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The mystery of Christmas

ROME, Wednesday, December 22, 2010 (ZENIT.org) .- Here is a reflection of Finotti Don Henry, pastor of S. Maria del Carmine, Rovereto (Trento), which will appear shortly in the journal of liturgical formation "Liturgy 'summit and source'."

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1. Christmas and the Epiphany: two aspects of this mystery

The celebration of the Christmas mystery rests on two solemnities of Christmas and Epiphany, one of Western origin (Christmas), the other of Oriental origin (Epiphany), which highlight, in a complementary way, the richness of the mystery of the Incarnation. [1] The first celebrates the historical fact [2] of the birth of Jesus in Bethlehem, they bowed with the awe that God became man, evident in all its truth of human nature the Son of God "in everything like us, except sin." The second, in accordance with the contemplative genius of the East, celebrates the manifestation of God that is revealed over time and enters in history. Emphasizes the divine nature [3] "God made man", which scares away the darkness of the world and fills a heavenly radiance. [4] The Christmas heralds the fulfillment of prophecies made to the Fathers and the fidelity of God to the ancient promises of the Redeemer. Christ came first for his people: Mary, Joseph, shepherds, Simeon and Anna, are the remnant faithful of Israel, who was waiting in hope. The Epiphany proclaims that the Messiah and his salvation is for all people [5], of which the Magi were the first fruits. [6] In the relationship between Christmas and the Epiphany is anticipated that the mystery will be fully realized in the Easter and at Pentecost. In Thus the two feast celebrated with different accents, but complementary, the mystery of Christ, true God and true man and yet proclaim that his salvation is "by his people and his faithful" (Ps. 84, 9), but also for all people, for those who "from their hearts" [7] "and return to him with all my heart" (Ps 84, 9).

2. The "admirable exchange"

In the First Vespers of the Eighth St. Christmas, the first antiphon sings: "marvelous exchange! The Creator has got a soul and a body was born of a virgin, became man without work of man, gives us his divinity. " And the Preface of Christmas III proclaims: "In today he shines in relief the mysterious exchange that has redeemed us: our weakness is assumed by the Word, mortal man is raised up to everlasting dignity and we, together with you in the wonderful fellowship We share your immortal life. " "The central theme of Christmas is the" wonderful exchange, "in which God takes what is ours and gives us what is his. "God had a Son, and made the son of man, and in return, a son of man has a child of God" (St. Augustine). The unprecedented opportunity che ci è ormai offerta: Conoscere Dio vedendolo. Ciò corrisponde a un desiderio ardente, antico quanto l’uomo: vedere Dio. Mosè l’aveva chiesto e si è sentito rispondere: “Nessuno può vedere Dio senza morire”. Filippo ha espresso a Gesù lo stesso desiderio, e si è sentito rispondere: “Chi vede me vede il Padre”. Il desiderio è esaudito, perchè Cristo, nostro fratello come uomo, è l’immagine perfetta del Padre, “splendore della sua gloria”.[8]

3. Le nozze regali tra Dio e il suo popolo

La liturgia Christmas offers so insistent the theme of "spousal relationship". God is the Bridegroom of his people and the Incarnation is the wedding celebration of the marriage between God and humanity. In fact, in the first reading of the Mass on Christmas Eve, we read: "Your land will be called" married "for the Lord delights in you and your land will be married. Yes, as a young man marries a virgin, your Builder shall marry you, as the bridegroom rejoices over the bride, so shall your God rejoice over you "(Is. 62, 5). The antiphon to the Magnificat of First Vespers of Christmas sings: "When the sun will rise, you'll see the King of kings: come lo sposo dalla stanza nuziale egli viene dal Padre”. E ancora “Tu, bambino, figlio di Dio, hai rinnovato la nostra vita: come sposo dalla stanza nuziale sei uscito dal grembo di Maria”.[9] Nel secondo anno dell’Ufficio di lettura del tempo natalizio si legge il “Cantico dei cantici”, nel quale è simboleggiata l’unione di Dio e dell’uomo in Cristo. “Allora, infatti, Dio Padre celebrò le nozze di Dio suo Figlio, quando nel grembo della Vergine lo congiunse alla natura umana, allorchè volle che colui che era Dio prima dei secoli, diventasse uomo alla fine dei secoli”.[10]

