The following article was submitted by the Public Theology Forum an ecumenical group of ministers of religion and theologians.

Undoubtedly, Christmas is the most celebrated Christian festival. Its popularity has very little to do with religious devotion. The extensive commercialisation has eclipsed its original meaning for the church community. As a result, there has been an increased demand from within the Christian community for bringing back Christ into Christmas.

If this is a call to suspend all profit-making commercial activities, fun, feasting and frivolities, the call is most unrealistic. The non-religious activities associated with Christmas have been so entrenched that in a democratic society it is impossible to disregard hundreds of years of tradition built around the celebration of Christmas.

On the other hand, if it is a call to discover, amid the traditional activities, some of the messages from the writers of the Gospel and some of the valuable lessons we may learn for our time, then the call is worthwhile. It is in this light, therefore, that we are invited to revisit the Christmas story.

In this approach, one is not trying to prove or disprove many of the debatable aspects of the narratives, as given by the writers of Matthew, Mark, Luke, and to a lesser extent, John. The concern here is rather, to discover the intention of the Gospel writers. What are they saying to us via the medium of their narratives?

Burning bush

There is a clear indication that the Christmas story is about God appearing as human (incarnation). In the Jewish Scripture, God's presence is indicated by means of a voice. God spoke to Moses as a voice from the burning bush. In fact Moses was told, "Do not come any closer." (Exodus 3 vs 5). God's presence was also indicated by a pillar of cloud in the day and a pillar of fire in the night. Exodus 13. 21. The Ark of the Covenant and the Jerusalem temple were later symbols of the presence of God

In the New Testament narratives, however, the concept of a distant God who was symbolically present is left behind to a certain extent. God is now with us (Immanuel). The writers speak of God becoming human. Here, we see a rejection of the concept of a distant God who intervenes in human activities as the necessity demands. Not only is God with us, but God has taken on human form, thus declaring the unity between humanity and divinity. This does two things. First, a corrective to the view that human nature (flesh ) is essentially evil and, second, it declares that God is not an alien entity but part, an important part, of the human person.

This reminds us of the Rastafarians' claim of divinity to Haile Selassie. The Rastafarians were in fact responding to a socio-religious culture in which God was presented as an alien spirit dwelling in Heaven, unconcerned with the problems they were facing.

Radical change

Both the early Christians and the Rastafarians attempted to make God a part of humanity. It is a rebellion against a doctrine of God which relegates God to some distance and who comes only when we appeal through prayer. The early Christians must have faced severe hostility when they declared that God became human in the person of Jesus.

Does this awareness make a difference in how we treat one another? If we consider each person as a holy incarnation of the image of God there would be a radical change in relationships. If we became aware that each of us reflected the image of God, irrespective of our appearance, it would do much to enhance our estimation of ourselves. This concept must be encouraged in light of the fact that so many of our people still carry with them the belief that "anything black nuh good." The prevalence of bleaching, especially among some of our brothers and sisters, is an indication of self-rejection. The Rastafarians, among our religious groups, are the only ones who are daring and bold enough to deal with the issue of blackness from a religious perspective.

The virgin birth is really saying that God chooses a human person as the medium of revelation. The message of God becoming flesh should say something to those of us who continue to see flesh and the body as essential evil. Salvation is, in this case, an escape from the flesh, and we long for the time when we will have only 'spiritual existence'. This has vast implications for the ways in which we abuse our bodies by the use of harmful drugs and the way some of us are quick to destroy the bodies of one another.

We often miss this message of the incarnation as we attempt to unravel the mystery of the physical possibility or impossibility of a virgin birth. The underlying message is that God became flesh in human form. This elevates the human person to the highest level - all persons.

The Advent story is clearly a product emerging out of a community of the poor and the dispossessed. Let us revisit the story.

Jesus was born in a manger because there was no room in the inn. It is unthinkable then, as now, that if Mary and Joseph were from the elite class they would be allowed to face the indignity of giving birth in a manger. Every effort would be made to find adequate accommodation, even if it meant displacing other occupants. The manger story says something about their status in the society.

The announcement of Jesus' birth was made to the shepherds who were spending the night in the fields as they took care of their sheep. These were either employed shepherds or small owners. The rich owner of sheep would not be out there in the night taking care of the sheep. These were men of low status and it was to them that the announcement of the birth of Jesus was made.

