Incarnation
Last week, we noted that one modern function of creeds is to outline beliefs of faith. Creeds primarily serve to protect the church and correct understanding from heresy. Most ancient creeds emerged in response to theological debates of their time. Today, creeds still function similarly by defining boundaries for what a group considers distinct from other traditions. The United Church of Canada Creed exemplifies this. The first established creed by the ‘church' in 325, known as the Nicene Creed, was authored to affirm Jesus' divinity. Over time, the Nicene Creed has defended against various Christological heresies, such as Docetism, Arianism, Adoptionism, Apollinarianism, and Nestorianism. These creeds have been revised to guard the faith against errors concerning Jesus, God the Father, the Holy Spirit, the Trinity, eternal life, and core Christian doctrines. The Nicene Creed was notably revised in 381. Since doctrine exists, heresy has always been a challenge. Creeds serve to safeguard faith and distinguish between correct and incorrect beliefs. I taught a whole class about ancient and modern heresy, so I will try to be brief and not info-dump everything I know. In this section of the Apostles’ Creed, we affirm Jesus as the Son of God and Mary as the Mother of God.
In brief, I want to discuss the significance of the ‘virgin’ label for some people and its lack of importance for others. Additionally, we need to confront the well-known issue of how the church has historically defined women who are pillars of faith primarily by their sexuality. We have previously touched on this with a different Mary, but many other women face the same treatment. I could give a laundry list of all the core women of our faith who have faced similar challenges.
There are generally three different views on Mary’s virginity. (By the way, I’m keeping track of how often I mention that word or related terms.) The first, and the one implied in our discussion today, is the Virgin Birth. This doctrine states that Jesus was conceived not through human means but by the Holy Spirit. His mother was human, but his 'father' was a divine miracle of God. Many Christians affirm this belief as outlined in the Apostles' and Nicene Creeds. The doctrine of the Virgin Birth helps affirm the tradition of Jesus' dual nature: both fully human and fully divine, and ensuring that his two natures are preserved.
Christians have never been as unified on how Jesus was born as they are on who Jesus is. Some, however, do not see the virgin birth as essential. There are theological perspectives that continue to believe in Jesus without it. As discussed last week and as Paul suggests, Jesus relinquished His divinity to become human. In this context, the virgin birth might seem unnecessary. Jesus becoming human involved Him setting aside His full divinity to identify with humanity. All miracles were performed through the Spirit and God's presence within Him because He is God incarnate.
Additionally, some see this as problematic. Their main argument is that the theology of the virgin birth suggests sex is an unclean, sinful act, with some significantly influential theologians, most notably Augustine of Hippo, allegedly considering it the original sin. (Augustine had some serious issues with shame for his previous lifestyle). They further claim that this doctrine has caused shame and pressure, especially for women. No one truly believes Joseph was a virgin; all Christians acknowledge he fathered children like James. Why isn't Joseph held to the same standard? (Whether Mary was the mother of those children is another point we'll discuss shortly.) The rules about virginity and purity are not applied equally to men and women, neither in the Bible, in Jesus’ birth, nor today. Some argue that the virgin birth theology is linked to systemic sexism both in the church and society, leading some to reject the idea that faith in Jesus depends on a biological explanation of his origins.
The Immaculate Conception often causes confusion, but it specifically refers to Mary, not Jesus. This doctrine claims that Mary was born free of sin so she could carry Jesus, who is also without sin. Catholic traditions uphold this belief; however, most Protestants do not consider it necessary. Generally, Methodist theologians believe that Mary was not exempt from sin like all humans. While she was greatly favored and, in general, better than the average person, they acknowledge that God works through imperfect people. In short, Mary does not need to be perfect to be Jesus' mother.
The third and final concept is the Perpetual Virginity of Mary. Traditional Catholic theology affirms that Mary had no other children and never ‘lost her virginity.' All of Jesus’ siblings are considered to be Joseph’s children from a previous relationship and do not share a biological connection to Jesus. This belief explains why traditional nativity scenes often depict a much older Joseph compared to Mary. Supporters of this doctrine argue it emphasizes Mary's purity as the mother of Jesus, while opponents, who share similar concerns as mentioned earlier, criticize it. This has fostered a culture of shame and double standards. Most Protestants view this doctrine as unnecessary and not based on scripture.
What matters most, regardless of personal beliefs about these claims, is that Mary is revered as the mother of God, known as the ‘theotokos,’ meaning ‘God-Bearer' or 'Mother of God' in Greek. However, I don’t want us to define Mary solely by her role as Jesus' mother, as that overlooks the full scope of her identity. Mary did more than give birth; she nurtured him, helped him mature, journeyed with him, mourned and celebrated him, and shared the Good News about Jesus long after his ascension into heaven. She is far more than her virginity or her role as a birth giver, and she deserves our respect beyond these aspects. This applies equally to many women in scripture who are often diminished or misunderstood, her sexuality being the sole focus of their portrayal.
