We are already in a mood for Christmas. The month of December is a month of celebrations because of Christmas. But it reminds me of many things that are still in my memory as I think of December.

The Gas leak from the Union Carbide Factory in Bhopal was an event that happened in the month of December. The station master gave up his life by sitting there in the railway station making necessary arrangements so that trains to Bhopal could be stopped. He could do that but he had to give up his life in the course of that, along with many others.

December reminds us about the demolition of Babri-Masjid which created lasting alienation between two religious communities. Saddam Hussein was caught by the US Army from his home town Tikrit in a December. A man who wanted to hold on to his power, somehow lost it. And Jesus, though he was king, left everything and came to this world. A tsunami that snatched away the lives of thousands of people in a short span of time occurred in December. In spite of all these mishaps, we celebrate Christmas. To a diseased and broken society Christmas gives a message of the ray of hope. Paul expresses this event in 2 Cor. 9:16 by stating, “Thanks be to God for the indescribable gift.”

How can we make Christmas an active remembrance? How can we meaningfully celebrate Christmas? Is it a mere memory, which is very passive? I think we need to deal with these questions as we approach this season.

In the use of a mobile phone, the receiver pays nothing, but the caller pays. Though the important message of Christmas is giving [God gave his only begotten son], it has often been interpreted only from the point of our receiving end. Thus the active dimension of Christmas is lost to a certain extend. We need to move from a passive memory to an active remembrance. Christ and Christmas should not be the objects of mere memory, but it should be the driving forces to act out the divine plan of deliverance. Thus the title of my reflection as “Towards a Meaningful Christmas, from a passive memory to an active remembrance”.

The Gospel according to Matthew presents along with nativity stories an event, which is hardly preached during Christmas. We have preaching about the portent of the star, the shepherds and the angelic choir, the visit of magi, the offering of gifts etc. But we hardly hear any sermon on Christmas about the story of massacre. The cry of Rachel (the cry of women) and the killing of innocent children have often been neglected as it is even today.

Matthew presents the birth narratives beginning with a genealogy. Genealogy is not a record of man's biological productivity, but a demonstration of God's providence in history. It also reflects the working out of God's plan of creation in the history of salvation. Matthew tells us God's selection process, i.e., Jesus becomes Abraham's son through Isaac and not through Ishmael, Isaac's son through Jacob and not through Easau, and Jacob's son not through the other eleven patriarchs but throiugh Judah. Matthew mentions five women in his genealogy. It is because there is miraculous intervention of God in their life. Matthew has the portrayal of the visit of magi. By this Mathew wants to potray his Jewish and gentile interest, his interest of Jewish particularism and universalism. That is why the gentile men are worshipping the Jewish Messiah, because He is God Immanuel, God for Jews and Greeks. Thus the evangelist says about God's providence in human history and the miraculous intervention. Thus he makes us to say “thanks be to God for the indescribable gift”.

The Matthean infancy narrative is full of Old Testament citations: five episodes with five citations. The last two episodes are often neglected. The story here in Matthew is patterned on the Old Testament stories of Moses-Pharoah and exile-return. Jesus is presented as the fulfillment of the Old Testament. The dream motif in vs.13-15 which gives a warning and then narration about flight to Egypt is the fulfillment of Hosea.11:1. The slaughter of the innocent in Vss.16-18 is the fulfillment of Jere.31:15. The fulfillment of Isa.11:1 is pictured through the narration of the return to Israel and settlement in vs.19-23. The genre of this passage is like Midrashic Haggada. It is history permeated with theological overtones. Thus, the Matthean narrative is a Christian Midrash of the biblical narratives on Moses' birth. Josephus and Philo observed that this is a Jewish Midrash. Pharaoh had been forewarned that a new born baby would be a threat to Egypt. So he ordered killing of the Jewish male infants (Exod. 1:22). Parent's action in the beginning and later Moses' flight to Egypt when his life was threatened by Pharoah finds similarities in the nativity narrations of Matthew. Exod.4:19-20 records Moses' return at the death of Pharaoh.

