December is upon us once again, which means that Christmas is fast on the approach! Christmas is a time when we often speak of miracles, whether it’s the miracle of Christ’s birth by the Virgin Mary, a “Miracle on 34^th Street,” or the miracle of family Christmas festivities unbefouled by long TSA lines or “that uncle” who likes to bring up uncomfortable topics at the holiday dinner table.

Focusing on the first of these, the birth of our Lord and Savior in Bethlehem, the story is one that is very well known. Typically, at Christmas Mass, we hear Luke’s version of Jesus’ birth; it’s the most complete in its recounting of the journey of Mary and Joseph to Bethlehem, the lack of room at the inn, the placement of Jesus in the manger after his birth, the announcement of Jesus’ arrival to nearby shepherds, and the like. But what do the other Gospels tell us about the birth of Jesus? Is there a reason we always seem to look to Luke?

It is easy to see why we choose not to rely on Mark’s narrative around the birth of Jesus; the evangelist widely thought to be the first Gospel author actually says nothing on the topic and skips right to Jesus’ baptism in the Jordan. John, who wrote what is thought to be the last of the four Gospels, alludes to the birth of Jesus in a much more poetic way, with reference to the “true light…coming into the world” (John 1:9) and the “Word [becoming] flesh” (John 1:14). The only Gospel other than Luke’s that has much to say about the birth of Jesus is the Gospel of Matthew, and while there are certainly elements in the story that resemble Luke’s, there are some key differences. First, while the angel speaks to Mary in Luke’s Gospel, announcing that she will bear a son (Luke 1:26-38), in Matthew’s Gospel, this news comes to Joseph in a dream (Matthew 1:20-24). Furthermore, the angel shares this news with Joseph just as he is considering divorcing Mary, a virgin, after “she was found with child through the holy Spirit,” (Matthew 1:18-19); it seems that Joseph imagined that Mary’s child was a result of infidelity. This does not set as cheerful a tone as Luke’s version, to be sure.

Matthew’s version is also the only one of the four Gospels to mention the arrival of the Magi or Wise Men. Luke tells us about awestruck shepherds who bring no gifts, but spread the good news of Jesus’ birth. Matthew, on the other hand, does not mention the shepherds at all; the only visitors are the Magi, and there is a somewhat sinister plot twist attached to their arrival. When the Magi arrive in Jerusalem, they ask where they might find Jesus, having seen the rising of the star (Matthew 2:1-2). Bearing gifts of gold, frankincense, and myrrh to bring to Jesus, they first encounter Herod, who was “troubled” by the news of the birth of a King (Matthew 2:3). Herod attempts to deceive the Wise Men, asking them to share news of Jesus’ location, so that “[he] too may go and do him homage” (Matthew 2:8). They ultimately find Jesus with Mary, though in a house and not a stable, and they bestow their gifts. Here, they are “warned in a dream not to return to Herod” (Matthew 2:12), because Herod intended murder rather than homage. Similarly, an angel appeared to Joseph indicating that the Holy Family should flee to Egypt to escape Herod (Matthew 2:13). Ultimately, when Herod could not find Jesus, “he ordered the massacre of all they boys in Bethlehem and its vicinity two years old and under” (Matthew 2:16), and event known as the Massacre of the Innocents. The Feast of the Holy Innocents is celebrated on December 28 in commemoration of this tragic event.

So, it would seem that the reason we tend to rely on Luke’s version of events at Christmas Mass is somewhat intuitive. Mark and John have little if anything to say about Jesus’ birth, and Matthew’s version is a little “doom and gloom” for what is supposed to be a time of great joy. Luke tells a charming story of shepherds keeping their flocks and drawn to visit the infant Jesus in the manger while Matthew tells a story of travelers from the east nearly duped into giving away Jesus’ location to a king who wanted to destroy him. If each of these two Gospels were to be assigned a movie genre, Luke’s is a drama with touches of fantasy (in terms of its supernatural events, like a virgin birth and multiple visits from angels) while Matthew’s is at least an action film, drifting towards thriller. One of these formats is certainly more friendly for pews full of kids eager to hear about the miracle of Christmas, while the other points to the fact that Jesus’ survival of Herod’s plot is just as miraculous. What is clear is that each Gospel points to significant divine intervention that amounts to a miracle.

All of that being said, there are certainly elements of the Christmas season that we draw from Matthew’s Gospel, even if this is not the version of events we are likely to hear at Mass. Musically speaking, while Luke gives us “Away in a Manger,” “O Little Town of Bethlehem,” and “Joy to the World,” it is only through the Gospel of Matthew that we have “We Three Kings.” Again, there are no references to the Magi in any of the other Gospels, and the very root of the Christmas tradition of gift-giving comes from this story. And of course, one can think of Matthew’s telling of Jesus’ birth as foreshadowing the sacrifice Jesus would ultimately make for us on the cross years later. Luke saves the fate of Jesus for later in the story, instead focusing on an idyllic birth narrative, but Matthew reminds us of why Jesus was ultimately born—to be a Savior for mankind.

Let us remember this last important detail this holiday season. Regardless of which Gospel we are reading, the greatest gift we are given at Christmas is the birth of the Son of God, a Savior who would die for our redemption. How fortunate we are to exclaim: “Glory to God in the highest, and on earth peace to those on whom His favor rests.” (Luke 2:14)

Merry Christmas, Regis!