ACC ~ Luke 2 v1 - 20

OVERVIEW:

As the hearer comes to the birth of Jesus, he sees in the nativity of Jesus the source for all the great feasts in the church catholic: Easter, the ascension and Pentecost (CHRYSOSTOM). The first scene sets the historical context for the birth of Jesus with time designations for the census and the birth of the child (EUSEBIUS). The triumph of Augustus prefigures that of Christ, through whom all the faithful were enrolled in the name of the Godhead (CASSIA). By his birth during a census, Jesus pays tribute to Caesar so that his presence in the world might bring an eternal peace (BEDE).

Although Jesus was conceived in Nazareth, the census causes Mary to journey to Bethlehem so that he might be born in the city of David, for Bethlehem means “house of bread” (BEDE). Mary is betrothed to Joseph, but the babe in her womb was conceived without a man’s seed (CYRIL OF ALEXANDRIA).

Bethlehem has now become the new Eden, for paradise will now be opened with the birth of Christ (IKOS OF THE NATIVITY). The Virgin Mary provides a temple for Jesus’ flesh (CYRIL OF ALEXANDRIA). He is clearly God and man, the firstborn of Mary and the firstborn of all humanity, firstborn in grace (BEDE), who humbled himself so that we may become perfect humans (AMBROSE). Wrapped in swaddling clothes and not Tyrian purple, Jesus is lying in a manger (BEDE). Through swaddling clothes Jesus releases us from the bands of sin that bind us (JOHN THE MONK). He shows how he assumes our weak human nature so that he might restore to us our original robe of immortality (CHRYSOSTOM). And he is laid in a manger like fodder for people who act like beasts, so even now he is for us the bread from heaven (CYRIL OF ALEXANDRIA). The stable where he is born is also filled with dung, reflecting the humility of his birth (JEROME). The Lord of creation has no place to be born except a manger among beasts of burden (AMBROSE, JEROME). There is no room in the inn by the wayside because Jesus by his incarnation now becomes our way home (BEDE).

As angels catechized Mary and Joseph, so now they catechize the shepherds (AMBROSE). Like all shepherds of the flock who follow them, these shepherds need the presence of Christ. The angels announce in Jesus the healer of the nations (ORIGEN). When the angel announces that “today” a “Savior” is born, he signals the dawn of a new day that will scatter the darkness because of the presence of the kingdom of God in the person and ministry of Jesus (BEDE). The Savior has two miraculous births: born of the Father always, he is now born of a virgin once (AUGUSTINE). Beginning with the strips of cloth for the infant Jesus as a sign of the Messiah’s birth and concluding with his dead body wrapped in a shroud at his burial, [1] Luke connects Jesus’ birth, death and resurrection (GREGORY OF NAZIANZUS).

The Gloria in Excelsis states the earthly consequences of peace and goodwill through Jesus’ birth (CYRIL OF ALEXANDRIA). In heaven, the result is glory to God; on earth, Jesus’ birth brings peace to those upon whom God’s favor rests (JEROME). Heaven is on earth in the person of Jesus, for they are joined together in his birth (JOHN THE MONK). In the birth of Jesus, God’s glory is manifested on earth as peace and good will between God and humanity, between angels and men (GREGORY THE GREAT). Jesus is the man of peace who is the embodiment of consummate and perfect wisdom (AUGUSTINE). In the birth and death of Jesus of Nazareth, heaven and earth are joined together in peace (EPHREM THE SYRIAN).

Shepherds, the first proclaimers of the gospel, set the pattern for preaching of the church’s shepherds. She ponders in her heart what she had heard, and she compares this with what she had read in the Old Testament and what she is now perceiving in the birth of Jesus (BEDE).

[1] Lk 23:53.

2:1-5 | The Roman Census

ALL GREAT FEASTS HAVE THEIR ORIGIN IN JESUS’ NATIVITY

CHRYSOSTOM: A feast day is about to arrive, and it is the most holy and awesome of all feasts. It would be no mistake to call it the chief and mother of all holy days. What feast is that? It is the day of Christ’s birth in the flesh.

