When I was an undergraduate at St Mary's College, CA, I worked with friends in campus ministry. One year, we planned the College Christmas Liturgy and, as theological students who were a little full of themselves we pressed the college chaplain to let us choose music that had nothing to do with little babies in mangers, etc. We wanted something less "sentimental", less marked by unhistorical Xmas Stars, angels, adorable lambs, charming shepherds, and so forth. Our instincts might have been good theologically, but to some extent we lacked a strong sense of the liturgies involved in the Church's celebration during the Octave of Christmas and the need to celebrate God now-present in the littlest and least! On Friday we celebrated the Feast of the Massacre or Martyrdom of the Holy Innocents --- Matthew's unique narrative which helps contextualize the Feast of the Nativity. Just as Mark's version of the Gospel led him to write "a passion narrative with a long introduction," Matthew's Gospel eased any tendency to sentimentality in the Christmas narrative by reminding us that the Christmas star is accompanied by significant shadow!
But is the story of the massacre about something that really happened? There are good reasons for believing Matt's account is historical and not "just" the Evangelizer's "theologoumenon" (a narrative construct created to convey theological truth). Herod, after all, was known as a cruel, paranoid man driven by a need for power and a strong obsession with conspiracy theories. He had been made "King of the Jews" by the Roman Senate in 40 BC, took over Jerusalem with a Roman army, and then maintained his hold on power by killing anyone who might have seemed the least threat. These people included not only a Hasmonean Prince, but 1 of 10 wives, his Mother-in-Law (also Hasmonean), 3 sons, a brother, 45 Jewish leaders and a handful of Pharisees, 300 military leaders, and any number of other folks Herod felt endangered his position or conspired against him. In general he was hated and after the death of his Sons, Caesar Augustus noted, "I would rather be a pig than one of Herod's Sons!" When commentators describe Herod's typical pattern of behavior they would note he became fearful, killed whomever he feared, fell into a depression, and then as a response to this, shifted into a more active mode of "build, build, build!!" All of this makes Herod's response to the birth of Christ and account from the Magi read as believable; it does not strain credulity --- though it would also have made a powerful theologoumenon!
There is another reason we can believe in this event, however. Often students are told that because there is not multiple attestation in the other Gospels (this is Matthew's story alone!) and because we find no mention of it in Josephus (an ancient historian) or other extra-canonical sources we can't accept the story is historical; similarly they are taught that the huge numbers of children involved (variously, 3000, 16,000, or 64,000 in different Christian liturgical sources) without recognition by Josephus et. al., argues that such an event never happened. But archeologists now know that Bethlehem and immediate environs probably had a population of only 300 people; by extrapolation this means that the number of boys who were 2 years old or younger at this time was only @ 6-7. In a world where infanticide was accepted (or at least not remarked on!), the death of a handful of children by an established murderer and tyrant might well not occasion comment, much less be seen as historically significant. And finally, we ourselves have come to know how quickly people can become inured to stories of harm coming to the least and littlest in our society. Consider the atrocities in Syria and Yemen, or the cruelty now documented which happens to those seeking asylum from oppression daily on our Southern border by US government officials acting in our name --- and as the Holy Family celebrated in today's Feast once needed to do as they fled to Egypt from Herod's machinations!
No, the massacre of the Holy Innocents and trek of the Holy Family into Egypt are credible as historical events and we trivialize and sentimentalize them at our peril --- and at the peril of our theology of the Nativity and Incarnation when we fail to appreciate the portrait of our world painted by various feasts of the Octave of Christmas. Today it is not uncommon to hear that our world is not as it should be because it is evolving toward the fulfillment God has willed for it; sin is sometimes left out of the equation altogether. But real as evolution is and hopeful as is the image of a world slowly evolving toward fulfillment as well, there are powers and principalities at work in our world which are evidence of sin --- that is, of the universal ratification of anti-Divine powers and principalities and the need for the intervention of God in our historical reality. I sincerely believe that the Christ Event would have occurred, sin or no, as a definitive step in the evolution of our world, but I also know that sin is real and the cosmic light of the Christmas star is bright in part because it stands against the backdrop of sin's darkness.
Christmas is a season of Joy not because there is no darkness, no sin, no oppression and death, but because it reminds us that God has made of our humanity a sacrament of (his) own life and light. History has become the sanctuary of the Transcendent and eternal God. Our God is now Emmanuel (God-with-us) and we, the littlest and the least, have been ennobled beyond anything we might otherwise have imagined; in and through Christ we too are called to be Emmanuel for our world; in and through the Christ Event we are each made to be temples of the Holy Spirit. As Advent reminded us, we live in "in-between" times, a time of already but not-yet. There is work to be done, and suffering still to experience. But the light and joy of Christmas is real and something which will inspire and empower all that still needs to be done: caring for, loving (!) the least and littlest so they truly know they are the dwelling places of God; opposing the Herods of this world in whatever effective way we can so the Kingdom of God may be more fully realized by divine grace through time; allowing the joy and potential of the Christ's nativity in our world and ourselves to grow to fullness of grace and stature as we embrace authentic humanity and holiness.
My very best wishes to all on this Feast of the Holy Family and my special thanks to the Sisters of the Holy Family (Fremont, CA) for the charism embodied by the members of their congregation. As they mark the renewal of their vows on this feast we celebrate that they have been and remain a light to the littlest and the least amongst us, to the lost, abandoned, and rejected, the homeless or those who are otherwise without families, and to all those who have found in them a compassionate Presence capable in Christ of healing the wounds occasioned by sin and death. I personally locate them at the crossroads of Mercy and Grace and I am sure I am not alone in this.
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