Christmas message of the Pope and Patriarch Theodore of Alexandria:
“Prepare, Bethlehem, for Eden has opened up for all. Adorn yourself, Ephrath, for the Tree of Life has blossomed in the cave of the Virgin. Her womb appeared as a spiritual paradise, in which is the divine plant, from which, having tasted, we will live, and not die, like Adam. Christ is born to raise up the image that fell earlier.” (Pre-festive apolitikium of the Nativity of Christ)
My beloved children in the Lord, by the will of God from above, this year too we are deserving of approaching the holy and joyful day of the Nativity in the flesh of God the Word, our Lord and Savior Jesus Christ. The Incarnation of the Son and Word of God is not a mere historical event or a festive symbol, a feeling or a temporary attitude, but a unique and unrepeatable act of the divine Economy, which has eternal significance. It represents an existential call from God to every person to participate, by grace, in His life and to move towards deification by grace, that is, towards participation in His uncreated energies. The Word became flesh “by His ineffable love for humanity,” revealing the unique value of man and opening the way for the renewal of creation. As Saint John of Damascus reminds us: “We do not say that man became deified, but that God became incarnate” (PG 94, 988), and Saint Maximus the Confessor teaches that the Word is “continuously born” in the souls of believers, the mystery of the Incarnation becoming a living reality, animating the divine life in us. Christ is “the first and only true and perfect Man” (St. Nicholas Cabasilas), who calls man to true communion with God.
The salvation and joy that flow from the Nativity of the Savior are not based on human or social virtues, nor on noble ideals, but on the good will and providence of God. That is why Scripture sings: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14). And “he who sits in darkness” is called to become “sons of light” (cf. 1 Thess. 5:5). The Incarnation, as an expression of divine benevolence, means that God condescends to human pain in order to restore peace and renew His image in man.
Despite the difficulties, wars and social crises in the world, as well as on the African continent today – the conflicts in Sudan, Congo, the humanitarian crisis in Somalia, the economic and social challenges facing many nations, the message of peace remains alive. For the peace that Christ promises does not depend on historical circumstances, but is born within man and radiates to the world through the grace of the Holy Spirit. The salvation that Christ brings is not imposed. It is a gift, a divine blessing and an invitation to free communion with the Word. God respects human freedom; grace precedes, but salvation is accomplished through the cooperation of the human will.
From His infancy, Christ stood alongside the weak, the persecuted and the persecuted. His flight into Egypt – a historical event and at the same time a symbol of divine protection, prefigures the comfort that God grants to all who go through trials. Egypt, the welcoming manger that welcomed Joseph, Mary and the newborn Savior, becomes a sign of universal hospitality, a throne of the Incommunicable One and a humble palace of the King of all…
Today, the tragedy of refugees, especially of children in Africa, from Libya to South Sudan, calls us to active love. Every true service to the suffering person – our African brother – is an offering to Christ Himself (cf. Matt. 25:40) and an essential element of Christian life.
In the modern era, the celebration of the Nativity of Christ is often secularized and becomes a consumer event, devoid of its theological depth. However, the authentic celebration represents a spiritual resistance to materialism and at the same time a participation in the mystery of the divine Economy. The Word “is continually born in the spirit in those who wish,” revealing the free divine initiative and His love for man. The feast renews the consciousness of the Christian life, educates spiritual freedom and reveals the vocation of man to the deification, which is the goal of the common human existence.
The Church is the “Body of Christ”, the consecrated community in which grace acts and transforms. She is the “flesh” that the incarnate Logos assumed as the sacrament of salvation, sanctifying the world. Through the Sacraments and through her life, the Church bears witness to the holiness of the person, to the need for social justice and to the preservation of creation. Her presence in the world is not a retreat, but an active effort to transform human reality through worship, service and love.
In this spirit of love… we participated in the festive celebrations in Nicaea and in Constantinople on the occasion of the 1700th anniversary of the First Ecumenical Council. In this spirit of love… we prayed in Rome for peace and mutual respect. In this spirit of love… we traveled to Kenya, Uganda, South Sudan and Madagascar.
In this spirit of love… we pray that the grace and mercy of the incarnate Christ will accompany everyone. May the Theotokos and the God-man protect the faithful children of the Church, granting health, peace, spiritual joy and “every perfect gift that comes down from above”! And as we reflect on the mystery of Christmas, may the prophetic word of Isaiah, which for centuries has foretold the saving miracle, echo in our hearts: “For to us a child is born, to us a son is given… and his name is called: Angel of the Great Counsel, Wonderful Counselor, The mighty God, The Prince of Peace, The Father of the world to come.” (Is. 9:6). Happy and blessed Christmas!
