Introduction
The anticipation of Advent is complete — our waiting is over!
Tonight, we celebrate the profound mystery of the Incarnation — the Word of God humbling himself to share in our humanity so that we might be lifted to share in his divinity. This night, heaven touches earth, and the promises of salvation take flesh in the Christ Child.
Our Christmas celebration unfolds through four distinct liturgies, each progressing from anticipation to revelation, mirroring the unfolding story of Christ’s Nativity:
- The Vigil Mass invites us to a moment of joyful expectation, reflecting on the Old Testament prophecies that foretold the coming of the Messiah. It sets the stage for the glorious events we commemorate throughout Christmas.
- The Midnight Mass, known as the “Mass of the Angels,” transitions us from anticipation to jubilation. The Proclamation sung before the liturgy situates the Incarnation within salvation history, while the Gloria, sung for the first time since Advent began, echoes the angelic hymn of joy that announced Christ’s birth.
- The Mass at Dawn, or “The Shepherds’ Mass,” focuses on the humble yet extraordinary response of the shepherds, the first witnesses of the Savior’s birth. Themes of light and eager adoration mirror their journey to the manger, inviting us to approach the altar with the same awe and gratitude.
- The Mass during the Day brings us to the theological heart of Christmas, drawing on the majestic prologue of the Gospel of John. It emphasizes Christ as the eternal Word made flesh, the light of salvation, and the profound manifestation of God’s love for humanity.
Why celebrate at midnight? First, it aligns with the traditional belief that Christ was born at this hour. Second, it reflects our natural desire to mark a momentous event as early as possible. Finally, the physical darkness of midnight serves as a profound reminder of the spiritual darkness that enveloped the world — a darkness dispelled only by Christ, the true Light.
1st Reading – Isaiah 9:1-6
The people who walked in darkness
have seen a great light;
upon those who dwelt in the land of gloom
a light has shone.
You have brought them abundant joy
and great rejoicing,
as they rejoice before you as at the harvest,
as people make merry when dividing spoils.
For the yoke that burdened them,
the pole on their shoulder,
and the rod of their taskmaster
you have smashed, as on the day of Midian.
For every boot that tramped in battle,
every cloak rolled in blood,
will be burned as fuel for flames.
For a child is born to us, a son is given us;
upon his shoulder dominion rests.
They name him Wonder-Counselor, God-Hero,
Father-Forever, Prince of Peace.
His dominion is vast
and forever peaceful,
from David’s throne, and over his kingdom,
which he confirms and sustains
by judgment and justice,
both now and forever.
The zeal of the LORD of hosts will do this!
Our first reading dates from the early part of Isaiah’s writing. It proclaims the joyful promise of a child born to dispel darkness, bring peace, and establish an everlasting kingdom of justice and righteousness.
The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone.
The verse immediately preceding this passage identifies the regions of Zebulun and Naphtali as the recipients of this proclamation of hope. These areas, located in the northern kingdom of Israel, had suffered greatly due to their vulnerability to foreign invasion. Historically, they were the first to experience the devastation of the Assyrian conquest (2 Kings 15:29), leaving them devastated and humiliated.
Isaiah 8:22 poignantly describes this region as a “land of gloom,” shrouded in both spiritual and physical darkness — a testament to their oppression under foreign rule and their estrangement from God.
Here, the prophet declares that this very land will be the first to witness the dawning of God’s redemptive light. This reversal of fortune signifies not only the end of their suffering but also the beginning of divine salvation.
There is a striking sense of poetic justice in this promise: the regions that were first to endure the devastation of conquest will also be the first to see the light of God’s deliverance.
You have brought them abundant joy and great rejoicing, as they rejoice before you as at the harvest, as men make merry when dividing spoils.
The words of the prophet are now directed to God. Isaiah acknowledges that the people did not bring this joy upon themselves; they are the recipients of God’s grace.
The people respond with joy and celebration, likened to the jubilation of a successful harvest or victory in battle.
For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed, as on the day of Midian.
This recalls the Israelites’ deliverance from Egypt and references Gideon’s victory over Midian (Judges 7), emphasizing that this salvation will be miraculous and divinely orchestrated.
By invoking this event, Isaiah is assuring the people that, just as God triumphed over the Midianites in the past, so he is capable of defeating Israel’s current oppressors, including the Assyrians.
