Introduction
The anticipation of Advent is complete — our waiting is over!
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 Gospel recounts the moment when the angels proclaimed the Savior’s birth to the shepherds, and the Gloria — sung for the first time since Advent began — resounds with their hymn of joy: Glory to God in the highest!
- 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!
Tonight, as we celebrate the birth of Christ, we hear Isaiah’s prophecy 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 just before this passage names Zebulun and Naphtali as the first recipients of the prophet’s hope. These northern territories, exposed to repeated invasion, were the earliest to fall under Assyrian conquest (2 Kings 15:29) and became a symbol of humiliation and loss.
Isaiah closes chapter 8 by portraying this region as a “land of gloom,” steeped in spiritual and political darkness: darkness born both of foreign domination and of Israel’s own distance from God.
Into this very place, Isaiah now announces the first dawning of God’s saving light. The territory that lay in shadow will be the first to see the radiance of divine intervention.
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.
Isaiah turns to God, recognizing that the joy of the people is not their own achievement but a gift freely bestowed by divine grace.
In response, the people erupt in gladness, their rejoicing compared to the exuberance of a bountiful harvest or the triumph of 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.
Isaiah recalls God’s past deliverance, especially Gideon’s victory over Midian (Judges 7), to assure the people that their liberation will be God’s work, not human achievement.
For every boot that tramped in battle, every cloak rolled in blood, will be burned as fuel for flames.
The imagery points to the end of war. Instruments of violence are destroyed, signifying that God’s reign will replace conflict with lasting peace.
For a child is born to us, a son is given us; upon his shoulder dominion rests.
The prophecy takes a surprising turn: salvation comes not through a warrior but through a child. Israel expected a conquering king, yet Isaiah reveals a Messiah whose authority rests in humility.
The phrase “upon his shoulder dominion rests” evokes royal investiture, where symbols of authority were placed on the king’s shoulder (cf. 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. This title is used for Yahweh himself in Isaiah 10:21, affirming the Messiah’s divine strength.
- Father-Forever: He will be ever devoted to his people, unfailing in providing for those under his care.
- Prince of Peace: Sar Shālôm. His reign brings reconciliation with God and true shālôm: wholeness, harmony, and the fulfillment of creation’s destiny.
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 Messiah fulfills the Davidic promise (cf. 2 Samuel 7:12–16; Psalm 89:3–4), establishing an eternal kingdom of justice and peace; yet he transcends that promise, for his reign is everlasting, marked not only by justice and peace but by the very saving presence of God himself.
The zeal of the LORD of hosts will do this!
The prophecy closes with assurance: God’s own zeal guarantees its fulfillment.
“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.
In tonight’s second reading, Saint Paul proclaims the heart of Christmas: the grace of God has appeared in Christ, bringing salvation to all.
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
Christ’s salvation is offered universally, to Jew and Gentile alike, fulfilling God’s plan to redeem the whole world. This does not mean automatic salvation, but that the gift is extended to all who receive it in faith.
and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age,
Grace is not only pardon but power. It “trains” (also translated “teaches”) believers, shaping them in virtue and discipline.
Christian life is marked by temperance (self-mastery), justice (right relationship with others), and devotion (faithfulness to God).
as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ,
This verse refers to Christ’s Second Coming, the “blessed hope” of believers.
There is also an affirmation of Christ’s divinity here. In the original Greek, one article governs “God and Savior,” making this one of the clearest New Testament declarations of Christ’s divinity.
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 Israel’s vocation as God’s covenant people (cf. Exodus 19:5-6), now fulfilled in the Church.
eager to do what is good.
Grace produces zeal for good works. These deeds are not a means of earning salvation but the fruit of being redeemed (cf. Ephesians 2:10).
In a few verses, Saint Paul has gathered the whole mystery of Christmas into a single sweep of salvation history:
- Christ’s First Coming in Bethlehem revealed God’s saving grace,
- Christ’s presence now forms us into a holy people, and
- Christ’s promised return draws us forward in hope.
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 to her firstborn son.
The Son of God, our Savior, is born. This simple statement is a great example of Luke’s understated yet profound narrative style.
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” also underscores 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 world 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 picture angels as serene and beautiful, yet in Scripture they are more often described as awe‑inspiring and even fearsome.
It is unclear what exactly about them is terrifying: their appearance, their unexpected arrival, the weight of their proclamations, or perhaps all these things.
The angel said to them, “Do not be afraid;
The angel immediately reassures the shepherds, conveying God’s benevolence and presence.
The directive “do not be afraid” appears 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.
In the Greco-Roman world, the term euangelion (“good news”) often referred to imperial proclamations — announcements of victory, peace, or the birth of a ruler. Luke deliberately uses this term to signal that the true “good news” is not Caesar’s reign but Christ’s.
Notice that this proclamation is “for all the people.” Initially, this pointed to Israel, God’s covenant community, but in the unfolding story of Luke/Acts it expands to embrace the Gentiles, revealing the universal scope of salvation.
Thus, in a single verse, the angel’s message situates the birth of Jesus as the definitive Gospel: the world-changing proclamation that God’s kingdom has broken into history, bringing joy and hope for all humanity.
For today in the city of David a savior has been born for you who is Messiah and Lord.
Notice the three titles Luke employs 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 brought by the Christ event is eirēnē, a term that echoes the richness of the Hebrew shālôm. This peace is far more than the absence of conflict; it is the restoration of humanity’s communion with God and the radiant dawn of his kingdom.
Connections and Themes
Light breaking into darkness. Our first reading opens with a striking promise: a people walking in darkness suddenly see a great light. Burdened by oppression, confusion, and fear, they hear God speak an impossible hope: a child will be born, and his coming will shatter the gloom that has gripped the world.
Centuries later, Luke’s gospel describes the moment that promise begins to unfold. The world is still dark — both literally, as shepherds keep watch in the night, and spiritually, under the shadow of empire and poverty. But into that darkness, God sends an unexpected brilliance. The glory of the Lord bursts into the fields of Bethlehem, and an angel announces that the long-awaited Savior has finally come. What Isaiah saw from afar, the shepherds now behold: the dawn of God’s salvation breaking into the night.
Our second reading offers yet another perspective. The child foretold by Isaiah, the infant laid in the manger, is the very “grace of God” now revealed to all.
Together, these readings proclaim a single, breathtaking truth: in Christ, God’s light has entered our darkness, not only to reveal the way, but to become the way. The night cannot overcome it, and the world is forever changed because the true Light has come to dwell among us.
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 our second reading, 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.
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 insists that Christ’s birth is not confined to Israel but offered to the whole human family.
Paul, writing to Titus, seals this truth. The grace of God has appeared, bringing salvation to everyone. What Isaiah foresaw and Luke proclaimed, Paul declares as reality: God’s gift is universal, without boundary or exception.
This is the heart of Christmas. In Jesus Christ, grace is extended to all, light shines on every nation, and hope is given to the whole world.
Sunday Readings 