A Worship Magazine
Easley Presbyterian Church
Easley, SC
Dec. 2017
Vol. 3 Issue 8
A common thread that joins us together with Christ and with each other.
Advent 2017
I
t is truly a humbling experience to read back through the Old Testament and see how frail and imperfect all the “heroes” actually are. Abraham, the coward who cannot believe the promise. Jacob, the cheat who struggles with everybody. Joseph, the immature and arrogant teen. Moses, the impatient murderer who cannot wait for God. Gideon, the cowardly Baal-worshipper. Samson, the womanizing drunk. David, the power abusing adulterer. Solomon, the unwise wise man. Hezekiah, the reforming king who cannot go quite far enough. And finally, a young Jewish girl from a small village in a remote corner of a great empire. It never ceases to amaze me why God could not have chosen “better” people to do His work in the world. Yet if God can use them in such marvelous ways, it means that He might be able to use me, inadequate, and unwise, and too often lacking in faith that I am. And means that I need to be careful that I do not in my own self-righteousness put limits on what God can do with the most unlikely of people in the most unlikely of circumstances. I think that is part of the wonder of the Advent Season. — Dennis Bratcher, The Christian Resource Institute
2
Sunday, December 3 First Sunday of Advent Isaiah 1:26-38
I will restore your leaders as in days of old, your rulers as at the beginning. Afterward you will be called the City of Righteousness, the Faithful City.” Zion will be delivered with justice, her penitent ones with righteousness. But rebels and sinners will both be broken, and those who forsake the Lord will perish. “You will be ashamed because of the sacred oaks in which you have delighted; you will be disgraced because of the gardens that you have chosen. You will be like an oak with fading leaves, like a garden without water. The mighty man will become tinder and his work a spark; both will burn together, with no one to quench the fire.”
Hymn Meditation: “Once in Royal David’s City”
(click title to listen)
We don’t think of this as a children’s carol, but that’s how it started. Cecil Frances Alexander published it in 1848 as part of “Hymns for Little Children.” A writer of many hymns and poems for children, she was the wife of the Bishop of Derry in Northern Ireland. She took her position very seriously, traveling with her husband as he visited different churches, always spending time with the children. History records her love for those on the margins of society. Money from her early publications went to establish an institute for the deaf. She was also a noted supporter of the Derry Home for Fallen Women. She loved to visit the poor and the sick. Several of her other hymns are known the world over, including “All Things Bright and Beautiful” and “There is a Green Hill Far Away.” She wrote a series of hymns for children to illustrate the Apostles Creed. “Once in Royal David’s City” illuminates the phrase “conceived by the Holy Spirit, born of the Virgin Once in royal David’s city stood a lowly cattle shed, Mary.” The phrase “Royal David’s City” Where a mother laid her baby in a manger for his bed: refers to Bethlehem and hearkens back Mary was that mother mild; Jesus Christ, her little child. to 1 Samuel 16 where Samuel was sent by the Lord to anoint one of the sons of He came down to earth from heaven who is God and Lord of all, Jesse to be the king who would replace And his shelter was a stable, and his cradle was a stall; With the poor and meek and lowly, Saul. After passing over the older sons, Samuel asked, “Are all your sons here?” Lived on earth our Savior holy. The answer was no, the youngest one, Jesus is our childhood’s pattern; day by day like us he grew; David, was tending the sheep. Surely the He was little, weak and helpless; tears and smiles like us he knew; Lord would not pass over the seven old- And he feels for all our sadness, er brothers, would he? But that’s exactly And he shares in all our gladness. what the Lord did, teaching us that while And our eyes at last shall see him, through his own redeeming love; man looks on the outside, God looks at For that child so dear and gentle is our Lord in heaven above; the heart. The Lord knew the young And he leads his children on To the place where his is gone. shepherd boy had a heart like his. So Samuel anointed David who would be—Cecil Frances Alexander, 1848 come Israel’s greatest king.
3 Mrs. Alexander had a knack for expressing biblical truth in language children would easily understand. If you read the verses carefully, you can see this is truly a children’s song from first to last. But over time it has passed into a wider realm and is now a beloved carol sung by all ages. Since 1918, this carol has been the processional hymn during the Festival of Nine Lessons and Carols on Christmas Eve at King's College, Cambridge, England.
“Angels From the Realms of Glory”
A
ngels, From the Realms of Glory is considered by many students of hymnody to be one of our finest Christmas hymns. In a unique style it addresses first the angelic chorus in the first stanza, then the shepherds in the second stanza, the wise men in the third, and finally today’s believers — calling all to worship Christ our King. Worship is the very essence of the entire Christmas story. James Montgomery was known Prophets call out in the darkness: as a deeply devoted, noble “Make a way for Christ this day;” person who made an important For the long-awaited Savior contribution to English hymnody Is the Truth, the Life, the Way. through his many inspiring texts. At Come and worship, come and worship, the age of 23 he was appointed Worship Christ the newborn King. — Robert Norris editor of the weekly Sheffield Angels from the realms of glory, Register in London, maintaining Wing your flight o’er all the earth; this position for the next 31 years. Ye who sang creation’s story As edi to r of th is p aper, Now proclaim Messiah’s birth. Montgomery championed many Come and worship, come and worship, different causes such as the Worship Christ, the newborn King. abolition of slavery. “Angels, From Shepherds, in the field abiding, the Realms of Glory” first Watching o’er your flocks by night, appeared as a poem in God with us is now residing; Montgomery’s newspaper on Yonder shines the infant light: December 24, 1816. Later it was Come and worship, come and worship, published in a hymnal titled Worship Christ, the newborn King. Montgomery’s Original Hymns and Sages, leave your contemplations, was known as “Good Tidings of Brighter visions beam afar; Great Joy to All People.” Seek the great Desire of nations; Just as the angels, shepherds, Ye have seen His natal star. and wise men all bowed their Come and worship, come and worship, knee in the worship of Christ, may Worship Christ, the newborn King. we pause in our busy lives to do Saints, before the altar bending, the same. Watching long in hope and fear; — Keneth W. Osbeck “Amazing Grace Suddenly the Lord, descending, In His temple shall appear. Come and worship, come and worship, Worship Christ, the newborn King. — James Montgomery, 1816
“Angel with Viol” Sir Edward Burne-Jones
4
O Lord, How Shall I Meet You? (click title to listen)
“God’s Extravagance is Our Instruction for Living”
O Lord, how shall I meet you, how welcome you aright? Your people long to greet you, my hope, my heart’s delight! O kindle, Lord most holy, a lamp within my breast, To do in spirit lowly all that may please you best.