For every boot that tramped in battle, every cloak rolled in blood, will be burned as fuel for flames.
These actions signify the end of war and the establishment of peace. The tools and remnants of battle are destroyed, symbolizing a world where conflict is replaced by divine harmony under the Messiah’s reign.
For a child is born to us, a son is given us; upon his shoulder dominion rests.
The reading takes an unexpected turn: The arrival of the Messiah is proclaimed.
Israel had long anticipated a Messiah who would defeat their enemies, restore the kingdom, and bring peace. This Messiah was expected to come as a mighty warrior who would overthrow oppressors like the Assyrians.
The unexpected news that the Messiah will come as a humble and innocent child was a direct challenge to conventional expectations of power and authority.
“Upon his shoulder dominion rests” may refer to a particular act in the coronation of a king in which a symbol of royal authority was placed on his shoulder (2 Kings 11:12, Isaiah 22:22).
They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.
These titles highlight the Messiah’s divine attributes:
- Wonder-Counselor: His wisdom and guidance surpass human understanding; he will be a wonder.
- God-Hero: This term comes from the Hebrew word gibbor, a term with military connotations. The same word is used for Yahweh in Isaiah 10:21, where it is translated “mighty God” or “God-warrior.”
- Father-Forever: He will be ever devoted to his people, unfailing in providing for those under his care.
- Prince of Peace: Sar Shālôm. His rule brings lasting peace and reconciliation with God.
This peace (shālôm) is more than the absence of war; it means wholeness, completion, harmony. It is a condition in which all things — humans, animals, plants — follow their God-given destinies undisturbed.
His dominion is vast and forever peaceful, from David’s throne, and over his kingdom, which he confirms and sustains by judgment and justice, both now and forever.
All of the qualities described are in some way connected with that of a Davidic king. However, a super-human dimension has been added: he will reign forever. The exercise of his dominion is the saving action of God.
The zeal of the LORD of hosts will do this!
“Lord of hosts” is a military title, and correlates with the other military references (the battle of Midian, spoils of war, gibbor). Our God is a mighty warrior God; he, and only he, has won salvation for the people, and that salvation is absolute.
2nd Reading – Titus 2:11-14
Beloved:
The grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of our great God
and savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own,
eager to do what is good.
Saint Paul’s letter to Titus is part of the Pastoral Epistles (along with 1 and 2 Timothy), written to guide church leaders in their ministry.
In it, Paul makes a confession of faith that beautifully captures the meaning and significance of the Incarnation.
Beloved: The grace of God has appeared,
This refers to the Incarnation — God’s grace made manifest in the person of Jesus Christ. The word “appeared” (Greek: epiphainō) suggests a divine revelation, a visible and tangible display of God’s saving action in history.
saving all
The salvation brought by Jesus is universal in scope. It is offered to all people — Jews and Gentiles alike — fulfilling God’s plan to redeem the world.
and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age,
God’s grace is not just about forgiveness; it is transformative. It trains (sometimes translated “teaches”) believers, implying an ongoing process of spiritual growth and moral discipline.
as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ,
This refers to the second coming of Christ, which believers eagerly await.
Notice that Jesus is referred to as both God and Savior. In the original Greek, Paul uses only one article in this statement. This is one of the clearest declarations of Christ’s divinity in the New Testament.
who gave himself for us to deliver us from all lawlessness
Christ willingly gave himself in a sacrificial death on the cross. In doing so, he set us free from the power and penalty of sin (“all lawlessness”).
and to cleanse for himself a people as his own,
Christ’s purpose was not just to save individuals but to form a holy people, purified and set apart for him. This echoes Old Testament themes of God’s covenant people (e.g., Exodus 19:5-6).
eager to do what is good.
Other translations render this as “zealous for good deeds”. Freed from sin and shaped into a holy people, we are eager to do what is right.
These works are a response to God’s grace, not a means of earning salvation (see Ephesians 2:10).
This passage provides a sweeping vision of God’s saving work in Christ:
- Past: God’s grace has appeared in the person of Jesus, bringing salvation.
- Present: Grace trains believers to reject sin and live godly lives now
- Future: Believers look forward to Christ’s glorious return.
Gospel – Luke 2:1-14
In those days a decree went out from Caesar Augustus
that the whole world should be enrolled.
This was the first enrollment,
when Quirinius was governor of Syria.
