.  This is the master’s hospitality and generosity.  This is what Paul wants to emphasize in his epistle.

“Let not your hearts be troubled; believe in God, believe also in me. In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”   (John 14:1-3)

Christ prepares for us, male and female, all things which belong to the children of God.  Our inheritance is the eternal abundance of the Kingdom.  We don’t receive the blessedness of the Kingdom because we are sons (male), nor do we receive the blessings as sons (males).  Rather, whether male or female,  we each and all receive all the blessings the biblical culture sometimes limited to the son.  The Son’s blessings are ours as well.

 

Christmas Blessings Received

Come, then, let us observe the Feast.  Come, and we shall commemorate the solemn festival.  It is a strange manner of celebrating a festival, but truly wondrous is the whole chronicle of the Nativity.

For this day –

The ancient slavery is ended,

The devil confounded,

The demons take to flight,

The power of death is broken,

Paradise is unlocked,

The curse is taken away,

Sin is removed from us,

Error driven out,

Truth has been brought back,

The speech of kindliness diffused, and spreads on every side,

A heavenly way of life has been implanted on the earth,

Angels communicate with men without fear,

And men now hold speech with angels.

Why is this?  Because God is now on earth, and man in heaven; on every side all things commingle.  He has come on earth, while being whole in heaven; and while complete in heaven, He is without diminution on earth.  Though He was God, He became human; not denying Himself to be God.  Though being the impassable Word, He became flesh; that He might dwell amongst us, He became Flesh.”   (St. John Chrysostom, THE SUNDAY SERMONS OF THE GREAT FATHERS Vol 1, p 115)

The birth of Christ inaugurates the salvation of the world.  Writing in the 4th Century, St. John Chrysostom enumerates the many blessings we have received by the Nativity in the flesh of our Lord God and Savior Jesus Christ.  Heaven and earth are united together, divinity and humanity are reunited, Creator and creation have their communion restored.  St Tikhon of Zadonsk writing in the 18th Century further reflecting on what the incarnate God means for has has the Lord Jesus asking us a series of questions about our spiritual search and sojourn:

“Do you seek wisdom?  I am God’s Wisdom.

Do you seek friendship?  Who is a greater or more loving friend than I, who laid down my life for you?

Are you looking for help? Who can offer greater help than I?

Do you need a physician?  Who can cure, other than I, the source of healing?

Are you looking for joy? Who will make you happy if not I?

Looking for peace?  I am the peace of the soul.

Looking for life?  I am the Resurrection and the Life.

Looking for light?  I am the Light of the world.

Looking for truth?  I am the Truth.

Are you searching for the true way?  I am the Way.

Why don’t you want to come to me?  You dare not approach? Who is more approachable than I?

You are afraid to ask?  Whom have I ever refused who has asked in faith?

Your sins prevent you? I died for sinners.

You are distressed by the great number of your sins?  My mercy is greater than all of them.”

Pro-Life Means More than Anti-Abortion

On the Sunday after the Nativity, we continue reading the Nativity narrative, but a portion which is not part of the American spirit of Christmas: Matthew 2:13-23.  This is part of the Nativity story we don’t have in our Christmas cards or carols and prefer to ignore because we like a sentimental winter story rather than one which exposes the reality of the world.  This Gospel brings to the forefront a very worldly reaction to the Gospel: Herod decides to murder babies to protect his own interests. We see in the Gospel lesson why the Fathers often described self-preservation as a sin which leads to much evil.  In this case Herod justifies the murder of babies by his concern for self-preservation.  In the modern world, we justify letting refugee babies die to preserve our comfort and  standard of living.

Christmas for us Christians is not just one day of the year which we can put away with our decorations, or throw out with all the wrapping paper, or take down with the tree.  In the Church we continue to celebrate the Feast for a week which remembering the entire Gospel lesson, including the slaughter of the Holy Innocents.

Christmas is God’s Word to the world.  In the Christmas narrative God sends word via the angels to Mary, Joseph and the shepherds.  Persian Magi receive a divine message through the movement of the strangest star they have ever seen.

Christmas is God’s message to us.  It is not merely a human wish for good cheer nor just human hope for the world and for each other.  Christmas is God’s word, God’s plan, God’s hope for the world.

