Solemn Feast of the Nativity of the Lord (Years ABC)
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
In actual practice, the liturgical Christmas Season begins with the conclusion of the commercial pre-Christmas shopping season. Since this is done by a clear majority of the faithful, we must try to appreciate how this is actually part of the way in which people’s lived faith is expressed (however bothersome it might be to some). Culturally, both religiously and commercially, Christmas gets reduced to a mere “birthday” for Jesus, the Savior. Those who “love the things of Heaven,” to quote from one of the regular Advent Mass Orations, spend some effort to remember that the Solemn Feast of the Nativity of the Lord is the beginning of the Christmas-Epiphany Seasons. So as theological realists, let us “offer up” and endure the distractive side of reality and so that we can turn our reflective abilities to the Mystery of the Incarnation, i.e., the Word Made Flesh who dwelt among us. Good humor can help Christmas be a positive cultural event for believers and non-believers both!
The theological-liturgical feast of the Nativity of the Lord is an anniversary commemoration of the birth of the Savior, an important part of the Mystery of the Incarnation. But, the “When?,” i.e., the day or date on which the birth occurred, was of no significant importance to either the evangelists or the early Christians. Among the earliest recorded liturgical celebrations of the Nativity of the Lord was in the newly established capital city of the Roman empire, Constantinople, around the 320s AD. For the previous three centuries 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. Our reflections here consider the lectionary texts for the feast in historical and theological contexts instead of through modern cultural distractions.
The first readings for the Vigil, Dawn and Daytime Masses of Christmas come from the prophetic writings we call Deutero- and Trito-Isaiah, i.e., chapters 52 and 62 of the Book of Isaiah. These pseudonymous prophetic author-add-ons to the original Isaiah were exuberant at the restoration of Jerusalem and the temple in the decades following the end of the Babylonian Captivity from 539 BC onward. This was among the most significant positive events in Jewish history since the Chosen People had arrived in the Promised Land after their Exodus from Egypt. In the collective Jewish memory, the event became a powerful sign of salvation, a practical demonstration that the God of Abraham, Isaac and Jacob and Moses was again present to the Chosen People, lived among them, and truly loved them. This proof of divine affection for the recently-freed Jewish captives provided 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 Isaian author in the late 8th Century BC who expressed profound trust and hope in God by predicting the birth of a male heir for King Ahaz. He intensified his hope by applying the attributes “wonder-counselor” and “prince of peace” to the future heir. This prophesy was also a somewhat subtle critique of the late 8th century leadership (as in, Let us hope that a future king will improve the quality of leadership . . . ) in the Kingdom of Judah. Centuries later, Christian evangelists will borrow, reinterpret, and apply these titles to Jesus as the Messiah and Savior Extraordinaire.
The Gospel narratives for the various Christmas Masses answer the question, “Who is Jesus?” in the sense of, “From where did Jesus come?” 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. The genealogy begins with Abraham the great Patriarch and concludes with Jesus, the Christ. Matthew answers the question asserting that Jesus is truly Jewish, and counts among his ancestors the patriarchs and Kings David and Solomon, and is the Christ, i.e., the Messiah or Anointed of God. Matthew’s Gospel explanation specifically refers back to Isaiah’s prophetic announcement of the conception and birth of King Ahaz’s son, 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 name “Joshua,” which means “God saves.” The Midnight and Dawn Masses use passages from Luke’s Infancy Gospel to describe the early Christian lore about the circumstances surrounding the birth and 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 in Luke’s story was the evangelist’s way of especially including the least significant of Judaism in the Gospel of salvation. Luke noted 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 wrestled with “Who?” is the adult Jesus. His answer was 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 (and somewhat distracting?) trappings of Christmas. It captures more intellectually and mystically the Mystery of Faith we know as the Mystery of the Incarnation.
The second lessons of the Christmas liturgies show how first and second generation Christians announced the Gospel and the mission of the Risen, adult Jesus Christ without any reference to the birth stories. Paul’s preaching in Acts 13 parallels the genealogy effort in Matthew providing Jesus’ religious 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 in the person of Jesus Christ, Salvation has arrived in our world finally and permanently. And, just as the infant Jesus grew and became an adult, so did the Gospel message evolve into the dynamic and powerful tool of salvation.
Among the Christmas challenges for the more thoughtful believers is (a) how to embrace this feast as that of the adult, Risen Christ present in the physical universe (rather than an overblown, superficial, birthday party), and (b) how to see this as the beginning of a season about the Incarnation lasting through Epiphany (rather than as the end of the premier commercial season on the planet)? 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 manifest 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 who need such sensitivity “Happy Holidays.” Intelligent Christians are in this world to make life better, not more difficult, and certainly not less Christlike. We also must guard against defensive obsession with the idea of “Christmas” trees, season, gifts, etc. That Christmas has pervaded the cultures of various peoples and regions is a testimony to the power of the Incarnation. Relax, rejoice and revel in the festival under whatever title is helpful. We most effectively “Keep Christ in Christmas” by living the Incarnation graciously, humbly, joyfully, reverently, and yes, even humorously! A blessed, holy and happy Christmas to you and to all!