Love caused your incarnation; Love brought you down to me; Your thirst for my salvation procured my liberty. “It is God himself who has made us what we O love beyond all telling, that led you to embrace In love, all loves excelling, our lost and fallen race.
are and given us new lives from Christ Jesus; and long ages ago he planned that we should spend these lives in helping others.” —Ephesians 2:10
You come, O Lord, with gladness, in mercy and goodwill, To bring an end to sadness and bid our fears be still. In patient expectation we live for that great day When your renewed creation your glory shall display.
— Paul Gerhardt, 1653
W
e know that the season of Christmas is a season of giving, because of the gift we have received in the Baby, Jesus Christ, but has anyone ever given you a COW for Christmas? Well, no one has ever given me a cow for Christmas, but someone has given money for a cow to be purchased for another family in honor of me. Christmas and Advent are seasons for us to reflect on something mysteriously wonderful and life changing…God sent His Son to the earth to walk with us, walk among us, dwell with us (Literally “pitch His tent among us). Not only that, but this babe came to give us something EXTRAVAGANT – His Life— so that we might have forgiveness for our sins and hope for our life now and hereafter. As we make plans for Christmas and what gifts we will give to our children, grandchildren, parents, grandparents, friends, and neighbors, think about giving something extravagant, and life giving. We each already have so much – everything we literally NEED – and even more of what we just plain WANT. There are people and families in the world who are just struggling to make it through the day – wondering if they will have food to eat and clothes to put on their bodies. The money you spend on Christmas presents this season could easily rescue several families from day in, day out poverty. Even a small portion of what you spend on presents could transform the lives of people who have no hope. Consider giving the gift of hope through a charitable organization this Christmas and know that you have made a difference in the world beyond where you live. The gift of just $20 can supply a hungry family with a hen that will lay over 200 eggs in a years time! Can you imagine? These eggs can be eaten or sold for income! Challenge yourself this year to think beyond your yearly traditions and expand the wealth and joy you have received to include families outside your circle! You will be the one who receives the blessing and in turn will challenge others to give extravagantly! —Marianne Norris
Hymn Meditation: “In the Bleak Midwinter” (click title to listen)
I
n the Bleak Midwinter is a Christmas carol based on a poem by the English poet Christina Rossetti written before 1872 for a literary magazine. It was published posthumously in Rossetti's Poetic Works in 1904 and became a Christmas carol after it appeared
5 in The English Hymnal in 1906 with a setting by the famous composer Gustav Holst. In 2008 it was named the best Christmas carol in a poll of In the bleak midwinter, frosty wind made moan; some of the world's leading choirmasters and Earth stood hard as iron, water like a stone; choral experts. Snow had fallen, snow on snow, snow on snow, In verse one, Rossetti describes the physical In the bleak midwinter, long ago. circumstances of the Incarnation in Bethlehem. Our God, heaven cannot hold him, nor earth sustain; In verse two, Rossetti contrasts Christ's first Heaven and earth shall flee away when he comes to reign: and second coming. The third verse dwells on In the bleak midwinter a stable place sufficed Christ's birth and describes the simple surroundThe Lord God incarnate, Jesus Christ. ings, in a humble stable and watched by Angels and archacngels may have gathered there; beasts of burden. Rossetti achieves another Cherubim and seraphim thronged the air; contrast in the fourth verse, this time between But his mother only, in her maiden bliss, the incorporeal angels attendant at Christ's Worshiped the beloved with a kiss. birth with Mary's ability to render Jesus physical What can I give him, poor as I am? affection. The final verse shifts the description to If I were a shepherd, I would bring a lamb; a more introspective thought process, and asks If I were a wise man,I would do my part; the question, “What gift do I have to offer this Yet what I can I give him: give my heart. Christ Child?” — Christina Rosetti, 1872
Both of these paintings are by Dante Gabriel Rossetti. “The Girlhood of Mary Virgin” and “The Annunciation.” Rossetti used his sister Christina as the model for Mary in both paintings. And their mother was the model for St. Anne (Mary’s mother) in the first painting. The first painting depicts Mary as a young girl learning to embroider a lily. Her mother sits instructing and her father is seen working outside. This same piece of embroidery is seen in the second painting. In this painting white dominates, emphasizing the quality of the Virgin's purity. The Angel Gabriel offers Mary a lily - a
flower which always denotes purity - as he tells Mary she is to bear the Christ Child. This is reinforced by the lily embroidery – the same one the Virgin is shown working on in Rossetti’s painting of The Girlhood of Mary Virgin. The Spirit of God, in the form of a dove is also seen in both paintings. This painting is unusual in that Mary is shown in a state of fear - she cowers against the wall and casts her eyes down. This contrasts with many artistic depictions of the annunciation where Mary is shown in a state of humble acceptance. Dante strove for realism of expression in his art.
