Solemn Feast of the Nativity of the Lord
Sunday Year C
| Vigil: | Isaiah 62:1-5 |
Acts 13:16-17, 22-25 |
Matthew 1:1-15 | ||
| Midnight: |
Isaiah 9:1-6 |
Titus 2:11-14 |
Luke 2:1-14 | ||
| Dawn: |
Isaiah 62:11-12 | Titus 3:4-7 |
Luke 2:15-20 | ||
| Day: |
Isaiah 52:7-10 |
Hebrews 1:1-6 |
John 1:1-18 |
When Christmas Eve arrives, we will have survived the secular Christmas season while the liturgical Christmas season is only about to begin. Culturally, both religiously and commercially, Christmas has been often reduced to the mere “birthday” of Jesus, the Savior.
The theological-liturgical feast of the Nativity of the Lord is indeed about the birth of Jesus. But, the “when,” i.e., the day or date on which the birth occurred, was of importance to neither the evangelists nor the early Christians. Among the earliest recorded liturgical celebrations of the birth of the savior was in the newly established capital city of the Roman empire, Constantinople, in the late 320s AD. For generations the decorative details of the Christmas Story were only in the background of the Church’s prayer life, and in the introduction Matthew’s and Luke’s Gospel accounts. Let’s consider the lectionary texts for the feast in historical and theological contexts instead of through modern cultural distractions.
The first readings for all the Masses of the eve and day of Christmas come from the prophetic writings we call Deutero- and Trito-Isaiah, i.e., chapters 52 and 62 of the Book of Isaiah. The vigil, dawn and daytime Masses are from prophetic authors exuberant at the restoration of Jerusalem and the temple in the decades following the end of the Babylonian Captivity in 539 BC. This was among the most significant positive events in the history of Judaism since the Chosen People’s arrival in the Promised Land after their Exodus from Egypt. It was a powerful sign of salvation, a practical demonstration that God was again present with the Chosen People, lived among them, and truly loved them. This proof of divine affection for the former Jewish captives provides the words we Christians have come to use to describe the New Testament Savior’s birth. The midnight Mass uses a passage from the original Isaiah in the late 8th Century BC who expressed profound joy and hope in the birth of a male heir to King Ahaz. He idealized this hope with the titles “wonder-counselor” and “prince of peace.” This was a somewhat subtle critique of the late 8th century leadership (as in, maybe the future king will be better than ...) in the Kingdom of Judah, which the Christian evangelists will borrow, reinterpret and apply to Jesus as the Savior extraordinaire.
The gospel narratives for Christmas answer the question, “Who is Jesus?” The vigil Mass uses the first 25 verses of Matthew’s Gospel which include a creative genealogy for Jesus, his pedigree through Mary’s husband, Joseph, beginning with Abraham the great Patriarch. The answer to the question is that Jesus is human, Jewish, and counts among his ancestors the patriarchs and Kings David and Solomon. Matthew’s Gospel genealogy (note that Luke’s genealogy is quite different) specifically refers back to Isaiah’s prophetic announcement of the conception and birth of King Hezekiah, but we Christians hear it as a prophetic prediction of the birth and naming of Jesus as ultimate Savior. The very name “Jesus” is a Greek variation of the Hebrew name “Joshua,” which means “God saves.” The midnight and dawn Masses use passages of Luke’s Infancy Gospel to describe the early Christian lore about the circumstances surrounding the birth and an angelic annunciation to the shepherds. Shepherds were at the lowest Palestinian social stratum. That they were the first to hear of the arrival of the Messiah is Luke’s way of especially including the most lowly in the gospel of salvation. Luke notes that Mary took the birth as a profound experience, and was overwhelmed, as any mother might be. The daytime Mass uses what is called the Prologue of John’s Gospel, which is more theologically nuanced and poetic than, and not so visual as, either Matthew’s or Luke’s story-telling. John wrestles with who is the adult Jesus? The answer is poetic and profound: ... the Word was God ... the Word became flesh and made his dwelling among us ... grace and truth came through Jesus Christ ... John’s Gospel lesson avoids our more decorative cultural (distracting?) trappings of Christmas. It captures more intellectually and mystically the Mystery of Faith we know as the Incarnation.
The second lessons show how first and second generation Christians announced the Gospel and mission of the adult, risen Jesus Christ without any reference to the birth stories. Paul’s preaching in Acts 13 parallels the genealogy effort in Matthew providing Jesus’ pedigree as Savior to a scripturally aware Jewish audience. Both texts from the letters to Titus parallel John’s Prologue and describe Jesus as “the grace of God” and “the kindness and love of God.” The Hebrews passage is a reflection back into the Jewish cultural memory of the saving ways in which God had engaged the Chosen People. The Christmas message announces that Salvation has arrived finally and permanently.
Among the Christmas challenges for believers are (a) how to embrace this feast as that of the adult, Risen Christ present in the physical universe, and (b) as the beginning of a season about the Incarnation lasting until Epiphany? Thoughtful and conscientious Christians ever-aware of the Gospel’s exhortation to evangelize might keep alive the greeting “Merry Christmas” each day until Epiphany. This could be a witness that the Incarnation has taken root in believing minds and hearts to better show itself. Isn’t that what the festival of Christmas is all about?!
And, by the way, it is certainly quite alright to wish Jewish friends and acquaintances a “Happy Hanukkah!” Also, so as to not become the stereotypical obnoxious Christian, when prudent, you might wish those to need such sensitivity “Happy Holidays.” Intelligent Christians are here to make this life better, not necessarily more difficult and certainly not less Christlike. We most effectively “Keep Christ in Christmas” by living the Incarnation graciously, humbly and reverently! A blessed Christmas to you and to all!