Gloria in Excelsis Deo (Notes)

The Shepherds

An angel appears to the shepherds. J-J Tissot 

''The place where the shepherds were when the Angels appeared to them is supposed to have been what is now called Beit-Saour, a word signifying 'the house of the Shepherds'. This village is probably the ancient Chimham, alluded to by the prophet Jeremiah (41, 17), where the people halted on their flight into Egypt, after the treacherous murder of Gedaliah by Ishmael, the son of Nathaniah.
It is surprising, at first sight, that shepherds should have been watching their flocks in the open air, at the time of year when Christ was born, for the cold must have been intense. It was, no doubt, to the end of December that the account in Holy Writ refers ; but the pastures were not vast grazing grounds where the sheep were gathered together in thousands, from every direction, but mere local fields, where each shepherd tended his own little group of animals. And there is nothing in this anything to surprise any one familiar with the customs of the East. After the December rains are over, the grass begins to grow again, and the flowers reappear. Moreover, the severity of the winters varies very much, and some especially fine days occur, even in the very heart of the cold season, when the shepherds of Bethlehem would go down into the plain with their flocks, as the Arabs do in good seasons.

In England and Denmark, sheep are allowed to feed out of doors nearly all winter, and Cicero tells us that the shepherds of Cicilia and Phrygia treated their flocks in a similar manner. In Mesopotamia, according to Genesis (31, 40), the same custom prevailed, for Jacob said: 'In the day the drought consumed me, and in the night the frost.' Why should not the same custom have prevailed in Palestine, at the time of the birth of Christ? The Holy Land is not far from the countries we have just mentioned ; the climate is certainly warmer than that of Europe...''
[Taken from The Life of Our Lord Jesus Christ, by J. James Tissot, Sampson, Low, Marston, London, 1897]

St Luke - Chapter 2

[8] Et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum.
And there were in the same country shepherds watching, and keeping the night watches over their flock.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. In the fields and plains about Bethlehem. St. Jerome, Ep. 27, Brochardus, and others say that it was the same place where Jacob fed his flocks, and which was called the Tower of Edar, or the flock, because it is rich in pasturage; Gen. 35:21. Here, then, it was that the angels sang “Glory to God in the highest;” and S. Helena built on the spot a Church in honour of the Holy Angels. The place is about a mile from Bethlehem.

Abiding in the field. In Greek ἀγραυλοῦιτες—passing the night or keeping their flocks in the field. For αὐλή is a fold or enclosed place, and αγρός is a field. Theophylact interprets singing in the field, as though from αὐλεῖν, to sing.

From these words Joseph Scaliger argues that Christ was born in September; for it is then, he says, and not in December, the depth of winter, when everything is stiff with frost or snow, that sheep are herded and fed in the fields. However, that Christ was born on the 25th of December is the common tradition of the Church and of all ages. In answer to Scaliger’s argument, it may be urged that in warm climates, such as Palestine, flocks stay in the fields even in winter; whether in the open air, or in sheds prepared for the purpose, such as there doubtless would have been in “the Tower of Edar.” So in Italy one sees sheep and cattle feeding on the plains the whole winter.

A fierce conqueror leaped down from Heaven. J-J Tissot

Keeping watch over their flocks by night. In the Greek φυλάσσοντες φυλακάς—keeping watch through the four watches of the night to guard their flocks lest they might be pillaged by wolves or robbers. Hence we gather that Christ was born in the night, probably after midnight, when the 25th day of December was beginning. And this is signified mystically (for there is another and literal interpretation of the passage) by the words of Wisdom 18:14:





''For while all things were in quiet silence, and that night was in the midst of her swift course, Thine Almighty Word leaped down from heaven out of Thy royal throne, as a fierce man of war into the midst of a land of destruction.''

[14] Cum enim quietum silentium contineret omnia, et nox in suo cursu medium iter haberet,
For while all things were in quiet silence, and the night was in the midst of her course,
[15] omnipotens sermo tuus de caelo, a regalibus sedibus, durus debellator in mediam exterminii terram prosilivit,
Thy almighty word leapt down from heaven from thy royal throne, as a fierce conqueror into the midst of the land of destruction.

In memory of the event the Church of the Three Shepherds was afterwards built on this spot. Lucius Dexter in his Chronicle, which he dedicates to S. Jerome, says, “A.U.C. 752, in the consulship of Lentulus and Messala, one year before the consulship of Augustus and Sylvanus, Christ is born, and is pointed out to three shepherds who were holy men.” See Baronius, A.C. 1.

[9] Et ecce angelus Domini stetit juxta illos, et claritas Dei circumfulsit illos, et timuerunt timore magno.
And behold an angel of the Lord stood by them,[1] and the brightness of God shone round about them;[2] and they feared with a great fear.[3]

And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about tham, and they were sore afraid. “An angel,” says Titus, “in a body which he had assumed to signify that God had assumed a body, and had made Himself visible to man by means of the flesh He had taken upon Him.”