6
Devotion on Advent Art
“The Annunciation” Jan Van Eyck
T
he picture (painted 1434-1436) depicts the Annunciation by the Archangel Gabriel to the Virgin Mary that she will bear the Son of God (Luke 1:26-38). There is an inscription— words beside Gabriel’s mouth stating, “Ave Graplena” - “Hail, full of grace…” And again beside Mary is inscribed her response: “Behold the handmaiden of the Lord…” Her words are painted upside down for God above to see. The seven gifts of the Holy Spirit descend to her on seven rays of light from the upper window to the left, with the dove symbolizing the Holy Spirit following the same path. "This is the moment God's plan for salvation is set in motion. Through Christ's human incarnation the old era of the Law is transformed into a new era of Grace". The setting develops this theme. Mary was believed in the Middle Ages to have been a very studious girl who was engaged by the Temple of Jerusalem with other selected maidens to spin new curtains for the Holy of Holies. She sits, studying the scriptures (possibly the book of Isaiah). The temple is decorated with subjects from the Old Testament that prefigure the coming of the Messiah. In the floor tiles David's slaying of Goliath (center front), foretells Christ's triumph over sin. Behind this, Samson pulls down the Temple of the Philistines, prefiguring both the Crucifixion and the Last Judgment. The rear wall has a single stained glass window, where Jehovah stands, surrounded by seraphim. Behind Mary, there are three windows, representing the Trinity. On either side of the single stained glass window are dim wall-paintings of the finding of Moses by Pharaoh's daughter (left, pre-figuring the Annunciation itself), and Moses receiving the Ten Commandments (right, paralleling the New Covenant Christ would bring). The lilies (in the foreground) are a traditional attribute of Mary, standing for purity. The empty stool may be an "empty throne", a symbol for Christ going back to early Byzantine art.
7
Characters of Nativity: Shepherds
A
group of shepherds tending their flock would have been a very common sight in the first century around Bethlehem. There was nothing glamorous about this occupation. It was dirty and common, but it was honest, hard work, and respectable — after all, King David started out as a shepherd. Throughout the Scriptures, God has been identified with these caregivers. Psalm 23 is one of the best known Biblical texts. Christ became known as the Good Shepherd who cares for His flock. He also becomes the Lamb of God who takes away the sin of the world. It was therefore very appropriate that these humble, hardworking men and women were greeted by a host of angels announcing the birth of the King of kings, the Lamb of God, the Good Shepherd, Jesus Christ.
Chrismon Symbols
C
hrismon is a combination of two words: Christ and Monogram. A Chrismon is a symbol of Christ. Christian symbols date back to the early church. Early Christians used them to identify themselves to one another. These symbols served to transmit the faith and beliefs of the followers of Christ. Chrismons were first used in 1957 to decorate a Christmas tree in the Lutheran Church of the Ascension in Danville, Virginia. They were composed of white and gold materials, WHITE is symbolic of our Lord’s purity and perfection, GOLD, of His majesty, glory, and triumph. The little white lights on the tree point to Christ as the Light of the World.
The Chi Rho Cross
“He said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” Matthew 16:15-16 Chi and Rho are the first two letters of the Greek word “Christos”, that is Christ. This is one of the most ancient Christian Symbols.
8
Sunday, December 10
Second Sunday of Advent Isaiah 12:1-6
In that day you will say:“ I will praise you, Lord. Although you were angry with me, your anger has turned away and you have comforted me. 2 Surely God is my salvation; I will trust and not be afraid. The Lord, the Lord himself, is my strength and my defense[a]; he has become my salvation.” 3 With joy you will draw water from the wells of salvation. In that day you will say: “Give praise to the Lord, proclaim his name; make known among the nations what he has done, and proclaim that his name is exalted. 5 Sing to the Lord, for he has done glorious things; let this be known to all the world. 6 Shout aloud and sing for joy, people of Zion, for great is the Holy One of Israel among you
Hymn Meditation: “Come, Thou Long-Expected Jesus” (click on titles to hear recordings)
A
nticipation is a necessary and important part of every believer’s life. In Old Testament times the people anxiously awaited a Messianic Kingdom. Today we should be waiting with the same urgent expectancy as did the Israelites of old. But our anticipation is the Lord’s second advent - when victory over sin and death will be complete and final. The Old Testament prophecies were very specific concerning our Lord’s first advent. The prophets gave the exact location of his birth (Micah 5:2) as well as the sign that He would be virgin born (Isaiah 7:14). Likewise the New Testament gives clear instructions regarding the second advent: “There will be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations ... and when these things begin to come to pass, then look up, and lift up your heads; for your
Come, thou long-expected Jesus, Born to set thy people free; From our fears and sins release us, Let us find our rest in thee. Israel’s strength and consolation, Hope of all the earth thou art; Dear desire of every nation, Joy of every longing heart. Born thy people to deliver, Born a child and yet a King, Born to reign in us forever, Now thy gracious kingdom bring. By thine own eternal Spirit Rule in all our hearts alone; By thine all sufficient merit, Raise us to thy glorious throne.
— Charles Wesley, 1744
9 redemption draweth near” (Luke 21:25-28). “Come, Thou Long-Expected Jesus” is another of the more than 6,500 hymns written by Charles Wesley. It was first published in 1744 in a small collection of 18 poems tittled Hymns for the Nativity of Our Lord. The vibrant HYFRYDOL tune was composed by a 20-yearold Welshman, Rowland H. Prichard, in about 1830. The tune means “good cheer.” It has been used with many of our popular hymn texts. Just as Christ’s birth 2,000 years ago dramatically changed the course of human history, so will the return of our Lord as the King of kings. With the saints of the ages we pray, “Come, Thou long-expected Jesus!” Rejoice in the truth that God’s eternal promises are unchangeable: Christ was born and He will return. — Kenneth W. Osbeck, “Amazing Grace”
“Lo, How a Rose E’er Blooming” (click on titles to hear recordings)
S
ymbols are a curious thing. Some have universal meaning. Others are more colloquial, having significance only in a smaller community. Some have both. The rose has been a symbol of many things. Some consider it to be the mightiest and most beautiful of all flowers. It is a symbol of beauty and love. “I am the rose of Sharon, a lily of the valley.” (Song of Solomon 2:1). It has been the symbol of mighty families. It is also a symbol of our Lord Jesus Christ. The scriptures make a number of references to flowers. Most of them alIsaiah ‘twas foretold it, lude to the flower fading and dying away. Unique to Christ, though, The Rose I have in mind; is the knowledge that this rose blooms eternally. From the frail, tenWith Mary we behold it, der stem of man blooms the beautiful, mighty, eternal Rose. The Virgin Mother kind. That said, this wonderful, beloved hymn was not originally about a To show God’s love aright, “rose” at all. The original line was “Behold a twig ever sprouting.” The She bore to us a Savior, German word When half spent was the night. for twig is Reis. O Flower, whose fragrance tender This word became conWith sweetness fills the air, fused in transDispel in glorious splendor lation and beThe darkness everywhere. came Ros True man yet very God, From sin and death now save us, which means “rose”. And share our every load. — 15th century German B ut why might the Germans have thought Rose instead of Reis (twig)? A likely explanation is in the common symbolism of the wintertime feast. Europeans used plants that thrive in the winter as a symbol of hope and life in the spring to come. Today we use the poinsettia and the fir tree as a similar symbol. For the Europeans, the Christmas Rose
Lo, how a Rose e’er blooming From tender stem hath sprung! Of Jesse’s lineage coming, As those of old have sung. It came, a floweret bright, Amid the cold of winter, When half spent was the night.