Christmas is God, not just some people, telling us about peace, joy and good will.  The angels proclaim it, not humans.  And certainly when we read the Gospel, and not just some sentimental version of it, we see God’s message of peace and good will brought about a negative reaction in the world.  King Herod is out killing children because of the Gospel.

Christmas is God’s Word coming into the world, it is not fake news, nor does it have a media spin to it.  It was not created by Internet trolls.

In the Epistle (Gal 1:11-12) St Paul points this out clearly:  the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.

Paul openly claims the Gospel comes to us by revelation from God.  St. Peter says:

First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, because no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God.   (2 Peter 1:20-21)

Christmas is God’s message to us, not a human message.  God actively takes part in the world, to be with us and to heal us, to speak to us, to reveal Himself and His will to us.

If Humans were composing Good News about a savior, we would no doubt follow a more Hollywood plan – a superhero with supernatural powers, armed to the hilt with weapons of mass destruction, who wreaks vengeance and death on his enemies.

However, it is God who composed the Gospel, and God’s Gospel is one of humility, God in Christ sacrificing Himself for the good of humanity.  God’s message is one of reconciliation not rage and revenge.  God’s message is one of forgiveness for wrongdoing, not payback time.  Or as we find in Hebrews 1:1-3 –

In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world. He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high … 

Christmas is God speaking to us through His Son, Jesus Christ, who comes as a baby into the world.  Christmas is a divine message, God speaking to us and to the  world about what God wants us to know about God’s plan.

It is a plan not created by military planners, nor by terrorists, nor by a government, nor by Hollywood, nor by American billionaires.  All of them would create a savior in their image and likeness.

The Orthodox Church today as it has for 2000 years is still preaching this same message.  Our purpose for coming here each Sunday is to listen to the Gospel so that we can share the Good News with others.

On this Sunday after Christmas, we are still celebrating Christmas in the Church, still proclaiming that Christ is born.  We are still celebrating life, though in the Gospel we hear about how in the world King Herod is already issuing a decree that children must die, that he sees some children as unwanted in the world.  This is his response to the Gospel.

For us on the other hand, Christmas is God’s message.  We hear it as a feast of life, of God the giver of life.

Christmas, we Americans often think is for children.  Let us as Christians give Christmas to all children of the world.  Let us be the bearers of life for the world.  Let us lend our support to those children in need, those children who anyone in the world declares to be unwanted and undesirable.  There are many Herods in the world who want to get rid of somebody else’s children.  Men and women who see someone else’s children as a threat to their lifestyle.  We should not be those kinds of people.   We are to be with God, pro-life and giving our full support to those children whom God has called into being.  Christmas is a pro-life message, and as Christians we should be working for the lives of the children of the world, especially those who some have declared as unwanted, just like Herod declared Jesus unwanted, and the children around Bethlehem as undesirable, as threats to his way of life.  We have a responsibility to protect life and to give aid and support to the children that others want to kill.

Christmas is about our salvation, but the Gospel is clear there are evil men and women in the world who are willing to kill even children because they don’t like them.  We on the other hand are those who hear the birth of Christ as Good news, as life-giving news, and we are to be like Joseph protecting the lives of the children that are unwanted and who cannot protect themselves.  We are not only to protect but to nurture the children whom some ruler or nation wants to kill.

May the newborn Christ who lay in a manger for our salvation inspire us to help Him and all such children who are unwanted by the world.  Pro-life cannot be reduce to “anti-abortion”.  Pro-life means giving our support to children in general, but especially to those children victimized by the Herods of the world.  We are to protect all these children, for as our Lord Jesus told us:

 ‘Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.’   (Matthew 25:40)

David the Righteous One

In the weeks before the Feast of the Nativity of Christ, quite a few Old Testament prophets and saints are commemorated in the Orthodox Church calendar.  Some have their individual feast days and some are commemorated among the forefathers and ancestors of Christ on the Sundays before Christmas.  On the Sunday after the Nativity one of our commemorations in the Orthodox Church calendar is of King David the Righteous One.

