The Gospel of Luke: Lesson 2

The Infancy Narrative in Luke: Part 1

Day One

One Birth Story: Two Versions

Only the Gospels of Matthew and Luke provide stories of the birth of Jesus. They have two different
perspectives. Luke presents Jesus as the universal Savior of humankind and centers his account on Mary as the
ideal disciple, while Matthew focuses on Jesus as the longed-for Jewish messiah and centers on Joseph as the
faithful and obedient righteous Jew who obeys God’s every revelation. It is quite obvious that Matthew and
Luke were not copying each other in compiling their respective infancy narratives. Nevertheless they do share
some common details. Both have an angel revealing the divine plan, to Joseph, in Matthew and to Mary in
Luke. Both state that the child will be born of the house of David in Bethlehem, that his name will be Jesus, and
that these events will occur while Herod the Great is King of Judea (37 B.C.-4B.C.). Both agree that Mary is
pregnant, and there is no human father.

Keeping Each Version Straight: An Exercise

Directions: Read chapters 1 and 2 of Luke as well as 1 and 2 of Matthew and then respond to the
following questions.

In which Gospel are there shepherds? In which Gospel are there Magi?
In which Gospel is the birth of John the Baptist announced? Who is rendered mute and in which Gospel?
In what town was Jesus born? Do both Gospels agree on the town?
Which Gospel quotes extensively from the Old Testament? In which Gospel is there a manger?
Which Gospel has the magi following a star? In which Gospel is there no room in the inn for the Holy Family?
In which Gospel does Joseph have dreams? How many dreams does he have? Does anyone else have dreams? If
so, who?
In which Gospel does Mary visit her cousin Elizabeth? In which Gospel are children under the age of two
killed? By whom are they killed?
In which Gospel do the characters Simeon and Anna appear? What is their role?
In which Gospel is Jesus circumcised?
In which Gospel does the Holy Family escape to Egypt?

Personal reflection question: _________________________________________________________________

Small Group Questions for Day One

1. How do you react to the two versions of Jesus’ birth story?

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 2. How did the exercise help you to better understand the Gospel infancy narratives?

3. How do you deal with the discrepancies between the two stories of Jesus’ birth?

Day Two

Luke’s Version of the Nativity

Re-Read Luke, chapters 1 and 2

Luke is a master at creating vivid, carefully arranged scenes. Luke’s account is a skillfully crafted
story. There are characters that appear only in Luke’s account: Zechariah, Elizabeth, John the Baptist,
shepherds, Simeon, Anna, the teachers of the law in the temple, and, of course, the angels that the shepherds
encounter in the field.
Luke’s infancy story is structured around various scenes, each of which is laid out in two pairs of stories.
The basic pattern is that of an annunciation to Zechariah, and to Mary, united by a visit of two mothers,
Elizabeth and Mary, and that of the two births of John the Baptist, and of Jesus.
For Luke, the action starts with the decree of Emperor Augustus (Luke 2:1). This brought the
Nazarenes, Joseph and pregnant Mary, to Bethlehem, as Joseph “. . . was descended from the house and family
of David” (Luke 2:4). Five miles south of Jerusalem, Bethlehem was the hometown of King David and the
place where Samuel anointed David king. Both Matthew and Luke placed Jesus’ birth in Bethlehem to affirm
his status as the longed-for Davidic king.
The crucial moment arrives: “And she gave birth to her firstborn son and wrapped him in bands of cloth,
and laid him in a manger, because there was no place for them in the inn” (Luke 2:7). It is the note, “. . . there
was no place for them in the inn,” that has colored the setting. But it is ambiguous. Was the inn crowded or
was the inn unsuitable for giving birth to a child? In any event, the implication is that Jesus was born in a place
where animals were kept. This supplied the framework for the “signs” that indicate the meaning of the birth.
But what were these signs “bands of cloth” (“swaddling clothes”) and “a manger” to tell the reader?
Mention of a “manger” would bring to the reader’s mind the lines of the prophet Isaiah: “The ox knows its
owner and the donkey its master’s crib [manger]; but Israel does not know, my people do not understand’”
(Isaiah 1:2-3). The shepherds, who were considered one notch above criminals, are apt symbols for those who
were to become Christ’s followers. It is they who know their “master’s crib” (manger). Further, for Luke,
Jesus, the Lord and Savior does not dwell in a place of lodging, but comes as spiritual food for his people
housed in a manger—a feeding trough.
Wrapping “in bands of cloth,” in “swaddling,” seems an odd note. But it, too, has Old Testament
references. Failure to swathe a newborn would be understood as a sign of neglect (Ezek 16:4). Luke has
something else in mind. In the book of Wisdom, King Solomon says: “I was nursed with care in swaddling
cloths” (Wis 7:4-5). Luke’s point being that in spite of the humble surroundings, the child in the manger, is
wrapped like a king, a sign of a royal and Davidic messiah.
For Luke, Mary’s care for Jesus at his birth foreshadows the care shown for Jesus at his death. As Mary
wrapped Jesus in bands of cloth and laid him in the hollow rock of the manger (in biblical times mangers were
made out of stone), Joseph of Arimathea wrapped the body of Jesus in a linen cloth and laid it in a rock-hewn