We find a lot of similarities in language. Matthew pictures Herod as the antitype of Pharaoh and Jesus as the antitype of Moses. The evangelist here employs the exodus typology by echoing the overtones of Hosea.11:1 in 2:15. The one who came to save the people from their sins is the eschatological counterpart of the one who saved his people from their bondage in Egypt (Matt.1:21 and Matt.2:14). For Matthew all Israel's history finds its recapitulation in Jesus' life. This is further substantiated with the exilic motif introduced from Jeremiah, a reference to Rachel's weeping. It is to be noted that the slavery- exodus motif and exile-return motif are in the same theological fabric. Christmas story falls into this theological fabric. This story in Matthew is the most forgotten story of Christmas. There are some important things we often forget with regard to the Christmas story. They are inspiring stories and need some explanation.

Christmas and the culture of slaughtering: Christmas and Killing Matthean community itself is a group of distraught Galilean youth, who had fled the ruthless crushing of the 68CE rebellion, accompanied by the massacre of Galilean youths. The Roman soldiers did not care whether they slaughtered belonged to the militant group or not. It is estimated that at least 3000 Galilean youth were massacred and thrown into a pit. Quite a number of them were perhaps believers in Jesus as the Messiah. So they are now wounded and de-spirited asking “how could God let this happen to us”? It is in this context Matthew is talking about the massacre of the innocents, assuring them that God knows them, because Jesus himself has gone through such painful experience even from his birth. But none of these programs of the evil powers can thwart God's purpose for his people. It is in this context we should analyze this episode in Matthew.

Herod's attitude to the child stands in sharp contrast with that of magi in the preceding passage. For the first time, we find evil in the narrative. It was opposite to the very purpose of God. There would be least possibility to doubt Herod's conspicuous act. It is widely noted by historians that Herod has gone mad during the end days of his brutal reign. No doubt he was an expert in the 'art of assassination'. He annihilated the Sanhedrin, killed 300 men of the court, his wife Mariamne, her mother Alexandra, eldest son Antipater and two other sons. Josephus says “Mad Herod ordered that a member of every family was to be killed when he died. Therefore, there would be widespread mourning at the time of his death”.

Just like Pharaoh wanted to avoid any threat to the existing Egyptian empire by annihilating the Hebrew male babies, Herod also wanted to destroy any threat to his power. In both the cases they wanted to thwart God's gracious purpose of deliverance and liberation. They are representatives of the colonial powers that bring any damage to any one to see that their power and position are not threatened at any cost. The “pax Romana” of Roman emperors is the best example for this. These powers use war, exploitation, expulsion, silencing voices by creating a fear factor and by other evil elements. They sing 'praises to the culture of massacre'. It is in fact damaging God's gracious purpose. Here, it is to damage Jesus.

The church at large and the various interpretations that interpolated into its theology down through the centuries have been causing ill repute to Jesus' Way. The writers from Africa point out that in Africa the best way to become rich is to start a new church. Ever since the church shaped itself into the form of MNC with its commercial and colonial interests, without looking how it affected the lives of the people, it has been tarnishing Christianity. Vested interests in interpreting the scriptures, the absence of solidarity with marginalised people, the bahujans of our society, etc., are in fact stumbling blocks for Jesus' message of liberation. Fr. S. Kappen powerfully promotes the concept of “Jesus beyond Jesus”. Jesus is bound today in the chains of our traditions, doctrines and dogmas. Christ, who has been born as the universal saviour, is domesticated and thus he became the personal property of the church. The Bible presents a Jesus who is part of history.

Celebrating the Herods of the day as our models, we became expert in the art of assassination, if not of body, at least of character. We possess an attitude of “Don't kill but sell” (which was promoted by Jacob's sons against their brother Joseph). It is to be noted that selling is more dangerous. We exercise the art of assassination to safeguard our position and power and for self promotion. In world history Fascism, Nazism, apartheid, the wars which are “against terror”, jihads, and casteism are examples for this. Herod and Pharaoh killed hundreds of innocent children and their by intended to thwart the gracious purpose of God. The 'Mumbai Massacre'is a perfect example. Media hype was unprecedented. Where were these media houses when Khandamal burnt? Where were they when our brethren were burnt alive, when nuns were raped and paraded naked? Why do people raise voice only for Taj, Oberoi and Trident? Why not for the poor people and the suffering minority? What about the people who suffered because of the gas leak from Union Carbide Factory?