It is from this day that the feasts of the theophany, the sacred Pasch [Passover], the ascension and Pentecost had their source and foundation. Had Christ not been born in the flesh, he would not have been baptized, which is the theophany or manifestation. Nor would he have been crucified, which is the Pasch. Nor would he have sent down the Spirit, which is Pentecost. Therefore, just as different rivers arise from a single source, these other feasts have their beginnings in the birth of Christ. ON THE INCOMPREHENSIBLE NATURE OF GOD 6.23-24. [1]

[1] FC 72:174-75*.

THE HISTORICAL CONTEXT OF THE CENSUS. EUSEBIUS: It was the forty second year of the reign of Augustus and twenty-eight years after the oppression of Egypt and the death of Antony and Cleopatra when Jesus was born in Bethlehem according to the prophecies concerning him. Flavius Josephus mentions this census in the time of Quirinius, adding another account about the sect of Galileans that arose at about the same time. Luke, among our writers, mentions this sect in Acts, saying, “After him Judas the Galilean arose in the days of the census and drew some people after him. He also perished, and all who followed him were scattered.” [1] ECCLESIASTICAL HISTORY 1.5. [2]

[1] Acts 5:37.

[2] FC 19:54-55*.

AUGUSTUS’S TRIUMPH PREFIGURES CHRIST’S TRIUMPH

CASSIA: When Augustus reigned alone upon earth, the many kingdoms of humankind came to end; and when you were made man of the pure Virgin, the many gods of idolatry were destroyed. The cities of the world passed under one single rule; and the nations came to believe in one sovereign Godhead. The peoples were enrolled by the decree of Caesar; and we, the faithful, were enrolled in the name of the Godhead, when you, our God, were made man. Great is your mercy: glory to you! STICHERA OF THE NATIVITY OF THE LORD. [1]

[1] FM 172.

A TIME OF PEACE FOR JESUS, WHO IS OUR PEACE

BEDE: He chose a time of utmost peace as the time when he would be born because this was the reason for his being born in the world, that he might lead the human race back to the gifts of heavenly peace. And, indeed it is written: “For he is our peace, who has made us both one,” [1] that is, he who as a kind mediator and reconciler has made one house of God of angels and humanity. Jesus was born in a time of peace, so that even by the circumstance of the time he might teach that he was the very one of whom the prophecy sent before him spoke: “His sovereignty will be multiplied, and there will be no end of peace.” [2] HOMILIES ON THE GOSPELS 1.6. [3]

[1] Eph 2:14.

[2] Is 9:7.

[3] CS 110:52-54.

BETHLEHEM MEANS “HOUSE OF BREAD

” BEDE: And even to the end of the world the Lord would not cease to be conceived in Nazareth and born in Bethlehem, as often as any one of those who hear him, taking the flour of his Word, make for themselves a house of eternal bread. Daily in the virginal womb, that is, in the souls of the faithful, is he conceived by faith and brought forth by baptism. EXPOSITION OF THE GOSPEL OF LUKE 2.6. [1]

[1] SSGF 1:102-3*.

CHRIST CONCEIVED WITHOUT MAN’S SEED

CYRIL OF ALEXANDRIA: The Evangelist says that Mary was engaged to be married to Joseph, to show that the conception had taken place only upon her engagement, and that the birth of the Emmanuel was miraculous, and not in accordance with the laws of nature. For the Virgin did not bear from the emission of man’s seed. And why was this so? Christ, who is the first fruits of all, the second Adam according to the Scriptures, was born of the Spirit, that he might transmit the grace (of the spiritual birth) to us also. For we too were intended no longer to bear the name of sons of men, but rather of God. We have obtained the new birth of the Spirit in Christ first, that he might be “foremost among all,” [1] as Paul declares. And the occasion of the census conveniently caused the virgin to go to Bethlehem, so that we might see another prophecy fulfilled. For it is written, “But you, Bethlehem Ephratha, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel!” [2]

Some argue that if he were brought forth in the flesh, the Virgin was corrupted. If she were not corrupted, then he was brought forth only in appearance. We reply, “the Lord, the God of Israel, has entered in and gone out, and the gate remains closed.” [3] If, moreover, the Word was made flesh without sexual intercourse, being conceived altogether without seed, then he was born without injury to her virginity. COMMENTARY ON LUKE, HOMILY 1. [4]

[1] Col 1:15.

[2] Mic 5:2.

