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The Scripture readings for Christmas and Easter Eve services are distinct within our Church's liturgical celebrations. These selected texts narrate God's plan for our salvation, beginning with the story of humanity's fall and followed by the promise of the Savior's birth. They also emphasize God's power to conquer death while recounting how He remains actively present among those who believe in Him. 

 

I have always chosen to read the first reading, the first three chapters of the Book of Genesis, which portrays God's creation and the fall of humanity. The story of the fall is particularly intriguing to me, especially when Adam and Eve eat the forbidden fruit, often referred to as the apple, even though the biblical text does not specify the type of fruit. They hope their eyes will be opened and they will become like gods, only to discover that they are naked. What an anticlimactic moment in the narrative!

 

The Genesis accounts should not be regarded as historical events; instead, they are narratives that help explain the brokenness present in the creation. Much has been discussed regarding Adam and Eve's disobedience as the cause of sin entering the world. Preachers and theologians have extensively spoken on the sin of pride as the catalyst of brokenness. Much has been said about the first men believing in lies instead of embracing the divine truth. 

 

Specific details in the narrative are important to consider: Adam and Eve are tempted to become like God, but after they eat the forbidden fruit, they realize they are naked. These two contrasting ideas—aspiring to be divine and confronting one’s own deficiencies—are not unfamiliar to the human psyche. In psychology, dreaming about being naked in public often signifies a deep-seated fear of exposure, vulnerability, or feeling judged by others. This typically reflects anxieties about self-image, personal flaws, or insecurities. In other words, nakedness in the Creation narrative is not erotic; it is about shame. We find an apparent reference to this in the concluding verse of the second account of creation in the following words: “And the man and his wife were both naked and were not ashamed” (Genesis 2.24). It is very common for people to adopt grandiose behaviors to mask their fear of exposure and cope with negative feelings and shame. 

 

In her book Understanding and Treating Chronic Shame, Patricia Deyoung explains that chronic shame is a deep, pervasive sense of being fundamentally flawed, unworthy, or unlovable. Chronic shame can dysregulate the nervous system, leading to chronic stress or withdrawal patterns. Her research reveals that healing chronic shame requires relational repair. Corrective emotional experience in compassionate, nonjudgmental relationships can help develop a sense of worth and self-acceptance.

 

It’s no surprise that God's plan for humanity's salvation is fundamentally relational. The incarnate Word of God—Baby Jesus—comes to establish a relationship with us. The New Testament provides countless examples of Christ initiating connections with ordinary men and women. He calls simple fishermen to be His disciples, shares meals with marginalized individuals, restores the well-being of those suffering from physical ailments, and uplifts the dignity of women caught in prostitution. Finally, during the Last Supper, He refers to His disciples, and by extension, His followers, as His friends. Jesus washes away our shame and vulnerability by making Himself accessible to us through relationships.

 

In the days following the Feast of Nativity, I invite you to continue contemplating the mystery expressed in the hymn: 

“Zi vasun mer martatsav” 

Զի վասն մեր մարմնացաւ

For He became incarnate for us.