The author of the work “De Nativitate Dii,” attributed to S. Cyprian, Toletus, Francis Lucas, and others think that this angel was Gabriel, for it was he who appeared to the Blessed Virgin and to Zachariah, and he was the agent in all this matter of the Incarnation.

[1]  Came upon them. In the Greek ἐπέστη αὐτοῖς, which some translate “stood over them.” like an angel coming down from heaven. These shepherds, being Jews and believers, are called by an angel, for angels often appeared to the Jews; the Magi, being Gentiles and astrologers, are called by a star. See S. Gregory, Hom. 10, on the Gospels. Euthymius gives four reasons why the angel appeared first to the shepherds, and not to Scribes or rich citizens. (1)The first is that here at Christ’s crib, all things breathe poverty and lowliness, and the simple shepherds, poor and humble as they are, are more pleasing to God than proud rich men, and incredulous Scribes and Pharisees—“I thank Thee, O Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and revealed them unto babes. Even so, Father: for so it seemed good in Thy sight,” Matt. 11:25. Theophylact remarks on this passage: “He has overcome the learned by the unlearned, the rich by the poor; and by fishermen He caught the whole world like fish.”

(2) The second reason is that the shepherds were following the old way of life of the Patriarchs, the most innocent of industries. Abel, Abraham, Isaac, Jacob, Joseph, and Moses were shepherds, and to them, as being holy and innocent, God often appeared by His angels. (3) The third is that Christ was to be the shepherd of His people—“I am the Good Shepherd” (John 10.) Hence it was once usual to paint Christ as a Shepherd surrounded by sheep, as we may still see in Rome in S. Cosmas and S. Damian and other ancient churches.

(4) And the fourth is, in order that we may understand that to the shepherds of rational sheep—of the faithful—the Divine mysteries are first revealed by God, for them to teach their sheep—to the people committed to their care.

The author of “De Mirabilibus Sacræ Scripturæ,” quoted in the works of S. Augustine (vol. iii. bk. iii. ch. 2), gives a (5) fifth reason, namely, that Christ was the Lamb that was to be offered for the salvation of the world. It was fitting, then, that He should first be made known to shepherds.

Tropologically, Christ reveals and communicates Himself to those who watch over their thoughts and actions as the shepherds watched their flocks, and consoles those who have no consolation for themselves. S. Bernard (Serm. 5, “On the Nativity”) says, “The infancy of Christ has no consolation for them that speak much, nor His tears for them that laugh, nor his swaddling clothes for them that are clothed in fine raiment, nor His manger and His stable for those who love the chief seats in the assemblies. But we shall see that these things yield, perhaps, all their consolation to those who wait for their Lord in calmness and quietness. And let them know that the angels themselves bring no consolation for other than such as these.”

[2] And the glory of the Lord shone round about them. In the Arabic version, “the glory of the Lord arose upon them.” Everywhere in Holy Scripture God has manifested His glory by a heavenly light. “By glory of the Lord,” says Euthymius, “we are to understand Divine light.” This brightness, then, was not that of the stars, but a far more august effulgence, the indication of the Majesty of God, whose ambassador the angel was. However, S. Ambrose, Serm. 10, “On the Feast of the Nativity,” says, “When the Saviour arises, not only is the salvation of the human race renewed, but also the brightness of the sun himself; as the Apostle says in Ephes. 1.—That by Him He might restore all things that are, whether in the heavens or on earth. For if the sun is darkened when Christ suffers, it must of necessity shine more brightly than usual when He is born.… To sum up, I hold that it came to pass that the night began to wane while the sun, hastening to pay his homage to the birth of the Lord, brought forth his light upon the world before the night fulfilled her course. Indeed I call it not night at all, nor will I say that it had any darkness when the shepherds watched, the angels rejoiced, and the stars paid their service. If the sun stood still at the prayer of Joshua the son of Nun, why should it not at the birth of Christ make haste to advance into the night?”


[3] And they were sore afraid. They were filled with a holy and reverent fear, by reason both of the strangeness of the vision and the brightness, and also of the majesty of the heavenly messenger,—a majesty which so strikes men as almost to stupefy them, so that of old the opinion prevailed that he who had seen an angel must die, according to the words of Manoah, the father of Samson, “We shall surely die because we have seen God.” Judg. 13:22. From this we may learn that the sign of a good angel is that he first terrifies us and then consoles us.

[10] Et dixit illis angelus : Nolite timere : ecce enim evangelizo vobis gaudium magnum, quod erit omni populo :
And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy, that shall be to all the people:

And the angel said unto them; Fear not, for, behold, I bring you good tidings of great joy, that shall be to all people—but first to you, whom first I summon to visit and adore the Messiah that is born.