So all went to be enrolled, each to his own town.
And Joseph too went up from Galilee from the town of Nazareth
to Judea, to the city of David that is called Bethlehem,
because he was of the house and family of David,
to be enrolled with Mary, his betrothed, who was with child.
While they were there,
the time came for her to have her child,
and she gave birth to her firstborn son.
She wrapped him in swaddling clothes and laid him in a manger,
because there was no room for them in the inn.
Now there were shepherds in that region living in the fields
and keeping the night watch over their flock.
The angel of the Lord appeared to them
and the glory of the Lord shone around them,
and they were struck with great fear.
The angel said to them,
“Do not be afraid;
for behold, I proclaim to you good news of great joy
that will be for all the people.
For today in the city of David
a savior has been born for you who is Christ and Lord.
And this will be a sign for you:
you will find an infant wrapped in swaddling clothes
and lying in a manger.”
And suddenly there was a multitude of the heavenly host with the angel,
praising God and saying:
“Glory to God in the highest
and on earth peace to those on whom his favor rests.”
Tonight’s gospel reading is the familiar birth narrative from Luke, which captures the profound mystery of the Incarnation.
In those days a decree went out from Caesar Augustus that the whole world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria.
Luke situates the narrative within a specific historical setting, highlighting the decree of Emperor Augustus for a census. This underscores the gospel claim that God was indeed born at this time, in this place, among these people.
Caesar Augustus reigned from 30 BC to 14 AD. He is known to have commissioned various censuses, a tool that helped the Romans collect taxes from the people.
So all went to be enrolled, each to his own town.
The census is a means by which God’s providence brings Mary and Joseph to Bethlehem, fulfilling the prophecy of Micah 5:2 that the Messiah would be born there.
And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his betrothed, who was with child.
Bethlehem’s significance lies in its connection to King David, emphasizing Jesus’s lineage as the fulfillment of messianic prophecies (2 Samuel 7:12-13).
Joseph and Mary’s journey underscores their obedience to civil authority and God’s divine plan, even while Mary is in the last months of her pregnancy.
While they were there, the time came for her to have her child, and she gave birth
The Son of God, our Savior, is born.
This simple statement is a great example of Luke’s understated yet profound narrative style.
to her firstborn son.
In Jewish culture, the term “firstborn son” carried significant privileges and responsibilities, regardless of whether other siblings followed (e.g., Exodus 13:1-2, 13:11-13; Numbers 3:40; Hebrews 1:6). The firstborn son was entitled to a special inheritance (Genesis 27), held a priestly role in the family (Exodus 13:2; Numbers 3:12-13), and was consecrated to God through dedication in the temple (Luke 2:23).
In the context of Luke’s gospel, the designation “firstborn son” underscores not only Jesus’ role within Mary’s family but also his unique preeminence in all creation (Colossians 1:15).
She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.
Jesus wears swaddling clothes, the trappings of humility (see Wisdom 7:4), and is laid in a feeding trough.
The familiarity of this story blunts the shock of what it conveys: the Son of God enters the worth with extreme hardship and poverty. From the outset, he was treated like an unwelcome stranger, deprived of comfort, almost an outcast.
Yet these humble beginnings reveal the depth of God’s love for humanity. The infinite, all-holy, all-powerful God has chosen to become one of us, embracing our frailty and vulnerability. His arrival in such lowliness underscores the unconditional nature of his love, which reaches those on the margins of society and even those who fail to welcome him properly.
Now there were shepherds in that region living in the fields and keeping the night watch over their flock.
Shepherds were a lowly class of people, physically unclean due to living in the fields with their flocks, and ritually unclean because they were often required to deal with the birth and death blood of the sheep.
The angel of the Lord appeared to them and the glory of the Lord shone around them,
In the Old Testament, God’s “glory” was the visible manifestation of his presence, often appearing as a cloud over the ark of the covenant or filling the temple (Exodus 40:34; 1 Kings 8:11; Ezekiel 10:4, 18). Before the Babylonian exile in 586 BC, this glory departed from the temple and Jerusalem due to the people’s sinfulness (Ezekiel 10-11), leaving Israel without the divine presence for centuries.
Now, on the night of Christ’s birth, the same divine glory that once filled the Holy of Holies shines not in a temple but on humble shepherds in a field outside Bethlehem, signaling God’s return to dwell among his people in an entirely new way.
and they were struck with great fear.
