Climax of God’s revelation to humanity - CHRISTMAS

SOLEMNITY OF THE CHRIST MASS FOR CHRISTMAS DAY (Cycle A) 
Share the Good News with Great Joy  

(Isaiah 52:7-10; Psalm 98:1-6; Hebrews 1:1-6; John 1:1-18) 

JEEVA JYOTHI CARMELITE INSTITUTE OF SPIRITUALITY (JJCIS) 
 CHRISTMAS DECORATIONS

    Our God is not a distant "watchmaker" type of deity, nor is He an impersonal "super-ego" permeating the universe. Our Lord is righteous and just, with a divine plan for humanity’s salvation, and He desires a personal relationship with each of us. God revealed His powerful name to our first parents (Genesis 4:1), to Abraham (Genesis 15:1), and to prophets like Moses when He declared to him, "YHWH" – “I AM WHO I AM” (Exodus 3:14-15). God established the ritual of divine worship for His people in the desert Tabernacle and later in the Jerusalem Temple through an ordained priesthood. This included vestments, the burning of incense, an altar for sacrificial offerings for atonement and sanctification, and the establishment of communion with Him in a sacred meal of thanksgiving. These practices are expressions of His desire to create a unique bond with His covenant people, culminating in the appearance of the Davidic Messiah, Jesus, the son of Mary and the Son of God, who is "the greater and more perfect tabernacle" (Hebrews 9:11).

    When we celebrate the Feast of the Christ Mass, we remember the pivotal moment in salvation history when God revealed Himself in Jesus of Nazareth. He came to us fully human and fully divine, bearing the exact imprint of God’s divine nature (Hebrews 8:5; 13). As stated in the Catechism of the Catholic Church (CCC 464), "The unique and altogether singular event of the Incarnation of the Son of God does not mean that Jesus Christ is part God and part man, nor does it imply that He is the result of a confused mixture of the divine and the human. He became truly man while remaining truly God. Jesus Christ is true God and true man." Throughout the early centuries, the Church defended and clarified this fundamental truth of faith against heresies that distorted it. Jesus came to humanity in need of salvation from sin and death, longing for a sacred union with humanity. He demonstrated His love by willingly offering Himself as a sacrifice so that we might be forgiven our sins and live with God for eternity.

    In the First Reading, the 8th-century BC prophet Isaiah prophesied salvation and restoration for the covenant people after seventy years of captivity in Babylon. He foretold the return of the Jews from exile but also spoke, in prophetic terms, of a greater salvation event. Isaiah described the future coming of Jesus Christ, the King, into Jerusalem on Palm Sunday, proclaiming the "good news" of His Gospel of salvation. Jesus is the Lord coming as the King of kings, heralded by God’s divine messenger, St. John the Baptist. This liberation would not be from the oppression of foreign governments but rather a victory over sin and death!

    The Responsorial Psalm portrays God as a warrior king whose marvellous deeds brought victory to His people. Just as He saved them during the Exodus, He will rescue them from the Assyrian and Babylonian exiles, where they were God’s "lost sheep," scattered among the Gentile nations. Additionally, the psalmist foretells the coming of universal salvation, an event not realised in the Old Testament but promised and brought about through the marvellous works of Jesus, the Messiah and Davidic King.

    In anticipation of this promise of universal salvation, the people of God are encouraged to sing “a new song” as St. John witnessed when he entered the heavenly Sanctuary in the Book of Revelation. In his vision, he saw the saints and angels worshipping before the throne of God and heard a “new song” amid the heavenly liturgy. We sing this “new song” in our New Covenant liturgy with hymns proclaiming that Christ the King redeems the earth and extends the gift of salvation to all who believe in His name. We joyfully sing this “new song” in today’s liturgy, commemorating the birth of the King of kings.

    The Second Reading from the Letter to the Hebrews emphasises Jesus's pre-existence before creation. It affirms that He is the eternal Son, the "Firstborn" begotten in the image of God. This reading resonates with St. John’s prologue in his Gospel regarding the pre-existence of Christ. It also echoes what St. Paul wrote in his Letter to the Colossians about the eternal Son being begotten before time in the image of God the Father: "He is the image of the invisible God, the firstborn of all creation. For in Him were created all things in heaven and on earth" (Colossians 1:15-16).

    Our Gospel reading is from the beautiful hymn that comprises the first 18 verses of John’s Gospel. This passage introduces the main themes of the Fourth Gospel, much like an overture sets the musical theme for a symphony. St. John’s Prologue tells us that we can receive the revelation of God the Father only through God the Son. The Roman Catholic Church affirms this revelation in the Vatican II document Dei Verbum 2: “The most intimate truth which this revelation gives us about God and the salvation of man shines forth in Christ, who is himself both the mediator and the sum of Divine Revelation.” There is no greater revelation that God could give us about Himself than the Incarnation of the Eternal Word, Jesus Christ!