[11] quia natus est vobis hodie Salvator, qui est Christus Dominus, in civitate David.
For, this day, is born to you a Saviour, who is Christ the Lord, in the city of David.

For unto you is born this day in the city of David a Saviour, which is Christ the Lord. In Bethlehem, of the seed and lineage of David. Each word here has its weight, and suggests new matter for joy, as is clear to every one who ponders them deeply. Toletus makes a full and minute examination of the passage. The name “Christ” denotes priesthood and kinghood, says Eusebius in the Catena, for both kings and priests were anointed, and were therefore called “Christi”—that is “consecrated by anointing.”

[12] Et hoc vobis signum : invenietis infantem pannis involutum, et positum in praesepio.
And this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes, and laid in a manger.

And this shall be the sign unto you (by which you may know this child from others recently born), ye shall find the babe wrapped in swaddling clothes lying in a manger. For other children born at that time were in houses and in beds,—only Christ was in a manger in a stable. Hence it appears that this manger was commonly known to every one, unless we suppose, as Toletus would have it, that the angel pointed out to the shepherds with his finger, or by an inward inspiration, the cave where the manger was. The angel gives this sign that the shepherds may not suppose, according to the Jewish notion, that their Messiah, as King of the Jews, was to be sought in the royal palace of Herod or in any place of the same kind. For this was Christ’s first Advent—the Advent of Humility, as His second Advent, to judge the world, will be one of Majesty. The sign, then, of the Word Incarnate and straitened is the lowliness of the swaddling bands and the manger. As S. Bernard says, Serm. 1, “On the Nativity,” “What more unworthy, what more detestable, what more severely punishable than that, seeing the God of Heaven become a little child, man should of his own free will set himself in opposition to magnify himself upon the earth? It is a trait of intolerable insolence that, where His Majesty has effaced Itself, a poor worm should be puffed up and swollen with pride.”

[13] Et subito facta est cum angelo multitudo militiae caelestis laudantium Deum, et dicentium :
And suddenly there was with the angel a multitude of the heavenly army, praising God, and saying:

And suddenly there was with the angel a multitude of the heavenly host, praising God and saying. Because, as I said at verse 7, all the angels accompanied Christ to earth and adored Him, and they are His battle array and His host,—the army of Heaven that fight strongly for God against the evil spirits and against the ungodly. Wherefore He is called the “God of Sabaoth,” that is, of armies. So it was that Jacob, the type of Christ, fleeing from his brother Esau, saw an army of angels that brought him aid; wherefore he said, “This is the camp of God,” and called the place Mahanaim—“The camp in double,” on account of the two ranks or bodies of angels which he saw coming to protect him, Gen. 32. Again, if the stars of the morning praised God, and all the sons of God (that is, the angels) rejoiced at the creation of the world, as Job says (ch. 38:7), how much more did they do so at the Incarnation and Nativity of the Word?

[14] Gloria in altissimis Deo, et in terra pax hominibus bonae voluntatis.
Glory to God in the highest; and on earth peace to men of good will.

Glory to God in the Highest, and on earth peace, goodwill toward men (of good will “bonæ voluntatis,” Vulgate). So the Syriac, Egyptian, Coptic, and Persian versions also have it, except the words “of good will,” of which we will treat presently. “In the Highest” may be taken with reference both to “God”—glory to God who dwells in the highest heavens; and also, and preferably with reference to “glory.” In the highest heavens the angels give glory to God, as on earth men enjoy peace through Christ who is now born. Again, these words may be taken either in an affirmative sense—supplying “is;” or in an optative sense—supplying “be.” In the former sense it is, Now is there glory to God in heaven, and peace on earth. For the inhabitants of heaven glorify the mercy, the wisdom, and the fidelity of God, in that He has now exhibited to the world the Christ promised by Him to the patriarchs, and hence there is peace on earth, for that Christ is born to reconcile to God, as the peacemaking King, men who are born sons of wrath. So Toletus and Maldonatus. In the optative sense, praised and glorified be God in heaven, and let all the inhabitants of heaven bless and glorify Him, because He has deigned to send Christ upon the earth, that He, being incarnate, may bring to men peace—that is, reconciliation, grace, salvation, and all good things. Therefore let heaven and earth praise God, and let all the dwellers therein rejoice before Him, because Christ is born, who is the glory of God, the joy of angels, the peace of men. So Jansenius, Baradius, and others.

The Greek versions make this hymn consist of three members:—(1) Glory to God in the Highest, (2) on earth peace, (3) good will among men. So, too, the Syriac, and the Arabic, which instead of “good will” has “rejoicing” [hilaritas]; and the Greek fathers everywhere adopt this reading—S. Athanasius, Basil, Gregory of Nyssa, &c.

