Sermon VI. On the Nativity of Christ

Sermon VI.

On the Nativity of Christ.

The Word was made flesh, etc. John 1:14.

Three things are principally to be noted here:

I. What is understood by this, The Word was made flesh? II. Why this Word is asserted to have been made flesh? III. In what way and through what this Word is said to dwell in us?

I.

Concerning the first, note that by the Word the Son of God is understood. For he is called Word as true good; but this is the true good, which can be commended from three things, namely from the absence of every bitterness, and from complete sufficiency, and from eternal unceasingness. And certainly from these three the Son of God, who for our sake was born of the Virgin, is commendable. For every bitterness is most remote from him; from him also most sufficient blessedness flows; in him also is most unfailing eternity.

1. Concerning the first, namely that every bitterness is most remote from him, it is said in the book of Wisdom 8:9 and 16: I proposed to bring wisdom, that is, the Son of God, to live with me, knowing that she will share good things with me; entering into my house, I will rest with her... For her conversation has no bitterness, nor her companionship any weariness, but gladness and joy. The Son of God himself also says in Isaiah 27:4: Indignation is not mine. Blessed, therefore, is the one who has merited to dwell with that true good.

2. Likewise, that most sufficient blessedness flows from him Ecclesiasticus 24:34 and 36 testifies: He placed, supply God the Father, for David his boy, to raise up from him a most strong king sitting on the throne of honor forever... Who fills the sense as the Euphrates. Therefore Ecclesiasticus says that God the Father placed, that is, promised, to David his boy, that is, to David his servant, that from him, that is, from his seed, he would raise up, that is, cause to be born, a most strong king, namely Jesus Christ sitting with the Father on the throne of honor, who, namely the Son of God, will fill as the Euphrates, that is, like a certain great river of blessedness, all our senses. For nothing in us will remain empty without being refreshed through this true good with most sweet blessedness. Hence also the Psalmist says: You will fill me with joy with your face ¹. This is that true Elisha who has more oil of blessedness than we can offer vessels. For it is read in 3 Kings, 3 and following, that when a certain woman had complained to Elisha about her want, Elisha told her to go and borrow not a few vessels, and to pour into those vessels from that little oil that she professed she had. The woman also did this, and meanwhile the oil came forth, so that the vessels failed before the oil. So also it is with Christ, who is so sufficient and abundant that he fills all the vessels of our desires with the oil of blessedness, and oil will still remain. Concerning the sufficiency also of this true good it is said in Psalm 144:16: You open your hand and fill every animal with blessing. O how happy are those who have merited to be introduced into the cellar of the true good, so that there they may be made drunk from the abundance of the house of God!

3. The third, namely that in Christ, who is the true good, there is most unfailing eternity, Psalm 101:12 and 13 testifies, saying thus: My days have declined like a shadow, and I have withered like hay. But you, Lord, remain forever, and your memorial from generation to generation. Likewise it says in the same Psalm: The heavens are the works of your hands. They will perish, but you remain; and all will grow old like a garment. And like a covering you will change them, and they will be changed; but you yourself are the same, and your years will not fail ². He also says in another Psalm: From age to age you are God ³. The Lord himself also says concerning the permanence of his eternity in Malachi 3:6: I am the Lord and I do not change. Therefore, dearly beloved, it is good that we attach ourselves to that true good, which always remains, lest we fall into everlasting destruction. Hence Psalm 72:28 says: It is good for me to cling to God, to place my hope in the Lord God.

Note, on the contrary, that the goods of this world are not true, for three reasons. For they are infused and mixed with many bitternesses. They are also empty and by no means filling. They are also unstable and in no way remaining. Ecclesiastes testifies these three things, speaking thus: I, Ecclesiastes, was king in Jerusalem.... I built houses for myself and planted vineyards; I made gardens and orchards and planted them with trees of every kind; and I built pools of water for myself, to water the forest of sprouting trees. I possessed male and female servants and had a large household; also herds and many flocks of sheep beyond all who were before me in Jerusalem. I heaped up for myself silver and gold and the substances of kings and provinces. I made for myself male singers and female singers and the delights of the sons of men, cups and pitchers for the service of pouring wines. And I surpassed in riches all who were before me in Jerusalem; wisdom remained with me. And all things that my eyes desired I did not deny them, nor did I forbid my heart from enjoying every will and delighting itself in these things that I had prepared; and I thought this my portion, if I used my labor. And when I turned myself to all the works that my hands had made and to the labors in which I had sweated in vain, I saw in all things vanity and affliction of spirit and nothing remaining under the sun ⁴. Behold how many things he enumerates that are reputed to be goods and are also greatly desired in this age; he concludes all these in such a way that he asserts that by a true turning of reason he found in all the aforesaid things vanity and affliction of spirit and nothing remaining under the sun. Therefore he proves that the goods of the present age are vain and in no way filling by this, that he says: I found vanity in all things. He also proves that they are drenched with many anxieties and cares by this, that he adds: And affliction of spirit. He proves no less that they are unstable by this, that he adds: And nothing remaining under the sun.

