| Liturgical note: Christmas readings |
|---|
| The Lectionary presents four different sets of readings for Christmas: the Christmas vigil mass, mass at night/midnight, mass at dawn, and mass during the day. This commentary uses the readings for mass at night/midnight. |
| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Is 9:1-6 | Ps 96:1-2, 2-3, 11-12, 13 | Titus 2:11-14 | Lk 2:1-14 |
Christmas: between the incarnation’s joy and the parousia‘s hope
On the feast of Christmas, the believing community celebrates joy at Jesus’ incarnation and hope of Jesus’ saving return. The readings invite us to reflect on the joy and hope that God’s plan of salvation brings.
The first reading is from the prophet Isaiah, specifically the first Isaiah, who spoke to the people of Judah before the exile. Today’s pericope is Isaiah’s promise of messianic salvation (“a great light”) under a new Davidic king. This passage may have been a liturgical song used during the king’s coronation. Isaiah expresses the occasion’s joy through two comparisons: the joy of harvest (“rejoice as at the harvest”) and the joy of victory in battle (“make merry when diving spoils”). The king’s new reign ushers in freedom from want and freedom from oppression and peace (burning the battle’s bloody debris). Isaiah envisions “the child born to us” as a political messiah; Christians interpret “the child born to us” as a divine saving messiah: Jesus, a descendant of David and God’s Son, incarnated in Bethlehem. Isaiah reminds his hearers that only through God’s zealous intervention can an ideal ruler be born and sit on David’s throne (“The zeal of the LORD of hosts will do this!”). The Lectionary editors chose this reading because it expresses our joy at the inbreaking of God in human history and the coming of God’s salvation.
The second reading is from the letter to Titus, written in the late first century. Today’s pericope is from the section describing Titus’ need to confront false teachers. The author describes the two advents (comings) of Jesus. Jesus (“the grace of God”) came first to humans through his incarnation as a savior (“saving all”), teaching us to live righteously. We now live in hope and expectation of Jesus’ parousia or second coming (“we await the blessed hope”). Through baptism (“cleanse … a people as his own”),we must not only do what is good, but also must be ready to act. Advent’s second coming theme carries into Christmas; Jesus’ first coming(the incarnation) anticipates his second coming. The Lectionary editors chose this reading for Midnight mass because, according to Christian scripture imagery, the parousia will happen at midnight (see Mt 25:6).
Luke’s gospel sets Jesus’ birth in the larger historical context of the Roman empire, but Luke’s story of salvation extends far beyond this temporal and temporary regime.
- Augustus, Quirinius, and the census. Gaius Octavius Caesar Augustus was emperor from 27 BC to his death in 14 AD. Publius Sulpicius Quirinius became legate of the province of Syria in 6-7 AD when Rome annexed Judea to the province of Syria. At that time, Quirinius initiated a provincial census. Outside Luke’s gospel, a universal Roman world census under Augustus is unknown. Luke is writing theology, not history; we shouldn’t try to make the dates align. Luke’s point is to show that Augustus’ temporal power is nothing next to God’s true universal saving power.
- Contrasting a god and God. Throughout Luke, heavenly authority and earthly powers are in constant conflict. For example, Augustus claims to be “god” and “savior” (as minted on his coins from this period), while Jesus is God and savior. Augustus issues a royal decree about taxes, but the angel proclaims a royal message of salvation; Augustine creates the Pax Romana (“peace of Rome”), but Jesus’ birth brings “Peace on earth.” Augustus rules over the whole world, but Jesus rules heaven and earth. Luke purposely connects Jesus’ birth with Augustus’ reign: the real savior and peace-bearer is the child born in Bethlehem. The emperor is simply God’s agent who provides the occasion for God to accomplish the plan of salvation.
The Christmas readings ask us to think about the reason for our joy and hope. Isaiah points to the people’s joy at a new Davidic king who will save the people. The letter to Titus calls disciples to do what is right while awaiting the coming hope of the full kingdom. Luke shows Jesus’ coming as a conflict between an impermanent human empire and the saving reign of God. Christmas is a season of divine joy and hope, not contrived commercial sentimentality. Where do we find joy and hope? Is our joy in acquiring more things, or in a God who becomes human to save us? Is our hope in a momentary political solution, or in the coming eternal kingdom of God? In this season, can we dare to let God’s perfect Peace invade our damaged world?
—Terence Sherlock
The Lectionary In Context 