By the Rev. Darren Miner
Merry Christmas! Today is a special day for all Christians, but it is an especially special day for the Church of the Incarnation. Since this parish isn’t named after a saint, we don’t have an annual patronal feast. Instead, we have a feast of title, and today is it—the feast of the Incarnation!
If you attend Midnight Mass or a sunrise service in an Episcopal church on Christmas, you get the story of baby Jesus from Luke’s Gospel. But if you attend the main Christmas Day service, you get something very different. Despite the fact that you see a papier-mâché stable in front of the altar, you didn’t, in fact, hear the story of Jesus’ birth in a stable. No shepherds in the field. No angelic host singing, “Gloria in excelsis Deo.” Instead, you got an excerpt from a mystical poem about the doctrine of the Incarnation. To be honest, I miss the charming stories of St. Luke, but this profound poem of St. John is, in fact, the very foundation of the Christian understanding of Jesus Christ. So take a deep breath, and let us plunge into its mystical depths!
As does any good storyteller, St. John begins at the beginning—in this case, the very beginning! While St. Luke starts his Gospel with the birth of a baby prophet, St. John begins with the birth of the Cosmos, and he tells us about the relationship between God and a divine being called “the Word.” This Word existed with God before time itself was created, and all Creation was mediated through him. In the original Greek, the name of this being is Logos. Yes, it can be translated as Word. But it has other translations that are just as pertinent here, such as Reason or Order.
The existence of such a divine Logos was the subject of both Greek and Jewish speculation well before the time of St. John. This pre-existent divine person was understood to be the giver of reason and order to the Universe. He is the one who maintains structure in the face of chaos. He is the one who maintains the possibility of life in the midst of deadly disorder. He is the one who allows for the existence of light in the midst of darkness.
For John, the Logos is also God’s Word spoken to the Cosmos and to us. He is the divine self-expression of God’s love for the whole world. This divine self-expression of God’s love was “spoken” by God at Creation; was proclaimed to Israel by their prophets; walked among us as a preacher of peace; and continues to speak to us in Nature and in Church, in starry sky and in Holy Scripture, in the companionship of a pet and in the Blessed Sacrament. According to John, the unity between God and the Logos is such that one can even say that the Logos is God.