10 has long been used this way. (The Christmas Rose is a winter blooming plant that is not really a rose at all.) God can take even a human mistake or misunderstanding and transform it into a powerful symbol. Closely connected with the rose/flower image, this song speaks of the Promised One sprouting “amid the cold of winter when half-spent was the night.” This is certainly not the first hymn to use winter imagery describing the birth of Christ. Doubtless, this is based on the December observance of Christ’s birth. In truth, we do not know the time of year for the birth of Christ. Many even believe it was the Spring — the time when shepherds would have been in the fields with the sheep. Yet, though technically we cannot assert that Christ was born in the wintertime, the use of the imagery of winter to depict the plight of the sinful world needing a Savior to bring new life is fitting. The same may be said of fixing the time of the Savior’s birth as the middle of the night. The darkness sets the appropriate stage for the coming of the glorious “Light of the world.”
O come, O come, Emmanuel, And ransom captive Israel, That mourns in lonely exile here Until the Son of God appear. O come, thou Wisdom from on high, And order all things far and nigh; To us the path of knowledge show, And cause us in her ways to go. O come, Thou Root of Jesse’s tree An ensign of thy people be; Before thee rulers silent fall; All peoples on thy mercy call. O come, Thou Day-spring, come and cheer Our spirits by Thine advent here; Disperse the gloomy clouds of night, And death’s dark shadows put to flight. O come, Thou Key of David, come, And open wide our heavenly home; The captives from their prison free, And conquer death’s deep misery. O come, O come, great Lord of might, Who to Thy tribes on Sinai’s height In ancient times once gave the law In cloud and majesty and awe. O come, Desire of nations, bind All peoples in one heart and mind. Bid Thou our sad divisions cease, And be Thyself our King of Peace. Rejoice! Rejoice! Emmanuel shall come to thee, O Israel. — 9th Century Latin
O Come, O Come, Emmanuel”(click on titles to hear recordings)
T
he Messiah’s coming was prophesied 600 years before His birth. At the time the Jewish people were living in captivity in Babylon. For centuries thereafter faithful Jews earnestly anticipated the Deliverer-Messiah with great longing and expectati on, echoing the prayer that would “ransom captive Israel.” And finally the long awaited heavenly announcement came— ”Unto us is born this day in the city of David a Savior, which is Christ the Lord!” (Luke 2:11). “O Come, O Come, Emmanuel” was originally used in the medieval church liturgy as a series of antiphons—short musical statements that were sung for the week of vesper services just before Christmas Eve. Each of these anitphons greets the anticipated Messiah with one of the titles ascribed to Him throughout the Old Testament: Wisdom, Emmanuel, The Lord of Might, The Rod of Jesse, Day Spring, and the Key of David. The haunting modal melody for the verses is also of ancient origin. It is based on one of the earliest forms of sacred music known—the Chant or Plain Song. Christ came not only to be Emmanuel—”God with us” — but even in a more personal way, God in us. Carry this truth throughout the Advent season. — Kenneth W. Osbeck, “Amazing Grace”
11
Advent Candles
M
any Old Testament prophecies told of the coming of Jesus, the Savior. Our use of the Advent Candles help us focus on three comings or “advents” of Christ. 1. Jesus came to earth, in human form, at Bethlehem, to save us from our sin. 2. Jesus comes into our hearts to cleanse us and conform us to His image. 3. Jesus instructed believers to watch for His second coming. The Advent Wreath forms a circle that represents Jesus’ divinity, without beginning or ending, and His unending love and care for His followers.
Detail from “Virgin of the Rocks” da Vinci, 1508
Purple, the Color of Advent
I
t has long been understood that colors have the power to evoke different emotional responses. Purple is a deep color and is intended to evoke deep emotions of remembering and waiting—remembering God’s promises, and waiting for the Promised One. Purple is a rich color often reserved for royalty. Let your hearts and minds dwell on the rich blessings provided by the King of kings. During this season when we are bombarded by red and green, by glitter and tinsel, let us enter the House of the Lord and be filled with the patient and pondering Purple. “Wait on the Lord, and renew your strength.”
