MERRY CHRISTMAS & HAPPY NEW YEAR: Merry Christmas! I love Christmastide, and I always try to get as much out of it as possible. I think it’s fair to say that for most Christians Christmas Eve and Christmas Day mark the annual celebration of the birth of Jesus Christ, but I invite you this year to consider expanding you celebration of Emmanuel, “God with us”, beyond one night and day to a celebration that spans the entire calendar year.
You have probably heard that there are Twelve Days of Christmas. Christmastide begins at the setting of the sun the night before Christmas Day and concludes each year on January 6, the Epiphany of Jesus Christ. There is one other major Holy Day in the Twelve Days of Christmas: on New Year’s Day the church celebrates the Holy Name of Jesus.
At Good Shepherd on Christmas Eve, Friday, December 24, the Family Service will be celebrated at 5:00 PM. That service will be a Sung Holy Eucharist and will include a procession of the children with Christmas figurines and stuffed animals to the Crèche and the traditional proclamation of the birth of Christ. Child care will be provided from 4:45 until the conclusion of the Family Service. Later that evening the annual Christmas Concert & Midnight Mass will begin at 10:30 PM & 11:00 PM, respectively. Our Music Director Cecilia Sparacio promises wonderful a great variety of international carols accompanied by a mixed quartet at the Christmas Concert this year, it should be fabulous! The Midnight Mass, a Sung Holy Eucharist, will begin at 11:00 PM, and will also feature the traditional proclamation of the birth of Christ and accompaniment by a mixed quartet. Both the Family Service and the Midnight Mass will last about an hour and will be followed by a fireside reception of cookies and hot chocolate! Both services will also feature the traditional Gospel account of Jesus’ birth, narrated by Saint Luke.
On Christmas Day, Saturday, December 25, Sung Holy Eucharist will be celebrated at 10:00 AM. There is nothing wrong with waiting until Christmas Day to celebrate Christmas – the Christmas Day service is actually more ancient than the Christmas Eve services, though certainly Christmas Eve services are now much more popular. There’s also nothing wrong with coming back to church on Christmas Day if you have already been on Christmas Eve – I’ve been doing it for years and I heartily recommend it. There are three great reasons to come to church on Christmas Day. The first is that the Christmas Day Gospel account is different from the Christmas Eve Gospel. On Christmas Day the church proclaims the Incarnation (the mystery of God made human) by reading the prologue of Saint John, which begins “In the beginning was the Word, and the Word was with God, and the Word was God.” My father, who is also an Episcopal priest, sums up the reason for this by stating that “On Christmas Eve the Saint Luke narrates the birth of Jesus Christ, and on Christmas Day Saint John explains the birth of Jesus Christ.” The second reason for coming to church on Christmas Day is the hymns and carols. With one exception, every hymn sung this year on Christmas Day will not repeat what was sung the evening before. If you want to sing, Once In Royal David’s City, Joy To The World, and Go Tell It On The Mountain, you don’t want to miss Christmas Day at Good Shepherd. The final reason to come to church on Christmas Day is to celebrate Christmas after the service concludes by raising a glass of champagne or sparkling cider to our Lord’s birth.
There are several other opportunities to sing other Christmas Carols throughout the Christmas Season. On the First Sunday after Christmas, December 26, we will observe our normal Sunday service schedule: 7:40 AM Morning Prayer, 8:00 AM Said Holy Eucharist, 10:00 AM Sung Holy Eucharist. On Saturday, January 1, 2011, the church celebrates the naming of Jesus. Holy Eucharist with Christmas Carols will be celebrated at 10:00 AM on New Year’s Day. The service will be followed by the annual Open House at the Rectory, hosted by my wife Nicole and I: All are invited! On the Second Sunday after Christmas, January 2, 2011, the transition to Epiphany has begun. The Gospel reading that Sunday will look ahead to the arrival of the Magi on Epiphany – The Magi are commonly called the Three Kings, and in Saint Matthew’s Gospel account they can be viewed as representatives of all the nations of the world coming to honor the King of kings, Jesus Christ, who has been revealed to them by the heavens and the Scriptures. Likewise, hymns that Sunday will feel equal parts Christmas and equal parts Epiphany… when we next sing The First Nowell and What Child Is This, ask yourself if the hymns are more appropriate for the Birth of Christ or the child being revealed as the King of kings. On Thursday, January 6, we will celebrate the day of Epiphany with Said Holy Eucharist with hymns. After the service there will be a pleasant fireside reception with wine and cheese. If you haven’t ever done Christmastide from start to finish, I recommend it. The readings and hymns provided throughout the season say a great deal more than most preachers will ever say about who Jesus is. I hope that you will join me for these wonderful services!