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tomb (Luke 23:53). The angels proclaimed to the shepherds that the wrapped infant was a sign of the good
news (Luke 2:12). Similarly, at the empty tomb, angels proclaimed the good news that Christ is raised.
In Luke’s infancy story, Mary is presented as the ideal disciple. She is the first to respond to God’s
activity in her life, even though she does not completely understand it (Luke 1:38). Mary did not understand
what Jesus said about directing his life to the Father (Luke 2:50). Though she was unable to fully understand
the implications of Jesus’ identity and ministry, she accepted them. Her actions are those of a faithful disciple
open to the activity of God in her life regardless of her ability to comprehend it.

Outline of Luke’s Infancy Narrative

A. 1:5-25 The Annunciation of the Birth of John the Baptist1
B. 1:26-38 The Annunciation of the Birth of Jesus
C. 1:39-56 Mary’s Visit with Elizabeth
D. 1:57-80 The Birth of John the Baptist
E. 2:1-20 The Birth of Jesus
F. 2:21-40 Presentation of Jesus in the Temple
G. 2:41-52 The Boy Jesus in the Temple

Personal reflection question: _________________________________________________________________

Small Group Questions for Day Two

With which character in Luke’s birth story do you identify?

How does the structure of Luke’s infancy story help you to better interpret it?

What is the meaning of the Old Testament texts that Luke uses for the back drop of his story?

Day Three

Surprised by an angel

Read Luke, 1: 5 - 20
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 Luke is a great storyteller; he starts his story of the birth of Jesus with Zechariah an elderly Jewish priest
and his aged wife Elizabeth who are childless. While Zechariah is at prayer in the Temple an angel appears to
him announcing he will have a child. The structure of the story follows the pattern of birth announcements in
the Old Testament. First, an angel (or God) appears; then the recipient is both troubled and fearful; assurance is
given and the birth is announced; the recipient raises an objection; a confirming sign is given.
Angels are God’s messengers and agents, and Luke mentions them twenty- five times in his Gospel.
More than half of those occurrences are found in the first two chapters. The presence of an angel at the altar of
incense underscores God’s role in the events to follow. Luke gives us the name of the angel, he is Gabriel. The
name is a combination of two Hebrew words, Gabur (“strong man," or “warrior”), and El (“God”); therefore he
is a “Warrior of God.” In the book of Daniel Gabriel both explains visions to Daniel and helps him understand
them (Daniel 8:7-26; 9:22). He functions the same way here in Luke.
The angel proclaims to Zechariah that Elizabeth will have a son and he is to name him John which
means “God has shown favor.” His birth is the answer to prayer, and the scope of his mission is outlined. First,
he “will be great,” in his dedication to God’s work. Second, he will refrain from wine and strong drink, as in the
Nazarite tradition (Num 6:3), and he will be dedicated to the Lord. Third, he will be “filled with the Holy
Spirit,” the essential mark of a prophet. Fourth he will turn many in Israel to the Lord.
Zechariah’s reaction is doubt, he asks Gabriel: “How will I know that this is so?” (1:18). This objection
echoes that of the incredulous Abraham when he was told Sarah would have a child. Zechariah is concerned
with human problems, and he wants a proof, while Gabriel focuses on the power of God. Because of his
incredulity Zechariah is rendered mute for a while. Zechariah’s response contrasts with that of Mary who
expresses wonder at the action of God.

Personal reflection question: How do you react to God’s surprises in your life; with doubt or with awe?

Encountering God can render you speechless!