Economic status

When Jesus was presented in the temple, the sacrificial offering (a pair of doves or two pigeons) that Mary made was the alternative if they could not afford a lamb. This provision is made according to the book of Leviticus 12: 8. This offering is an indication of the economic status of Mary and Joseph.

Jesus lived in Nazareth which, by all appearances, was like our 'ghetto'. In the story of the call of the disciples, as recorded by St John 1: 45 Philip told Nathaniell that Jesus was from Nazareth. The response was, "Can any good thing come out of Nazareth"? Does that sound familiar as we discriminate in employment and general relationships, against those who live in certain areas and whose class status is betrayed by their address?

There are some people who will give the address of an 'uptown' relative in order to secure a job. Many parents will object to their sons and daughters becoming too friendly with 'those people down there'. It becomes a calamity if such friendships should give the appearance of ending up in marriage. The integrity of the other person is overlooked in light of the fact that he/she is from the 'wrong' part of the city. Many have proven by their achievements in all fields that something good can "come out of Nazareth".

This attachment to the poor and outcast is sustained and evident in Jesus' ministry. The story of the rich man (Dives) and the poor man (Lazarus) who experienced a reverse in status after death (Luke 16: 19). The advice to the rich man, "Sell all that you have and give to the poor;" (St Luke 16:19) The statements, "Sell all you have and give the money to the poor" and "It is much harder for a rich person to enter the Kingdom of God than for a camel to go through a needle eye of a needle," Matthew 19: 24.

In fact, the Magnificat (Mary's song ), after she was told that she would be the mother of Jesus, revealed the vision of the poor. There is no middle-course situation; in the future, conditions would be radically reversed. "He has brought down mighty kings from their thrones, and lifted up the lowly. He has filled the hungry with good things, and sent the rich away with empty hands." (Luke 1: 52 ) This, of course, would not solve the problem; there would be a new set of poor and oppressed. One has to understand the vision of the oppressed.

There has to be a reversal of circumstances; there is no taste for an amelioration in which the oppressors would share the benefits of the new age.

Intoxicated with power

One is not surprised, therefore, at that there is such an outpouring of benevolence to the poor at this time of the year. Unfortunately, in many instances, it is a sporadic concern. The structures which result in so many people living in poverty remain the same - we occasionally give to the poor rather than seek to eradicate poverty.

Finally, the murder of the boy babies, two years old and under, ordered by Herod, is a glaring example of the irrationality of those who are intoxicated with power and the subsequent abuse of this power.

Jesus was, obviously, no immediate threat to Herod. But, those who wield power selfishly are generally nervous and live in fear of being replaced. Herod's act, seeking to destroy the baby Jesus, was not only a fear for the demise of his own rule, but also a fear that a new empire would emerge to replace that which he has carved out for himself and his heirs. The destruction of cultures and countries and the consequent waste of human lives, in order to establish hegemony, is still a problem in our world today. One gives the impression that it is desirable to eliminate others in the quest for national and personal ascendance. In many instances, the hidden agenda is given a moral face supported by religious fervour.

The invasion of Panama in recent years, the September 11 tragedy, the invasion of Iraq, ethnic cleansing in Europe and Africa, the Taliban/Afghanistan conflict and the destruction of innocent lives in the process, are all indications of the 'Herod Syndrome'.

Unpleasant features

The murder of persons in our own Jamaica - men, women and children is an indication that Herod is still alive, destroying those who threaten our power, eliminating those who do not play our game. Gang warfare destroys people and communities. The lust for wealth and the power it gives over the lives of others, the desire for revenge, all contribute to the disturbing and unpleasant features of our Jamaican society.

The careless disregard for other users of our roadways is the abuse of power behind the wheel and a total disregard for the dignity of human lives. This is also true of those who push drugs for personal wealth, completely disregarding the destruction of others. What matters is the gratification of personal desire. Others are seen, not as brothers and sisters in the image of God to be respected and loved, but as tool to achieve our goals.

The Christmas story describes the world into which Jesus came. It describes the world in which God is revealed. It is a world full of, and prone to, human imperfection - a world not completely dissimilar to our world today. It is within this world that we are called to serve. In the myriad of Christmas festivities let us not lose sight of the purpose of the message of the incarnation.

We all work and hope for the time "when the Earth shall be filled with the glory of God". We look forward to the time when human beings will learn to live together and nations will convert their weapons of destruction into tools of production This hope must be sustained in the midst of that which is unpleasant and challenging. Without this hope, life becomes meaningless.

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