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Two Christmas stories: An analysis of New Testament narratives
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The New Testament contains two Christmas stories, not one. They appear in Matthew 1–2 and Luke 1–2. They have some points in common. But there are many differences in their characters, plot, messages, and tone.

In the familiar version of the Christmas story, Mary and Joseph travel from Nazareth to Bethlehem. Because there was no room in the inn, the baby Jesus is born in a stable and placed in a manger. His humble birth is celebrated by choirs of angels and shepherds, and he is given precious gifts by the mysterious Magi. This version freely blends material from  the two biblical accounts. It has become enshrined in Christmas carols and stable scenes as well as the liturgical cycle of readings during the Christmas season.

Giotto’s “Nativity, Birth of Jesus” from Scrovegni (Arena) Chapel, Padua, Italy c. 1304-1306.

My purpose here is not to criticize blending the two Christmas stories or to debate the historicity of the events they describe. What I do want to show is that by harmonizing the two stories we may be missing points that were especially important for Matthew and Luke, respectively. I want also to suggest that appreciating each biblical account separately might open up new perspectives on the infancy narratives for people today.

In The Bible and the Believer: How to Read the Bible Critically and Religiously, Marc Z. Brettler, Peter Enns, and I explore how each of our religious traditions—Jewish, Evangelical, and Catholic—tries to bring together the modern historical-critical reading of the Bible and contemporary religious faith and practice. There are, of course, many differences among us. But there are some principles we hold in common: the value of reading biblical texts in their original historical settings, the need for careful analysis of the literary dimensions of each text, and respect for what seems to have been the intentions of the original author. Applying these principles to the two Christmas stories in the New Testament will reveal more clearly their historical significance, distinctive literary character, and theological riches.

Matthew wrote his Gospel in the late first century CE, perhaps in Antioch of Syria. He was a Jewish Christian writing primarily for other Jewish Christians. He wanted to show that the legacy of biblical Israel was best fulfilled in the community formed around the memory of Jesus of Nazareth. Now that the Jerusalem temple had been destroyed and Roman control over Jews was even tighter, all Jews had to face the question: how is the heritage of Israel as God’s people to be carried on? Matthew’s answer lay in stressing the Jewishness of Jesus.

This setting helps to explain why Matthew told his Christmas story as he did. He begins with a genealogy that relates Jesus to Abraham and David, while including several women of dubious reputation who nonetheless highlight the new thing God was doing in Jesus. Next, he explains how the virginal conception of Jesus through the Holy Spirit fulfilled Isaiah’s prophecy (7:14), and how Jesus the Son of God became the legal Son of David through Joseph. Besides Jesus, Joseph is the main character in Mathew’s Christmas story. Guided by dreams like his biblical namesake, he is the divinely designated protector of Mary and her child Jesus.

The Magi story in Matthew 2 is part of a larger sequence that involves danger for the newborn child and his parents. When King Herod hears about the child “King of the Jews” as a potential rival for his power, he seeks to have Jesus killed. As a result the family flees to Egypt, while Herod orders the execution of all boys under two years old in the area of Bethlehem. Only after Herod’s death does the family return to the Land of Israel, though to Nazareth rather than Bethlehem. At each point in their itinerary, the family is guided by dreams and texts from the Jewish Scriptures.

In his Christmas story Matthew wants us to learn who Jesus is (Son of Abraham, Son of David, Son of God) and how he got from Bethlehem to Nazareth. Thus he establishes the Jewish identity of Jesus, while foreshadowing the mystery of the cross and the inclusion of non-Jews in the church. The tone is serious, somber, and foreboding.

Luke wrote his Gospel about the same time as Matthew did (but independently), in the late first century CE. He composed two volumes, one about Jesus’ life and death (Luke’s Gospel), and the other about the spread of Christianity from Jerusalem to Rome (Acts of the Apostles). The dynamic of the two books is captured by words now in Luke 2:32 taken from Isaiah (42:6; 46:13; 49:6): “a light for revelation to the Gentiles [Acts], and for glory to your people Israel [the Gospel].”

While in his prologue (1:1-4), Luke shows himself to be a master of classical Greek, in his infancy narrative he shifts into “Bible Greek,” in the style of the narrative books of the Old Testament in their Greek translations. Also there are many characters besides Jesus: Zechariah and Elizabeth, John the Baptist, Mary, and Simeon and Anna, as well as various angels and shepherds. These figures represent the best in Jewish piety. Thus Luke creates an ideal picture of the Israel into which Jesus is born.

In the gross structure of his infancy narrative, Luke seems intent on comparing John the Baptist and Jesus. His point is that while John is great, Jesus is even greater. So the announcement of John’s birth as the forerunner of the Messiah is balanced by the announcement of Jesus’ birth as the Son of the Most High (1:5-25; 1:26-56). And so the account of John’s birth and naming is balanced by the birth and naming of Jesus as Savior, Messiah, and Lord (1:57-80; 2:1-40).

Luke portrays Jesus and his family as observant with regard to Jewish laws and customs. At the same time, there are subtle “digs” at the Roman emperor and his clams to divinity. The narratives are punctuated by triumphant songs of joy. They are well known by their traditional Latin titles: Magnificat (1:46-46), Benedictus (1:68-79), and Nunc dimittis (2:29-32). These are pastiches of words and phrases from Israel’s Scriptures, and they serve to praise the God of Israel for what he was doing in and through Jesus.

With his infancy narrative, Luke wants to root Jesus in the best of Israelite piety, while hinting at Jesus’ significance for all the peoples of the world. That is why Luke’s genealogy of Jesus (3:23-38) goes back beyond Abraham all the way to Adam. Luke’s infancy narrative has provided the framework for the traditional “Christian story.” Its tone is upbeat, celebratory, and even romantic.

I have shown one way to read the Christmas stories of Matthew and Luke. It is a way that respects their historical contexts, literary skills, and intentions. It is not the only way. Indeed, during this Christmas season I will be celebrating (God willing) the traditional Christmas story in the two parishes in which I serve regularly as a Catholic priest. What I hope to have shown here is that there is more to the biblical Christmas stories than gets included in the traditional account.

Daniel J. Harrington, S.J., is professor of New Testament at Boston College School of Theology and Ministry, and co-author (with Marc Z. Brettler and Peter Enns) of The Bible and the Believer: How to Read the Bible Critically and Religiously.

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