There are three other very important events at Good Shepherd that are related to Christmas, but technically fall outside of the Twelve Days of Christmas. The first is the Pageant and Twelfth Night Celebration which will take place on Saturday, January 8, 2011 at 6:00 PM. So that as many families can be present as possible, the Pageant and Twelfth Night celebration was moved years ago to the first convenient Saturday after New Year’s Day. Last year, which was my first at Good Shepherd, we had over 100 people present for the festivities. The children and teachers of the Sunday School work very hard throughout November and December to prepare for this wonderful pageant. After the pageant, everyone moves to the parish hall for a potluck dinner and the arrival of the Magi – three mystery guests who will bring gifts to every member of the Body of Christ present (everyone in the room)! It is a fitting end to the Christmas season, and I hope you will make every effort to experience and be a part of Twelfth Night at Good Shepherd!
The second important event that is related to Christmas is the commemoration of the Presentation of Jesus in the Temple, commonly called Candlemas, celebrated on February 2 forty days after Christmas, which is the last event narrated by Saint Luke in his narrative of Jesus’ birth. Candlemas services are beloved by the many Christians who have celebrated them. The service, a Sung Holy Eucharist, begins in near darkness with the lighting and blessing of candles. Like the rites of Holy Week, the Feast of the Presentation and its candle lighting rite seem to have evolved in the fourth century Church in Jerusalem, when it first became legal in the Roman Empire for the Church to be public in its witness. The Church links the prophecy of the coming of the Lord to his temple with the Gospel account of Jesus being presented in the temple. This year, so that we do not have to move or cancel our weekly AA groups, we will celebrate the Eve (or night before) of Candlemas, on Tuesday, February 1, 2011. After the service concludes the Brotherhood, our Men’s Group, will host the annual Chili and Chowder competition. All are invited to attend and bring a pot of either a Chili or a Chowder (or both if you are very ambitious!). Beverages, sides and other dishes are also welcome and will be pot luck. I must most humbly admit that I am the reigning Chili Champion, though one could make the argument that everyone was just being nice by voting for the new rector last year. This year I intend to defend my crown, and I guarantee this year’s Matt’s Mild Chili will be hotter than the flames of . . . well, it will be hot! Candlemas at Good Shepherd is awesome! Mark your calendars for Tuesday, February 1, at 6:00 PM… and bring your appetite! Child care will be provided during the service and until 8:30 PM.
The final important event that is related to Christmas is the annual commemoration of the Annunciation of Jesus to Mary by the angel Gabriel, celebrated every year nine months before Christmas, on March 25. On Friday, March 25, we will celebrate the Annunciation with Sung Holy Eucharist. The service will be followed by our second annual Charity Wine Tasting & Potluck dinner, hosted by the Outreach Committee. All are invited to attend, we ask for a minimum donation of $30 per adult at the door. Any wine that is offered for tasting may be purchased at the event at a discounted rate by the bottle, half case or case. The church receives a percentage of every bottle of wine that is sold, so if you plan to come and you like wine, this is a fabulous day to stock up your wine cellar for charity. Last year we had over 70 people at the Wine Tasting and we raised funds for the parish, for Keon Center and for Northern Westchester Food Pantry. Our goal for the event this year is 100 people and $4000. Please mark your calendars for this wonderful event, which will be Friday, March 25, 2011, beginning at 6:00 PM, and remember that you can purchase wine at this event and a percentage of the proceeds go to the church! Child care will be provided during the service and until 8:30 PM.