These things are also shown in Isaiah 36:6, where it is said that Egypt is a broken reed staff; if a man leans upon it, it will enter his hand and pierce it. Egypt is interpreted as sorrow or darkness; and it signifies this world, in which the good and just mourn and testify for sins. But the evil are darkened by the concupiscences of the flesh and of the eyes. This world, then, is like a broken reed staff that pierces the hand of the one leaning upon it. By this, that it is said to be reed-like, it is marked that the goods of this world are vain and do not fill the human heart, but are in the likeness of a reed, which is empty within. Hence Ecclesiasticus 14:9 says: The eye of the covetous man is insatiable. Ecclesiastes 5:9 also says: The avaricious man will not be filled with money. Similarly Jerome too says: "The avaricious man lacks what he has as much as what he does not have." By this also, that it is called a broken staff, it is suggested that the goods of this world are unstable and cannot stand, as a broken leg cannot stand. Hence also 1 John 2:17 says that the world passes away, and its concupiscence. Moreover, by this that it is added, if a man leans upon it, it will enter his hand and pierce it, it is suggested that the goods of this age are sharp-pointed and tear the human being through many cares. On account of this Truth itself in the Gospel compares the goods of the present age to thorns, which choke in a human being the seed of the grace of God.

II.

Concerning the second, note that for five causes the Word was made flesh. 1. The first is that through him we might be called back into the way of justice. For Adam had wandered and perished like a sheep; because of this he had led after himself all his posterity to the byway of hell or limbo, because they were placed in hell like sheep ⁵. But the Lamb of God, coming from the royal seats ⁶ at the prayers of the Patriarchs and Prophets, sought the hundredth sheep, namely the human race, and when he had found it, as a prudent leader he called and led it back into the way of justice and to the society of Angels. Concerning this recall it is read in 2 Kings 14:21 and 23, that David, through the mediation of the Tekoite woman, commanded Joab to recall Absalom, who because of fratricide had withdrawn into exile in Geshur. For David said to Joab: Go and recall the boy Absalom... Therefore Joab arose and went to Geshur and brought Absalom into Jerusalem. Absalom is interpreted as the embittering of the father and signifies Adam and any sinner. For Adam and Eve his wife through their sins embittered their sweet Creator. Any sinner also embitters God through his sin. Adam also and Eve his wife had committed spiritual fratricide, because by the sword of disobedience they had killed their spirit, which is as it were the brother of the flesh; any sinner also through his malice kills the soul, as is said in Wisdom 16:14. Therefore that Absalom, that is, Adam with all his posterity, was expelled from the face of God the Father into Geshur, which is interpreted as pain. For they were in the pains and infernal miseries of limbo until the coming of the Son of God. Knowing this, the Tekoite woman, which is interpreted as their trumpet and signifies divine mercy, which always sounds for wretched sinners, approached David, that is, God the Father, and interceded for Absalom, that is, for the whole human race, asking that he be called back from the pains of exile. Therefore God the Father, appeased at the petition of mercy, commanded Joab, which is interpreted enemy of enmity and signifies the Son of God, who is an enemy to enmity, that is, to sins, and a friend to friendship, that is, to virtues. For he is the enemy of iniquities and the friend of virtues. God the Father, I say, commanded his only-begotten Son to call back the human race through his blood. And this was done. For the Son of God went and put on human flesh, in which he bore many pains and at last sustained a most bitter death, and thus through his pains and torments he snatched the human race from the pains of hell and called it back into Jerusalem, that is, into the grace of God the Father.

2. The second cause why the Word of God was made flesh, that is, why the Son of God was incarnate, is this: that through his blood we might be washed from the filths of sins. Hence the Apostle says in Hebrews 9:13 and 14: If the blood of goats and bulls and the ashes of a heifer sprinkled sanctify the defiled unto the cleansing of the flesh, how much more will the blood of Christ, who through the Holy Spirit offered himself immaculate to God, cleanse our conscience from dead works, for serving the living God? Hence also John says in Apocalypse 1:5: Who loved us and washed us from our sins in his blood. The Gloss: "From original and actual sins." And note that the Baptism of the Church received that power, that it washes the sins of human beings, from the blood of Christ. Hence Innocent says: "Through the sacrament of baptism, those reddened by the blood of Christ have fault remitted, danger avoided, and even arrive at the kingdom of heaven." Therefore, dearly beloved, let us beware lest we again defile with the uncleannesses of sins the garments of our souls, which Christ washed in his blood.

