Christ is born!  Glorify Him!

In the Name of the Father, and of the + Son, and of the Holy Spirit.  Amen.

In this most holy and glorious season of the Birth of our Lord Jesus Christ according to the flesh, we cannot escape the presence of particular persons instrumental in His Incarnation, and to that end, beginning with the lengthy genealogy of Jesus’ ancestors in the flesh.  At every dismissal of our services, we commemorate most especially Joachim and Anna, ancestors of our Lord, but most especially they are His grandfather and grandmother.  Yes, God has those most human ties – a Mystery we magnify and a reality we relish.  Emmanuel!  God with us.  Emmanuel!  God one of us.  Emmanuel!  God for us and not against us, as St. Paul assures us in one of his Epistles (Rm. 8:31-39).  Emmanuel!  God ties Himself to us, uniting Himself to our human nature and our history.    

But, there are angels and choirs of angels, Magi journeying with the star and shepherds keeping vigil over their flocks by night.  Yes, they are all present, each fondly remembered in Sacred Scripture and held dear by the Church.  Herod, too, plays a part, though it is most inglorious, as do those Holy Innocents slaughtered by Herod’s insane jealousy.  These little ones, the first to die for their Newborn King, are lovingly commemorated by the Church on 29 December as martyrs of the Faith in deed, though certainly not in will.  The old priest, Zechariah, and his wife, Elizabeth, along with their son, John, miraculously born despite their being beyond childbearing years, just like old Abraham and Sarah – these are all present.  Each a critical piece of the Incarnation Mystery, without whom the Mystery would be deficient or non-existent.  Yes, even Caesar Augustus, without whose decree that all the world should be taxed, the Holy Couple from Nazareth would not have made their way to Bethlehem, where being great with Child, the Blessed Virgin “brought forth her firstborn Son, . . . wrapped Him in swaddling clothes and laid Him in a manager, . . . .” (Lk. 2:1-20).  Each were indispensable in the divine plan and will, forged before the foundation of the world (Ep. 1:4; 1 Pe. 1:20; Rv. 13:8).  One wonders: Did they know?  And, what did they know? 

But, the reality of the Nativity of our Lord God and Saviour Jesus Christ According to the Flesh hinges upon Joseph the Betrothed, the Protector and Guardian of both the little Lord Jesus and His Most Holy Mother.  Ultimately, however, the focus of the Mystery narrows sharply, the fulcrum being the Most Holy, Most Pure, Most Blessed and Glorious Lady Theotokos and Ever-Virgin Mary, a young maiden from Nazareth in Galilee!  It is her fiat, her most gracious consent to bear the Son of God and her order to do so, “’Behold the handmaid of the Lord; be it unto me according to thy word’” (Lk. 1:26-38) that turns the tide of all the world’s history! 

But, there is a question that has been raised recently in a song made quite popular these days that, as far as I can tell online, you either love it or hate it.  There seems to be no middle ground.  Part of the issue it seems to me is that the song, as delightful to the emotions as many such songs are or can be, raises a question around the sacred account but does not answer the question, leaving all things to one’s speculative imagination.  It is not at all like that old familiar favorite which likewise asks a question, “What Child Is This?”  This Christmass carol is more of a relishing – a savoring – of the Mystery itself, containing within its verses the answer to “What Child Is This?” in Mary’s lap.

And yet, the contemporary song of which I am speaking has knowledge of the Child and His actions.  It clearly identifies Who this “baby boy” is and what He has done.  But (and for my money here is the rub that irritates many), this song calls into question the Blessed Virgin herself: “Mary, Did You Know?”, as though she might have been some sort of Valley girl approached by the Archangel.  Part of the problem is that this song is so subjective, dependent entirely upon our perspective rather than deeply rooted in the Holy Tradition and its Sacred Scripture.  By today’s standards “Mary, Did you Know?” is quaint and its melody appealing, if not the very imagery itself.  And yet, I must remind us that it is the question raised by the ancient serpent in the Garden, masked in innocence, that finally appeals to Eve and introduces the doubt that led to the great Fall of our first parents – and to our inheritance of sin and death (Gn. 3:1-7). 

So, I’m not sure that this song is helpful theologically nor Biblically since it fails to be clear about the Blessed Virgin and Mother of our Lord.  On one hand, the Mary in this song could be just about any girl or woman who has a child.  There is no clarity about her virginity nor the supernatural Conception of this Child by the Holy Spirit.  From a very non-Orthodox mindset, she is just like the rest of us, maybe even including our sinfulness!  How does she conceive this child praised in the song and with whom does she conceive the child?  The child is clearly identified as “the great I AM” in the song who comes to “save our sons and daughters” and to deliver us, making us new.  He stills the stormy waters with his hand, raises the dead, heals the lame, restores sight to the blind and speech to the mute. We are told that to kiss this child is to “kiss the face of God.”  He is “Lord of all creation” and “Heaven’s perfect Lamb” who will “one day rule the nations.” 

On the surface, all of this sounds, well, Biblical.  But, we cannot assume that we understand what the writer of this song intended because his or her intention is not clear.  Is this a pious reflection and musing, “I wonder if Mary knew?” or is it intended to reduce the Blessed Virgin, diminishing her holy status, such as non-Orthodox traditions are wont to do?  Or, is it a question raised from the position of modern superiority over antiquity, “We know who this child is.  Obviously, Mary couldn’t possibly have known like we do!”  This song could have easily delighted Arius the arch heretic and tickled the fancies of Nestorius, Marcion, and just about any other heretic in the Church’s history because of its ambiguity and subjectivity.  And the question, “Mary, Did You Know?,” remains nebulous.  Just what is intended?    

