The Masses of Christmastide have had and continue to have a rich diversity (confusion, even) of names and foci as various traditions attempt to ‘fit in’ the various scenes of the Matthean and Lucan nativity narratives – the nativity, the angels, the shepherds, the circumcision, the naming, the presentation / purification, the visitation of the Magi, the Slaughter of the Innocents, the Flight into and return from Egypt, and the Finding of Jesus in the Temple – while the various incidents appear again in the traditional Roman Matins as well as the modern weekday Mass lectionary (see Lesser Feasts and Fasts), where the Presentation and the Finding are appointed on 29 and 30 December, respectively.
This multiplicity is reflected to some extent in the bcp1979 provisions (which are binding even for those Episcopalians otherwise following the Revised Common Lectionary) for a Second Sunday after Christmas, if there be one: the Flight into and Return from Egypt (skipping over the Slaughter of the Innocents, which should have been commemorated on its proper feast); the Finding of Jesus in the Temple; or the Visitation of the Magi (though not replacing the 6 January observance of the Epiphany) may constitute the Gospel pericope.
Why is it important to mark these events in the life of Christ? Among other things, the Flight into Egypt (and Slaughter of the Innocents) remind us that Christ’s coming into the world was and always is a threat to worldly power, and that Christ knows what it is to be a refugee. These two facets mark the ministry carried out by Our Lord and to be carried on by His followers: to confront the powers that destroy, dehumanize, disenfranchise; and to be in solidarity with – even to become – the poor and the outcast.
Who is the King of the Jews? The Poor and the Rich, the Lowly and the Exalted One.
Who is the King of the Jews? He Who, being carried at the breast, is adored as the Eternal; He Who lieth tiny in the manger, and is He Whom the heavens cannot contain; He Who is meanly wrapped in swaddling clothes, and is more glorious than all the stars.
Why art thou troubled, O Herod? He that is born King of the Jews cometh not by carnal warfare to conquer other kings, but my a marvellous working, by dying, to subdue them to Himself. He is not born to be thy successor, but that the world may faithfully believe in Him. He cometh, not that He may fight in the flesh, but that He may conquer through the suffering of death.
From the V. Sermon of St Fulgentius (Bishop of Ruspa, 468–533)
on the Epiphany
O God, who didst wonderfully create, and yet more wonderfully restore, the dignity of human nature: Grant that we may share the divine life of him who humbled himself to share our humanity, thy Son Jesus Christ…
Collect for the II. Sunday after Christmas
Who is the King of the Jews? He Who, being carried at the breast, is adored as the Eternal; He Who lieth tiny in the manger, and is He Whom the heavens cannot contain; He Who is meanly wrapped in swaddling clothes, and is more glorious than all the stars.
Why art thou troubled, O Herod? He that is born King of the Jews cometh not by carnal warfare to conquer other kings, but my a marvellous working, by dying, to subdue them to Himself. He is not born to be thy successor, but that the world may faithfully believe in Him. He cometh, not that He may fight in the flesh, but that He may conquer through the suffering of death.
From the V. Sermon of St Fulgentius (Bishop of Ruspa, 468–533)
on the Epiphany
O God, who didst wonderfully create, and yet more wonderfully restore, the dignity of human nature: Grant that we may share the divine life of him who humbled himself to share our humanity, thy Son Jesus Christ…
Collect for the II. Sunday after Christmas