Christmas is coming. Advent is upon us. In the rush and bluster of the season, it’s all too easy to still our hearts, to stop, wait, and prepare ourselves to receive the Savior in the manger. A few years ago I noticed my heart somewhat dry around this time and so I took up the project of listening to Christmas hymns and carols. While that can connect many of us to the spiritual reality we are celebrating, reading key texts on the theological reality we are approaching: the Incarnation of the Son of God in human flesh, the Creator humbling assuming creation in order to redeem us from the condition of alienation, oppression, and damnation.
For those looking to dive into some soul-stirring meditations on the miracle of Christmas, I would recommend two works: Athanasius and Karl Barth.
On the Incarnation
Athanasius wrote his classic treatise, “On the Incarnation of the Word” as a follow-up to his apologetic work, “Against the Heathen.” Building upon his critique of the various pagan philosophies of the time, Athanasius undertook to explain and defend the heart of the Christian gospel, the Son’s assumption of human nature in order to redeem his fallen creation. In 9 very brief chapters, he lays out the logic of creation, the dilemma of sin, the accomplishment of the cross, the Resurrection, and answers various objections from all directions (Jews, Pagans, etc.). It remains a standard work of orthodoxy Christology and Trinitarian faith. What’s more, it’s rigorous as well as beautiful.
You can purchase it, or read it for free online here. For those put off by the idea of reading an old book, either because of its difficulty, or irrelevance, I’ll merely quote from C.S. Lewis’ introduction to the work upon its republication:
When I first opened his De Incarnatione I soon discovered by a very simple test that I was reading a masterpiece. I knew very little Christian Greek except that of the New Testament and I had expected difficulties. To my astonishment I found it almost as easy as Xenophon; and only a master mind could, in the fourth century, have written so deeply on such a subject with such classical simplicity. Every page I read confirmed this impression. His approach to the Miracles is badly needed today, for it is the final answer to those who object to them as “arbitrary and meaningless violations of the laws of Nature.” They are here shown to be rather the re-telling in capital letters of the same message which Nature writes in her crabbed cursive hand; the very operations one would expect of Him who was so full of life that when He wished to die He had to “borrow death from others.” The whole book, indeed, is a picture of the Tree of Life—a sappy and golden book, full of buoyancy and confidence.
As any reader of Athanasius will tell you, this little book is worth libraries of modern volumes.
The Miracle of Christmas
That said, sometimes the moderns have something to say. Karl Barth is one of them. Now, while I can’t endorse everything in this following recommendation, for the theological student, Barth’s reflection in the Church Dogmatics (vol. 1 part 2, The Doctrine of the Word of God, 172-202), is essential reading. The whole section is typical Barth: long, winding, extensive delving into the tradition, the narratives, and ultimately into the Christological heart of the event. No summary will do it justice, but this little quote in which he speaks of the Virgin Birth forming the corresponding limit to that of the Resurrection ought to whet your appetite:
The virgin birth denotes particularly the mystery of revelation. it denotes the fact that God stands at the start where real revelation takes place–God and not the arbitrary cleverness, capability, or piety of man. In Jesus Christ God comes forth out of the profound hiddenness of His divinity in order to act as God among us and upon us. That is revealed and made visible to us in the sign of the resurrection of the dead, but it is grounded upno the fact signified by the Virgin Birth, that here is this Jesus God Himself has really come down and concealed Himself in humanity. It is because He was veiled here that He could and had to unveil Himself as He did at Easter. The empty tomb, on the other hand, denotes particular the revelation of the mystery. It denotes that it is not for nothing that God stands at the beginning, but that it is as such that He become active and knowable. He has no need of human pwoer and is free from all human caprice. Therefore even the ultimate extremities of human existence, as He submits too them and abandons Himself to death, offer no hindrance to His being and work. That God Himself in His complete majesty was one with us, as the Virgin birth indicates, is verified in what the empty tomb indicates, that here in this Jesus the living God has spoken to us men in accents we cannot fail to hear. Because He has unveiled Himself here as the One Heis, we may and must say what the Christmas message says, that unto you is born this day the Saviour. The mystery at the beginning is the basis of the mystery at the end; and by that mystery of the end the mystery of the beginning becomes active and knowable. — CD 1/2, pp 182-183
That’s just a paragraph, but in that short excerpt, you see the way Barth masterfully develops the miracle of the Virgin birth in light of the doctrine of revelation and Resurrection of Christ. This is just one small part of the way Barth shows that the proclamation of Christ, born of a Virgin, is actually integral to understanding the mystery of the Gospel and Christ himself. Obviously, this chapter is probably not for everyone, but again, theological students and pastors only ignore it at the risk of their own spiritual and theological impoverishment. If you don’t own the Dogmatics, which is very possible, get to a seminary or theological library nearby, photocopy the section, and take it with you. The section stands alone quite nicely.
Well, those are my two recommendations for reading during the season. I hope they offer you some encouragement. If you all have any suggestions, feel free to leave them in the comments.
Soli Deo Gloria