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| The Feast of the Circumcision of Our Lord, God and Savior Jesus Christ |
Obviously, God the Father is a spirit, and yet the Church, following our Lord, His Son, calls Him "Father." Obviously, the Holy Spirit is, as the name suggests, spirit as well. Both are incorporeal. Both lack human sexual genetics. Both could as easily be called by any number of self-chosen pronouns in fashion these days.
And yet our Lord became incarnate as a man. And not "man" in the generic sense used in the Creed, but as a male human. How do we know this? Because, as Emily wisely noted, "that baby boy was circumcised."
Granted, we do not want to get into the weeds of looking up God's skirts. That is, we do not want to make too much of anthropomorphisms. It's why we're careful about ascribing words like "anger" to God, and even why we suggest God is not merely love, but is in fact beyond love. We cannot fathom God's existence, because He is divine and we are created and contingent.
And yet in the case of Jesus Christ, we know He is male. He was born that way. In the parlance of the day He identified that way. And no small detail -- that baby boy was circumcised.
There is, of course, a sense in which this doesn't matter much. There is no ontological reason why Christ being born as a man impacts our salvation any more than if He had been born a woman. But the mystery of the incarnation is that He was born at all. In order to save us, He entered into our human frailty and sanctified it with His divine presence. More, in order to fulfill the Law, He entered into the Law fully, submitting Himself not only to the moral commands of God, but even to circumcision, the entrance into the Jewish religion. That circumcision is fulfilled, as we will soon celebrate at Theophany, in the Baptism of our Lord. So it matters first and foremost as a matter of historical fact, and secondarily as a matter of proper fulfillment and keeping of the Law.
The other thing notable about Jesus being born a man is that we do not stop there. Jesus was born of a woman. And not just any woman, but the Theotokos, the Mother of God. We hold her as the greatest saint in all of the Church. We reverence her and fervently request her intercessions before the Throne of God. It is often said (typically by Protestants) that the Orthodox pay "too much attention" to Mary. My own observation, having been an Orthodox Christian for 12 years and counting now, is this perception exists because most Protestants pay almost no attention to Mary beyond the recitation of the Nativity story and perhaps the Wedding at Cana. So when attending an Orthodox liturgy, perhaps it seems she is all we talk about. The truth is, she is only referenced very occasionally, in the litanies and at the dismissal, as well as in a handful of hymns. But I would also argue it is this emphasis on the Mother of our Lord that gives balance to the maleness of God, particularly in the Person of His Son. Because in a very real way, the Incarnation points not merely to the sanctification of Jesus' flesh, but also to His mother's flesh, and through Him (and her), ours. He enters our flesh and makes it holy with His presence. He entered her womb and made it (and her) holy with His presence. And He gives us His flesh and blood to make us holy with His presence as well.
It is fashionable of late to discuss what is inaccurately called "gender" as no more than a social construct. The Christian Church has never spoken this way, and never will. Jesus was true man, born of a woman. That baby boy was circumcised. And thanks be to God, for in His circumcision, we find the first steps of our own salvation.
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