4. Cristo è the "light of the world"

The theme of "light" is central to the Christmas liturgy. Already in the Jewish tradition the 25th of the month Kasleu (December) is celebrating the Feast of Dedication of the temple, after the desecration of Antiochus Epiphanes, a popular festival with the lighting of candles and many so-called "festival of lights" (1 Mac 4.36, Jn 10, 22) We can consider this a prophecy of the solemn Jewish holiday of Christmas, in fact, with the birth of Christ is re-consecrated the temple of God, man and the world, defiled by sin. [11] Even the "Martyrology" of December 25, announcing Christmas, sings: "... Jesus Christ, the eternal God and Son of the Father, desiring to consecrate the world with his pious come ... and born of the Virgin Mary ..." [12] The theme of light emerges particularly in the Christmas liturgy, both Isaiah 9, 1: "The people that walked in darkness have seen a great light on those who live in the land of gloom a light has shone" and especially in the prologue of the Gospel of s.Giovanni (Jn 1, 9 5). " Word was the true light that enlightens every man. The light shines in the darkness and the darkness did not comprehend it. "At those words echo biblical liturgy. The Preface of Christmas I sang: "In mystery of the Incarnate Word has appeared in the eyes of our mind, the new light of your radiance, because knowing God visibly, through him we caught the love of the invisible reality. " And the Alleluia verse for the Mass of Christmas Day expresses the joy of the Church: "A holy day has dawned upon us all to come worship the Lord today a great light has come on earth." E 'Epiphany particularly the symbolism of Christ the light reaches the climax: "Arise, shine, for your light has come, the glory of the Lord is risen upon thee" (Is 60.1). So the liturgy is recommended that on this day "are opportunamente moltiplicate le luci”.[13] In oriente l’Epifania è pure chiamata “festa dei lumi”.[14] Infine rimane classica l’immagine di Cristo “sole che sorge”, offerta dal cantico evangelico del “Benedictus”: “Verrà a visitarci dall’alto un sole che sorge, per rischiarare quelli che stanno nelle tenebre e nell’ombra di morte”. (Lc 1, 78-79) Questa immagine ha motivato tutta una simbologia relativa al solstizio d’inverno[15], tempo nel quale si celebra il Natale. San Bernardo nel discorso 1° per l’Avvento descrive in questo modo la situazione del mondo: “Scendeva la sera e il giorno già volgeva alla fine: il Sole of Justice had almost disappeared, so that its beauty and warmth were very weak on the ground. The light of God's knowledge was limited and, for the spread of iniquity, the fervor of charity had cooled. No more angel appeared, not a prophet who speaks like abandoning defeated by disappointment, due to extreme hardness of heart and stubbornness of men. 'Then I said,' Son of the word, 'Here I come ... "(Ps. 39, 8). [16] Peter of Blois says:" At first (the coming of the Lord) we apply the words of truth of the Gospel:' A midnight there was a cry made, Behold, the bridegroom! ' (Mt 25, 6). To midnight intendo il lento decorso delle ore notturne nel pieno silenzio. Era notte per i Giudei, ai quali la malizia aveva velato gli occhi perché non vedessero. Allo stesso modo anche il popolo dei pagani camminava nelle tenebre. Fu rotto il silenzio della notte. Venne colui che porta la luce nella profondità delle tenebre: fugò la notte e fece giorno”.[17]

E san Gregorio Nisseno nella sua omelia sulla Natività: “In questo giorno che il Signore ha fatto, le tenebre cominciano a diminuire e, aumentando la luce, la notte è ricacciata al di là delle sue frontiere. Certo, fratelli, ciò non accade né per caso né per volere estraneo, il giorno stesso in One who shines in the divine life in humanity. It 's the kind which, under this symbol, reveals a secret to those whose eyes are penetrating, and who are able to understand the fact of the coming of the Lord. I seem to hear him say: O man, know that under the things you will see the hidden mysteries are revealed. At night, as you saw, was now in its longest duration, and suddenly stops. Think about the fatal night of sin which had reached the ridge to the union of all the artifices guilty today has cut off its course. From that day, it is reduced, and will soon be undone. Watch Now the sun's rays are more alive, the star itself higher in the sky, and includes all the true light of the Gospel that stands the whole universe. " [18] And St. Augustine: "That's why He was born on this day, which is the shortest of all, but, starting from which the days begin to lengthen. He who has lowered to rise, he chose the shortest day, but, beginning from which the light is growing. " [19] According to St. Jerome, even nature, with its winter solstice, is in favor of the Roman custom (the feast of the Nativity Dec. 25): "The creation confirms our say, the world attest to the truth of our words. Until this day, q increases length of the dark, from this day, the darkness fall. Increase the light, the nights are getting shorter. The day grows, the error falls to engage the truth. In fact today there is born the sun of justice. "[20] Even the heathen somehow preached the great mystery of Christmas with the winter solstice festival, which celebrated the" sun victorious, invincible prophecy of the true Sun, Christ, light of world [21].