[3] Ezek 44:2

[4] CGSL 48**.

2:6-7 | The Birth of Jesus

BETHLEHEM HAS OPENED EDEN

ANONYMOUS: Bethlehem has opened Eden: Come, let us see! We have found joy hidden! Come, let us take possession of the paradise within the cave. There the unwatered stem has appeared, from which forgiveness blossoms forth! There the undug well is found from which David longed to drink of old! [1] There the Virgin has borne a child, and at once the thirst of Adam and David is made to cease. Therefore let us hasten to this place where for our sake the eternal God was born as a little child! IKOS OF THE NATIVITY OF THE LORD. [2]

[1] 2 Sam 23:15.

[2] FM 278**.

MARY IS THE TEMPLE FOR JESUS’ FLESH

CYRIL OF ALEXANDRIA: The book of the sacred Gospels referring the genealogy to Joseph, who was descended from David’s house, has proved through him that the Virgin also was of the same tribe as David, inasmuch as the divine law commanded that marriages should be confined to those of the same tribe. And Paul, the interpreter of the heavenly doctrines, clearly declares the truth, bearing witness that the Lord arose out of Judah. [1] The natures, however, which combined unto this real union were different, but from the two together is one God the Son, without the diversity of the natures being destroyed by the union. For a union of two natures was made, and therefore we confess one Christ, one Son, one Lord. And it is with this notion of a union that we proclaim the Virgin to be the mother of God, because God the Word was made flesh and became man, and by the act of conception united to himself the temple that he received from her. For we perceive that two natures, by an inseparable union, met together in him without confusion, and indivisibly. For the flesh is flesh and not deity, even though it became the flesh of God. In like manner also the Word is God and not flesh, though for the dispensation’s sake he made the flesh his own. But although the natures which came together to form the union are both different and unequal to one another, yet he who is formed from them both is only one. We may not separate the one Lord Jesus Christ into man and God, but we affirm that Christ Jesus is one and the same, acknowledging the distinction of the natures, and preserving them free from confusion with one another. COMMENTARY ON LUKE, HOMILY 1. [2]

[1] Heb 7:14.

[2] CGSL 47**.

[1] Jn 1:12.

[2] Rom 8:29.

[3] CS 110:57.

FIRSTBORN IN GRACE. BEDE: He is the only-begotten of the substance of the divinity, firstborn in the assuming of humanity; firstborn in grace, only-begotten in nature. EXPOSITION OF THE GOSPEL OF LUKE 2.7. [1]

[1] SSGF 1:103.

CHRIST BECAME A HUMBLE CHILD

AMBROSE: He was a baby and a child, so that you may be a perfect human. He was wrapped in swaddling clothes, so that you may be freed from the snares of death. [1] He was in a manger, so that you may be in the altar. He was on earth that you may be in the stars. He had no other place in the inn, so that you may have many mansions in the heavens. [2] “He, being rich, became poor for your sakes, that through his poverty you might be rich.” [3] Therefore his poverty is our inheritance, and the Lord’s weakness is our virtue. He chose to lack for himself, that he may abound for all. The sobs of that appalling infancy cleanse me, those tears wash away my sins. Therefore, Lord Jesus, I owe more to your sufferings because I was redeemed than I do to works for which I was created. …

You see that he is in swaddling clothes. You do not see that he is in heaven. You hear the cries of an infant, but you do not hear the lowing of an ox recognizing its Master, for the ox knows his Owner and the donkey his Master’s crib. [4] EXPOSITION OF THE GOSPEL OF LUKE 2.41-42. [5]

[1] See Ps 18:4 (17:5 LXX).

[2] See Jn 14:2; Eph 2:6.

[3] 2 Cor 8:9.

[4] Is 1:3.

[5] EHG 52-53**.

SWADDLING CLOTHES, NOT TYRIAN PURPLE

BEDE: “He was wounded for our transgressions, he was bruised for our iniquities.” [1] It should be noted that the sign given of the Savior’s birth is not a child enfolded in Tyrian purple, but one wrapped with rough pieces of cloth. He is not to be found in an ornate golden bed, but in a manger. The meaning of this is that he did not merely take upon himself our lowly mortality, but for our sakes took upon himself the clothing of the poor. Though he was rich, yet for our sake he became poor, so that by his poverty we might become rich. [2] Though he was Lord of heaven, he became a poor man on earth, to teach those who lived on earth that by poverty of spirit they might win the kingdom of heaven. EXPOSITION OF THE GOSPEL OF LUKE 1. [3]

[1] Is 53:5.