All of that in a Christmas message! Living into the church year, whether it be the Christmas cycle, the Easter cycle, or the annual commemorations of the many saints, forms Christians in ways that are difficult to explain. The entire Christmas cycle, beginning with the Annunciation and concluding nearly a year later with Candlemas, has deepened my faith and allowed me time and space to grow closer to my brothers and sisters in Christ. Hearing not only the story of Jesus’ birth, but also the entirety of the Infancy Narratives and how they play out across the entire year puts the birth of Jesus into something I can easily understand… the annual cycles of life. As I grow and time passes God is made present to me in many amazing ways; likewise Jesus was revealed to Mary and Joseph and all who knew him, before his birth, at his birth, as a boy, as a man, as the One who called all of us to follow him and who was crucified and died and rose from the dead, Jesus was revealed in so many different ways through the years of his life and after his resurrection. Through the Christmas cycle, celebrated across the course of the year, I have come to a fuller realization that God is truly with us, not just in a manger at Christmas, but in every aspect of our lives.
Celebrating these feast days is something that I treasure for those reasons, but also because the “weeknight feasts” that seem to pop up randomly throughout the year offer some of the best opportunities for Christian fellowship. I know it isn’t always possible for everyone to carve out a Tuesday or Friday evening, but for those people who are able to and who have been able to make it to some of the Holy Days that we celebrated this past year, I know it’s worth it. Looking back, we wouldn’t have had an Oktoberfest without Saint Michael. We wouldn’t have had a Steak and Wine Dinner for fifty people without Ascension Day. This year, I invite you to live deeper into one or more of the cycles of the church. I have enjoyed the Holy Days and the church and fellowship celebrations that accompany them so much that I learned the church calendar. So, with that in mind, scan back through this article and mark your calendars. You will be happy that you carved the time out now.
Friday, December 24, 2010
Wednesday, December 8, 2010
Thought #2
IMMACULATE CONCEPTION: And now, delving a bit deeper into the history and traditions of the worldwide church… Today Roman Catholic Christians celebrate the Feast of the Immaculate Conception of the Blessed Virgin Mary. The term Immaculate Conception refers to the Roman Catholic theological dogma that Mary was “from the first moment of her conception the Blessed Virgin Mary was, by the singular grace and privilege of Almighty God, and in view of the merits of Jesus Christ, Savior of mankind, kept free from all stain of original sin” (Papal Bull of Pius IX from 1854). Immaculate in this context simply means without sin. The church (all denominations) has always taught that Mary was conceived naturally by her parents, and the reasons for celebrating Mary’s conception (immaculate or otherwise) are quite different from the Annunciation to Mary by the angel Gabriel when Jesus was conceived by the Holy Spirit (i.e. not natural conception) (celebrated on March 25).
A liturgical celebration of Mary’s natural conception dates from at least 700AD; a celebration of her birth on September 8 dates from at least 500AD. It is believed that September 8 was the date that Saint Anne’s Church in Jerusalem was dedicated in the early fifth century. The church was believed to have been built on the traditional site of the home of Mary’s and her parents, Joachim and Anne. The anniversary of this dedication and celebration of the birth of Mary, Anne’s daughter, soon spread to other churches.
It is believed that a celebration of Mary’s conception originally was established to underscore the tradition that Mary’s conception, like that of other important Biblical figures, was natural but special. The tradition that names Mary’s parents as Anne and Joachim (found in the ProtoGospel of James, one of a number of a non-biblical books of late origin which provide expanded background info on Mary, her family, and on Jesus as a child) also notes that they were old and that Anne was barren. The conception of Mary, therefore, is seen as in line with the natural, yet special, conceptions of Isaac (Abraham and Sarah were old and Sarah was barren – Genesis 17 & 21), Jacob (Isaac’s wife Rebecca was barren – Genesis 25), Joseph (Jacob’s wife Rachel was barren – Genesis 30) Sampson (whose father Manoah had a barren wife – Judges 13), and Samuel (Hannah, his mother, was barren – 1Samuel 1).
The feast of Mary’s conception spread from the Eastern church to the West. By the time it reached England and France the specialness surrounding Mary’s conception had increased: Mary had not only been conceived from an aged and previously barren mother, her conception, by the grace of God, had occurred without original sin, making her the new Eve.