12
Devotional on Advent Art
N
ativity is painted by an American artist named Brian Kershisnk (b. 1962). I came across a picture of this painting last Christmas and I was completely captivated by it. There is so much to see in the details of this painting (the original painting is 10 feet tall and 25 feet wide). Baby Jesus has just been born. He is still ruddy from birth and the midwives are cleaning up. Mary’s face is flushed and her eyes are red from weeping and childbirth. Poor Joseph is completely overwhelmed by the experience. He places a hand on Mary’s shoulder, trying to comfort her (as she places her hand on his, trying to comfort him.) Even a kindly “unseen” angel places a hand on Joseph’s head trying to comfort him. The scene of the new family is not radiant or beautiful, but it is nevertheless a holy moment that is real and tender and magnificent. Almost the entire painting is filled with the heavenly host as they enter from the left and flow over the family like a wave crashing on the sea. The family seems unaware of their presence, but the little dog and her pups in the right corner seem curious about the angelic host in their humble stable. I simply love the expressions of the angels — and how those expressions change as they pro-
gress from left to right. As they enter, they are pointing. One turns back to the others as he glimpses the child as if saying: “He’s really here, the Christ Child is born!” Others have arms stretched out, longing to touch the Holy Baby. There is a feeling of excitement as they crowd into the stable. As they get closer to the family, the sense is much more reverent and awestruck and filled with quiet wonder. As they depart, the angels respond with singing praises — singing all the way out to the fields where they will announce the news to the shepherds gathered there. There is one angel who is being swept away with the crowd who is struggling to get a last glimpse of the Baby. In the angel throng there are infants, children, adults and elderly — all coming to see and worship Christ. Take a look at the angels. Take a close look. Can you find yourself in that crowd? Are you the one reaching longing to touch, or excited to tell those behind you that Christ is here? Are you reverently huddled around him in quiet worship, are you raising your voice in song? Are you offering comfort to the frightened Joseph? Are you lifting your hands in praise? I think we all can find ourselves somewhere in the painting.
13
Characters of the Nativity: Joseph
W
e don’t really know very much about Joseph. We do know that he was a carpenter — a skilled laborer from Nazareth. That tells us he was most likely strong and hard -working. We know that he was willing to treat Mary with kindness even when he found out she was pregnant and thought she had betrayed him. That tells us he was compassionate, kind, and wise. What kind of man would God choose to raise His very own Son? Strong, wise, and compassionate —that’s Joseph. Joseph stands proudly beside Mary, keeping loving watch over the Son who is not his own. In his hand, he holds a hammer, the symbol of the carpenter. The hammer and nails were used by his loving father to build a cradle, a bench, a home, for his family. The hammer and nails were used by his Father to save the world.
The Baptismal Shell The risen Christ instructed His disciples: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you, and lo, I am with you always, to the close of the age.” Matthew 28:19-20. Just as Jesus was baptized at the beginning of His ministry, so the risen Christ instructed His disciples to go and baptize others. The shell with three drops of water falling from it symbolizes baptism in the name of the Father, Son, and Holy Spirit.
14
Sunday, December 17 Third Sunday of Advent Isaiah 35:1-10
The desert and the parched land will be glad; the wilderness will rejoice and blossom. Like the crocus, it will burst into bloom; it will rejoice greatly and shout for joy. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon; they will see the glory of the Lord, the splendor of our God. Strengthen the feeble hands, steady the knees that give way; say to those with fearful hearts, “Be strong, do not fear; your God will come, he will come with vengeance; with divine retribution he will come to save you.” Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy. Water will gush forth in the wilderness and streams in the desert. The burning sand will become a pool, the thirsty ground bubbling springs. In the haunts where jackals once lay, grass and reeds and papyrus will grow. And a highway will be there; it will be called the Way of Holiness; it will be for those who walk on that Way. The unclean will not journey on it; wicked fools will not go about on it. No lion will be there, nor any ravenous beast; they will not be found there. But only the redeemed will walk there, and those the Lord has rescued will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away.
“Away in a Manger”
(click on titles to
hear recordings)
“And she brought forth her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in a manger, because there was no room for them in the inn.” Luke 2:7
T
his is commonly known as “Luther’s Cradle Hymn.” But did the great German Reformer, Martin Luther, really write the words? Did he sing them by the cradle of his little son, Hans? This is a great mystery in hymnology. In 1887, “Away in a Manger” appeared in a little book of songs entitled Dainty Songs for Little Lads and Lasses, published in Cincinnati by John Church Company. The songbook was compiled by James R. Murray. A notation beneath “Away in a Manger” said: Luther’s Cradle Hymn (Composed by Martin Luther for his children and still sung by German mothers to their little ones.) Only stanzas one and two were given. “Away in a Manger” quickly became America’s favorite children’s carol, the words being sung to forty-one different tunes! Everyone assumed the poem had been written by Martin Luther. Then in 1945, Richard Hill published a fascinating article entitled “Not So Far Away in a Manger” in which he announced he had discovered the first two stanzas of “Away in a Manger” in an 1885 songbook entitled Little Children’s Book, published by German Lutherans in Pennsylvania. No authorship was given. Nor could Hill find any appearance of this carol in German church history or in Luther’s works. After extensive research, Hill concluded: “It seems essential to lay aside once and for all the legend that Luther wrote a carol for his children, which no one else knew anything about,
15 until it sudd e n l y turned up in English dress 400 years The cattle are lowing, the baby awakes, later in PhilBut little Lord Jesus, no crying He makes; adelphia. I love Thee, Lord Jesus, look down from the sky Luther can And stay by my cradle till morning is nigh. well afford Be near me, Lord Jesus, I ask Thee to stay to spare the Close by me forever, and love me I pray; honor.” But Bless all the dear children in Thy tender care, he adds, And fit us for heaven o live with Thee there. “Although — Anonymous Luther himself had nothing to do with the carol, the colonies of German Lutherans in Pennsylvania almost certainly did.” So the mystery endures. Who wrote “Away in a Manger”? There were apparently two unknown writers: A German Lutheran in Pennsylvania who wrote the first two stanzas, with another unknown author adding a third verse which first appeared in an 1892 songbook.
Away in a manger, no crib for a bed, The little Lord Jesus laid down His sweet head. The stars in the sky looked down where He lay, The little Lord Jesus, asleep on the hay.
