Author: CCW

“Take the young child, and his mother, and flee into Egypt”

Fuga in Egyptu, the flight into Egypt, is one of the more intriguing stories of the Christmas mystery and yet belongs to its most disturbing moment, the slaughter of the Holy Innocents. Nothing more apocalyptical, it seems, and certainly no story speaks so hauntingly to the hideous spectacles of destruction and violence which belong to the horrors of the 20th and 21st centuries. It brings out something of the deeper meaning of the Incarnation as providing the only real counter to human evil and wickedness.

The fuga in Egyptu is a salvation story within the salvation story of human redemption. It looks back to Exodus and to Pharoah’s attempt to control the population of the Hebrews through a policy of infanticide. Out of that story comes the birth of Moses, God’s instrument for the exodus, the intellectual and spiritual journey of Israel which culminates in the giving of the Law. The flight into Egypt portrays Joseph as the instrument of the deliverance of the Holy Family from Herod’s wrath, envy, and fear about a potential rival to his power through a similar policy of infanticide.

This story is captured rather movingly and paradoxically in one of the loveliest of the carols of the season. It reminds us of how substantial and serious the Christmas story is and not just sentimental. Puer Nobis Nascitur is a 15th century carol, though probably of much earlier origins, which highlights the sense of Christ’s birth as deliverance from evil in the form of the political. “Came he to a world forlorn, the Lord of every nation… “Cradled in a stall was he with sleepy cows and asses”, suggesting that the beasts “could see” what the evil of man sees but rejects, namely “that he of all men surpasses”.

Herod then with fear was filled:
‘A prince’, he said, ‘in Jewry!’
All the little boys he killed
At Bethlem in his fury.

The story accentuates the theological idea of the Word made flesh coming to a world which “knew him not” and “unto his own who received him not”. It is the attempt to annihilate and destroy the one whose very coming and being as truth and goodness challenges all the pretensions of worldly power. It is an old story and one which sadly recurs over and over again in our world. The Holy Innocents are the nameless victims of the power games of the mindless Herods of our times. Their innocence lies simply in their powerlessness, in their inability to harm, the true meaning of innocence. The Feast of Holy Innocents highlights a sad feature of ‘the city of man’ historically and in the global present; a world of many, many victims who are caught up in the machinations of political and economic power and are destroyed. Most of them are unnamed and unknown by us, yet known to God.

The point is that the unnamed victims are known and named in God. The whole theological thrust of the Feast within the Festival of Christmas is to gather us into the embrace of Christ’s grace. The lesson from Revelation places all such holy innocents in the vision of the redeemed, the proverbial “one hundred and forty-four thousand” who have “his Name, and the Name of the Father written on their forehead”. In other words the Holy Innocents participate in the world’s redemption accomplished in Christ. In that sense the Collect suggests, albeit disturbingly, to be sure, that God “madest infants to glorify thee by their deaths”. Yet this is the idea of redemptive suffering from the perspective of those who are the innocent victims of the machinations of worldly powers.

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“The world itself could not contain the books that should be written”

Between the martyrdom of Stephen and the slaughter of the Holy Innocents there is The Feast of St. John the Evangelist. All three feasts comprise the three great Holy Days of Christmas and enlighten our understanding of the mystery of Christmas. With today’s feast we have the divine ground of human lives in all of their complexity illuminated for us. We are returned, as it were, to the wonder of Christmas Eve in the pageant of God’s Word and Son in The Letter to the Hebrews and in the Prologue of John’s Gospel. We contemplate this morning the radical mystery of the Incarnation by way of John’s first letter and the ending of the very last chapter of his Gospel. These endings and beginnings are nothing more than the ways in which we are enfolded in eternity, enfolded and embraced in the love of God toward us.

The life of the Church and the doctrine of the Christian Faith is greatly influenced and shaped by “the doctrine of thy blessed Apostle and Evangelist Saint John,” as the collect puts it. The Divine Word signals life and light communicated to us through “that which was from the beginning, which we have seen with our eyes, which we have looked upon, and our hands have handled”; in short, the Word of life, as John’s 1st Epistle says. For in this, “the life was manifested”, the life that is “eternal life, which was with the Father … [which] and was manifested unto us”. To what end? Our fellowship with God and the joy of that heavenly fellowship. For “these things write we unto you, that your joy may be full.”

