Jesus hands

How Baby Jesus Makes Hope Tangible

Why start salvation with helplessness? The Christ child proves bodies and spirits mature together into fulness of joy.

At Christmas, we often speak of intangible things. Hope, joy, peace, love—these are the rightful themes of the season. But we should not forget that it is in the tangible, corporeal reality of the Christ child that we find the embodied hope in which we rejoice.

We take it for granted—but we shouldn’t—that Jesus came into the world as a baby. As far as I can tell, all of His other interactions with mortals, before and after His earthly ministry, were in mature form—either as a spirit before He was born, or in His resurrected body after His death. While on earth, His public ministry occurred when He was grown, as did His suffering, death, and Resurrection on our behalf.

These are the themes of the season.

Why then, for His earthly visit that would culminate in His ultimate and all-powerful salvific act, would He start in such a helpless, powerless state? Why start with youth if His Atonement was to be accomplished in adulthood? 

I suppose there are many reasons. For one, Jesus was never above the law—He came to earth through birth the way we all do and now understands what it’s like. But perhaps another is this: Jesus’s physical development, from boy to man, both enabled His spiritual progression and symbolized the progression our spirits, too, are capable of. That should give us hope!

The starting point of infancy is perhaps not pointless at all. Progression is the eternal plan—physical and spiritual. In every way, the life of Jesus was an example for us—even in showing that minute, day-to-day development, which may sometimes seem slow, insignificant, or even undiscernable, is actually eternally significant.

We know so little of Jesus the boy and Jesus the teenager. Aside from the events of His birth and His temple-teaching experience, His youth is typically summarized by this verse in Luke: “Jesus increased in wisdom and stature, and in favour with God and man.” 

Although little is said of this time of His life, He must have experienced the joys of play, the challenges of being little, and the difficult transition from oblivious childhood innocence to chosen innocence. The physical reality of growing up and developing accountability is a sacred thing to which Jesus Christ can relate.

Perhaps it was through His physical development that His great spiritual development could occur. While Jesus was developing from boy to man, He was also developing spiritual intelligence and glory. Even He, the Lamb without blemish, “received not of the [Father’s] fulness [of glory] at the first, but received grace for grace, until he received a fulness.” Doctrine and Covenants 93 anchors this progression in embodiment: “spirit and element,” when they are inseparably connected, receive a “fulness of joy.”

How can it be that even Christ “received grace for grace”? I am not sure we fully know. But we do know that the full stature of our spiritual maturity is more than to merely be innocent. It is to grow in our capacity to live by light and truth—so much so that truth and its light are found in us, increasing our oneness with the Godhead. It is one thing to be welcomed back into God’s arms; it’s another to be remade in His likeness. But both involve teaching the body to act at the behest of the spirit. Jesus was justified on His own by never transgressing the Father’s law. In John 10, Christ models humble submission to the Father—saying it was the Father who sanctified Him and gave Him His glory.

There is something very comforting in knowing that even Jesus “received grace for grace” as He lived in His mortal body. For one, it suggests the probable disposition of the Father toward His children. If even the Father’s Only Begotten Son progressed toward His glory, surely the Father takes a long view, and not an immediate one, of our spiritual progress. Like parents who patiently help their babies develop new abilities without condemning them for their previous inabilities, the Father helps us develop new capacities that expand our agency and therefore our potential to be like Him.

The knowledge of “grace for grace” also gives us great comfort in how we relate to Jesus. He knows what it is like to spiritually strive in a physical body for more holiness from the Father. He knows what it is like to develop accountability and then to face the challenge of temptation it brings. He knows what it is to be helpless and vulnerable, to experience the innocent feelings of childhood and then to face the difficult mortal struggles and realities we confront as we mature. 

We can take comfort in knowing that “grace for grace” is real for us. Lest we believe it was only for Jesus, He explicitly tells us otherwise: “For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace.” 

He knows what it is to be helpless.

As we reflect on the year, we may be impatient with our own spiritual progress or that of others. But let us take comfort in the plan of progression. A Father and Son, both well acquainted with the Son’s “grace for grace” growth, stand ready to help us. 