One aspect often missing from the creeds is Jesus’ ministry. While all creeds mention Jesus being born, dying, and rising again, they overlook the many events in between. We tend to forget how significant Jesus’ birth is; it signifies his humanity, especially since we recount the story yearly and anticipate the ending. It's crucial to remember that Jesus, the only Son of God, entered the world just like we did. He was a teenager at times, possibly rebellious, and he cared deeply for his family. When I visited Nazareth years ago, I imagined Mary telling Jesus to fetch water. Jesus spent time with the broken and the fearful, offering healing and peace. He experienced anger, grief, betrayal, denial, and suffering. Yet, these many human experiences are largely absent from the creeds, which focus mainly on His birth and resurrection. I’m not minimizing those events, but I want us to recognize that the rest of Jesus’ story is equally important.
As I have said before. No matter what you are going through, you can rest assured that someone knows what you face, for Jesus has walked the same path, encountered people with the same pain, and experienced the harsh realities of our world. I have said it before, and I will say it again and again, for it is the base of my faith: God knows what you are going through, and God does not abandon whom God has created.
While Jesus shared many aspects of the human experience, he was also divine and performed deeds beyond human capability. In Jesus, and in the miracle of his incarnation, all of deity resides in him, as the author of Colossians states (although scholars debate if Paul authored this). What Jesus did with that divine authority is what truly matters, as discussed last week. The miracles, teachings, and signs of that deity within him are often omitted from the creeds. I worry that Christians sometimes do the same with their faith. We tend to skip over death because it makes us uncomfortable; understandably so, since that’s the point. We celebrate Jesus’ birth and resurrection but often overlook his life and teachings that challenge how we live. We prefer comfort and resist anything that threatens it.
Jesus didn't endure all that to have us live unchanged lives. The whole point is that, through Jesus, the divine dwells within us, too. We are capable of great acts, things like feeding the hungry, healing the sick, comforting the afraid, and loving our neighbors, even when they seem difficult to love. It is through Jesus, in whom the fullness of God resides, that we are made complete in God's love. We now have the example of how to use what God has given us. We have been set free from the fear of death, knowing that God is stronger. We are left with the Spirit of God that worked through Jesus to do amazing things and can work through us today. Because Jesus was human, we get a glimpse of what we were created to be, and God gets a glimpse of what it means to be one of us. Mary was there for it all, and got to see her son do amazing things, and also had to watch his suffer, and ascend. Mary continued to share the Good News until she herself ascended when her work was done. Please, do not define people by a single aspect. Whether it is virginity in Mary’s case or modern issues such as the color of their skin, or nation of origin, their gender, identity or sexuality, their age or ability, for we are all far more than a single title that Mary got. Give others the space to be their full selves rather than putting them in a box for just one part of who they are.
In brief, I want to discuss the significance of the ‘virgin’ label for some people and its lack of importance for others. Additionally, we need to confront the well-known issue of how the church has historically defined women who are pillars of faith primarily by their sexuality. We have previously touched on this with a different Mary, but many other women face the same treatment. I could give a laundry list of all the core women of our faith who have faced similar challenges.
There are generally three different views on Mary’s virginity. (By the way, I’m keeping track of how often I mention that word or related terms.) The first, and the one implied in our discussion today, is the Virgin Birth. This doctrine states that Jesus was conceived not through human means but by the Holy Spirit. His mother was human, but his 'father' was a divine miracle of God. Many Christians affirm this belief as outlined in the Apostles' and Nicene Creeds. The doctrine of the Virgin Birth helps affirm the tradition of Jesus' dual nature: both fully human and fully divine, and ensuring that his two natures are preserved.
Christians have never been as unified on how Jesus was born as they are on who Jesus is. Some, however, do not see the virgin birth as essential. There are theological perspectives that continue to believe in Jesus without it. As discussed last week and as Paul suggests, Jesus relinquished His divinity to become human. In this context, the virgin birth might seem unnecessary. Jesus becoming human involved Him setting aside His full divinity to identify with humanity. All miracles were performed through the Spirit and God's presence within Him because He is God incarnate.
Additionally, some see this as problematic. Their main argument is that the theology of the virgin birth suggests sex is an unclean, sinful act, with some significantly influential theologians, most notably Augustine of Hippo, allegedly considering it the original sin. (Augustine had some serious issues with shame for his previous lifestyle). They further claim that this doctrine has caused shame and pressure, especially for women. No one truly believes Joseph was a virgin; all Christians acknowledge he fathered children like James. Why isn't Joseph held to the same standard? (Whether Mary was the mother of those children is another point we'll discuss shortly.) The rules about virginity and purity are not applied equally to men and women, neither in the Bible, in Jesus’ birth, nor today. Some argue that the virgin birth theology is linked to systemic sexism both in the church and society, leading some to reject the idea that faith in Jesus depends on a biological explanation of his origins.