“Infant Holy, Infant Lowly”(click on titles to hear recordings)
T
he beloved manger scene which adorns Christian homes and churches each Christmas season traces its beginnings back to Francis of Assisi, who wanted to humanize the teachings of the scriptures and to remind Christians of the humble beginnings of Jesus Christ their Savior. In 1224, Francis conceived his plan for a living manger scene while watching shepherds in the field outside the village of Greccio, Italy. He went to the Pope himself to seek permission to perform his Nativity scene and then sought help from a wealthy nobleman named Giovanni of Greccio, who Francis knew, “valued nobility of blood less than nobility of soul.” Giovanni gave Francis the space in a hillside cave outside the village for his manger scene. Before Christmas came, news spread through the countryside that Francis was planning a unique and special Christmas Eve, the villagers lit torches and walked up through the trees toward the manger, bringing the hillside alive with their bright light. Francis read the words of the gospel which described the birth of Jesus in Bethlehem and the crowd was Infant holy, infant lowly, awestruck, moved to silence by the beauty and simplicity of For his bed a cattle stall; the moment. The gathered Christians left the manger singing Oxen lowing, little knowing, hymns and carried their torches back into the village. The Christ the babe is Lord of all. beauty of the night was not soon forgotten by those who had Swift are winging, angels singing, witnessed it. Many understood the true meaning of the birth in Noels ringing, tidings bringing: the stable in Bethlehem fully for the first time that night. ThereChrist the babe is Lord of all. after, a living manger scene or a set of carved figures became increasingly part of the Christmas tradition in Italy, and eventuFlocks were sleeping, shepherd keeping ally spread to many other Christian lands. Vigil till the morning new “Infant Holy, Infant Lowly” is a 14th century Polish carol deSaw the glory, heard the story, picting the manger scene on that very first Christmas night. It Tidings of a gospel true. recalls the humble beginning of a baby who was King and Thus rejoicing, free from sorrow, Savior of all mankind. Praises voicing, greet the morrow: —from The Traditions of Christmas by Nancy J. Skarmeas Christ the babe was born for you. — Polish Carol
16
Advent Art: “The Star of Bethlehem” Sir Edward Burne-Jones
T
he Star of Bethlehem is a painting in watercolor by Sir Edward Burne-Jones depicting the Adoration of the Magi with an angel holding the star of Bethlehem. At 101 1/8 x 152 inches, The Star of Bethlehem was the largest watercolor of the 19th century. It was completed in 1890. Jones adds a melodramatic element to the traditional scene, emphasizing emotions and creating a mysterious atmosphere. This impression of mystery is reinforced by his choice of color. Though blue is generally the color of the Virgin’s cloak, here it is a prevalent tint. All the characters are clad in dark-blue clothes, which confers unity to the scene. The scene is imbued with gothic gloominess and medieval mystery. One of the three wise men is a knight in his armor. The helmet on his head is a most unusual detail. Edward Burne-Jones revisits the Nativity and transposes the scene into the Middle-Ages. His style owes much to tapestry: the prevalent colors are green, blue and red; flowers and vegetal ornaments decorate the scene; all sense of depth and perspective has been abolished. The scene is bathed in a mysterious, preternatural light, which gives an eerie atmosphere to the scene. This dream-like effect springs from the use of color and the abundance of details. Edward Burne-Jones minutely painted all the details of the Magi’s garment: the gems and precious stones ornamenting the crown, the decorated seam of the African wise man, the embroidery on the edging of the gown, the shoes designed after the medieval fashion, and the elaborate pattern decorating the stole and fabrics. The accumulation of detail shows the wealth of the Magi and plunge the onlooker into a dream. The extraordinary wealth of the Magi’s outfit is in stark contrast with the poverty of the Holy Family. Joseph, the Virgin, and Christ are sheltered under a small hut made out of wooden poles and straw. In The Star of Bethlehem, Joseph is about to light a fire with the straw he has just collected. The hut is painted in such a detailed manner that the viewer can see how it was built. Each tiny twig, each blade of grass, or wisp of straw is clearly visible. The strangeness of the whole scene is
17 due to the juxtaposition of the Magi’s riches and the Holy Family’s plain life, and to the dizzy collection of details. The Star of Bethlehem testifies to Edward Burne-Jones’ style. His taste for medieval tales and chivalry combines with his interest in religious subject-matters. The colors are borrowed from medieval tapestry, as well as the flat composition and the elongated figures. The moodiness of the scene is also very typical of the atmosphere in Jones’ canvases. His characters are often both calm, or unflinching, and slightly melancholy. In this respect, Jones is also a romantic painter fleeing the mundane vulgarity of his epoch, and seeking an otherworldliness in his medieval-style religious art.
Christmas Greenery
L
ong before the Christian era, evergreens held special place in folklore and legend as symbols of life and renewal. In the darkest, coldest days of winter, the vibrant greenery served as a reminder of the springtime that would surely come. The many varieties of evergreens, thus, were a perfect fit with the Christmas celebrations. Christmas, after all, is a celebration of new life and of the promise of eternal life. Two of the evergreens with ancient legends attached to them are the holly and the ivy. Their symbolism is twofold, for not only do they retain their greenery throughout the winter, but they also bear fruit during this dark, cold season. The holly in particular came to symbolize the crown of thorns and the red berries recall the drops of blood. It is a promise of Salvation from a tiny baby in Bethlehem. The most significant of all Christmas evergreens is the fir tree, and many legends exist about its origins as a symbol for Christmas. In medieval times, in the day leading up to Christmas, Christians performed dramas reenacting humanities fall from grace in the garden of Eden. The Garden was symbolized by a single fir tree hung with bright red apples. Eventually, the dramas fell out of style. But the trees remained. The apples, originally a symbol of our fall, were joined by wafers, a traditional symbol of our salvation. Eventually, these evolved into ornaments and decorated cookies that we see on Christmas trees today. Fir trees, holly, and ivy, have proven themselves to be eternal symbols of the Season, and will forever brighten our homes, and turn our thoughts toward the celebration of Life and Hope and renewal.