[2] 2 Cor 8:9.

[3] CCL 120:51-52.

THROUGH SWADDLING CLOTHES JESUS LOOSES THE BANDS OF SIN. JOHN THE MONK: Rejoice, O Jerusalem, and celebrate, all who love Zion! Today the ancient bond of the condemnation of Adam is loosed. Paradise is opened to us: the serpent is laid low. Of old he deceived the woman in Paradise, but now he sees a woman become mother of the Creator. Oh, the depth of the riches of the wisdom and knowledge of God! [1] The sinful vessel that brought death upon all flesh has become the first fruits of salvation through the Theotokos for all the world. For from her the all-perfect God is born a child, and by his birth he sets the seal on her virginity. Through his swaddling clothes he looses the bands of sin. And through becoming a child he heals Eve’s pangs in travail. Therefore let all creation sing and dance for joy, for Christ has come to restore it and to save our souls! STICHERA OF THE NATIVITY OF THE LORD. [2]

[1] Rom 11:33.

[2] FM 265-66**.

SWADDLING CLOTHES AND MANGER SIGNAL A HUMAN BIRTH

CHRYSOSTOM: To prevent you from thinking that his coming to earth was merely an accommodation, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before numerous people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but that he would be conceived, born and nurtured as any child would be. AGAINST THE ANOMOEANS 7.49. [1]

[1] FC 72:205*.

LIKE FODDER IN A MANGER. CYRIL OF ALEXANDRIA: He found humanity reduced to the level of the beasts. Therefore he is placed like feed in a manger, that we, having left behind our carnal desires, might rise up to that degree of intelligence which befits human nature. Whereas we were brutish in soul, by now approaching the manger, yes, his table, we find no longer feed, but the bread from heaven, which is the body of life. COMMENTARY ON LUKE, HOMILY 1. [1]

[1] CGSL 50**.

JESUS WAS BORN IN A STABLE OF DUNG

JEROME: He found no room in the Holy of Holies that shone with gold, precious stones, pure silk and silver. He is not born in the midst of gold and riches, but in the midst of dung, in a stable where our sins were filthier than the dung. He is born on a dunghill in order to lift up those who come from it: “From the dunghill he lifts up the poor.” [1] ON THE NATIVITY OF THE LORD. [2]

[1] Ps 113:7 (112:7 LXX).

[2] FC 57:221**.

HEAVENLY LIGHT IN AN EARTHLY INN

AMBROSE: He is brought forth from the womb but flashes from heaven. He lies in an earthly inn but is alive with heavenly light. EXPOSITION OF THE GOSPEL OF LUKE 2.42-43. [1]

[1] EHG 54**.

THE LORD OF CREATION HAS NO PLACE TO BE BORN. JEROME: The Lord is born on earth, and he does not have even a cell in which to be born, for there was no room for him in the inn. The entire human race had a place, and the Lord about to be born on earth had none. He found no room among men. He found no room in Plato, none in Aristotle, but in a manger, among beasts of burden and brute animals, and among the simple, too, and the innocent. For that reason the Lord says in the Gospel: “The foxes have dens, and the birds of the air have nests, but the Son of Man has nowhere to lay his head.” [1] HOMILIES ON THE PSALMS 44. [2]

[1] Lk 9:58.

[2] FC 48:331-32*.

THE INCARNATION GUIDES US TO OUR HOME

BEDE: He who sits at the right hand of the Father goes without shelter from the inn, that he may for us get ready many mansions [1] in the house of his heavenly Father. Hence we have “because there was no room for him in the inn.” He was born not in the house of his parents but at the inn, by the wayside, because through the mystery of the incarnation he is become the Way by which he guides us to our home, where we shall also enjoy the Truth and the Life. EXPOSITION OF THE GOSPEL OF LUKE 2.7. [2]

[1] Jn 14:2.

[2] SSGF 1:103-4.