David exclaims, “Create in me a clean heart, O God.” A David who achieved so much, who won so many victories, who slew Goliath, strangled a lion barehanded, received great favor from the Holy Spirit, yet imploringly cries out: “Have mercy upon me, O God, according to Thy loving  kindness, according to the multitude of Thy tender mercies, blot out my transgressions.” One could imagine what the great king was thinking; I was a simple farmer and you made me a king, and when I became a king you appointed me to be a prophet. You made me victorious in war, victorious against Goliath. Not according to my own physical strength, but through the power of faith, which You also gave unto me. You vested me with royal garb and appointed me to a royal throne. You gave me wealth. That which sin hath destroyed, You O God, through Your Grace, gave back to us. “Then will I teach transgressors Thy ways, and ungodly men shall turn to Thee.” You ranked me so high that You gave me the ability and vision to know and prophesy Your only begotten Son. I have been taught that You have a Son begotten of woman, with the same authority as you have. I told of the good news of His crucifixion, His death and descent from the heavens and of His glorious resurrection. I spoke of His trial, of man’s salvation. I foretold of the apostles’ calling.

David thunders, “For behold, Thou lovest truth; Thou has manifested to me the secret and hidden things of Thy wisdom.” The prophet testifies of the Lord’s descent upon the earth: “He shall come down as rain upon a fleece; and as drops falling upon the earth.” (71:8). And truly, when the Son of God descended, He did not arrive via earth-shaking thunderous clamor, He did not bear a pure divine form, He came as a man. Had He come in a pure divine form, neither could the mountains, nor the Sun endure the same. Its light would have been blown out, the earth – destroyed, and all those who dwelleth upon it perished. He came quietly without fanfare. Even his birth was humble, in a Virgin‘s womb with shepherds and adoring animals as witnesses.

 (George Dimopoulos, Patristic Orthodox Sermons on the Psalms, p. 37-38)

Who is the King of Glory – Jesus or Caesar?

When Augustus ruled alone upon the earth,
the many kingdoms of men came to an end,

and when You were made man of the pure Virgin,
the many gods of idolatry were destroyed.
The cities of the world passed under one single rule,
and the nations came to believe in one sovereign Godhead.

Virgin Mary being enrolled for taxation

The peoples were enrolled by the decree of Caesar,
and we the faithful were enrolled in the name of the Godhead,
When You, our God, were made man.
Great is Your mercy, O Lord, glory to You! 

(hymn from Vespers of the Nativity)

The events surrounding the birth of Jesus Christ as described in the Gospels of St. Matthew and St. Luke purposefully mirror images we know from historical evidence describing the celebration of the birth of the sons of Roman Emperors.  The Gospel writers want to be be clear that Jesus is not only the King of the Jews but more truly the King of kings and Lord of lords.  Caesars may rule THE Empire, but Christ rules the entire cosmos.  Sts Luke and Matthew set Christ from the time of His birth on a collusion course with the claims of the Roman Emperors.

“Ethelbert Stauffer in his work, Christ and the Caesars (SCM Press, 1955)…pays close attention to the evidence of the imperial coinage (which was regularly used as a propaganda medium) in this regard. The imperial coinage is full of the characteristic motifs of Advent and Epiphany, celebrating the blessings which the manifestation of each successive divine emperor was to bring to a waiting world. Among the adulatory formulas with which the emperor was acclaimed, he mentions, as going back probably to the first century, ‘Hail, Victory, Lord of the earth, Invincible, Power, Glory, Honor, Peace, Security, Holy, Blessed, Great, Unequalled, Thou Alone, Worthy art Thou, Worthy is he to inherit the Kingdom, Come come, do not delay, come again’ (p. 155).

Indeed, one has only to read Psalm 72 (**see below) in Latin, in the official language of the empire, to see that it is largely the same formal language which is used alike in the Forum for the advent of the emperor and in the catacombs for the celebration of the Epiphany of Christ (p. 251). Here there could be no compromise. Who was worthy to ascend the throne of the universe and direct the course of history? Caesar, or Jesus?”   (F. F. Bruce, The Defense of the Gospel in the New Testament, p. 65)

**Psalm 72:1-17

Give the king thy justice, O God, and thy righteousness to the royal son!

May he judge thy people with righteousness, and thy poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor! May he live while the sun endures, and as long as the moon, throughout all generations! May he be like rain that falls on the mown grass, like showers that water the earth! In his days may righteousness flourish, and peace abound, till the moon be no more! May he have dominion from sea to sea, and from the River to the ends of the earth!