The Holly and the Ivy (click on titles to hear recordings) The holly and the ivy, When they are both full grown, Of all the trees that are in the wood The holly bears the crown.
The holly bears a berry As red as any blood And Mary bore sweet Jesus Christ To do poor sinners good.
O the rising of the sun, And the running of the deer, The playing of the merry organ, Sweet singing in the choir.
The holly bears a prickle As sharp as any thorn, And Mary bore sweet Jesus Christ On Christmas day in the morn.
The holly bears a blossom, As white as lily flow’r, And Mary bore sweet Jesus Christ, To be our sweet Savior.
The holly bears a bark As bitter as any gall, And Mary bore sweet Jesus Christ, For to redeem us all.
— Traditional English Carol
21
18 Characters of the Nativity: Mary
M
ary was a young Jewish girl who was chosen to bear the long-awaited Messiah. She possessed the remarkable courage to say “Yes, Lord” to such a daunting task. She faced the real possibility of losing the man she would soon marry. She certainly faced humiliation, ridicule, and even death for being an ‘unwed” mother. She most certainly passed along this same courage and strength of character to her son, Jesus, as he faced ridicule, scorn, and even death. From the beginning of the 12th century, artists have depicted Mary wearing a blue cloak. Symbolism and color were important aspects of art. Blue symbolizes truth, clarity, and peace. Another significant symbol for Mary is the lily. This white flower and the fleurde-lis represent purity and are closely associated with Mary.
Victorious Lamb of God All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. Isaiah 53:4-7 The Next day, John the Baptist saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world!” John 1:29 Agnus Dei is Latin for “Lamb of God” which harkens to the Isaiah passage. This Chrismon also contains the banner of victory with the Lamb of God. This is called the V icit A gnus, or the “Victorious Lamb”, symbolizing Christ’s victory over sin and death.
The Star “Where is the child who was born king of the Jews? For we have observed His star at its rising, and we have come to pay him homage.” Matthew 2:2. The Star of Bethlehem, also called the Christmas Star, revealed the birth of Jesus to the magi, or "wise men", and later led them toBethlehem. The star appears in the nativity story of the Gospel of Matthew, where magi "from the east" are inspired by the star to travel to Jerusalem. There they meet King Herod of Judea, and ask where the king of the Jews had been born. Herod, following a verse from the Book of Micah interpreted as a prophecy, directs them to Bethlehem, a nearby village. The star leads them to Jesus' house in Bethlehem, where they pay him homage, worship him, and give him gifts. The wise men then return to their "own country."
19
Sunday, December 24 Fourth Sunday of Advent Isaiah 2:1-5 This is what Isaiah son of Amoz saw concerning Judah and Jerusalem: 2 In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. 3 Many peoples will come and say, “Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the Lord from Jerusalem. 4 He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. 5 Come, descendants of Jacob, let us walk in the light of the Lord.
“Angels We Have Heard on High”
And suddenly there was with the angel a multitude of the heavenly host praising God and saying: Glory to God in the highest, and on earth peace, goodwill toward all people.” —Luke 2:13-14 Angels we have heard on high Sweetly singing o'er the plains, es Anges dans nos Campagnes was a French carol And the mountains in reply dating from the 1700s, which appeared in several dif- Echoing their joyous strains. Gloria, in excelsis Deo! ferent versions. It was published in English in 1862. Hymns are usually authored by human beings like us, but in Shepherds, shy this jubilee? this case obscure verse by unknown French poets were cou- Why your joyous strains prolong? pled with a refrain that was literally composed by angels in What the gladsome tidings be heaven: “Gloria in excelsis Deo.” That’s the Latin wording for Which inspire your heavenly song? Gloria, in excelsis Deo! the angelic anthem, “Glory to God in the highest!” It comes Come to Bethlehem and see from Luke 2:14 in the Vulgate, the Latin version of the Bible. This was the song proclaimed by the angels over Shep- Christ whose birth the angels sing, Come, adore on bended knee, herd’s Field the night Christ was born. The musical score Christ the Lord, the newborn King. stretches out and emphasizes the words in a way that is Gloria, in excelsis Deo! uniquely fun to sing and deeply stirring, as we lift our voices to proclaim: Jesus has come! Hope has arrived on earth! A Sav- See him in a manger laid, Whom the choirs of angels praise, ior is born! Glory to God on High! Gloria, in excelsis Deo! Mary, Joseph, lend your aid, While our hearts in love we raise. Gloria, in excelsis Deo!
L
—French Carol
20 Hark the herald angels sing "Glory to the newborn King! Peace on earth and mercy mild God and sinners reconciled" Joyful, all ye nations rise Join the triumph of the skies With the angelic host proclaim: "Christ is born in Bethlehem" Hark! The herald angels sing "Glory to the newborn King!"
“Hark! The Herald Angels Sing”
C
hristmas carols as we know them now were abolished by the English Puritan parliament in 1627 because they were a part of a “worldly festival,” which they considered the celebration of Christmas to be. As a result, there was a scarcity of Christmas hymns and carols in the 17th and early 18th centuries. Charles Wesley’s “Hark! The Herald Angels Sing” was one of the few written during this period. Wesley’s fine text and the melody by the master composer Felix Mendelssohn have given this hymn its great popuChrist by highest heav'n adored larity among Christmas songs. Christ the everlasting Lord! Late in time behold Him come Like many of Charles Wesley’s more than 6, 500 hymns, this text Offspring of a Virgin's womb clearly presents Biblical doctrine in poetic language. The first stanVeiled in flesh the Godhead see za describes the song of the angels outside Bethlehem with an inHail the incarnate Deity vitation to join them in praise of Christ. The following stanzas prePleased as man with man to dwell sent the truths of the virgin birth, Christ’s deity, the immortality of Jesus, our Emmanuel the soul, the new birth, and a prayer for the transforming power of Hark! The herald angels sing Christ in our lives. "Glory to the newborn King!" For more than Hail the heav'n-born Prince of Peace! 200 years, believers have been enlightHail the Son of Righteousness! Light and life to all He brings ened and blessed Ris'n with healing in His wings by the picturesque Mild He lays His glory by manner in which Born that man no more may die Charles Wesley has Born to raise the sons of earth retold the truths of Born to give them second birth our Savior’s birth.
