Let the heavens be glad and earth rejoice
December 25, 2019
THE NATIVITY OF THE LORD (CHRISTMAS)
Is 9:1-6
A people who walked in darkness
Ps 96:1-3, 11-13
Let the heavens be glad and earth rejoice
Ti 2:11-14
The grace of God has appeared
Lk 2:1-14
A decree went out from Caesar Augustus
http://www.usccb.org/bible/readings/ 122519-the-nativity-of-the-lord-night.cfm
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These are the classic Christmas readings, from the night before Christmas Day breaks. It might be feasible to do a portrait of each.
Isaiah 9:1-6. The reading from Isaiah 9 probably originated as a psalm for the anointing of King Hezekiah. He was the good king that succeeded his father, Ahaz, a king whom Isaiah did not approve. Apparently, “Emmanuel” (God with us) was one of his throne names. It would become a theme for Isaiah and eventually work its way into the Advent and Christmas liturgies. All the royal psalms invoke the motifs of the promise to David (2 Sam 7:11-16), and that is the case here: sonship status, a throne forever, dominion over enemies, a rod of chastisement. See, for instance, Psalms 2, 110.
Once the kingdom disappeared from history, the promises remained on the books and were reinterpreted to envision a final king to come who would fulfill the David covenant. It is this expectation that Jesus fulfills in the New Testament. However, this fulfillment is quite different from the expectation. Instead of a king of power and domination, it is a king of compassion and peace. And instead of the mere title of “son of God,” it would be the reality.
Psalm 96:1-3, 11-13. The response psalm 96 sounds like a royal psalm, but instead of celebrating the kingship of a newly enthroned descendent of David, this kind of psalm celebrates the kingship of God himself, that of which the David kingship is a mere derivative. Apparently, these psalms were sung on a particular feast of honor of the kingship of the Lord Yahweh. They have in common the declaration, “The Lord (Yahweh) is king!” See, for instance, Psalms 47, 93, 95, 96, 97.
Titus 2:11-14. The reading from Titus is a traditional mark of Christmas. This is the closing advice that closes the letter. As the New American Bible notes, “Underlying the admonitions for moral improvement in Titus 2:1-10, as the moving force is the constant appeal to God’s revelation of salvation in Christ, with its demand for transformation of life.” A key word is “appearance.” In its role as part of the Christmas liturgy, it celebrates the appearance of God’s grace in history.
Luke 2:1-14. The Christmas story from the Gospel of Luke. Whereas the reading from Isaiah pictures a king in the grand style, Luke shows us a humble family from Nazareth in the northern Judean territory of Galilee. The census of Caesar Augustus brings into the picture the Roman Empire, of which Judea itself was a colony. The era was known as the Pax Romana, the Roman Peace. During the time of the empire, commerce among nations was enabled by open borders, nations were not at war with one another, all because order was enforced by the presence of the Roman army. Any census was resented in ancient times, since they generally served one or more of three purposes — military conscription, taxation and labor corveé. In this case, most likely the need for taxes was the reason.
The infancy narrative of Luke is remarkable for its songs and canticles. In the background is the empire with its census; in the foreground the songs of the lowly. Today, we hear one from the angelic choir — the Gloria. Our reading ends with a blessing, announcing to the shepherds, “Peace on earth to those on whom his favor rests.” It is as if the angels had never heard of the Pax Romana. But, of course, Luke is suggesting that a real peace is promised, one that doesn’t depend on force, but, rather, “good will.”
For reflection: The calendar itself begins again, from a little village called Bethlehem, all unbeknownst to the empire.
Father Beck is professor emeritus of religious studies at Loras College, Dubuque.
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