The concept of original sin is a western Christian concept that dates at least back to St. Cyprian and St. Ambrose who taught that the whole human race shared not only the consequences of Adam’s sin, but also shared the sin itself which is transmitted through natural generation. St. Augustine, following this, taught specifically that this sin enfeebled free will (though it did not disable it) and that it was passed to Adam’s descendants through concupiscence (defined most simply as lust, but taken broadly to mean any unexplainable desire to do evil – the mystery of why we do things we know we should not do, why do those things we feel guilty for doing). The idea of original sin was soon firmly established in the Western Church (though not in the Eastern Church) and by the middle ages, Western theologians had become concerned with the nature and transmission of original sin, rather than its existence which they took for granted. One strand, but certainly not the only strand, of thought attached the transmission of original sin to the conjugal act: (natural conception). Another strand of thought simply attached original sin to fallen human nature shared by all humans. Controversies with the reformers over many issues, including the definitions of original sin, had the double edged result of more and more precise definitions offered by Roman Catholic theologians (though not necessarily Roman Catholic official teaching), on the one hand, and extreme mischaracterizations of Roman Catholic teaching by Protestant theologians, on the other hand. It’s important to note that the reformers rarely rejected the existence of original sin, as Western Christians, they too looked back to Augustine and Ambrose for guidance, they simply rejected Roman Catholic definitions and teaching on original sin that stemmed from Medieval Scholasticism. Discussions and debates on original sin have continued over the centuries. Both the Enlightenment and the rise of Biblical Critical Scholarship has resulted in significantly less precise though no less vigorous discussions on the issue by theologians and philosophers on all sides – many Roman Catholic theologians, many philosophers including Kant, Schleiermacher, and Hagel, as well as protestant scholars including Karl Barth, the godfather of 20th century Protestant theology, have much to say on the topic.
Bearing all this in mind, it makes sense that a feast celebrating Mary’s conception would get caught up in the theological discussions surrounding original sin. Since the time that “original sin” and “Mary’s conception” were discussed in the same breath, theologians have discussed and debated whether or not Mary’s conception was immaculate or not. They have also discussed whether or not it mattered at all to define it in any way or simply to celebrate the event and move on. As noted above, in 1854 the Roman Catholic church officially declared that Mary was conceived without original sin. The actual declaration accepts the traditional Western teaching that original sin exists and states simply that Mary was preserved from original sin when she was conceived, and the declaration, and for that matter then entire proclamation, is less concerned with unpacking that mystery than it is proclaiming the mystery itself: "We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful." An official English translation of the entire proclamation can be found here: http://www.papalencyclicals.net/Pius09/p9ineff.htm
Neither the Conception nor the Immaculate Conception is listed in the Holy Day calendar of the Episcopal Church, though some churches that are dedicated to St. Mary (or who hold Mary in very high regard) celebrate the day (there is no rule that says you can’t, especially when the feast day goes back 1500 years). The Bishop of New York will celebrate and preach tonight at the Church of Saint Mary the Virgin in Times Square (my old church) at their annual celebration of the Conception of the Blessed Virgin Mary (Saint Mary’s first service was 140 years ago on December 8). Over the years the day has been celebrated variously as “The Immaculate Conception” or “The Conception”, depending on the mood and theological leanings of the rector at the time. Tonight several hundred people will gather at Saint Mary’s to celebrate the marvelous and mysterious work of the Holy Spirit seen in Mary and in our own loves as well – and I doubt they will spend much time pondering original sin. I ask your prayers for the continued mission and ministry of Saint Mary’s in Times Square. If you are in New York City on December 8, stop by Saint Mary's!
A liturgical celebration of Mary’s natural conception dates from at least 700AD; a celebration of her birth on September 8 dates from at least 500AD. It is believed that September 8 was the date that Saint Anne’s Church in Jerusalem was dedicated in the early fifth century. The church was believed to have been built on the traditional site of the home of Mary’s and her parents, Joachim and Anne. The anniversary of this dedication and celebration of the birth of Mary, Anne’s daughter, soon spread to other churches.