2:8-15 | The Shepherds Hear the Announcement and Receive a Sign

CATECHETICAL LECTURES OF ANGELS

AMBROSE: See how divine care adds faith. An angel tells Mary, an Angel tells Joseph, an angel tells the shepherds. It does not suffice that a messenger is sent once. For every word stands with two or three witnesses. EXPOSITION OF THE GOSPEL OF LUKE 2.51. [1]

[1] EHG 57.

SHEPHERDS NEED THE PRESENCE OF CHRIST. ORIGEN: Listen, shepherds of the churches! Listen, God’s shepherds! His angel always comes down from heaven and proclaims to you, “Today a Savior is born for you, who is Christ the Lord.” For, unless that Shepherd comes, the shepherds of the churches will be unable to guard the flock well. Their custody is weak, unless Christ pastures and guards along with them. We read in the apostle: “We are coworkers with God.” [1] A good shepherd, who imitates the good Shepherd, is a coworker with God and Christ. He is a good shepherd precisely because he has the best Shepherd with him, pasturing his sheep along with him. For “God established in his church apostles, prophets, evangelists, shepherds and teachers. He established everything for the perfection of the saints.” [2] HOMILIES ON THE GOSPEL OF LUKE 12.2. [3]

[1] 1 Cor 3:9.

[2] Eph 4:11-12; 1 Cor 12:28.

[3] FC 94:48-49**.

ANGELS ANNOUNCE THE BIRTH OF THE HEALER OF NATIONS

ORIGEN: After the Lord came to the earth, “He established peace through the blood of his cross, both for those upon the earth and those who are in heaven.” [1] And the angels wanted people to remember their Creator. They had done everything in their power to cure them, but they were unwilling to be cured. Then the angels behold him who could effect a cure. They give glory and say, “Glory to God on high, and peace on earth.” HOMILIES ON THE GOSPEL OF LUKE 13.3. [2]

[1] Col 1:20.

[2] FC 94: 53*.

BORN “TODAY” TO SIGNAL THE DAWN OF A NEW DAY

BEDE: It is good that the angel said “has been born today” and did not say “this night.” He appeared with heavenly light to those who were conducting the watch by night and brought the good news that day was born. … He who appeared temporally in the city of David as a human being from a virgin mother was, in truth, himself born before all time and without spatial limitation, light from light, true God from true God. Because, therefore, the light of life rose for those of us dwelling in the region of the shadow of death, [1] the herald of this rising says, “A savior has been born to you today.” So that being always advised by this word we may remember that the night of ancient blindness is past and the day of eternal salvation has arrived. Let us cast off the works of darkness. [2] And let us walk as children of light, [3] “for the fruit of the light is in all justice and holiness.” [4] HOMILIES ON THE GOSPELS 1.6. [5]

[1] Is 9:2 (9:1 LXX).

[2] Rom 13:12.

[3] Eph 5:8.

[4] Eph 5:9.

[5] :1–24:53 PRELIMINARY REMARKS | ON THE GOSPEL

BORN OF THE FATHER ALWAYS, BORN OF THE VIRGIN ONCE

AUGUSTINE: Your faith, which has gathered you all here in this large crowd, is well aware that a Savior was born for us today. He was born of the Father always, of his mother once; of the Father without reference to sex, of his mother without the use of it. With the Father, of course, there was no womb to conceive him in; with his mother there was no male embrace to beget him. By the first nativity from the Father nature was preserved. By the second nativity from his mother the seeds of grace were sown. In the former he retained the majesty of the divine substance. In the latter he took on fellowship with us in our human mortality. And the reason he was prepared to come through this latter birth was so that he might become obedient to the death [1] and by dying might conquer death. SERMON 372.1. [2]

[1] Phil 2:8.

[2] WSA 3 10:316**.

SWADDLING BANDS

GREGORY OF NAZIANZUS: He was wrapped in swaddling bands, but at the resurrection he released the swaddling bands of the grave. He was laid in a manger but was praised by angels, disclosed by a star and adored by magi. ORATION 29.19, ON THE SON. [1]

[1] FGFR 258*.