Is the Word of God only or simply what is written? No. Neither the Christmas Gospel from John’s Prologue nor the last words of the last chapter of his Gospel allow us to draw that conclusion. God’s Word and Son is more than words written, though not less. The greater mystery is how the words written lift us to the wonder of the eternal word with us whose thoughts, words, and deeds, we might say, far exceed all that could be written. “The world itself could not contain the books that should be written.” This is not about more information or facts or data that belong to finite reason and experience; it is about the eternal Word itself as exceeding by definition human comprehension. It is not something to which we can add or from which we can subtract. “For my thoughts are not your thoughts, neither are your ways my ways, says the Lord” (Isaiah 55. 8). And so too, we might say, ‘My words are not your words’.

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“Lord, lay not this sin to their charge”

What most know about St. Stephen, if anything, is probably from the carol, “Good King Wencelaus”, a 19th century English Christmas carol by John Mason Neale set to a 13th century medieval tune collected in a 16th century Finnish collection of carols, Piae Cantiones. Neale’s carol is based upon a 10th century duke in Bohemia, now the Czech Republic, about whom not much is known, other than is being favorably inclined towards Christians. The carol makes no mention whatsoever of the Christmas story and yet, paradoxically, it is one of the most popular Christmas carols! Nonetheless, the carol touches in at least two ways upon some of the most significant features of the Christmas Mystery and the Christian Faith.

The Feast of Stephen, explicitly mentioned in the carol, is one of the three great Holy Days of Christmas. Stephen is the proto-martyr of the Christian Church. Along with The Feast of St. John the Evangelist and The Feast of the Holy Innocents, St. Stephen’s Day contributes to our understanding of Christ’s Incarnation. Lancelot Andrewes notes that Christ’s Good Friday and his Christmas Day are “but the evening and the morning of one and the same day”; a point which John Donne twenty years later also echoed; both of them highlighting the necessary connection between the Nativity and the Passion. They are inseparable. “His whole life was a continual passion”.

T.S. Eliot notes in his play Murder in the Cathedral the central paradox which goes to the heart of the Christian Faith. We celebrate Christ’s Nativity with the Eucharist which recalls and re-presents to us his Passion. As the carol In Dulci Jubilo puts it “Christ was born for this”. Perhaps, it is not really all that strange that on the very day after Christmas we celebrate the first martyr of the Christian Church, St. Stephen, whose story in some sense or other has become associated with the carol and with Christmas.

The two ways in which Stephen is significant in terms of the mystery of Christmas is that he was, first, one of the early deacons of the emerging Christian church, known then simply as ‘The Way’ – the Christian Tao, as it were, and secondly, his sacrifice is explicitly modelled on Christ’s crucifixion and echoes Christ’s first and last words from the Cross. “Father forgive them; for they know not what they do” is Jesus’s first word on the Cross to the Father. Stephen’s last word is “Lord, lay not this sin to their charge”. “Lord Jesus, receive my spirit”, Stephen prays, an echo of Christ’s last word, “Father, into thy hands I commend my spirit”.

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“Now it came to pass in those days … the days [that] were accomplished
that she should be delivered”.

What days? The days in which “there went out a decree from Caesar Augustus, that all the world should be taxed”, as Luke tells us, alluding to matters of politics and power, but, even more as he tells us, “and so it was, that while they [meaning Mary and Joseph], were there [in Bethlehem], the days were accomplished that she should be delivered”. Such is the miracle of birth but as the Christmas Gospel makes clear this is the greater miracle of the birth of Christ, the babe who is Christ the Lord.

All this is the miracle of Christmas which reveals to us the miracle of God making himself known to us in the commonplace and contingent realities of human experience. Not so as to be collapsed into our world and the limitations of our thinking and living but to reveal to us the wonder of God’s will for our humanity, here so wonderfully expressed in the angel’s word to the shepherds. “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people”. What is that good tidings of great joy? The birth in Bethlehem, the city of David, of “a Saviour, who is Christ the Lord”.

So much contained in so few words. “All wonders in one sight”, as the poet Richard Crashaw writes, “eternity shut in a span,/ summer in winter; day in night; /heaven in earth, God in man”.

It begins with words which seem like a fable or a fairy tale. “Now it came to pass in those days”. But then, more concretely yet poetically, “the days were accomplished that she should be delivered.” We will learn in the mysteries of Christmastide from Paul in Galatians, that “when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law”. And why? “To redeem them that were under the law, that we might receive the adoption of sons”. Even more, “because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” So much made, it seems, out of so little, yet it is all the muchness of God, on the one hand, and something more, wondrously more for us, on the other hand.

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