Hark! The herald angels sing "Glory to the newborn King!"
— Charles Wesley, 1734
“Go, Tell It On the Mountain” Tell It on the Mountain is a spiritual that tells the G ostory of Jesus’ birth from the perspective of the
“Angel with Lute” Melozzo Da Forli, c. 1480 shepherds. Just as the shepherd made a decision to go to Bethlehem right away after hearing the message of the angels, this spiritual invites all gathered to immediate action. The chorus of this spiritual traditionally involves congregational-style singing, with different voice types, handclapping, foot stomping, and swaying of bodies. The format for the spiritual is verse and refrain. It is a hymn with stanzas that move the storyline, and a refrain after each stanza to reorient the focal point of the song’s message. The story of the shepherds is told in the stanzas, traditionally sung by a soloist. One of the traditional characteristics is the way the last note and last word of each stanza are held before re-entering in the chorus. It is as if those who set this tradition wanted to make sure everyone was ready to come in on the chorus. So important is this message, so important is this act of solidarity, the song will wait, inviting all to come join us! The spiritual calls attention to an important event that signifies the “year of the Lord’s favor.” Jesus Christ is born! He has been anointed to “release the captives and to let the oppressed go free! (Luke 4:18-20). By singing this song we are reminded that people still need release everywhere. We must tell about God’s justice whether facing oppression, racism, sexism, classism, poverty, fear, jealousy, or
21 greed. This hymn repeats the message of the Liberator that those in bondage need release. When we tell the story, in a spirit of gratitude, and refuse to let life’s circumstances dictate our own expectations about justice, love of self, God, and neighbor, we can be possessed of the hope that Jesus’ birth means that all things can be made anew. We are messengers of hope. By the power of the Holy Spirit, we can be obedient to the mandate given all disciples of Jesus Christ: to bring good news to the poor, help the blind to see, advocate for the oppressed, and relieve the suffering of those in need. Jesus is born! Now is the time. God has favored us with this year and every year to be God’s workers living and telling the message. Go tell it on the mountain, the city street, the store front, the prison, the sand box, and “ev’rywhere” that Jesus Christ is Born! — from “Mary Had a Baby” Cheryl Kirk-Duggan
Go, tell it on the mountain, Over the hills and everywhere Go, tell it on the mountain, That Jesus Christ is born. While shepherds kept their watching o’er silent flocks by night, Behold, throughout the heavens There shone a holy light The shepherds feared and trembled, When lo! above the earth, Rang out the angels chorus That hailed our Savior's birth. Down in a lowly manger The humble Christ was born And God sent us salvation That blessed Christmas morn. Go, tell it on the mountain, Over the hills and everywhere Go, tell it on the mountain, That Jesus Christ is born.
—Traditional Spiritual
Characters of Nativity: Angels
B
oth Isaiah and John were given glimpses of heaven and wrote about their visions. Both bore witness to a vast number of heavenly beings gathered around the throne of God, voices raised in continual praise: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come.” On the night Christ was born, this heavenly vision was shared with a group of lowly shepherds when the night sky was filled with these angels proclaiming: “Glory to God in the highest and on earth, peace.” “An Angel” Sir Edward Burne-Jones
“An Angel” Sir Edward Burne-Jones
The word “angel” means messenger. Over and over again, God used one of these heavenly beings to come to earth and give a special message. God has also sent us to bring a special message to his people. We all have “good news of great joy” to share. For this Christmas season, and throughout the year, will you be an “angel” of the Lord and be God’s messenger?
22
Advent Art: “Nativity” Dante Gabriel Rossetti
D
ante Gabriel Rossetti (12 May 1828 – 9 April 1882) was an English poet, illustrator, painter and translator. He founded the Pre-Raphaelite Brotherhood in 1848 with William Holman Hunt and John Everett Millais, and was later to be the main inspiration for a second generation of artists and writers influenced by the movement, most notably William Morris and Edward BurneJones. Rossetti's art was characterized by its romanticism and its medieval revivalism. He is the brother of the well known English poet, Christina Rossetti (“In the Bleak Mid-Winter”). The Pre-Raphaelite’s intention was to reform English art by rejecting what they considered to be the mechanistic approach . Their approach was to return to the abundant detail, intense colors, and complex com positions of Italian and Flemish art. He created his own method of painting in watercolors, using thick pigments mixed with gum to give rich effects similar to medieval illuminations. Rossetti’s “Nativity”(1864) was the central panel of a triptych (a 3 part painting). The other sides were paintings of King David. The first was David as a shepherd boy, the other was David as the king on the throne. The theme of the Nativity panel was that Jesus, David’s descendant, was worshiped by both shepherds and kings. The painting reveals the wise man laying down his crown at the feet of the Christ Child, angels attend in adoration, and one of them clings to Mary. The Spirit of God hovers over in the form of a dove, and Christ reaches a hand toward the shepherd kneeling before Him.
23
The Crown Then the seventh angel blew his trumpet and there were loud voices in heaven saying, “The kingdom of this world has become the Kingdom of our Lord, and of His Christ, and He shall reign forever and ever.” Revelation 11:15 The Crown symbolizes sovereignty and shows that Christ is the Ruler over all creation.
The Dove and The Flame The Dove and Flame are symbols of the Holy Spirit. The Dove descended on Christ at his Baptism and the tongues of Flame descended on Disciples at Pentecost.
The Jerusalem Cross
The Jerusalem Cross, with it’s equilateral sides, represents the 4 corners of the earth — Christ is Lord of all the earth and King of all creation. The four smaller crosses at each arm, represents the four Gospels (Matthew, mark, Luke, and John) used to spread the good news of salvation to all the earth.