It is believed that a celebration of Mary’s conception originally was established to underscore the tradition that Mary’s conception, like that of other important Biblical figures, was natural but special. The tradition that names Mary’s parents as Anne and Joachim (found in the ProtoGospel of James, one of a number of a non-biblical books of late origin which provide expanded background info on Mary, her family, and on Jesus as a child) also notes that they were old and that Anne was barren. The conception of Mary, therefore, is seen as in line with the natural, yet special, conceptions of Isaac (Abraham and Sarah were old and Sarah was barren – Genesis 17 & 21), Jacob (Isaac’s wife Rebecca was barren – Genesis 25), Joseph (Jacob’s wife Rachel was barren – Genesis 30) Sampson (whose father Manoah had a barren wife – Judges 13), and Samuel (Hannah, his mother, was barren – 1Samuel 1).
The feast of Mary’s conception spread from the Eastern church to the West. By the time it reached England and France the specialness surrounding Mary’s conception had increased: Mary had not only been conceived from an aged and previously barren mother, her conception, by the grace of God, had occurred without original sin, making her the new Eve.
The concept of original sin is a western Christian concept that dates at least back to St. Cyprian and St. Ambrose who taught that the whole human race shared not only the consequences of Adam’s sin, but also shared the sin itself which is transmitted through natural generation. St. Augustine, following this, taught specifically that this sin enfeebled free will (though it did not disable it) and that it was passed to Adam’s descendants through concupiscence (defined most simply as lust, but taken broadly to mean any unexplainable desire to do evil – the mystery of why we do things we know we should not do, why do those things we feel guilty for doing). The idea of original sin was soon firmly established in the Western Church (though not in the Eastern Church) and by the middle ages, Western theologians had become concerned with the nature and transmission of original sin, rather than its existence which they took for granted. One strand, but certainly not the only strand, of thought attached the transmission of original sin to the conjugal act: (natural conception). Another strand of thought simply attached original sin to fallen human nature shared by all humans. Controversies with the reformers over many issues, including the definitions of original sin, had the double edged result of more and more precise definitions offered by Roman Catholic theologians (though not necessarily Roman Catholic official teaching), on the one hand, and extreme mischaracterizations of Roman Catholic teaching by Protestant theologians, on the other hand. It’s important to note that the reformers rarely rejected the existence of original sin, as Western Christians, they too looked back to Augustine and Ambrose for guidance, they simply rejected Roman Catholic definitions and teaching on original sin that stemmed from Medieval Scholasticism. Discussions and debates on original sin have continued over the centuries. Both the Enlightenment and the rise of Biblical Critical Scholarship has resulted in significantly less precise though no less vigorous discussions on the issue by theologians and philosophers on all sides – many Roman Catholic theologians, many philosophers including Kant, Schleiermacher, and Hagel, as well as protestant scholars including Karl Barth, the godfather of 20th century Protestant theology, have much to say on the topic.
Bearing all this in mind, it makes sense that a feast celebrating Mary’s conception would get caught up in the theological discussions surrounding original sin. Since the time that “original sin” and “Mary’s conception” were discussed in the same breath, theologians have discussed and debated whether or not Mary’s conception was immaculate or not. They have also discussed whether or not it mattered at all to define it in any way or simply to celebrate the event and move on. As noted above, in 1854 the Roman Catholic church officially declared that Mary was conceived without original sin. The actual declaration accepts the traditional Western teaching that original sin exists and states simply that Mary was preserved from original sin when she was conceived, and the declaration, and for that matter then entire proclamation, is less concerned with unpacking that mystery than it is proclaiming the mystery itself: "We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful." An official English translation of the entire proclamation can be found here: http://www.papalencyclicals.net/Pius09/p9ineff.htm
Neither the Conception nor the Immaculate Conception is listed in the Holy Day calendar of the Episcopal Church, though some churches that are dedicated to St. Mary (or who hold Mary in very high regard) celebrate the day (there is no rule that says you can’t, especially when the feast day goes back 1500 years). The Bishop of New York will celebrate and preach tonight at the Church of Saint Mary the Virgin in Times Square (my old church) at their annual celebration of the Conception of the Blessed Virgin Mary (Saint Mary’s first service was 140 years ago on December 8). Over the years the day has been celebrated variously as “The Immaculate Conception” or “The Conception”, depending on the mood and theological leanings of the rector at the time. Tonight several hundred people will gather at Saint Mary’s to celebrate the marvelous and mysterious work of the Holy Spirit seen in Mary and in our own loves as well – and I doubt they will spend much time pondering original sin. I ask your prayers for the continued mission and ministry of Saint Mary’s in Times Square. If you are in New York City on December 8, stop by Saint Mary's!