May his foes bow down before him, and his enemies lick the dust! May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him! For he delivers the needy when he calls, the poor and him who has no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life; and precious is their blood in his sight. Long may he live, may gold of Sheba be given to him! May prayer be made for him continually, and blessings invoked for him all the day! May there be abundance of grain in the land; on the tops of the mountains may it wave; may its fruit be like Lebanon; and may men blossom forth from the cities like the grass of the field!

May his name endure for ever, his fame continue as long as the sun! May men bless themselves by him, all nations call him blessed!

The Christmas Intrusion

The birth of Christ was a rude intrusion into the lives of so many:

Mary and Joseph have to deal with an unexpected pregnancy, and then the threats to the life of the baby whom God claims is His Son.

Mary being enrolled for taxation

The Shepherds are startled by the appearance of angels.

The Magi see signs in the heavens, a mysterious star that behaves nothing like any star they have ever studied and leads them on a months long journey to Jerusalem where they find their own lives threatened.

Herod and all Jerusalem are upset by the appearance of the Persian Magi seeking the newborn king which threatens the legitimacy of Herod’s reign.

The young families around Bethlehem who find themselves being attacked by Herod’s troops who murder the young baby boys.

And then there is us, who come out at the end of December because we too have heard the good news of the birth of Christ.  God intruding in all our lives through the birth of His Son, interrupting all the other things we might want to do this evening and this week with our families and friends, in our homes or at work.

Christ coming into our lives truly means we too at times will be troubled or afraid by the Gospel, by confession, by a sermon or the Liturgy or by receiving Holy Communion.

Though the angels proclaimed joy to the world, the response of so many at the birth of Christ was fear and upset and uncertainty and grief.

Magi appear before Herod

When we are troubled, then we need to find Christ who is meek and humble in our lives and only then do we find rest for our souls.

In the Scriptures, it is not the Jewish rabbis, who spend their life studying Torah who recognize the birth of Christ but rather it is the foreign astrologers and the uneducated shepherds.

It is not the people of God who recognize the Christ, but in the Gospel itself, it is the demons who recognize Jesus as Lord.

The Gospel of the Nativity of Christ is full of unsettling surprises which unexpectedly change peoples lives, including ours.  Yet, the fact is that God comes to abide in us so that we can live in Him.

We are to live in God

Think in God

Feel in God

Act in God

Be virtuous in God

Be immortal in God

Be eternal in God

Only in God is a human a real and full and perfect human.

In Christ we see humanity united to God.  We see what a human is to be in God’s eyes.  Only in Christ can we ourselves become fully human.

Christ is born!

The Incarnation: Recreating Humans

Christ is born!

Glorify Him!

“The story of Job serves to renew hope within us. Even though God’s image in man has been spoiled by the sin of Adam and Eve, by the sin of Cain, and by the sins of each one of us, Job allows us to hope for the coming of One—just and suffering, patient and triumphant—who will resist with courage and perseverance the assaults of the Evil One and will triumph over him, thereby restoring in mankind the divine presence which had been lost through sin and reestablishing in us the divine image in the fullness of its beauty. To do this, God sends among us the very Model according to which He had originally created us.

Just as a faded print can be restored by reapplying the original stamp so the Son of God, who reflects the glory of God the Father (Heb. 1:3), can enter human nature by clothing Himself with it as with a garment, and thereby can create a new Adam, a perfect Man, a radiant Image of God. This occurs by what theologians call the Incarnation. This decisive event took place on the day of the Annunciation, when Gabriel, the messenger of God, visited a young virgin of Nazareth in Galilee called Mary.”

(The Living God: Vol. 1, p. 19)

When we read the Scriptures with the Church we realize how much of the Old Testament speaks of Christ.  Job prefigures Christ – as Job remains faithful to God despite his suffering Job defeats Satan.  Job shows what a true human is like.  When Christ comes to earth we realize how the story of Job helps us recognize God’s faithful and suffering servant.  The Book of Job thus prepares us for the Nativity story of Christ, in which we see evil acting against the Christ, but Christ remains faithful to God even to the point of death on the cross.  Christmas is not mostly a sentimental tale, but rather in all its details reveals to us God’s battle with the forces of evil and the price God is willing to pay for the salvation of the world.