Read Luke, 1: 21-25

As parents of John the Baptist, Zechariah and Elizabeth fit into an Old Testament pattern. God overcame
the barrier of advanced age to give a son, Isaac, to Sarah and Abraham, and God also overcame the barrenness
of Rebecca, the wife of Isaac, as well as that of the mothers of Samson and Samuel. The author of Luke wants
the reader to know that God is continuing his work in the conception of John the Baptist.

It is important to remember that the Gospel of Luke begins and ends in Jerusalem. No place on earth was
more representative of the presence and promises of God. It was ordinary practice for the Jerusalem temple
priests at the conclusion of their duties to go out to the people and pronounce the priestly blessing (see Num
6:24-26). Unable to speak, Zechariah does not bless the people. For Luke, the priestly blessing will be given at
the conclusion of the Gospel in Jerusalem by the risen Christ (see 24:50). Jesus is shown to be the ideal priest.
The scene closes with Zechariah returning home and Elizabeth’s conception of John. In contrast to her
husband she immediately recognizes what God has done for her, and she utters praise for the way God reverses
all human expectation. What seems impossible with humans is always possible with God. The Gospel of Luke
poignantly portrays this pregnant old woman and mute old man as models of those who trust in God. Her barren
womb will give birth to God’s prophet; his mute tongue will be untied to issue forth in praise to God.

Personal reflection question: How do you react to those who engage in age discrimination?

With God we need not have fear

Read Luke, 1: 26-33

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 The author of Luke connects this scene and the previous one with the same divine messenger, Gabriel,
appearing. The setting moves away from the liturgical and priestly functionality of the Temple in Jerusalem to a
small village in Galilee. Nazareth was singularly insignificant at this time and is never mentioned in the Old
Testament. The situation of the central people in this dramatic event has also shifted from the elderly and barren
Elizabeth and Zechariah to the youthful Mary and Joseph. God’s actions in their lives will be radically new.
This radical newness is emphasized by the double insistence in verse 27 that Mary is a virgin. Whereas
all of God’s previous interventions recorded in the Old Testament to bring about the birth of a child presumed
the cooperation of the human couple and sexual intercourse, Mary’s conception is described as a divine creative
action.
The Lucan annunciation account focuses on Mary as the recipient of God’s revelation. Mary is blessed
because God has chosen her for God’s salvific plan. The angel confirms this by calling her “favored one.” She
is favored to conceive the Son of God. “The Lord is with you” is a frequent expression throughout Sacred
Scripture for God’s assurance. As the phrase is used here and in Christian liturgy, it is a pledge of God’s
protective and guiding presence. The point being, no matter what obstacles Mary faces, God’s indwelling in her
will be realized.
Mary is confused by what the angel says. She is reassured by the angel that she will conceive in her
womb; she will give birth to a son and give him a divinely chosen name Jesus (which means “God saves”).

Personal reflection question: What does it mean for you to believe God is with you and has blessed and
favored you?

Small Group Questions for Day Three

1. How does the angel Gabriel function in the birth story?

2. What is the difference between Zecharaih and Mary’s response to the angel?

3. What does Luke’s insistence on Mary being a virgin mean to you?

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Day Four

Surprised by God’s activity

Read Luke, 1: 34 to 38

Mary’s puzzled response to the angel “How can this be?” and her insistence that she has had no relations
with a man have a variety of purposes in the storyteller’s mind. It confirms her virginity; it expresses wonder at
something that is humanly impossible; and it moves the dialogue to the next stage of revelation about who the
child will be.
Gabriel tells Mary that the “Holy Spirit” and the “power of the most high” will come upon her. These
are parallel expressions of God’s power. The spirit of God that moved over the waters to bring creation from the
abyss (Gen 1:2), now comes upon Mary to bring forth the new creation from her womb. Just as the cloud of
God’s presence overshadows the tabernacle in the desert and the glory of God filled it (Exodus 40:35) so too is
Mary overshadowed. God’s overshadowing presence fills the womb of Mary. Mary thus becomes a tabernacle
of God’s presence dwelling with God’s people. She is the new Ark of the Covenant in whose womb dwells
Jesus the incarnate presence of God. The child to be born will be called “Son of God.”
The angel provides Mary with a sign to confirm her own pregnancy by telling her that Elizabeth, her
relative is pregnant: “For nothing will be impossible with God” (1:37).
Mary’s response: “let it be with me according to your word” flows from both her trusting faith and forthright
obedience to God’s activity in her life. She is thus the ideal disciple, for she is a woman who has said yes to
God’s surprising activity in her life. Mary cooperates with God as faithfully as her son does.
Luke portrays the annunciation to Mary as a faith event. Dramatically, this poor unconventional peasant
woman’s free and autonomous answer to God opens a new chapter in the relationship of God with the world. It
is Mary’s leap of faith that makes possible God’s entrance into the world, in the sense that hence forth God will
be at home in the flesh of humans. Mary’s call by and response to God is the dynamic of everyone’s vocation
through the ages. For Luke, then, Mary is the model disciple for all to follow.

