Solemn Feast of the Nativity of the Lord (Years ABC)
Vigil: Isaiah 62:1-5 Acts 13:16-17, 22-25 Matthew 1:1-25
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 theological and liturgical terms, the Christmas Season begins at the conclusion of the commercial pre-Christmas shopping season. Since this is done by a clear majority of believing Christians, let us try to appreciate how this is actually part of a realistic expression of faith (even though it is bothersome to a minority). Culturally, both religiously and commercially, Christmas has been reduced to a mere “birthday” for Jesus, the Savior. It is, of course, our own fault. Anyone who has ever uttered the phrase, “Christmas is the birthday of Jesus the Savior” bears some responsibility. Those who “love the things of heaven,” however, spend some effort to remember that the Solemn Feast of the Nativity of the Lord is the beginning of the Christmas-Epiphany Seasons contrived primarily to help us remember the Mystery of the Incarnation, i.e., that the Word was made flesh and dwells among us! This is about a date or a day only for the theologically unsophisticated, which actually includes both clergy and laity. It is, rather, about one of the two fundamental Christian mysteries which reveal and explain God’s offer of Salvation to the entire human race!
So the Nativity of the Lord is an anniversary commemoration of the Mystery of the Incarnation of God’s promise of Salvation. The historical “When?,” i.e., the day or date on which the birth occurred, was of no significant importance to the early Christians. Among the earliest recorded liturgical celebrations of the Nativity of the Lord was that which occurred in the newly established capital city of the Roman empire, Constantinople, in the 320s AD. The Emperor Constantine, himself a catechumen, seems to have fostered this festive occasion as solemn imperial Christian liturgy. For the previous three centuries the decorative details of the Christmas story remained in the background of the Church’s prayer life, and in the introductory chapters of 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 culturally distracting behaviors. Indeed, it is the very mysteriousness of the Incarnation which demands thoughtful consideration by mature Christians to make this frenetic season have more than child-oriented value.
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 add-ons to the original Isaiah (chapters 1-23 and 28-39) were exuberant at the restoration of Jerusalem and the Temple in the decades following the conclusion 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 God’s Salvation, a practical demonstration that the God of Abraham, Isaac and Jacob and Moses was again present to the Chosen People, that he lived among them, and truly loved them. This proof of divine affection for the recently-freed Jewish captives provided the prophetic 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 to the throne of Judah for King Ahaz. He intensified his hope by applying the attributes “wonder-counselor” and “prince of peace” to that future heir. This prophesy was also a somewhat subtle critique of the late 8th century royal 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 this man called ‘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, as the Messiah (in Greek, the “Christ”). Matthew’s answer asserts that Jesus is truly Jewish, and counts among his ancestors the patriarchs, Kings David and Solomon, and is truly the Messiah of the Jews, i.e., the Christ or “the 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,” meaning “God saves.” The Midnight and Dawn Masses use passages from Luke’s Gospel’s Infancy Narrative relating the early Christian lore about the circumstances surrounding Jesus’ birth and the angelic annunciation to the shepherds. Shepherds were at the lowest social stratum in Palestine. That they were chosen by God to be 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 the Jews 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?” and “What?” the adult Jesus was from a theological perspective. 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 saving Messiah 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 ultimate Salvation.
Among the Christmas challenges for the more thoughtful believer is (a) how to embrace this feast as that of the adult, Risen Christ present in the physical universe (rather than an overblown, childish, 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, “Christmas” season, “Christmas” 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!