Wednesday, December 1, 2010
Shepherd's Voice: From the Rector #14
ADVENT: I am a huge fan of Advent! Advent leads to Christmas. Advent begins a new year in the Church calendar. Advent has some of the greatest hymns that have ever been written. And did I mention that Advent leads to Christmas!
The liturgical year of the church begins on the First Sunday of Advent. Throughout the church year there are two major cycles that determine when the Seasons and Major Holy Days of the year are observed: the first cycle revolves around the movable date of Easter Sunday (in 2010 Easter was April 4, in 2011 Easter is April 24), the second cycle revolves around the fixed date of Christmas Day (Christmas is always December 25). The date of Easter determines when the church observes or celebrates Ash Wednesday and the Season of Lent; Holy Week including Palm Sunday, Maundy Thursday and Good Friday; Eastertide including Ascension Day, the fortieth day of Eastertide, and Pentecost the fiftieth and final day of Eastertide; and the Sundays of the Season after Pentecost, including Trinity Sunday, the first Sunday after Pentecost. The rest of the church year is determined by the fixed date of Christmas. The four Sundays before Christmas Day are always the four Sundays of Advent – in fact, Christmas Eve can be celebrated on the Fourth Sunday of Advent. Christmastide is twelve days and includes several Biblical Holy Days. The Holy Name of Jesus, commemorating the Biblical naming of Jesus on the eighth day after his birth, is celebrated on New Year’s Day every year. The Epiphany, commemorating the revelation to the Magi as the King of Kings, the first of many ways that Jesus is revealed to the world, is always celebrated twelve days after Christmas on January 6. There are a few other Holy Days that are also determined by Christmas Day. The Presentation (commonly called Candlemas), commemorating the presentation of Jesus in the temple forty days after his birth, is celebrated each year on February 2. The Annunciation, when the Angel Gabriel announces that the Virgin Mary will conceive and bear a child by the power of the Holy Spirit, is always celebrated on March 25, exactly nine months before Christmas Day. The birth of John the Baptist (who we are told must decrease, while Jesus increases) is celebrated on June 24, six months before Christmas Day: the dark winter days begin to get longer around Christmas, the long summer days begin to get shorter after the Summer solstice at the end of June. All of that starts with Christmas and Easter, the great celebrations of “God with us” and the celebration of the resurrection of the Son of God from the dead. There is a fascinating history behind how these two great Holy Days are chosen, and I invite you to delve into the history and meaning of the liturgical year. One of my favorite books on that subject is The Liturgical Year by Adolph Adam. It’s a wonderful resource to own, and it will answer many of the questions you might have about why the church does what it does during the year.
The liturgical year begins with Advent. Advent is the season of preparation for Christmas, a time of waiting, watching and preparing, but also a time for great joy and celebration. Sometimes, I think, Advent gets confused with Lent, the season of penitence and preparation before Eastertide. Both Advent and Lent share the same liturgical color, both seasons drop “Glory to God in the highest” as the opening Song of Praise, and there is a long history of penance and fasting attached in parts of the church to both seasons. But the similarities really end there. Alleluia is still sung in Advent, and a constant theme of joy peppers the entire season. The hymns of Advent, in particular, stand in sharp contrast to the hymns of Lent. Throughout Advent we will sing the most well known favorite “O Come, O Come Emmanuel” There are eight verses (each originally assigned for the 8 days before Christmas) and they divide up nicely for the four Sunday of Advent (two verses each week). Recall the refrain at the end of each verse: “Rejoice! rejoice! Emmanuel shall come to thee, O Israel!” Not particularly penitential, is it? Other hymns in Advent, such as “Sleeper’s wake, a voice is sounding” and “Lo! he comes, with clouds descending” contain the phrases: “Alleluia! Therefore we sing to greet our King, forever let our praises ring.” and “Alleluia! Alleluia! Christ the Lord returns to reign!” These are songs of joy! And the music for the hymns of Advent reflects this theme of joy. Advent hymns are either downright beautiful or they are upbeat barnburners that blow the doors of the church. Compare Advent hymns to those of Lent, and you will quickly discover that Lent is dominated by deep penitence and somberness, in word and music.