So, when we’re confronted with such things as this we are obligated to assess them in the light of the Holy Tradition and its Sacred Scriptures.  Although a contemporary Christmass song, the ancient Faith still can speak to its novelty and help us discern its value and place – if it has any – and whether or not it is suitable for our purposes congregationally or better left to private singing, if embraced at all.  We need to remember that one of the chief ways heresy has been transmitted successfully over the years was by music.  Arius set his heresy to a tune that was catchy to the people.  The Church has always understood the power of music.  It is said that Luther’s Reformation spread far and wide rapidly by way of music.  However, we also know not all music is suitable for divine and holy worship.     

So, the question is, “Mary, Did You Know?”  My question is: How would you answer that?  What does your Orthodox formation and Orthodox mindset tell your gut as the reason-endowed flock of God’s Word, laying aside our emotions? 

If we look at Sacred Scripture and how our Panagia is portrayed within its holy pages, we will see that she, in fact, asked at least one question in relation to the Nativity miracle.  When the angel of the Lord appeared unto her, the Evangelist clearly says that the Blessed Virgin was troubled and unsure of what to make of his greeting, “’Rejoice, full of grace, the Lord is with thee; blessed art thou among women.’”  She is troubled and disturbed, “cast[ing] about in her mind what manner of salutation this should be,” the Evangelist notes.  So, the Archangel eases her fear, assuring her that she above all women has found favor with God.  “’And behold,’” Gabriel says,

‘thou shalt conceive in thy womb and bring forth a Son, and shalt call His Name Jesus.  He shall be great and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever; and of His Kingdom there shall be no end.’

Of course, this raises a question in her mind, and rightly so, because she knows full well how babies are made and she is a virgin.  So, she asks, “’How shall this be, seeing I know not a man?’”  The Archangel replies that this shall happen by the Holy Spirit according to the divine plan and will.  “’The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee [just like at creation].  Therefore also that Holy Being Who shall be born of thee shall be called the Son of God. . . . For with God nothing shall be impossible.’”  It is then she utters her world-transforming words that change the course of all history and mankind’s destiny, “’Behold, the handmaid of the Lord; be it unto me according to thy word’” (Lk. 1:26-38).  With her submission to the will of God and His divine plan, this Blessed Woman effectively crushes the head of the serpent “for us men and for our salvation” (Gn. 3:15; Nicene Creed). 

Let’s take a look at another encounter, a conversation of our Lady with her Son and some servants at a wedding in Cana of Galilee (Jn. 2:1-11).  At the height of the festivities, they run out of wine, if you recall, a most lamentable shortage.  So, the Holy Theotokos, showing no hesitancy, turns to Jesus simply saying, “’They have no wine.’”  Why does she do this?  Why does she intercede on behalf of this wineless bride and groom with her Son?  He’s a carpenter, not a vintner.  Yet, she intercedes with Him because she knows what He can do; she knows Who He is.  She instructs the servants with no lack of faith, no hesitation of uncertainty, “’Whatsoever He saith unto you, do it.’”  And, Jesus honors His Mother’s prayer “for the entreaty of a Mother has great power to win the favor of the Master” (Sixth Hour Theotokion).

So, now, in light of these two Gospel accounts, how would you answer that question, “Mary, Did you Know?”  My question, however, is: How could she not know?  And, we haven’t even discussed the Church’s Holy Tradition regarding the Blessed Virgin’s own miraculous birth and her entrance into the Holy of Holies of the Temple where she was fed by the hand of an angel during her sojourn there until she was espoused to Joseph the Betrothed and Guardian.  And, we haven’t considered the Church’s hymnody nor its iconography and how these understand her!  It seems to me, in light of all this, we can say without equivocation that Mary knew full well her beloved Son and Who He is and His power.  She knew that this Jesus in the arms of Simeon the God-receiver was destined “’for the fall and rising . . . of many in Israel’” (Lk. 2:21-40).  She may not have known beforehand all that He would do and accomplish or say.  She may even have wondered along the way about how God’s will was playing out, learning as we do as we live within and experience the Providence of God in faith (Lk. 2:41-52).  But, unless she was in full Valley girl mode during her conversation with the Archangel, she knew very well her Son born to her by the power of the Holy Spirit – Who He was and is, and for what purpose He was born and His destiny (Lk. 2:21-40).   

Beloved, I have taken the time this morning to journey with you in reflection on how to think Biblically with the mind of the Church, demonstrating how to apply our Faith – the Faith – to those things we will encounter in this world, understanding that not all things are acceptable or should be easily accepted without first examining them, inspite of how they come wrapped.  It is only my opinion that this novel Christmass song does not have the staying power or quality of our more time-tested, traditional Christmass carols must of us have come to love over the years.  And for good reason. 

However, granting this new Christmass song the benefit of the doubt, since I am not privy to the lyricist’s intentions regarding the question, “Mary, Did You Know?,” I would have to say that it is perhaps better suited for private use so long as Orthodox we answer the song’s question with a firm and resolute, “Yes, Mary did know!,” thus bearing witness to the world of all that God has done and intends to do in the lives of those called by Him to faith in His Son, in Whom the face of God is kissed as the very Icon of God Himself (Jn. 1:14, 18; 2 Cr. 4:4; Co. 1:15-20; 2:9; Hb. 1:1-4).       

Through the prayers of the Theotokos, O Lord Jesus Christ our God, have mercy on us and save us.  Amen.

Christ is born!  Glorify Him!

PROPERS:

Ga. 1:11-19

Mt. 2:13-23