    The Gospel of John 1, verses 1-18, reveals seven themes that John will develop as his Gospel message unfolds in subsequent chapters:

1. Life (1:4)

2. Light (1:4)

3. Darkness (1:5)

4. Witness/Testimony (1:7)

5. Faith (1:12)

6. Glory (1:14)

7. Truth (1:17)

    This series of “sevens” is the first of many in the Fourth Gospel. The sum of these seven themes is expressed in Jesus, “the Word,” referring to the Greek term "logos" (John 1:1, 9, & 14). Writing in Greek, the international language of his time, St. John defined Jesus as the divine Logos, “the Word.” This significant Greek term appears 330 times in the New Testament. However, when explicitly applied to the Second Person of the Divine Trinity, it seems only seven times in the New Testament, four of which are in John’s Gospel (John 1:1, three times, and John 1:14), and also in 2 Timothy 4:2, 1 John 1:1, and Revelation 9:13.

    In St. John's writings, we find a profound integration of Greek and Hebrew philosophical thought that illustrates the Logos, or the Word, as a Divine Person. Within this framework, the Word is identified as the second person of the Most Holy Trinity, specifically as God the Son. This eternal Logos was not only present with the Father at the beginning of time, existing in intimate communion with Him for all eternity, but also acts as the mediator of all creation. Following His Incarnation, the Word becomes the mediator of eternal salvation, a point encapsulated in the Gospel of John (1:14; 3:17).

    St. John's prologue offers the church its foundational understanding of Jesus as the “Divine Logos.” Through these initial verses, he makes one of the most straightforward and direct affirmations of the divinity of Jesus, the Messiah, and the Son of God. John employs the phrase “the Word” with significant repetition, reinforcing the idea that “the Word” has its origin deep within eternity itself. Here, the existence of God the Son is traced back to a time before time, establishing His presence with God the Father.

    This concept of preexistence is echoed in Jesus’ High Priestly prayer at the Last Supper, specifically in John 17:5. In this moment, Jesus earnestly prays, “Now glorify me, Father, with you, with the glory that I had with you before the world began.” Through this prayer, Jesus underscores the intimate relationship He shares with the Father and the glory that marks their unity, further affirming His divine nature.

    In these early verses of John's Gospel, we are taught that time itself, along with the universe and earth, was created through the Word of God. Now, this very Word, having taken on human flesh, will renew all of creation through His incarnation as Jesus Christ. He embodies God's love, making it visible in His actions, teachings, and loving presence among humanity. 

    The fulfilment of prophetic words surrounding the Messiah is encapsulated in the life of Jesus, who was born in Bethlehem of Judah, raised in the humble town of Nazareth, crucified in the holy city of Jerusalem, and triumphantly resurrected from the dead. This “Christ event” represents the climax of God’s revelation to humanity and is central to our understanding of salvation.

    To deepen our relationship with God and align our lives with the message of salvation, we are encouraged to focus on four essential dimensions: devout prayer, diligent Scripture study, acts of generosity to those in need, and evangelisation. By actively engaging in these practices, our souls can become humble and lowly, resembling the stable in Bethlehem, transforming us into suitable dwelling places for the Redeemer-Messiah, the Saviour of the entire world.

    However, the Christ event marks not the conclusion but rather the beginning of our mission. St. Paul passionately implores Christians to extend the work of Jesus Christ by actively preaching the “good news” of salvation to a world in need. In his Letter to the Romans, he writes about the crucial role of proclaimers of the Gospel: “And how can they believe in him of whom they have not heard? And how can they hear without someone to preach? And how can people preach unless they are sent?” He quotes Isaiah to emphasise the beauty of those who spread this good news: “How beautiful are the feet of those who bring the good news!” However, he poignantly notes that not everyone responds positively to this message, referencing Isaiah again: “Lord, who has believed what was heard from us?” Ultimately, he concludes that faith arises from what is heard, and what is heard comes through the Word of Christ (Rom 10:14-17).

    Today, as we commemorate the coming of Christ the King into the world, it is vital to remember that His mission of salvation is ongoing. As disciples in the present age, we are called to be His messengers, carrying forth the light of His message until His anticipated return. We live in the interim period between His First Advent and the Second Advent that marks the end of the Age. Our role is to share the hope and love of Christ, ensuring that His mission of salvation continues to resonate worldwide.

Dr Nicholas Macedon, OCD, 

Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),

Old Gandarvakottai,

Pudukottai - 613301. 

Tamil Nadu, India 

What's app - +91 - 9698453101

nicholasocd@yahoo.com

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