Personal reflection question: Are you ready to be surprised by God as Mary was? What would that look like
for you?

When relatives pay a visit surprises happen.

Read Luke, chapter 1:39-45

The two women, Elizabeth and Mary, represent the meeting of the old (Elizabeth) and new covenant
(Mary). One will have a son who is the last great prophetic figure of ancient Israel; the other will have a son
who is the savior of humankind.
The action of John moving in Elizabeth’s womb prepares for the relationship between John and Jesus in
adulthood. Ancient Israel and the reign of God intersect: “The law and the prophets lasted till John; but from
then on the kingdom of God is proclaimed” (Luke 16:16).
Elizabeth’s question, “And how does this happen to me, that the mother of my Lord should come to
me?” echoes the question of King David when he feared God’s presence in the Ark of the Covenant, “…how
can the Ark of the Lord come to me?” (2 Sam 6:9). The link between Mary and the Ark of the Covenant is seen
in that the Ark bore the divine presence just as Mary carried Jesus---the divine presence in her womb. The Ark
remained in the house of Obed-edom for three months and the Lord blessed his house (2 Sam 6:11). Likewise
Mary stayed in the house of Zechariah for three months and the home was blessed. Thus Elizabeth proclaims
Mary: “Most blessed are you among women.”
Elizabeth’s calling Mary “mother of my Lord” also points out that Jesus is the royal Messiah and Mary
is the king’s mother. It is Luke maintaining that Jesus was Lord from the beginning of his existence in the

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womb. The arrival of the as yet unborn Jesus and his mother fills Elizabeth with the Holy Spirit just as Mary
had been at the annunciation (1:35)

Personal reflection question: Who are the women in my own life who have carried the presence of God to me?

Singing praises for God’s surprising gifts

Read Luke, 1: 46-50

The Hymn of Mary is traditionally called the Magnificat in the Western church and is sung at Evening
Prayer (vespers). It is the first of four hymns that are part of Luke’s infancy narrative (see 1:68-79; 2:14; 2:28-
32). In her canticle, composed entirely in poetic format, Mary gives praise, expresses joy and gratitude for all
that God has done for her. Her personal praise widens to include what God has done for everyone in every age.
Mary is part of a long line of women who sing praise to God in the Old Testament; Miriam, Deborah,
Hannah and Judith. Mary’s canticle resembles that of Hannah the mother of Samuel (1 Sam 2:1-10). Hannah
expresses her lowliness before God and calls herself God’s “handmaid.” Hannah praises God for reversing the
conditions of the proud and mighty and raising up the needy and the poor. Mary does the same.
Mary recognizes God as her “savior.” What God is doing through her will bring about salvation. Her
“lowliness” refers to both her poverty and her unworthiness to be the mother of the Messiah. She calls herself
the “servant” (“handmaid”) of the Lord connecting it with her response to the angel at the annunciation.
Verses 49-50 contrast Mary’s humble lowliness with God’s greatness. Mary sings of God’s primary
attributes: mightiness, holiness, and mercy. God is the “Mighty One” who cares for the lowly and the “Holy
One,” who chooses to dwell among his people. God’s endless “mercy” refers to God’s covenant love choosing
Israel without merit on the people’s part. The advent of Jesus the savior is a new expression of God’s might,
holiness, and mercy known from of old.
The “lowly” yet “blessed” Mary becomes an emblem of God’s saving work. God will bypass those at
the center of power in favor of the marginalized and lowly.

Personal reflection question: How has God shown might, holiness and mercy to you in your life?