The baby Jesus embodies our hope to become. Baby Jesus’s physical existence prefigured the physical Resurrection He would bring. And it is the union of our physical and spiritual bodies, reborn through resurrection, through which we will receive the fulness of joy

So as we contemplate His miraculous birth, let us remember the miracle that, in the first place, He was born at all. In His choosing to enter mortality as a baby, we find the hope that we all may grow grace for grace to become like Him.

 

About the author

Anna Bryner

Anna Bryner is the managing editor of Public Square Magazine. She lives in Lehi, UT, and holds her J.D. and B.A. from BYU.
On Key

You Might Also Like

Heresies that Happen to be True

When presumptuous certainty stands in the place of a living faith, the stage is set for the shattering of one’s “faith” without typically even recognizing the hyper-fragility of what had been tightly held previously.

Barry Keoghan shines in weak star vehicle

“Bring Them Down” is a careful small-town drama about Irish sheep farmers. The film stars Christopher Abbott as Michael after his acclaimed performance as the villain in “Poor Things,” and titular role in “Wolf Man.”  Barry Keoghan plays opposite as Jack, the son of neighboring farmers. Keoghan also made his mark in a Yorgos Lanthimos film, “Killing of a Sacred Deer.” He is as up-and-coming as an actor can be, set to star in the highly anticipated Beatles biopic.  The film is mostly a showpiece for the two talented leads to luxuriate in the acting moments that the revenge plot affords them. Abbott builds a character suspended in tension between his guilt over his mother’s passing, his deference to his strong-willed father, his honor, and his self-sufficiency. Keoghan has a slightly more complicated job, as he needs to find the motivation to start the feud inside a character that is juvenile and slight. As a showcase, the film is a success. Not many people will see it, but it will certainly help burnish the reputations of Abbot and Keoghan as formidable actors. And the plot is good enough to serve that purpose. Caroline, Michael’s ex-girlfriend, and Jack’s mother, has decided to leave Jack’s father because of their financial problem. A bridge is out, and Michael’s father is reluctant to let Jack’s family cross his property. So Jack hatches a plan to steal two prized rams from Michael’s family. When Jack’s dad catches him, he makes him kill the ram and get rid of it. The woman they sell it to offers them good money for sheep legs, offering what Jack sees as a solution to his family’s problems. But rather than tell the story in a forthright way, the edit tells the story twice, first from Michael’s point of view, and then from Jack’s. So during the first half of the film things move so fast and with so little context, you struggle to know what’s going on. Then when it restarts, the audience doesn’t know the device yet, and doesn’t figure it out for about twenty minutes when plot points begin to repeat themselves.  Once we figure it out, the idea isn’t terrible. When we were strictly in Michael’s perspective the feud seems meaningless and is cast in strictly moralistic terms. When we revisit it through Jack’s perspective, we can begin to appreciate the complicated factors that led to Jack’s decision.  But the edit doesn’t tell the story clearly enough. So the main emotion I felt while watching the film was confusion. I’m certain that the film would improve on a rewatch, but the ultimate story that a feud develops because Jack steals Michael’s sheep to keep his parents together doesn’t have enough heft to draw me back. It’s a pastoral film, and it does a good job of capturing the place. Colm Meaney, who plays Michael’s father, Ray, does a particularly notable job speaking Irish at length. First-time director Chris Andrews has some interesting ideas. He is clearly capable of letting talented actors do what they do best, a skill that will serve him well in his directing career. The film is also shot in a subdued way that highlights the natural light and natural beauty of the setting, but without ever drawing attention to itself.  The use of fire in the film’s back half is particularly notable.  “Bring Them Down” is R-rated for its violence and language. The domestic violence where Jack’s mother beats Jack’s father is particularly harrowing. But I found the film’s moral message to be largely in the right place. Jack’s theft leads to nothing but suffering. And revenge is shown as almost entirely futile. The film even offers a glimpse at honest redemption. Still, I wouldn’t watch this with my kids, at least until they were adults.  Two and a half out of five stars. “Bring Them Down” releases in theaters nationwide February 7, 2025.

Subscribe To Our Weekly Newsletter

Stay up to date on the intersection of faith in the public square.

You have Successfully Subscribed!