Historicity and Immanence in the Coming of Jesus Christ

Nativity, by Brian Kershisnik, modern.

The historicity surrounding the coming of Jesus Christ into this world is immense and fascinating. The Bible speaks about coming of Jesus into the human world through the writings of Prophets from Isaiah to Malachi, from Daniel to John the Baptist and Gospels. Interestingly, the mystery surrounding God coming in the human form is foretold through visions, dreams, prophesies, imaginary explanations with artistic descriptions, and colourful explanations.

I

Firstly, what makes Christ and his coming into the world as a human person is that once the fulfilment of these prophesies did historically take place in the person of Jesus Christ all the prophesies cease in Israel. No more prophets after John the Baptist speak about the harbinger of the Good News from above. Everything ends with Christ. All the prophesies of the Old Testament end in and with Christ.

II

Secondly, what makes the Jesus' entry into the world strikingly noticeable and unique is that it is a historical fact. Even the secular history and literature took note of this event. In other words, non-Jewish literature made mention of it. How is it possible? For a human mind many things are possible!

Tacitus speaking for the ancient Romans, says, "People were generally persuaded in the faith of the ancient prophecies, that the East was to prevail, and that from Judea was to come the Master and Ruler of the world."

Suetonius in his account of the life of Vespasian, recounts the Roman tradition thus, "It was an old and constant belief throughout the East, that by indubitably certain prophecies, the Jews were to attain the highest power."

China, then called as the Celestial Empire in its Annals described that the great Wise Man would be born in the West. "In the 24th year of Tchao-Wang of the dynasty of the Tcheou, on the 8th day of the 4th moon, a light appeared in the South-west which illumined the king's palace. The monarch, struck by its splendour, interrogated the sages. They showed him books in which this prodigy signified the appearance of the great Saint of the West whose religion was to be introduced into their country." 

The Greek Aeschylus in his Prometheus six centuries before Christ's coming wrote: "Look not for any end, moreover, to this curse until God appears, to accept upon His Head the pangs of thy own sins vicarious."

Probably, the prophesies of Daniel must have made a good publicity during those times. Because of their fascinating imaginations and illuminating insights and wisdom. Often oracles and visions kept afloat the hopes of people in trying times especially in times of wars, diseases and natural disasters. 

The well-known Roman literary figure Cicero citing Sibyls and other ancient oracles and sayings notes that of a "King whom we must recognise to be saved," asks with expectation, "To what man and to what period of time do these predications point?"

The Fourth Eclogue of Virgil prefigures above tradition and speaks about a "chaste woman, smiling on her infant boy, with whom the iron age would pass away." 

There were rumours at that time and Romans were deeply fearful and worried about the possible coming of a king who would rule the world. And Suetonius quotes a contemporary author to this effect. Therefore, the Romans ordered all children born that year to be killed - an order that was not fulfilled, except by Herod.

If Jews were expecting birth of a Messiah, Great King like David, a Wise man and a Saviour, the Greek philosophers, Socrates and Plato spoke of the Logos and of the Universal Wise Man "yet to come." Confucius spoke of "the Saint"; the Sibyls, of a "Universal King"; the Greek dramatist, of a saviour and redeemer to unloose man from the "primal eldest curse." Even the Gentiles,  the non-Jews had a longing for a deliverer and redeemer. This very fact distinguishes Jesus from all other religious leaders and founders.

III

Thirdly, once Jesus makes an entry into the world the secular history is split into two; dividing it into two periods: one, before His coming - BC, the other, after it - AD (Anno Domini - "In the year of our Lord").  No other world religious leader or founder did not do this.

IV

Fourthly, Christ's life and death set a new meaning and understanding. The story of every human life begins with birth and ends with death. In the Person of Christ, however, it was His death that was first and His life that was last. Christ's death spoke stronger than life. Every other religious leader or founder came into this world came into it to live but Christ came into it to die. Death interrupted teachings of Socrates. But in Jesus, all his actions, teachings are intelligible only with reference to his death. Incarnation of the Second Person of the Trinity has its fulfilment and meaning only in His Resurrection which happens only after death - death on the cross. (Source: Fulton J Sheen, Life of Christ, 17-21)

The synoptic Gospels of Matthew and Luke give us the genealogy of Jesus, which is full of flesh and blood, power and glory. Luke recounts very vividly the times of Jesus with historical figures who ruled his territory. Perhaps, the historicity surrounding the birth of Jesus is not only astoundingly meaningful but also powerful because Jesus lives in history, in the history of humanity, in the lives of men and women of this world, now and forever inasmuch as he is Emmanuel: God-is-with-us.

- Olvin Veigas, SJ

19th December 2019