As we move toward Christmas the Advent hymns become more and more overtly about the birth of Jesus, and the lines blur between Advent and Christmas more and more. I admit that I am writing this note in my office with Christmas Carols (sung by two other kings, Benny King and Elvis Presley) blaring. If my back weren’t bothering me (long story – threw it out a month ago and it’s slowly improving), I’d probably be outside putting up Christmas lights in front of my house so the church can start keeping up with the neighbors who are really beginning to amp up their celebration of the Christmas with more and more decorations. I’m looking forward to putting up our Christmas Tree before Christmas Eve; I want to setup my electric trains; I want to have a proper eggnog. The fact is that it will take me a few weeks to get all of those things done, and as each day moves us closer to Christmas, the more prepared for Christmas I will be.
I hope that everyone has a fantastic and joyful Advent. The church offers a great variety of ways to prepare for Christmas in a festive and joyful way. The Sundays of Advent have great hymns and, let’s be honest, purple vestments are wild! The always fun and quite delicious annual Christmas Bazaar will take place on December 11 and 12. There is time to decorate your house, time to buy gifts and stocking stuffers, and most importantly there is time to figure out which family members, friends or co-workers, you hope to bring to Good Shepherd for Christmas. The Christmas Eve Family Service (with Child Care) is at 5PM. The Christmas Concert begins at 10:30PM and is followed by the Midnight Mass as 11PM. Christmas Day Sung Holy Eucharist will be celebrated at 10AM (different hymns and carols from Christmas Eve).
The liturgical year of the church begins on the First Sunday of Advent. Throughout the church year there are two major cycles that determine when the Seasons and Major Holy Days of the year are observed: the first cycle revolves around the movable date of Easter Sunday (in 2010 Easter was April 4, in 2011 Easter is April 24), the second cycle revolves around the fixed date of Christmas Day (Christmas is always December 25). The date of Easter determines when the church observes or celebrates Ash Wednesday and the Season of Lent; Holy Week including Palm Sunday, Maundy Thursday and Good Friday; Eastertide including Ascension Day, the fortieth day of Eastertide, and Pentecost the fiftieth and final day of Eastertide; and the Sundays of the Season after Pentecost, including Trinity Sunday, the first Sunday after Pentecost. The rest of the church year is determined by the fixed date of Christmas. The four Sundays before Christmas Day are always the four Sundays of Advent – in fact, Christmas Eve can be celebrated on the Fourth Sunday of Advent. Christmastide is twelve days and includes several Biblical Holy Days. The Holy Name of Jesus, commemorating the Biblical naming of Jesus on the eighth day after his birth, is celebrated on New Year’s Day every year. The Epiphany, commemorating the revelation to the Magi as the King of Kings, the first of many ways that Jesus is revealed to the world, is always celebrated twelve days after Christmas on January 6. There are a few other Holy Days that are also determined by Christmas Day. The Presentation (commonly called Candlemas), commemorating the presentation of Jesus in the temple forty days after his birth, is celebrated each year on February 2. The Annunciation, when the Angel Gabriel announces that the Virgin Mary will conceive and bear a child by the power of the Holy Spirit, is always celebrated on March 25, exactly nine months before Christmas Day. The birth of John the Baptist (who we are told must decrease, while Jesus increases) is celebrated on June 24, six months before Christmas Day: the dark winter days begin to get longer around Christmas, the long summer days begin to get shorter after the Summer solstice at the end of June. All of that starts with Christmas and Easter, the great celebrations of “God with us” and the celebration of the resurrection of the Son of God from the dead. There is a fascinating history behind how these two great Holy Days are chosen, and I invite you to delve into the history and meaning of the liturgical year. One of my favorite books on that subject is The Liturgical Year by Adolph Adam. It’s a wonderful resource to own, and it will answer many of the questions you might have about why the church does what it does during the year.