Small Group Questions for Day Four

1. Who do Mary and Elizabeth represent in the story?

2. How would you describe the role of the Holy Spirit in the lives of Mary and Elizabeth?

3. What was contained in the Ark of the Covenant in the Old Testament and how does Mary’s
pregnancy relate to it?

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Day Five

What wondrous deeds has God performed!

Read Luke, 1:46 - 56

As Mary’s canticle of praise continues, she sings of God’s great deeds. These praises also announce
what God will continue to do. The strength of God’s “arm” expresses God’s redeeming power throughout
ancient Israel’s history. God reverses the conditions that human beings have created. God exalts the lonely and
needy, putting down the proud, powerful, and wealthy. This pattern of the complete reversal of fortunes will be
evident throughout the Gospel of Luke. In Jesus’ sermon on the plain in Luke, he proclaims that the poor,
hungry, weeping, and hated are blessed because their condition will be reversed (Luke 6:20-26). In Jesus’
parable of the rich man and Lazarus, the poor beggar Lazarus is blessed in the end. This unexpected reversal is
seen most fully in the crucifixion and death of Jesus which is reversed by the resurrection.
The Magnificat is not simply a beautiful religious hymn. It is a powerful challenge to existing structures
of power and oppression. Mary speaks as one whose experience of God as “Savior” is a model for the poor and
oppressed of all ages, especially women.
As Mary’s song concludes, she places herself within the long line of promises made to Abraham and his
descendants. God had promised that all the nations of the earth would be blessed through the descendants of
Abraham. This blessed daughter of Abraham, Mary, continues these promises of God. Like Sarah before her,
Mary gives birth to the promised one of God. Like Sarah what she thought was humanly impossible is always
possible with God.
There is an invitation here to the readers in every generation, to join Mary in her song, to make her
experience of salvation their own.

Personal reflection question: How, when, where, and in whom have you seen God’s reversals take place?

With God’s help, barren give birth and the mute speak.

Read Luke, 1: 57 to 66

As readers we have been left in suspense concerning the fate of Zechariah, left dumb “until the day these
things occur” (v. 20). “These things” refer to the birth and naming of his child, the time for which has now
arrived.
When Elizabeth gives birth to her son, her neighbors and relatives share her joy (v. 58), and interpret it
as an example of God showing mercy. The Greek word for “mercy,” can also be translated “compassion,” and
selecting this meaning enriches the activity of God, for the English noun “compassion” means “to suffer with
someone” God has suffered with Elizabeth and Zechariah over their infertility now blessing them with a child.
Concentrating on the major players---Elizabeth, Zechariah, and John---it is easy to miss the role played
by this unnamed group of surrounding relatives. They rejoice with Elizabeth, but otherwise know nothing of the
deeper significance of the birth. When the question of the name for the child arises, they take charge of the
situation. They want to follow convention and name the child “Zechariah” after his father. Elizabeth, the
mother, seems to have little say in the matter and has a struggle on her hands when she resists, insisting that the
child be called “John,” as the angel commanded. Zechariah breaks the deadlock with the authoritative written
declaration, “His name is John” (v. 63) ---a name that speaks of God’s favor. The name has long since been
decided elsewhere, by God. Convention must give way to a new reality. This explains why the earlier general
rejoicing at the birth (v. 58) now changes to “amazement” and to wonder: “What then will this child become?”
(v. 66).

Personal reflection question: How do you relate to relatives who always seek the conventional?

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Small Group Questions for Day Five
1. With which character in this section of the story do you identify and why?

2. Why is prayer an appropriate response to God’s activity?

3. There are four canticles in Luke’s infancy story. Can you name them? Cite them by chapter and verse
numbers and tells who speaks each of them?

Day Six

Bless the Lord for his wondrous deeds!

Read Luke, 1: 67-75

The long silent Zechariah emerges with a canticle responding to the question asked in amazement:
“What then will this child become?” (v.66). Zechariah is filled with the Holy Spirit and is uttering prophecy.
Just as Elizabeth had been filled with the Holy Spirit, to recognize the significance of Mary in God’s plan; Now
Zechariah is able to recognize the significance of his son, in the plan of God.
The opening line, “Blessed be the Lord God of Israel,” is a common beginning for Jewish blessing
prayers, taken from the psalms. A similar prayer was uttered by David when his son, Solomon, succeeded him
on the throne (1 Kings 1:48).
At the beginning and end of the canticle there appears the notion of “visitation.” Luke suggests that the
rich biblical idea of “visitation” best describes what God is doing through John and Jesus. “Visitation” in the
biblical tradition means God “visits” the people to save them. The key issue is, how will the visit be received?
In the original Greek text, verse 69 refers to “a horn of salvation.” The “saving horn” is an image
derived from the action of a wild animal tossing its horn in a display of power. The image described God’s
saving strength in Psalm 18:3 and is used here in that sense. The image is also used to refer to the Davidic king
as an instrument of God’s salvation and thus also becomes a messianic title.
The canticle proclaims that God has remembered his covenant relationship with his people as the basis
of all his promises empowering people to worship him (v.74), by practicing the covenant virtues of “holiness
and righteousness” (v.75).

