A revealing retelling of Justin’s account, combined with elaborate allegory, can be seen in the work of the great 12th century commentator of th

Joseph in any of the lodging places or houses because of the many travelers from the house of David coming for the registration. So the two of them were obliged to go to a cave near Bethlehem which was a shelter for animals (my translation).32 Here we enter an entirely different exegetical world. This venerable father’s account is rich in the spirituality of his age and his tradition is well worth reading. It is of little help, however, in our attempt at recovering the original Palestinian intent of the material. The Arabic and Syriac versions, like Brown, have opted for neutral words, such as “lodgings,” as their traditions focus on the allegories of the medieval period. What, then, does all of this mean for the faithful as we look forward to the recollection of the miracle of the incarnation? We all face the enormous weight of church tradition which surrounds us with the “no room at the inn” mythology. If our conclusions are valid, thousands of good Christmas sermons, plays, filmstrips, films, poems, songs and books will have to be discarded. But is the traditional myth of a lonely birth in a stable a help or a hindrance to the reality the text proclaims? Surely a more authentic cultural understanding enhances the meaning of the story, rather than diminishing it. Jesus was rejected at His birth by Herod, but the Bethlehem shepherds welcomed Him with great joy, as did the common people in later years. The city of David was true to its own, and the village community provided for Him. He was born among them, in the natural setting of the birth of any village boy, surrounded by helping hands and encouraging women’s voices. For centuries Palestinian peasants have been born on the raised terraces of the one-room family homes. The birth of Jesus was no different. His incarnation was authentic. His birth most likely took place in the natural place for a peasant to be born—in a peasant home. We can and should theologize on the glorious resurrected Christ who meets us in the Eucharist. But a proper understanding of the story of His birth forces us to not lose sight of the One who “took upon himself the form of a servant and was found in the likeness of man.” And, after all, it is still possible for us to sing: Ox and ass before Him bow,For He is in the manger now,Christ is born to save,Christ is born to save. (Reprinted by permission from the Theological Review of the Near East School of Theology, Vol. 2, No. II, November 1979.) Recommended Resources for Further StudyJesus ThroughMiddle Eastern Eyes 50 Proofs for the NTNIV ArchaeologicalStudy Bible Footnotes 1 M. Baily, “The Crib and Exegesis of Luke 2, 1–20,” Irish Ecclesiastical Record, 100 (1963), 358–376; R.E. Brown, “VI. The Birth and Naming of Jesus,” in The Birth of the Messiah (London: Geoffrey Chapman, 1977), pp. 393–434; J.D.M. Derrett, “The Manger: Ritual Law and Soteriology,” Theology, 74 (1971), 566–571, and “The Manger at Bethlehem: Light on St. Luke’s Technique from Contemporary Jewish Religious Law,” in Studia Evangelica, VI, edited by L. A. Livingston (Berlin: Akademia-Verlag, 1973), pp. 86, 94; C.H. Giblin, “Refl ections on the Sign of the Manger,” Catholic Biblical Quarterly 29 (1957), 87, 101; M.D. Goulder and M.L. Sanderson, “St. Luke’s Genesis” Journal of Theological Studies 8 (1957), 12–30; H.L. MacNeill, “The Sitz im Leben of Luke 1:5–2:20,” Journal of Biblical Literature 65 (1946), 123–130; R.M. Wilson, “Some Recent Studies in the Lucan Infancy Narrative,” Studia Evangelica I (Berlin: Akademia, 1959), 235–253: P. Winter, “Some Observations on the Language in the Birth and Infancy Stories of the Third Gospel,” New Testament Studies 1 (1954–55), 111–121. 2 A single Greek text from the sixth century (Bezae) gives an interesting variant to 6a. It reads, “As they arrived the days were completed,” rather than “It came to pass while they were there the days were fulfilled.” The Bezaen text has no support from any earlier Greek texts and none from the early versions. It would seem that Bezae has been accommodated to the myth of a late arrival on the night of the birth. The transcribers of the Bezae text were more consistent than we are. Our text denies a late night arrival theory and yet we manage to maintain it. 3 Dalmann has a diagram of just such a house from a village near Jerusalem. In this particular instance the entire one room house is in the cave. Cf. Gustaf Dalmann, Arbeit und Sitte in Palästina, Vol. VII (Gütersloh: Hermann Werner, 1940), plate n.40. 4 Justin Martyr, Dialogue with Trypho, LXXIX. Cf. The Writings of Justin Martyr and Athenagoras, trans. by M. Dodds, G. Reith and B.P. Pratten (Edinburgh: T. and T. Clark, 1868), pp. 195–196. 5 Plummer, The Gospel According to S. Luke (Edinburgh: T. and T. Clark, 1922), p, 54 6 Justin Martyr, The First Apology of Justin 1:32; cf. Op. cit., p. 34. 7 Justin Martyr, Dialogue with Trypho, LIII; cf. Op. cit. p. 155. 8 O. Cullmann, “Infancy Gospels: the Protevangelium of James,” in New Testament Apocrypha, Vol. I, ed. by E. Hennecke and W. Schneemelcher (Philadelphia: Westminster, 1963), pp. 383–388. 9 Naboth and his famous vineyard (I Kings 21:1–14) is a classical example of the peasant attachment to the inheritance of his fathers. This same attachment is why Palestinian refugees in the current Middle East cannot simply move elsewhere. 10 K.E. Bailey, Poet and Peasant (Grand Rapids: Wm. Eerdmans, 1976), 147. 11 William Thomson, The Land and the Book, Vol. II (New York: Harper and Brothers, c. 1858, 1871), p. 503. 12 E.F.F. Bishop, Jesus of Palestine (London: Lutterworth Press, 1955), p. 42. In spite of the passage here quoted, in his volume Bishop offers another alternative, that of a shed attached to a village guest house. This ignores the fact that mangers are in homes and the fact that the Holy Family has been in Bethlehem for some time. In a public lecture in Jerusalem in 1958 Bishop reaffirmed his earlier view that the birth was in a private home. 13 Gustaf Dalmann, Sacred Sites and Ways, trans. from the German by Paul P. Levertoff (London: SPCK, 1935), p. 41. 14 G. Dalmann. Arbeit und Sitte in Palästina, plates 1–91. 15 Everyone sleeps on mattresses on the raised terrace floor in the village home, so placing a baby there is perfectly natural. 16 G. Dalmann, Sacred Sites and Ways, p. 41. 17 Ibid. 18 Miller suggests that the birth “was probably unattended” because Mary wraps her own child. Cf. D.G. Miller, Saint Luke (London: SCM, 1959), p. 35. The assumption of Miller’s remark is that the mother in her supposed weakened condition after childbirth would not choose to wrap her own child if she had had assistance. The difficulty with this assumption is that Palestinian peasant women are not physically incapacitated by childbirth. The present writer has heard first-hand accounts of Palestinian peasant women caught in the fields with labor pains who gave birth in the fields and then picked up the newborn child and returned to the village with no unusual



Bronze Age Camel Petroglyphs In The Wadi Nasib, Sinai