3. The third cause why the Word was made flesh is this: that through him we might be fed on the road of the pilgrimage of this world; and this is done especially through the sacrament of the Eucharist, in which the Lord administers his flesh and pours out his blood for the consolation and refreshment of his faithful. Hence also that sacrament is called viaticum. On account of this he himself says in John 6:56: My flesh is truly food, and my blood is truly drink, etc. This is the best food, which makes the Lord remain in us and us in him. Therefore, so that we might be fed through the Son of God in this exile, he willed to be born in Bethlehem, which is interpreted as house of bread. He also willed to be placed in a manger, so that through this he might suggest that he himself was the bread of pilgrims, who would not only be found by the rich in a palace, but also could be found by the poor in a manger. It is wonderful concerning rich and poor persons that they so rarely visit the manger of Christ Jesus, although nevertheless they often visit the mangers of their horses or beasts of burden. Let us pass over, dearly beloved, as the shepherds were speaking to one another in Luke 2:15: Let us pass over, he says, as far as Bethlehem, and let us not only see this word that has been made flesh, but also receive it with a clean heart. For by Bethlehem not only the material Church but also the supercelestial Church is figured. For in the material Church the body of Christ is confected and is received by devout Christians. In the supercelestial Church also, the Son of God is seen with eyes unveiled, and there each elect person most sweetly enjoys him.

4. The fourth cause why the Word was made flesh is this: that through him we might be raised up on the day of judgment. Hence to the Word itself, which was made flesh, John 6:40 says: This is the will of my Father who sent me: that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day. Therefore he who has seen the Son of God with the eyes of fear and love, and believes in him by true showing of work, will be raised up on the last day so that he may possess everlasting life. Hence Hosea 6:3 also says: He will vivify us after two days; on the third day he will raise us up, and we will live in his sight. We know, and we will follow that we may know the Lord.

Note that the first day is the day of weariness, for we are wearied in many ways in this life. The second is the day of common rest, which is after this life, when namely the Holy Spirit will say to the souls of the just that they should rest from their labors. The third day is the day of glorious reward, when namely the Son, steward of the head of the household, will reward his workers with the denarius of glory. On that day we will be raised through the Son himself, so that we may always live, and know all things, and have whatever we will.

5. The fifth cause that the Word was made flesh is this: that through him we might be deified in the fatherland. For our first parents, believing the deceiving devil that they would be made as gods if they ate of the forbidden fruit, ate, and thus those who before were with honor were compared to senseless beasts of burden and were made like them. But so that we might recover the former honors, the Son of God himself was made a beast of burden for us, truly tolerating the goads of our penalties and bearing the torments of the burdensome cross. And thus the human being who had fallen into bestial utility recovered the likeness of divinity. Hence he says in Psalm 81:6: I said: You are gods and all sons of the Most High. As if he were saying: I, Jesus, said, that is, by my labors I effected, that you human beings are gods, that is, you will be and will be called all sons of the Most High. The Apostle also testifies in Romans 8:17 that we will be heirs of God and coheirs of Christ. John also says in the present Gospel that that one who was the Word made flesh, as many as received him, gave them power to become sons of God.

III.

Concerning the third, note that Christ dwells in Christians especially through five things, namely through faith and sincerity, through purity of body and soul, through heartfelt charity, through glorious humility, and through solidity of fear.

1. That Christ dwells in any Christian through sincerity of faith, the Apostle proves in Ephesians 3:14 and 17, where he says: I bend my knees to the Father of our Lord Jesus Christ..., that he may grant Christ to dwell through faith in our hearts. Alas for sorrow! Few are those who show themselves to have true faith, since almost all set before and prefer the dung of temporal things to sweet Christ.

2. Christ also dwells in Christians through purity of body and soul. On account of this the Apostle says in 1 Corinthians 3:16 and 17: Do you not know that you are the temple of God and that the Spirit of God dwells in you? For the temple of God is holy, which you are. As if he were saying: If you are holy, that is, clean in body and soul, then God dwells in you; for holiness befits the house of the Lord unto length of days ⁷.

3. Christ dwells in Christians through heartfelt charity. Hence 1 John 4:16 says: God is charity, and he who remains in charity remains in God, and God in him. This is delightful, that God through charity dwells in us and we in him. But what is charity? Charity is to love God and neighbor from the whole heart, and not to deceive him by seduction of the mouth. There are many who seem to love God with the mouth, but their reins and heart are far from him. Hence Jeremiah 12:2 says: You are near to their mouth and far from their reins. As if he were saying: Their mouth pretends charity, but their reins seek the most shameful pleasure. There are also many who profess with the mouth that they love their neighbors, but they devise deceits and snares for them in their hearts. Concerning such persons Jeremiah 9:8 says: With his mouth he speaks peace with his friend, and secretly he sets snares for him.

4. Christ dwells in Christians through glorious humility. Hence Isaiah 57:15 says that the exalted Lord dwells with a contrite and humble spirit. Hence also the Virgin Mary herself merited to conceive the Son of God not so much because she was most clean, but rather because she was most humble, as she herself testifies through herself: He has looked upon, I say, the humility of his handmaid ⁸. She did not say chastity, although she was most chaste, but humility.

5. Christ dwells in Christians through solidity of fear. Hence the Apostle says in Colossians 3:16: Let the word of Christ dwell in you abundantly in all wisdom. By all wisdom the fear of the Lord is figured, because, as is said in Ecclesiasticus 1:20: The fullness of wisdom is to fear God. Whence therefore does Christ dwell in those who fear him? For everyone who fears the Lord neglects nothing of his will. Therefore pray to the Lord that he may deign so to dwell in the lodging of our heart that we may also merit to be received by him into the eternal tabernacles. May he grant this to us, etc.