“So the Word became human and made his home among us” (John 1:14).
We, Christians, must be joyful with this wonderful truth – God became human. “So the Word became human and made his home among us.”
Today, January 5, is the Second Sunday after Christmas or the 12th and last day of Christmas. Tomorrow, January 6 is the Solemnity of the Epiphany of the Lord (IFI Ordo Calendar) which is the first manifestation of Christ to the Gentiles as represented by the Magi (Matthew 2:1–12). It means that Jesus Christ is not an “exclusive” God of the Jews but of the Gentiles. It means that someone who is not Jewish or groups that claim Israelite heritage but are described as outsiders. The term gentile is used as a synonym for heathen or pagan.
However, our reflection this Sunday is focused on the Word (Jesus Christ) becoming “flesh.” The term “flesh” expresses human nature as opposed to the divine and material nature as opposed to the spiritual. The “flesh” or “human” is used in John 5:27 as the Son of Man. The essence of God becoming human means that people should have the power to become children of God and that the Word should become flesh.
St. Paul in his Letter to Philippians 2:6-8, says: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross.”
St. Paul, in his other Letter, explains: “You know the generous grace of our Lord Jesus Christ. Though he was rich, yet for your sakes he became poor so that by his poverty he could make you rich” (2 Corinthians 8:9).
This is commonly expressed by saying that God became “incarnate.” When we say that a being becomes “incarnate,” it means that one of a higher order than humans and of a different nature assumes the appearance of a human or becomes a human. It meant that “the Word,” or the second person of the Trinity, whom John had just proved to be equal with God, became a human or was united with the human Jesus of Nazareth so that it might be said that he “was made flesh.”
Jesus or Human came to be a son of God because the Son of God became human. “He came to his own people, and even they rejected him. But to all who believed him and accepted him, he gave the right to become children of God” (John 1:11-12). This is a reference to John 3:16-17: “For this is how God loved the world: He gave his one and only Son so that everyone who believes in him will not perish but have eternal life. God sent his Son into the world not to judge the world, but to save the world through him.”
The plan of God is “to save the world through him (Jesus).” The name Jesus means “Savior.” It is the same name as Joshua in the Old Testament. And it is given to our Lord because “He saves His people from their sins” (Matthew 1:21).
The name Jesus holds profound implications in the Christian faith and has a rich biblical history that resonates deeply with believers around the world. It is a name that evokes reverence and symbolizes the core of Christian teachings. Understanding the meaning of the name Jesus in the Bible is essential for anyone seeking to grasp the essence of Christianity and the life of Jesus Christ, who is central to the faith. This faith is rooted to our understanding of salvation.
As a priest of the Iglesia Filipina Independiente (IFI), I always explain the IFI’s Article of Religion, number 1 which states: “Salvation is obtained only through a vital faith in Jesus Christ, the Son of God, as Lord and Saviour. This faith should manifest itself in good works.” This has a reference from James 2: 17-20 (NLT): “So you see, faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless.
Now, someone may argue, ‘Some people have faith; others have good deeds.’ But I say, ‘How can you show me your faith if you don’t have good deeds? I will show you my faith by my good deeds.’ You say you have faith, for you believe that there is one God. Good for you! Even the demons believe this, and they tremble in terror. How foolish! Can’t you see that faith without good deeds is useless?”
As Christians, we have a vision of the great multitude redeemed out of all nations. This is told as in Matthew 25:31-36, the Final Judgment. The good deeds of the people are being invoked when that time comes, “Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the Kingdom prepared for you from the creation of the world. For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger, and you invited me into your home. I was naked, and you gave me clothing. I was sick, and you cared for me. I was in prison, and you visited me” (Matthew 25:34-36).
It is very clear that the works of mercy are necessary to be part of the redeemed people of God. In our (Philippines) context, I always think of our Christian responsibility of actualizing Jesus’ missionary statement in Luke 4:18-19 (NLT): “The Spirit of the Lord is upon me, for he has anointed me to bring Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the oppressed will be set free and that the time of the Lord’s favor has come.”
This mission is the reference in asking the leaders of the Church about their commitment to serving God’s people and how they can strive to actualize the vision, mission, and ministry of Jesus Christ. The leaders of the Church who are needed today are those individuals who are committed to serving the people of God, especially the poor. They should not use the “poor” as an object of ministry but as the people of the Kingdom of God.
The leaders who pledged to serve the poor must commit “to bring Good News to the poor.” The good news for the poor is their liberation from their dehumanizing situation. Serving the poor is not enough to liberate them, but at least public or Church servants should have the heart for them and help them to free themselves.
The committed leaders should always defend the struggle of the poor and not condemn their efforts to be emancipated from the sinful situation wrought about by poverty and social injustices.
Bringing and proclaiming “that captives will be released, that the blind will see, that the oppressed will be set free” is also the teaching and doing of the Church leaders. Setting free the oppressed is implementing the programs that are answers to oppression.
In the Philippines, we have to recognize that Christian churches and Christianity have a pervading influence on the lives of the majority of the Filipino people, and its teachings are deeply embedded in Philippine society.
The Christian churches are more than a factor of whatever degree in the economic and political life of our country and their distinctive and most essential function is cultural, moral, and spiritual.
The vast majority of Filipino Christians and church people must, therefore, be aroused, organized, and mobilized to the side of the people and its liberation movement.
To achieve this, we must call upon their adherence to the Christian tenet of “Love the least of your siblings.” Participating in the people’s movement and deciding to solve economic, political, cultural, and moral problems in the interest of the poor, deprived, and oppressed is but an expression of their belief that to love God is to serve the people.
We, Christians and church people, while retaining the principle of separation of church and state, can participate in the struggle to uphold the people’s democratic right to assert and exercise their sovereignty by any necessary means against national and class oppression and exploitation, promote individual freedom under conditions that there is no foreign or class oppression and exploitation, foster freedom of thought and belief, push forward land reform and industrial development and realize a better world of freedom, justice, progress, and peace.
We can denounce the oppressive and unjust system and announce national democracy and genuine liberation; drive a wedge between the church and state and prevent any effort of the latter to use the church to legitimize its rule; work for reforms within the churches to harness its progressive resources for the people’s struggle; and encourage the Christian churches, given their vast global network, to participate actively in building the worldwide anti-imperialist and anti-fascist movements, especially against US wars of aggression.
Thus, living out our faith in Jesus, the Liberator, we must spread the Good News that God has incarnate to be part of the struggle of the people. We just always remember, “So the Word became human and made his home among us” (John 1:14).