The Immaculate Conception often causes confusion, but it specifically refers to Mary, not Jesus. This doctrine claims that Mary was born free of sin so she could carry Jesus, who is also without sin. Catholic traditions uphold this belief; however, most Protestants do not consider it necessary. Generally, Methodist theologians believe that Mary was not exempt from sin like all humans. While she was greatly favored and, in general, better than the average person, they acknowledge that God works through imperfect people. In short, Mary does not need to be perfect to be Jesus' mother.
The third and final concept is the Perpetual Virginity of Mary. Traditional Catholic theology affirms that Mary had no other children and never ‘lost her virginity.' All of Jesus’ siblings are considered to be Joseph’s children from a previous relationship and do not share a biological connection to Jesus. This belief explains why traditional nativity scenes often depict a much older Joseph compared to Mary. Supporters of this doctrine argue it emphasizes Mary's purity as the mother of Jesus, while opponents, who share similar concerns as mentioned earlier, criticize it. This has fostered a culture of shame and double standards. Most Protestants view this doctrine as unnecessary and not based on scripture.
What matters most, regardless of personal beliefs about these claims, is that Mary is revered as the mother of God, known as the ‘theotokos,’ meaning ‘God-Bearer' or 'Mother of God' in Greek. However, I don’t want us to define Mary solely by her role as Jesus' mother, as that overlooks the full scope of her identity. Mary did more than give birth; she nurtured him, helped him mature, journeyed with him, mourned and celebrated him, and shared the Good News about Jesus long after his ascension into heaven. She is far more than her virginity or her role as a birth giver, and she deserves our respect beyond these aspects. This applies equally to many women in scripture who are often diminished or misunderstood, her sexuality being the sole focus of their portrayal.
One aspect often missing from the creeds is Jesus’ ministry. While all creeds mention Jesus being born, dying, and rising again, they overlook the many events in between. We tend to forget how significant Jesus’ birth is; it signifies his humanity, especially since we recount the story yearly and anticipate the ending. It's crucial to remember that Jesus, the only Son of God, entered the world just like we did. He was a teenager at times, possibly rebellious, and he cared deeply for his family. When I visited Nazareth years ago, I imagined Mary telling Jesus to fetch water. Jesus spent time with the broken and the fearful, offering healing and peace. He experienced anger, grief, betrayal, denial, and suffering. Yet, these many human experiences are largely absent from the creeds, which focus mainly on His birth and resurrection. I’m not minimizing those events, but I want us to recognize that the rest of Jesus’ story is equally important.
As I have said before. No matter what you are going through, you can rest assured that someone knows what you face, for Jesus has walked the same path, encountered people with the same pain, and experienced the harsh realities of our world. I have said it before, and I will say it again and again, for it is the base of my faith: God knows what you are going through, and God does not abandon whom God has created.
While Jesus shared many aspects of the human experience, he was also divine and performed deeds beyond human capability. In Jesus, and in the miracle of his incarnation, all of deity resides in him, as the author of Colossians states (although scholars debate if Paul authored this). What Jesus did with that divine authority is what truly matters, as discussed last week. The miracles, teachings, and signs of that deity within him are often omitted from the creeds. I worry that Christians sometimes do the same with their faith. We tend to skip over death because it makes us uncomfortable; understandably so, since that’s the point. We celebrate Jesus’ birth and resurrection but often overlook his life and teachings that challenge how we live. We prefer comfort and resist anything that threatens it.
Jesus didn't endure all that to have us live unchanged lives. The whole point is that, through Jesus, the divine dwells within us, too. We are capable of great acts, things like feeding the hungry, healing the sick, comforting the afraid, and loving our neighbors, even when they seem difficult to love. It is through Jesus, in whom the fullness of God resides, that we are made complete in God's love. We now have the example of how to use what God has given us. We have been set free from the fear of death, knowing that God is stronger. We are left with the Spirit of God that worked through Jesus to do amazing things and can work through us today. Because Jesus was human, we get a glimpse of what we were created to be, and God gets a glimpse of what it means to be one of us. Mary was there for it all, and got to see her son do amazing things, and also had to watch his suffer, and ascend. Mary continued to share the Good News until she herself ascended when her work was done. Please, do not define people by a single aspect. Whether it is virginity in Mary’s case or modern issues such as the color of their skin, or nation of origin, their gender, identity or sexuality, their age or ability, for we are all far more than a single title that Mary got. Give others the space to be their full selves rather than putting them in a box for just one part of who they are.