The Nativity of the Lord (Christmas): Night - Dec. 24, 2024
Isaiah
9:1-6; Titus 2:11-14; Luke 2:1-14
Theme: “Today is Born our Savior,
Christ the Lord”
This
night makes us recall that glorious night when the Blessed Mother Mary bore the
savior Jesus Christ for the world. We who prepared our hearts and families
during Advent, now our savior is born in our hearts and families. In our first
reading, Isaiah foretold his names: Wonder Counselor, God-Hero, Father-Forever,
and Prince of Peace. (Is 9:6). In our Gospel, the angel of the Lord exhorts us
to fear no more because this child born in us is our savior, Messiah, and Lord.
(Lk 2:10-11). From now on, since we have let Jesus be born in our hearts and
families, Saint Paul, in tonight’s second reading, calls us to reject godless
ways and worldly desires and to live temperately, justly, and devoutly in this
age until the second coming of our Lord at the end of time. (Titus 2:13-14).
The
story of the birth of Jesus we heard in the Gospel is part of the extensive
section of the Infancy Narrative (1:5 – 2:52) in the Gospel of Luke. Our text
is preceded by the story of the birth of John the Baptist and the canticle of
Zachariah (1:57-80); it is followed by the visit of the Shepherds (2:15-20).
Luke intends to show that Jesus Christ is the fulfillment of both Jewish and
gentile cultural worlds. He already made his readers observe an example of
Jewish fulfillment in the stories of Zechariah, Elizabeth, and Mary. And now,
in the opening verses of chapter 2, he recounts the events in the pagan world,
cooperating and foretelling the birth of the Messiah in Jesus Christ.[1]
There are notorious historical problems with the names and dates of the people
Luke mentions in our text.[2]
Luke attests that both John the Baptist and Jesus were born under Herod the
Great (37 B.C. – 4 B.C.), but most scholars agree that it would be impossible
for these events to have occurred at a time when Caesar Augustus, Herod the
Great, and Quirinus were all simultaneously in power as Luke attests.[3]
Our
Gospel text is a narrative story about Jesus's birth. It can be divided into
two parts. In the first part, the sacred author uses numerous historical and
geographical names and dates to confirm that Jesus came from the lineage of
David (vv. 1-7). In the second part, he uses the presence of an angel and a
multitude of the heavenly host to confirm Jesus’ divine origin (vv. 8-14).
The
Evangelist Luke commences his account of the Lord’s birth with particular
attention to secular historical details that pose a historical problem. For
instance, he tells us that Quirinus was the Governor of Syria at the time of
Jesus’ birth. However, various historians attest that Quirinius was not made
governor of Syria until A.D. 6, when he took control of Judea at the expulsion
of Herod’s son Archelaus. Despite all historical issues with the dating and
names found in this passage, the vital point of Luke’s theological intention is
to tell us that the True Prince of Peace, Jesus, came to the world during the Pax
Romana when the Gentile world looked to Augustus Caesar as the prince of
peace. To make this point, the author of the third Gospel uses historical facts
(such as the census) and remolds them to suit his theological aim, just as
ancient historians would do.
After
the historical facts in which he demonstrates that Jesus is the Prince of Peace
(not Augustus Caesar), Luke’s subsequent preoccupation is to prove that Jesus fulfills
the Old Testament promises (especially that of the prophet Isaiah we heard in our
first reading).
Isaiah’s
prophecy in our first reading is part of the dialogue that Isaiah undertook
with Ahaz, the king of Judah (See Isaiah 7-9). Today’s passage can be
interpreted in the context of the eighth-century BC situation in which Isaiah
speaks about the freedom of the Northern tribes of Israel from Assyrian
occupation at the time of the great king Hezekiah, son of Ahaz. The people of
Israel managed to survive a period of oppression, and now they enjoy a new life
of liberation. Isaiah describes them as people journeying from a time of
“darkness” into “great light.” God brought them abundant joy and great
rejoicing. Their rejoicing is compared to the joyful celebration during an
abundant harvest when the people divide spoils. (v. 3). The author identifies
Assyria as the “yoke,” “pole,” and “rod” that burdened the people during the
oppression. Isaiah compares Israel’s victory over their oppressors to the “day
of Midian,” alluding to when Gideon successfully defeated the Midianites. (See
Judges 7:15-25).