The liturgical year begins with Advent. Advent is the season of preparation for Christmas, a time of waiting, watching and preparing, but also a time for great joy and celebration. Sometimes, I think, Advent gets confused with Lent, the season of penitence and preparation before Eastertide. Both Advent and Lent share the same liturgical color, both seasons drop “Glory to God in the highest” as the opening Song of Praise, and there is a long history of penance and fasting attached in parts of the church to both seasons. But the similarities really end there. Alleluia is still sung in Advent, and a constant theme of joy peppers the entire season. The hymns of Advent, in particular, stand in sharp contrast to the hymns of Lent. Throughout Advent we will sing the most well known favorite “O Come, O Come Emmanuel” There are eight verses (each originally assigned for the 8 days before Christmas) and they divide up nicely for the four Sunday of Advent (two verses each week). Recall the refrain at the end of each verse: “Rejoice! rejoice! Emmanuel shall come to thee, O Israel!” Not particularly penitential, is it? Other hymns in Advent, such as “Sleeper’s wake, a voice is sounding” and “Lo! he comes, with clouds descending” contain the phrases: “Alleluia! Therefore we sing to greet our King, forever let our praises ring.” and “Alleluia! Alleluia! Christ the Lord returns to reign!” These are songs of joy! And the music for the hymns of Advent reflects this theme of joy. Advent hymns are either downright beautiful or they are upbeat barnburners that blow the doors of the church. Compare Advent hymns to those of Lent, and you will quickly discover that Lent is dominated by deep penitence and somberness, in word and music.
As we move toward Christmas the Advent hymns become more and more overtly about the birth of Jesus, and the lines blur between Advent and Christmas more and more. I admit that I am writing this note in my office with Christmas Carols (sung by two other kings, Benny King and Elvis Presley) blaring. If my back weren’t bothering me (long story – threw it out a month ago and it’s slowly improving), I’d probably be outside putting up Christmas lights in front of my house so the church can start keeping up with the neighbors who are really beginning to amp up their celebration of the Christmas with more and more decorations. I’m looking forward to putting up our Christmas Tree before Christmas Eve; I want to setup my electric trains; I want to have a proper eggnog. The fact is that it will take me a few weeks to get all of those things done, and as each day moves us closer to Christmas, the more prepared for Christmas I will be.
I hope that everyone has a fantastic and joyful Advent. The church offers a great variety of ways to prepare for Christmas in a festive and joyful way. The Sundays of Advent have great hymns and, let’s be honest, purple vestments are wild! The always fun and quite delicious annual Christmas Bazaar will take place on December 11 and 12. There is time to decorate your house, time to buy gifts and stocking stuffers, and most importantly there is time to figure out which family members, friends or co-workers, you hope to bring to Good Shepherd for Christmas. The Christmas Eve Family Service (with Child Care) is at 5PM. The Christmas Concert begins at 10:30PM and is followed by the Midnight Mass as 11PM. Christmas Day Sung Holy Eucharist will be celebrated at 10AM (different hymns and carols from Christmas Eve).
Why I Love Good Shepherd #9
WHY I LOVE GOOD SHEPHERD
This article is the second in a series presented by the 2011 Stewardship Committee. If you are interested in submitting an article for the series, please contact Father Matt, we’d love to print your submission! This month we continue the series with a note from Cindy Rubino:
When asked why I love Good Shepherd, my immediate answer is “Because of the people, of course.” But I’m guessing that Father Matt is looking for a slightly more elaborate answer to the question for purposes of this article, so let me elaborate.
My family has a long history within this church. My parents were married here and even had their reception in the church hall. My sister and I were both baptized here, attended Sunday school and got all the pins, attended Youth Group and were confirmed here. We were both married here and all our kids were baptized here as well. Now I watch as my children go through Sunday school and I realize how life does indeed come full circle. And as I sit here and reflect on all these celebrations that have taken place in the church, I remember all of the warm, loving, familiar faces that we were surrounded by—our fellow parishioners. To be a part of the “flock” at Good Shepherd is like having a huge extended family. And for anyone who is new to the Church, or just visiting even, this is so evident at that moment on Sunday when we greet each other with the Peace.
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