THE CHRIST CHILD MAKES FOR US PEACE AND GOODWILL

CYRIL OF ALEXANDRIA: Look not upon him who was laid in the manger as a babe merely, but in our poverty see him who as God is rich, and in the measure of our humanity him who prospers those in heaven, and who therefore is glorified even by the angels. And how noble was the hymn, “Glory to God in the highest, and on earth peace, and among men good will!” The angels and archangels, thrones and lordships, and the seraphim are at peace with God. Never in any way do they oppose his good pleasure but are firmly established in righteousness and holiness. But we wretched beings, by having set up our own lusts in opposition to the will of our Lord, had put ourselves into the position of his enemies. Christ has abolished this. “For he is our peace” [1] and has united us by himself to God the Father. He has taken away from the middle the cause of the enmity and so justifies us by faith, makes us holy and without blame, and calls near to him those who were far off. Besides this, he has created the two people into one new man, so making peace and reconciling both in one body to the Father. [2] For it pleased God the Father to form into one new whole all things in him, and to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ therefore has been made for us both peace and goodwill. COMMENTARY ON LUKE, HOMILY 2. [3]

[1] Eph 2:14.

[2] Eph 2:15-16.

[3] CGSL 54**.

GLORY IN HEAVEN, PEACE ON EARTH

JEROME: In heaven, where there is no discord, glory rules. On earth, where every day is warfare, peace prevails. Peace among whom? Among men. Why are the Gentiles without peace? Why, too, the Jews? That is exactly the reason for the qualification: Peace among men of good will, among those who acknowledge the birth of Christ. ON THE NATIVITY OF THE LORD. [1]

[1] FC 57:223-24*.

HEAVEN AND EARTH ARE JOINED IN THE BIRTH OF CHRIST

JOHN THE MONK: Heaven and earth are united today, for Christ is born! Today God has come upon earth, and humankind gone up to heaven. Today, for the sake of humankind, the invisible one is seen in the flesh. Therefore let us glorify him and cry aloud: glory to God in the highest, and on earth peace bestowed by your coming, Savior: glory to you!

Today in Bethlehem, I hear the angels: glory to God in the highest! Glory to him whose good pleasure it was that there be peace on earth! The Virgin is now more spacious than the heavens. Light has shone on those in darkness, exalting the lowly who sing like the angels: Glory to God in the highest!

Beholding him [Adam] who was in God’s image and likeness fallen through transgression, Jesus bowed the heavens and came down, without change taking up his dwelling in a virgin womb, that he might refashion Adam fallen in corruption, and crying out: glory to your epiphany, my Savior and my God! STICHERA OF THE NATIVITY OF THE LORD. [1]

[1] FM 263-64**.

PEACE BETWEEN HUMANITY AND ANGELS

GREGORY THE GREAT: Before the Redeemer was born in the flesh, there was discord between us and the angels, from whose brightness and holy perfection we were separated, in punishment first of original sin and then because of our daily offences. Because through sin we had become strangers to God, the angels as God’s subjects cut us off from their fellowship. But since we have now acknowledged our King, the angels receive us as fellow citizens. Because the King of heaven has taken unto himself the flesh of our earth, the angels from their heavenly heights no longer look down upon our infirmity. Now they are at peace with us, putting away the remembrance of the ancient discord. Now they honor us as friends, whom before they considered to be weak and despised. HOMILIES ON THE GOSPELS 8.2. [1]

[1] SSGF 1:121**.

A MAN OF CONSUMMATE AND PERFECT WISDOM

AUGUSTINE: Man is unable to rule over the lower things unless he in turn submits to the rule of a higher being. And this is the peace that is promised “on earth to men of good will.” This is the life of a man of consummate and perfect wisdom. The prince of this world, who rules over the perverse and disorderly, has been cast out of a thoroughly pacified and orderly kingdom of this kind. When this peace has been established and strengthened within a man, then he who has been cast out—no matter what persecutions he may stir up from without increases the glory that is according to God. SERMON ON THE MOUNT 1.2.9. [1]

[1] FC 11:24*; ACW 5:16.