After
describing the mighty victory of the people of Israel, Isaiah directs his
prophecy toward the foretelling of the Messiah. “For a child is born to us, a
son is given us, upon his shoulder dominion rests.” (v. 6). In his conversation
with King Ahaz in Isaiah 7: 14, he said that this Messiah would be named
“Emmanuel.” Here, he lines up different names: “Wonder-Counselor, God-Hero,
Father-Forever, Prince of Peace.” (v.6). Note that in Hebrew, the name
signifies the person's essence. “The Wonder Counselor” and “Prince of Peace”
are King Solomon’s titles. This means that this “Son-Messiah” will stand in
Solomon’s place. The titles of “Mighty God” and “Everlasting Father” are
divine. They indicate that this “Son” will be more than a human being. King
Hezekiah, who brought the people of Israel to freedom from Assyrian oppression,
was a mere human being. Here, Isaiah is prophesying a divine Man on David’s
throne. So, these words of Isaiah transcend this immediate context of the
eighth-century BC and become the vision for a future child who will be God
himself present among his people. This prophecy is fulfilled tonight in this
solemnity of the nativity of Emmanuel, the Prince of Peace.
Back
to our Gospel, let us notice the fulfillment of all the references to the
Davidic covenant that Luke presents to us. He tells us that Jesus was born in
Bethlehem, the city of David, and Joseph, Jesus’ stepfather, was of David’s
house and family. The presence of shepherds reminds us of David, the shepherd. The
child Jesus was laid in a “manger.” Note that the name “Bethlehem” literally
means “House of Bread,” and a “manger” is the place where the sheep eat. Here,
Luke tells us that Jesus, the Bread of Life, was born in the “House of Bread”
and laid in a “feeding place.” Our local Churches are the “Bethlehem,” the
“Houses of the Bread,” where Jesus, “the Bread of Life,” is born and where he
always dwells. At each Mass we attend, he is laid on this altar, our “manger,” where
we come to feed ourselves when we receive him in Holy Communion.
Mary
and Joseph did not find a suitable place for the birth of their firstborn son.
For four weeks during Advent, You and I have prepared to offer Mary suitable
places in our hearts and families. Making our hearts and families available for
Christ to be born in means that we accept cooperating with God in his plan to
save the world as Mary and Joseph did. So, the newborn Jesus transforms each
one of us to become “another him” and save the people where we live. First, we
become the “Bethlehem” (the “House of Bread of Life”). We are called to offer
our hospitality to the people who are in need. May our Christian lives be “a
Bethlehem” for the people where they feel safe. Second, we become the “Bread of
Life” for others. Many people around us and overseas are hungry (physically and
spiritually). We are called to provide them with food to sustain their physical
and spiritual lives. Third, we become the “feeding place” (manger). The way the
“manger” serves as the place where the sheep come to get food, our Christian
lives should be the inspirational source for those who feel physically,
morally, and spiritually weak.
Luke
says that the angel of the Lord appeared to the shepherds, the glory of the
Lord shone around them, and he announced to them the good news of great joy
that will be for all people. (vv. 9-12). Note that shepherds were the poorest
people in society. They did not own land or sheep. They work for hire. God
chooses the poor shepherds to be the first to know about his coming. He makes
the shepherds his ambassadors to the world, announcing a message of his birth.
Jesus calls each of us to be his ambassadors where we live, bearing this
message of “good news of great joy” to everyone.
Luke
ends this passage telling us that the multitude of the heavenly host with the
angel was praising God, singing: “Glory to God in the highest and on earth
peace to those on whom his favor rests.” (vv. 13-14). Notice that these are the
words we use in the “Glory to God” song we sing at Masses. When we sing this
song, we join the heavenly host with angels and praise God. This is a
significant song. Whenever we sing it, please let us sing it with reverence.
Jesus
is born. God took our human flesh and dwells now among us. We have made our
hearts and families become the “Bethlehem” and the “manger” for the “Bread of
Life.” Now it is time, as St. Paul exhorts us in our second reading, to reject
godless ways and worldly desires and to live temperately, justly, and devoutly
in this age as we await his second coming at the end of time with hope.
Remember that you and I are chosen to be God’s ambassadors wherever we live,
announcing this good news of great joy to everyone, starting in our families,
Church, and neighborhood. Amen.
Merry Christmas 2024 and Happy New Year 2025!
Rev. Leon Ngandu, SVD
Pastor at Holy Family Catholic Church in Jackson, MS
SVD USS Biblical Apostolate Coordinator
[1]
Michael F. Pattella, The Gospel According to Luke: New Collegeville Bible
Commentary, Volume 3 (Collegeville, Minnesota: Liturgical Press, 2005), 17.
[2] Even
though the Roman historian Suetonius reports that there were registrations of
Roman citizens in 28 B.C., 8 B.C., and A.D. 14 (Divus Augustus 27.5), most
Bible scholars, for instance, Michael Patella, sustain that outside the New
Testament, there is no record showing that Caesar Augustus (27 B.C.-A.D. 14)
decreed the enrollment of the whole empire, that is, non-citizens, for any
purposes. Even though we consider the probability of the local registrations
from time to time within various provinces, there is still a problem because
Luke reports that such census occurred under the Roman legate Quirinius, while he
was not made governor of Syria until A.D. 6.
[3]
Michael F. Pattella, The Gospel According to Luke, 17.
No comments:
Post a Comment