But all the Latins, and, among the Greeks, Origen, S. Chrysostom, and Cyril, read, and with better reason, for εὐδοκία—good will, εὐδοκίας—of good will, making the hymn consist of two members. For as glory is given to God as to Him who is glorified, so peace is given to men of good will as to those whom the peace of Christ belongs and befits; and in this way the concatenation of the whole sentence hangs better together. The peace on earth cannot be supposed to be other than that which belongs to men of good will. S. Bernard, in his Epist. 126 to the Bishop of Aquitania, says: “How then shall the peace of men stand before God, or with God, if His glory cannot be secured to God among men? O foolish sons of Adam, who, despising peace, and seeking after glory, lose both peace and glory!”

And on earth peace. The peace of men with God, to whom Christ has reconciled us; and, following on this, peace—that is, tranquillity of mind; and in the third place, peace and concord with other men. Moreover, peace meant for the Jews every good—all prosperity and happiness. Some say that this peace is Christ Himself, “For He is our peace, who hath made both one,” Eph. 2:14; for “it pleased God through Him to reconcile all things to Himself, bringing into peace all things, whether they be in heaven or on earth, by the blood of His Cross,” Colos. 1:20 (Vulg.), S. Augustine (Orat. contra Judæos, Paganos, et Arianos, c. x.), says: “Within the Virgin’s womb there were celebrated spiritual nuptials, God was joined to the flesh, and the flesh clave unto God, coming forth from hence like a bridegroom from his chamber, at whose wedding all creation was stirred up and seemed to exult. For the choir of angels proclaim, as the result of these nuptials, peace to men of good will; for He that was the Son of God became the Son of Man.”

Good will. These words may be taken in three ways— (1) First, with reference to, and as qualifying, “men.” Peace be to men, and yet not to all men, but to those that are of good will. So S. Ambrose reads. (2) Secondly, S. Leo (Serm. on the Nativity): “Peace be to men, to make them of good will, that they may in all things subject and conform their will to God’s will and law.”

(3) But, as the Greek is εὐδοκία, which corresponds to the Hebrew דצון, ratson, and is generally attributed in Holy Scripture not to man but to God Himself, signifying the grace, benevolence, satisfaction, and love of God towards men, Gregory of Nyssa, Theophylact, and Euthymius give the following interpretation: Peace be to men, whom God deigned to pursue with this grace and display of good will—with His benevolence and love, freely and without their merit; to give them such a Saviour and Reconciler to make peace between Himself and them. So, in Ps. 5, it is said, “With the buckler of Thy good will” (in Greek ευδοκίας) “hast Thou crowned us” (Vulg.)—that is, surrounded us, as with a crown, with a buckler, which is Thy benevolence. And in S. Matt. 17, “This is My beloved Son, in whom I am well pleased”—in the Greek ηὐδόκησα. So, too, “men of good will” are elsewhere called “the sons of love.” See Eph. 1:9.

Miscellaneous notes

pāstor, ōris, m.: one who feeds; herdsman, shepherd
pāscō, pāvī, pāstus, 3, a. and n.: to furnish with food; to feed;

[51] Ego sum panis vivus, qui de caelo descendi.
I am the living bread which came down from heaven.[John 6]
[11] Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis.
I am the good shepherd. The good shepherd giveth his life for his sheep.[John 10]
[15] Cum ergo prandissent, dicit Simoni Petro Jesus : Simon Joannis, diligis me plus his? Dicit ei : Etiam Domine, tu scis quia amo te. Dicit ei : Pasce agnos meos.
When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.[16] Dicit ei iterum : Simon Joannis, diligis me? Ait illi : Etiam Domine, tu scis quia amo te. Dicit ei : Pasce agnos meos.
He saith to him again: Simon, son of John, lovest thou me? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.[17] Dicit ei tertio : Simon Joannis, amas me? Contristatus est Petrus, quia dixit ei tertio : Amas me? et dixit ei : Domine, tu omnia nosti, tu scis quia amo te. Dixit ei : Pasce oves meas.
He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.[John 21]

grex , gregis, m.: a herd; flock;
grĕgo, āvi, ātum, 1, v. a.to collect into a flock or herd
> congregation.
praesaepe , is, n.: an inclosure, fold, stall, stable, pen, crib, manger.
glōrĭa, ae, f. Sanscr. cru, to hear; crav-as, fame; Gr. κλύω, κλέος; Lat. cluo, clueo, inclutus, from the root clŭo; lit., rumor, fame; hence also, like κλέος, pregn., glory, fame, renown, praise, honor (syn.: laus, laudatio, gloriatio, elogium, etc.).