2. Christmas and the Cry of Women

The cry of Rachel in the city of Ramah is another forgotten event with regard to the Gospel story of Christmas. Here Matthew cites from Jere.31:15. This citation along with 27:9-10 are the two citations where Matthew has not used the clauses showing purpose (in Greek hopos or hina). It shows that Matthew is reluctant to ascribe evil to the purposes of God. Rachel in her tomb at Ramah (I Sam.10:2), about six miles north of Jerusalem, on the road the exiles would have taken, weeps bitterly because of the fate of those taken into exile saying, “they are no more”. With Isa.10:29 and Hosea.5:8 together with Jerem.31:15 in mind David Allison refer to Ramah as a “city of sadness par excellence”. But the cry has not been recognized. Just like this, the cry of Mary the mother of Jesus went unnoticed by the inn keeper and thus the request for a place for the mother and the baby is denied.

Even today the cry of humanity goes unnoticed by denying space for the marginalized and the landless poor in the main stream of the society. The cry of women in India goes unnoticed. Even today dowry deaths, female infanticide, gang rapes and eve teasing repeat. A few are reported and most of them go unreported. Even when we hear the cry of these people we pretend that nothing is heard. We keep on silencing every voice by singing louder “silent night”. Thus we make the 'violent nights' as 'silent night'. Those who never recognize these cries will neither recognize the voice of Jesus. Even in the exodus story we hear God saying in loud voice “…I have heard their cries…I have come down to deliver…” (Exod.3:7-8). Christmas will remain as a passive memory when the cries are not heard. Only when we recognize the cry of humanity, especially of women and the destitute and declare solidarity with them, Christmas will become an active remembrance.

3. Christmas and the Message of Liberation By bringing an apparent connection between the nativity stories and the exodus-exile traditions of the Old Testament, Matthew the evangelist emphasizes the Messianic mission of Liberation. Both in the exodus and exilic traditions, God who sees the afflictions and hears the cries of the suffering people, takes initiative in executing the mission of liberation. He raises messianic figures in carrying out his mission (Moses, Cyrus etc). In the New Testament God becomes the message and messenger of deliverance (cf. Matt.1:21), i.e., Christmas. It brings us hope and reminds us of God who is active in history, i.e., “God Immanuel”. No message of good news is greater than Christ, God Immanuel. It encourages us to take heart because liberation is possible. Love is the driving force behind liberation. God loved the world and he gave his son (cf.John.3:16). It is giving Himself for a world that is lost in sin. The very name Jesus indicates the tone of a saviour. Thus Christmas is the message of giving out of love for people who are lost.

This message of liberation is relevant to a people who are de-spirited. Matthean emphasis on Galilee is made clear in the last episode. After the death of Herod, Joseph was coming back with his family. But when he heard Archelaeus was ruling in place of Herod, being warned again in a dream, he turned to Galilee; in Nazareth he made his home. Galilee is called Galilee of Nations/gentiles (Matt.4:15-16) because of the Assyrians and Egyptians who passed through this district for trade. Galileans sold food to such traders, which they liked and thus did not honour the food laws (Kosher food rules). They include Naphtali and Zebulun tribes. In Deut. 27:13 we see Naphtali as son of concubine and they did not drive out Cannanites. Children of concubines were not considered the same standing with the children of Leah and Rachel. Thus they were stigmatized. It was like the caste system in India. We have also expressions like “nothing good will from Galilee” and “Are you a Galilean?” etc. But Jesus dwelt there, identifying with them. That is why we read that “the people who walked in darkness have seen a great light and those who lived in the land of deep darkeness, on them a great light shined.” Thus Jesus' birth was a message of liberation for those who were stigmatized by society.

The message of Christmas becomes all the more important in a world that is broken, wounded and diseased. Though the essence of the message of Christmas is “giving” (God gave his son), it has often been interpreted from the point of receiving end. Thus it has become a passive memory. The need of the hour is to move to an active remembrance where Christ and Christmas are not mere objects of memory; rather they ought to be motivations to act out divine plan of deliverance. To engage in an active remembrance of Christmas, we should be channels of this message of liberation. It is to love people, give away oneself to liberate the people who struggle to survive amidst of a culture of slaughtering and silencing the plurality of voices. It is solidarity with the marginalized and the victimized. Let this Christmas be one of self examination, which will help us to take part in an active remembrance of the message of Christ by standing in solidarity with the common masses.