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In the beginning
In ministry we encounter predictable questions and complaints, one of
which has to do with the Christmas readings. Having spent many Christmas
Eve–Christmas Day marathons ministering to the overflowing assemblies at
these liturgies, I often had to explain why “the Christmas story” wasn’t
told at a particular Mass. I understand the many reasons why people crave
a familiar, comforting story during this season, and also why they may
be disappointed when they fail to find what they seek. But we are the keepers
of more than just the joy of the season; we are the keepers of the mystery.
We proclaim the mystery of the incarnation, and we acclaim our place in
the lineage of God’s people as we pray our way through the Christmas liturgies.
In this way we come to know again the wonder of God-with-us.
In this year of searching for the many ways that “church” is known to
us, some of our readers and contributors responded to the question “What
is church?” by saying that it is “the incarnate Word.” Rev. Thomas Iwanowski
of St. Joseph’s in Oradell, N.J., described it this way:
The Church is the way the incarnation continues in our day.
The incarnation first took place when the Holy Spirit came upon the Virgin
Mary. She gave birth to Jesus Christ, the Word made flesh, who came to
proclaim and make present the kingdom of God. Today the incarnation continues
as the Holy Spirit comes upon men and women in the waters of baptism and
makes them Church. The Spirit makes them the living presence of Christ
in our day. As Church, they are to continue the work of Christ. They are
to proclaim and make present the Kingdom of God by lives lived in response
to the Gospel and faithful to the example of Jesus Christ. The Church is
the incarnation of Christ in our world, the one who came and continues
to come so that people might have life and have it more abundantly. (John
10:10).
In this issue, we focus on the many dimensions of the incarnation. Mary
Catherine Bateson shows us how new relationships are formed through
a dynamic ministry of the word. Timothy J. Cronin considers the
interdependence of reconciliation and the incarnate Word. Michael Castrilli
shares how the gospel can become lived reality when servant leadership
is the model for team and community building. In another installment of
the Divine Adventures series, Joni Woelfel offers perspective on
how reconciliation requires active presence. In all of these examples,
the reign of God truly is made known in the presence and action of the
baptized, living and working together in the Spirit.
So it is good to reflect on what it means to be an incarnational people,
how we are called to live with and for one another. It places us in time
and defines who we are to God. In that beginning, we are offered hope beyond
our ability to grasp and given a promise of the light that shatters the
darkness of fear and shame. I think it’s a pretty good Christmas story,
after all.
In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
… The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.
But to those who did accept him he gave power to become children of God,
to those who believe in his name, who were born not by natural generation
nor by human choice nor by a man’s decision but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
…
(Jn 1:1–18; Christmas Mass During the Day)
ML
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