Personal reflection question: When have you been visited by God? Do you consider it a blessing?

A great light has dawned from on high.

Read Luke, 1: 76-80

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 In the second half of the canticle, Zechariah is addressing his son directly. He articulates both his son’s
prophetic mission and John’s relationship to the mission of Jesus. Jesus will be called “Son of the Most High
(1:33); John will be called “Prophet of the Most High” (1:76). John will be the last of the great prophets of
Israel. He will be both herald and precursor, preparing people for salvation which will come through Jesus.
“You will go before the Lord to prepare his ways” (v. 76).
The canticle looks ahead to the adult ministry of John. He will prepare the way by giving people
“knowledge of salvation… by the forgiveness of their sins” (v.77). He will do this by the ritual of baptism and
his preaching of repentance from sin (Luke 3:3).
The final image of the canticle is: “the dawn from on high will break upon us” (v.78). “Daybreak,” the
rising light that shines so people can share in the divine splendor. It illuminates those who are in darkness and
those who need guidance (v.79). The age of salvation is described in Isaiah as a glorious effulgence of light
(Isaiah 60:1-2). This radiant image illumines the whole Gospel of Luke. The rising light guides our feet into
“the path of peace.” This peace (shalom) is the hope of Israel and a primary effect of the coming of the Messiah
as it is expressed in Luke. Such peace is not merely the absence of conflict; it is rather a state of complete
wholeness and well-being that comes from God. It is the first greeting of the risen Christ to his disciples: “Peace
be with you” (Luke 24:36).

Personal reflection question: How do you prepare the way for Christ to enter your life and the lives of others?

Joy to the World

One way to sum up the first half of Luke’s infancy narrative is to zero in on his joyful proclamation of
the good news. Luke’s infancy narrative is permeated with joy. The angel who announced the birth of John to
his father Zechariah said, “You will have joy and gladness and many will rejoice at his birth” (1:14); and
Elizabeth declared that the infant in her womb “leaped for joy” (1:44) at the approach of Jesus in the womb of
Mary. In chapter 2 of Luke, the angel appeared to the shepherds to announce the birth of their savior by
proclaiming “good news of great joy” (2:10). Luke is teaching all of his readers how to wait for the Lord with
joy, how to welcome his arrival with joy, and how to have joyful hearts so as to receive the gift of salvation who
is Jesus.

Personal reflection question: For whom or for what are you joy- filled?

Small Group Questions for Day Six

1. What does the expression “peace be with you mean to you?

2. How is joy a virtue fro a follower of Jesus?

3. How would you describe the differences between the roles and approaches of Jesus and John the
Baptist in relationship to salvation?

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 Small Group Call to Prayer
(Place an open Bible on a table in the room with a lighted candle next to it.)

Leader: My friends let us pause as we prepare to hear the Word of God proclaimed in the Gospel. [Lead all in
the Sign of the Cross] + In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

Leader: Come Holy and Compassionate God, be with us here.

All: Dwell in our hearts minds and souls.

Leader: Help us to experience your presence revealed in the Sacred Scriptures.

All: May our time together help us to grow in wisdom and knowledge and grace before God and humankind.

All: Amen.

Closing Prayer
Leader: We thank you God for this time spent together experiencing your revelation through the Gospel.

All: May we continue to be informed and formed by your word in Sacred Scripture.

Leader: Let us go forth to live our faith.

All: Thanks be to God.

Exchange a gesture of peace

For Further Reading

Binz, Stephen J. Advent of the Savior: A commentary on the infancy narratives of Jesus. Collegeville, MN:
Liturgical Press, 1996.

Kelly, Joseph F. The Birth of Jesus According to the Gospels. Collegeville, MN: Liturgical Press, 2008.

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