Luke’s Infancy Narrative
Luke’s Infancy Narrative
By Fr Tom O'Reilly SSC
An overemphasis on questions of historicity can mean that we miss the message Luke wants to convey through his infancy narrative (Lk 1-2). His main interest is not to inform us of the details of Jesus’ birth and childhood. His account is a highly developed theological and christological statement in narrative form. Luke is presenting the appearance of Jesus as the fulfilment of the many promises God made to Israel. He is also announcing major themes of his story as it unfolds in the mission of Jesus and the Church.
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Luke paints a picture with many shades of the Old Testament. Zechariah and his barren wife Elizabeth remind us of the story of Abraham and Sarah. Simeon and Anna represent the longing for God’s visitation that characterised late Old Testament spirituality. Mary’s joyful praise in welcoming her child and presenting him in the Temple recalls the story of Hannah and her child Samuel. Luke is particularly interested in the fulfilment of the following Old Testament texts: the promise to bless all nations through Abraham (Gen 12:1-3; cf. Lk 1:55,73); the promise of a Messiah from David’s house (2 Sam 7:4-14; cf. Lk 1:32,69); the expectation of the Lord’s sudden coming to his Temple to reveal himself to those who seek him (Mal 3:1-4:6; cf. Lk 2:22-38). The God who is behind everything in Luke’s story is a God who is faithful to his promises and can be trusted. |
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Yet, in the coming of Jesus, something new and unexpected is taking place. The old is giving way to the new, as the old man Simeon suggests in receiving the new child (Lk 2:29-32). John the Baptist is a transitional figure with one foot in the old dispensation and the other in the new. We have parallel events associated with the arrival of John and Jesus (angelic announcement of conception, birth, circumcision, manifestation). Luke draws the parallel, not only to show the close relationship between John and Jesus, but also to highlight the superiority of Jesus. |
Luke is looking forward to the unfolding drama of universal salvation in the mission of Jesus and the Church. His infancy narrative has been called an overture, striking cords which will be heard again and again in the coming narratives. The three journeys to Jerusalem in Lk 1-2 prefigure Jesus’ journey from Galilee to Jerusalem. The announcement of Jesus as Saviour (Lk 2:11), his identification with the poor and marginalized (Lk 2:7,24), as well as the prominent role of women in the infancy narrative (e.g., Lk 1:39-56; 2:36-38), all prepare for Luke’s portrayal of Jesus as the liberator and friend of the poor, the outcasts and those who are excluded. The note of universal salvation sounds loudly and clearly (cf. Lk 1:55,73; 2:29-32).
Luke’s infancy narrative is permeated with an atmosphere of joy and prayer, due mainly to the heightened activity of the Spirit in people and events. The conception of Jesus is due to the Spirit overshadowing Mary (Lk 1:35). Spirit-filled people sense the meaning of what is happening and respond in praise. The three canticles of the infancy narrative (Magnificat, Benedictus and Nunc Dimittis) are like arias in an opera, when there is a pause in the action to reflect in song on what is happening and express one’s inner feelings. Throughout his story Luke will continuously call our attention to the action of the Spirit in the mission of Jesus and the Church, and sustain the atmosphere of joy and prayer from start to finish.
In drawing us into the unfolding drama, Luke wants us to identify with Mary who ponders deeply on what is happening (Lk 2:19,51) and willingly accepts her role, even though she does not fully understand the implications (cf. Lk 1:38; 5:50). Can we, moved by the Spirit, continue to say our fiat to a faithful God, as we engage in mission in these difficult and confused times?
[Gospel of St Luke - Reflections by Fr Tom O'Reilly SSC]