How Jesus Christ came to be born
This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not b+e afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:
The virgin will conceive and give birth to a son
and they will call him Emmanuel,
a name which means ‘God-is-with-us.’ When Joseph woke up he did what the angel of the Lord had told him to do: he took his wife to his home and, though he had not had intercourse with her, she gave birth to a son; and he named him Jesus.
The bridegroom rejoices in his bride
About Zion I will not be silent,
about Jerusalem I will not grow weary,
until her integrity shines out like the dawn
and her salvation flames like a torch.
The nations then will see your integrity,
all the kings your glory,
and you will be called by a new name,
one which the mouth of the Lord will confer.
You are to be a crown of splendour in the hand of the Lord,
a princely diadem in the hand of your God;
no longer are you to be named ‘Forsaken’,
nor your land ‘Abandoned’,
but you shall be called ‘My Delight’
and your land ‘The Wedded’;
for the Lord takes delight in you
and your land will have its wedding.
Like a young man marrying a virgin,
so will the one who built you wed you,
and as the bridegroom rejoices in his bride,
so will your God rejoice in you.
Source: Jerusalem Bible
Catechism of the Catholic Church
496 From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the Holy Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived “by the Holy Spirit without human seed”. The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like our own. Thus St. Ignatius of Antioch at the beginning of the second century says:
You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin,. . . he was truly nailed to a tree for us in his flesh under Pontius Pilate. . . he truly suffered, as he is also truly risen.
497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility: “That which is conceived in her is of the Holy Spirit”, said the angel to Joseph about Mary his fiancee. The Church sees here the fulfillment of the divine promise given through the prophet Isaiah: “Behold, a virgin shall conceive and bear a son.”
498 People are sometimes troubled by the silence of St. Mark’s Gospel and the New Testament Epistles about Jesus’ virginal conception. Some might wonder if we were merely dealing with legends or theological constructs not claiming to be history. To this we must respond: Faith in the virginal conception of Jesus met with the lively opposition, mockery or incomprehension of non-believers, Jews and pagans alike; so it could hardly have been motivated by pagan mythology or by some adaptation to the ideas of the age. The meaning of this event is accessible only to faith, which understands in it the “connection of these mysteries with one another” in the totality of Christ’s mysteries, from his Incarnation to his Passover. St. Ignatius of Antioch already bears witness to this connection: “Mary’s virginity and giving birth, and even the Lord’s death escaped the notice of the prince of this world: these three mysteries worthy of proclamation were accomplished in God’s silence.”
A song; a psalm of the Korahites. For the leader; according to Mahalath. For singing; a maskil of Heman the Ezrahite.
LORD, my God, I call out by day; at night I cry aloud in your presence.
Let my prayer come before you; incline your ear to my cry.
For my soul is filled with troubles; my life draws near to Sheol.
I am reckoned with those who go down to the pit; I am weak, without strength.
My couch is among the dead, with the slain who lie in the grave. You remember them no more; they are cut off from your care.
You plunged me into the bottom of the pit, into the darkness of the abyss.
Your wrath lies heavy upon me; all your waves crash over me. Selah
Because of you my friends shun me; you make me loathsome to them; Caged in, I cannot escape;
my eyes grow dim from trouble. All day I call on you, LORD; I stretch out my hands to you.
Do you work wonders for the dead? Do the shades arise and praise you? Selah
Is your love proclaimed in the grave, your fidelity in the tomb?
Are your marvels declared in the darkness, your righteous deeds in the land of oblivion?
But I cry out to you, LORD; in the morning my prayer comes before you.
Why do you reject me, LORD? Why hide your face from me?
I am mortally afflicted since youth; lifeless, I suffer your terrible blows.
Your wrath has swept over me; your terrors have reduced me to silence.
All the day they surge round like a flood; from every side they close in on me.
Because of you companions shun me; my only friend is darkness.
Source: The New American Bible