We often imagine angels as beautiful, peaceful, and serene, but angels are usually described in Scripture as terrifying. It is unclear what exactly is terrifying: their appearance, their unexpected arrival, the weight of their proclamations, or perhaps all these things.
Angels are not merely comforting figures but agents of God’s will, carrying messages that can challenge, transform, or even unsettle.
The angel said to them, “Do not be afraid;
The angel immediately reassures the shepherds, signaling God’s benevolence and presence.
The phrase “Do not be afraid” holds deep significance, appearing more than 300 times in various forms throughout the Bible. By repeating this exhortation throughout Scripture, God consistently invites his people to overcome fear through trust in him, reinforcing that he is sovereign, faithful, and ever-present.
for behold, I proclaim to you good news of great joy that will be for all the people.
The angel proclaims the Gospel (euangelion, or “good news”), bringing joy not just to Israel but to all people, reflecting the universality of Christ’s mission.
For today in the city of David a savior has been born for you who is Messiah and Lord.
This single verse is the crux of the entire infancy narrative.
Notice that Luke employs three titles for Jesus:
- Savior: Highlights his role in delivering humanity from sin and death.
- Messiah: Identifies Him as the long-awaited anointed one of Israel.
- Lord: Ascribes to him divine authority and power.
And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.”
The humility of the sign (a baby in a manger) contrasts with the grandeur of the angelic announcement, emphasizing the paradox of the Incarnation —divine majesty in human weakness.
And suddenly there was a multitude of the heavenly host with the angel, praising God and saying: “Glory to God in the highest and on earth peace to those on whom his favor rests.”
The angel is suddenly joined by countless other angelic beings who fill the night with their song of praise to God.
Catholics will immediately recognize this angelic hymn as the opening lines of the Gloria, a central part of the Mass that is sung or recited during most Sunday and feast day liturgies.
The peace that results from the Christ event eirēnē, which carries a meaning similar to the Hebrew shalom. This peace is more than the absence of war; it is a state of harmony, well-being, and wholeness.
Connections and Themes
The arrival of the Messiah. In the first reading, Isaiah prophesies the coming of a great light in the form of a child who will bring peace and justice to the world, a Savior whose reign will be characterized by righteousness. This prophecy is fulfilled in the Gospel of Luke, where the birth of Jesus in Bethlehem marks the arrival of the long-awaited Messiah. The angels announce to the shepherds that this child is the Savior, Christ the Lord, fulfilling Isaiah’s words. In Paul’s letter to Titus, he proclaims the manifestation of God’s grace through the birth of Jesus, who brings salvation to all people. These readings together present the Messiah as the fulfillment of God’s promises, offering hope and salvation to humanity.
Peace. In Isaiah, the child born is called the “Prince of Peace,” referencing the peace he will bring, not just in the absence of conflict but in the restoration of humanity’s relationship with God. This peace is echoed by the angels in Luke, who proclaim “peace on earth” to those on whom God’s favor rests. In Titus, we see this peace taking shape in the lives of believers, as Christ purifies them and inspires them to live lives marked by good works, reflecting the peace that comes from being reconciled with God. Through Christ’s birth, death, and resurrection, the peace that Isaiah foresaw is realized.
God’s glory revealed. Isaiah speaks of a great light that will shine on the people, signaling God’s glorious intervention in human history through the birth of the Messiah. In the Gospel of Luke, this glory is made visible as the angel and the heavenly hosts fill the night sky, proclaiming the birth of Jesus. The shepherds are surrounded by the glory of God, which marks this moment as a divine event. Similarly, Paul describes the appearance of Christ as the “glory of our great God and Savior,” the revelation of divine glory on earth. Christ’s birth marks the fulfillment of God’s glory entering human history in the most humble way — through the birth of a child in Bethlehem.
Salvation for all. Isaiah speaks of a Messiah whose reign will extend to all people, bringing justice and righteousness to all corners of the earth. Luke amplifies this universality when the angel announces to the shepherds that the Savior has been born for all people. The Gospel of Luke makes clear that Christ’s birth is not just for the Jewish people but for all of humanity. In Titus, this universal salvation is reaffirmed, as the grace of God has appeared to all people, offering salvation to everyone.
The message of Christmas is one of universal grace, extended to all, through the birth of Jesus Christ.
Sunday Readings 