PEACE IN HEAVEN AND GLORY ON EARTH

EPHREM THE SYRIAN: As peace began to be established, the angels proclaimed: “Glory in the highest and peace on earth.” When lower beings received peace from superior beings, “they cried, Glory on earth and peace in the heavens.” [1] At that time when the divinity came down and was clothed in humanity, the angels cried, “Peace on earth.” And at the time when that humanity ascended in order to be absorbed into the divinity and sit on the right, “Peace in heaven,” the infants were crying forth before him, “Hosanna in the highest.” [2] Hence the apostle also learned that one should say, “He made peace by the blood of his cross for that which is in heaven and on earth.” [3]

A further interpretation is that the angels cried forth: “Glory in the highest and peace on earth,” and that the children cried out, “Peace in heaven and glory on earth.” [4] This is to show that just as the grace of his mercy gave joy to sinners on earth, so too their repentance gave joy to the angels in heaven. [5] “Glory to God!” came from free will. Peace and reconciliation were for those against whom he was angry, and hope and remission were for the guilty. COMMENTARY ON TATIAN’S DIATESSARON 2.14-15. [6]

[1] Lk 19:38.

[2] Mt 21:9.

[3] Col 1:20.

[4] Lk 19:38.

[5] Lk 15:7-10.

[6] ECTD 66-67*.

2:16-20 | The Response of the Shepherds, the People and Mary

SHEPHERDS FIRST PROCLAIMERS OF THE GOSPEL

BEDE: The shepherds did not keep silent about the hidden mysteries that they had come to know by divine influence. They told whomever they could. Spiritual shepherds in the church are appointed especially for this, that they may proclaim the mysteries of the Word of God and that they may show to their listeners that the marvels which they have learned in the Scriptures are to be marveled at. HOMILIES ON THE GOSPELS 1.7. [1]

[1] CS 110:68-69*.

MARY PONDERS THE FULFILLMENT OF OLD TESTAMENT PROPHECIES

BEDE: Abiding by the rules of virginal modesty, Mary wished to divulge to no one the secret things which she knew about Christ. She reverently waited for the time and place when he would wish to divulge them. However, though her mouth was silent, in her careful, watchful heart she weighed these secret things. And this is what the Evangelist says, pondering in her heart—indeed, she weighed those acts which she saw in relation to those things which she had read were to be done. Now she saw that she herself, who had arisen from the stock of Jesse, had conceived God’s Son of the Holy Spirit. She had read in the prophet, “A shoot will sprout from the root of Jesse, and a ‘nazareus’ will ascend from his root, and the Spirit of the Lord shall rest upon him.” [1] She had read, “And you, Bethlehem Ephratha, are a little one among the thousands of Judah. Out of you will come forth for me the one who is ruler in Israel, and his coming forth is from the beginning, from the days of eternity.” [2] She saw that she had given birth in Bethlehem to the Ruler of Israel, who was born eternal from the Father, God before the ages. She saw that she had conceived as a virgin, and given birth to a son, and called his name Jesus. She had read in the prophets, “Behold, a virgin will conceive and give birth to a son, and his name will be called Immanuel.” [3] She had read, “An ox recognizes its owner and an ass its master’s manger.” [4] She saw the Lord lying in a manger, where an ox and an ass used to come to be nourished. She remembered that it had been said to her by the angel, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you, and so the holy one who will be born from you will be called the Son of God.” [5] She had read that the manner of his nativity could be recognized only by the revelation of an angel, in accordance with Isaiah’s saying, “Who will tell of his generation?” [6] She had read, “And you, tower of the flock, misty daughter of Zion, to you shall it come, the former power shall come, the kingdom of the daughter of Jerusalem.” [7] She heard that angelic powers, who are daughters of the city on high, had appeared to shepherds in a place which was in former times called “tower of the flock” from the gathering of cattle—and this is one mile to the east of Bethlehem. There, even now, the three tombs of these shepherds are pointed out in a church. She then knew that the Lord had come in the flesh, whose power is one and eternal with the Father, and he would give to his daughter the church the kingdom of the heavenly Jerusalem. Mary was comparing these things which she had read were to occur with those which she recognized as already having occurred. Nevertheless she did not bring these things forth from her mouth but kept them closed up in her heart. HOMILIES ON THE GOSPELS 1.7. [8]

[1] Is 11:1-2; Heb. nezer is “branch, shoot, sprout”; cf. Mt 2:23.

[2] Mic 5:2.

[3] Is 7:14.

[4] Is 1:3.

[5] Lk 1:35.

[6] See Is 53:8.

[7] Mic 4:8.

[8] CS 110:69-70*.