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[1] Jungmann, The liturgy of the Church, p. 263-264: "In terms of theology, the difference of the two Solemnity in the Roman liturgy can be summarized as follows: the mystery of the incarnation is the only issue for both, but especially with Christmas is considered the condescension of the Son of God, who became a common child with Epiphany turns his gaze to the particular divine child of the same size, which already shines on the world. "

[2] Ratzinger, J. The Spirit of the Liturgy, ed. St. Paul, 2001, p. 104: "The old hypothesis that December 25 was chosen in Rome at odds with the Mithraic cult or even as a Christian response to the cult of the unconquered sun, which was promoted by Roman emperors in the third century as an attempt to establish a new state religion, not now appear to be more sustainable. The decisive factor was rather the close relationship between creation and the cross, between creation and Christ's conception, in so far as starting from 'hours of Jesus' these dates were to involve the cosmos, interpreted this as a pre-figuration and pre-announcement of Christ, the firstborn of creation (Col. 1, 15), speaks of the creation itself and through which his unspoken message is decrypted. From the firstborn of creation, which is now part of history, the universe receives its true meaning ... from this content originally cosmic date of conception and Birth of recovery could also be the challenge of sun worship and positively inserted in the theology of the feast. "FEDERICI, T., 30 days from the magazine, January 1, 1998:" 'December 25 is an historic day'. This was stated by Professor Tommaso Federici, a professor at the Pontifical Urban University and consultant to two Vatican Congregations, in an article in the 'Osservatore Romano, 24 December. 'It says on December 25' Federici writes' as a Christianization of pagan festival, the birthday of the unconquered sun, or as symmetrical balance, aesthetic between the winter solstice (December 22 or 21) Spring Equinox (23 or 24 March). But a discovery new a few years ago led light on the final date of Christmas. Already the Israeli scholar Shemaryahu Talmon in 1958 had published a study on the calendar of the Qumran sect, rebuilding without doubt, the turn order priests in the temple of Jerusalem (cf. 1 Chr 24, 7-18) at the time of the New Testament. Here the family of Abijah, who belonged to Zacharias, father of John the Precursor and Prodromos (Luke 1, 5), was to officiate two times a year, days 8-14, the third month, and days 24-30 of the eighth month. The latter fell at about the end of September. It is not without meaning that the Byzantine calendar celebrate 'the conception of John' September 23, and her birth nine months later, on June 24. The 'six months' after the Annunciation, set March 25 as a liturgical feast, three months ahead of the birth of the Precursor, a prelude to nine months, which falls in December: Dec. 25 date is historical. " * The new Roman Martyrology (Editio typica 2001) Introduced the Memorial of Saints Joachim and Anna on September 23.

[3] Guéranger, vol. I, p. 238: "The day of the Epiphany is therefore truly a great day, and the joy in which we have surrounded the birth of the Divine Child to be poured out again in this solemnity. In fact, this second irradiation the Feast of Christmas shows us the glory of the Incarnate Word in a new shine, and without making us lose sight of the ineffable beauty of the divine Child, manifested in all the light of his divinity that the Savior has appeared to us in his love. Not only are the pastors who are called by the Angels to recognize the Word made flesh, but the human race, all of nature that the voice of God calls us to worship Him and to listen. "

[4] anamnesis, vol. VI, p. 188.

[5] Guéranger, vol. I, p. 239: "The reason for the preference of the Roman Church to the mystery of vocation of the Gentiles comes from the fact that this great mystery is most glorious in Rome, capital of the kind from which it had been until then, became the capital of the Christian Church and of humanity, for the heavenly call today that calls all people to the wonderful light of faith in the person of the Magi. "

[6] anamnesis, vol. VI, p. 188; Mesali MARIANO, Preface of the 6th Mass: "Driven by your grace, in the light of the star, the Magi of the East, the first shoots of the Church by the people, are the humble dwelling and Child with Mother, God love him , proclaimed him King, the Redeemer
confess. "

[7] MRI, EP IV.

[8] LOM, p. 92.

[9] LO, Jan. 2., Ant. Magn.

[10] UNION FOR ITALIAN MONASTIC liturgy, now listening, Torino, ed. Marietti, 1977, vol.1 ° p. X.

[11] Ratzinger, J., Images of Hope, The Christian holidays in the company of Pope, ed. St. Paul, 2005, p. 10: "The first one to say with certainty that Jesus was born December 25 Ippolito di Roma nel suo commento a Daniele, scritto verso il 204; Bo Reicke, già professore di esegesi a Basilea, ha inoltre richiamato l’attenzione sul calendario festivo, secondo il quale nel vangelo di Luca i racconti della nascita el Battista e della nascita di Gesù sono legati fra loro. Se ne potrebbe dedurre che Luca presuppone già nel suo vangelo la data del 25 dicembre come giorno della nascita di Gesù. Allora in quel giorno si celebrava la festa della dedicazione del tempio istituita da Giuda Maccabeo nel 164 a. C. La data della nascita di Gesù verrebbe allora a simbolizzare che con lui, apparso come luce di Dio nella notte invernale, si realizzava veramente la consacrazione del tempio – l’avvento di Dio su questa terra”.

[12] Martirologio Romano, Pubblicato per ordine del Sommo Pontefice Gregorio XIII riveduto per autorità di Urbano VIII e Clemente X aumentato e corretto nel MDCCXLIX da Benedetto XIV, Città del Vaticano, Libreria Editrice Vaticana, MDCCCCLV, 25 dic., Natale del Signore, p. 333.

[13] Caeremoniale Episcoporum ex decreto sacrosancti oecumenici Concilii Vaticani II instauratum auctoritate Ioannis Pauli PP. II promulgatum, Editio typica, Typis Polyglottis Vaticanis, MCMLXXXV, n. 240; Anamnesis, vol. VI, p. 185.

[14] GUERANGER, vol. I, p. 237: "The East still call this the holy solemnity Enlightenment, by reason of baptism which gave a time on this day in memory of the baptism of Jesus Christ in the Jordan: It 's known as the baptism is called by the Fathers lighting, and those who have been illuminated. " Righetti, vol. II, p. 103: "On this day the catechumens were baptized, hence the name Festival of Lights, dies baptismalis, given to him by the Greek Fathers."

[15] Guéranger, vol 1, p. 124-125: "Jesus Christ our Savior, who is the light of the world (John 8, 12), was born at the time the night of idolatry and crime was more profound in this world. And the day of the Nativity Dec. 25, is precisely that in which the material alone in its struggle with the shadows, near turn off, suddenly comes to life and prepares his triumph. Advent we have noted, with the Fathers, the decrease in natural light as the emblem of those sad days of waiting universal we turned the Church toward the divine East, towards the Sun of Justice, the only one who can escape to horrors of the death of the body and soul. God listened to us, and on the day of the winter solstice, known for the terrors and joys of the ancient world, gives us all the material and light the torch of intelligence. " p. 125-126: "In a sermon on Christmas s. Augustine gives us the key to a mysterious phrase of St. John the Baptist, confirms that the wonderfully traditional beliefs of the Church. The admirable pioneer said, speaking of Christ: He must increase but I must decrease (John 3, 30). Prophetic Judgement which, in the literal sense, means that the mission of St. John the Baptist came to an end as the Savior Himself came in the exercise of his own. But we can also see, with St. Augustine, a second mystery: 'John came into this world at a time when the days begin to shorten, Christ is born when the days begin to lengthen' (Speech on Christmas Domini, XI). So everything is mystical: the rising of the star is the precursor to the summer solstice, and the appearance of the Sun God in the shadows of the season. "

[16] Time of Listening, Volume 1, p. 54.

[17] Time of Listening, Volume 1, p. 29.

[18] Guéranger, vol. I, p. 125

[19] NOE, 'See, we go to Bethlehem, ed. Messaggero, Padova, 1980, p. 60

[20] Nocilli, A., P., N., E 'born to us, Lord, history, theology, folklore of Christmas, Padova, ed. Messenger, 1983, p.29.

[21] Guéranger, vol. 1, p. 301-302: "Consider the situation of the nature of the season in which we have reached. The land is stripped of used dresses, the flowers have died, most produce not hang from the trees, the foliage of the forest is scattered by the winds and the cold affects every living being, it seems that death is imminent. If only the sun keeps its splendor, and the tracks still in the air il suo corso radioso! Ma, di giorno in giorno, anch’egli accorcia il suo cammino. Dopo una lunga notte, gli uomini lo scorgono per vederlo presto ricadere al tramonto, nell’ora stessa in cui poco tempo fa i suoi raggi brillavano ancora di vivo splendore, ed ogni giorno che passa vede accelerarsi la rapida invasione delle tenebre. E’ forse il mondo destinato a veder spegnersi per sempre la sua fiaccola? E’ forse il genere umano condannato a finire nella notte? I pagani lo temerono, e per questo, contando con spavento i giorni di questa terribile lotta della luce e delle tenebre, consacrarono al culto del Sole il venticinquesimo giorno di dicembre, che era il solstizio d’inverno, giorno dopo il quale l’astro, sfuggendo ties that were holding him, begins to rise gradually and resumed the line in triumph with which not long ago divided the sky into two parts. We Christians, enlightened by the splendor of faith, we will stop these human fears: looking for a comparison of the sun as the sun is not that invisible darkness. With it, we will defy all the shadows materials, without it, the light that believe they have does nothing but distract us and get lost. O Jesus, true light that enlightens every man who comes into this world, you chose to be born among us, the moment when the sun is visible next to go out, to make us understand, with this beautiful image, the state when we were reduced when you came to save us and enlighten us. " NOCILLI, A., P., N., E’ nato per noi il Signore, Storia, teologia, folclore del Natale, Padova, ed. Messaggero, 1983, p.22-36.

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