Listen to it all.

Read it all beginning here on page 7.

I behold a new and wondrous mystery! My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn.

The Angels sing!

The Archangels blend their voices in harmony!

The Cherubim hymn their joyful praise!

The Seraphim exalt His glory!
All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.

Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side the Sun of Justice.

And ask not how: for where God wills, the order of nature yields. For He willed, he had the power, He descended, He redeemed; all things move in obedience to God.

This day He Who Is, is Born; and He Who Is becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became he God from man; but being the Word He became flesh, His nature, because of impassibility, remaining unchanged.

And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His Incarnation has he departed from the Godhead.

And behold,

Kings have come, that they might adore the heavenly King of glory;
Soldiers, that they might serve the Leader of the Hosts of Heaven;
Women, that they might adore Him Who was born of a woman so that He might change the pains of child-birth into joy;
Virgins, to the Son of the Virgin, beholding with joy, that He Who is the Giver of milk, Who has decreed that the fountains of the breast pour forth in ready streams, receives from a Virgin Mother the food of infancy;
Infants, that they may adore Him Who became a little child, so that out of the mouth of infants and sucklings, He might perfect praise;
Children, to the Child Who raised up martyrs through the rage of Herod;
Men, to Him Who became man, that He might heal the miseries of His servants;
Shepherds, to the Good Shepherd Who has laid down His life for His sheep;
Priests, to Him Who has become a High Priest according to the order of Melchisedech;
Servants, to Him Who took upon Himself the form of a servant that He might bless our servitude with the reward of freedom;
Fishermen, to Him Who from amongst fishermen chose catchers of men;
Publicans, to Him Who from amongst them named a chosen Evangelist;
Sinful women, to Him Who exposed His feet to the tears of the repentant;

And that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God Who taketh away the sins of the world.

Since therefore all rejoice, I too desire to rejoice. I too wish to share the choral dance, to celebrate the festival. But I take my part, not plucking the harp, not shaking the Thyrsian staff, not with the music of pipes, nor holding a torch, but holding in my arms the cradle of Christ.

For this is all my hope, this my life, this my salvation, this my pipe, my harp. And bearing it I come, and having from its power received the gift of speech, I too, with the angels, sing:

Glory to God in the Highest; and with the shepherds:
and on earth peace to men of good will

–From Antioch in 386 A.D.

Come, ye sinners, poor and wretched,
Weak and wounded, sick and sore;
Jesus ready stands to save you,
Full of pity join’d with power:
He is able, he is able, he is able;
He is willing; doubt no more.

Ho! ye needy, come and welcome;
God’s free bounty glorify:
True belief and true repentance,
Every grace that brings you nigh,
Without money, without money,
without money,
Come to Jesus Christ and buy!
Come, ye weary, heavy-laden,
Bruis’d and mangled by the Fall;
If you tarry till you’re better,
You will never come at all:
Not the righteous, not the righteous,
not the righteous;
Sinners, Jesus came to call.

View Him prostrate in the garden,
Lo! your Maker prostrate lies!
On the bloody tree behold Him,
Hear Him cry before He dies,
It is finished! It is finished! It is finished!
Sinner, will not this suffice?

Lo! the incarnate God, ascended,
Pleads the merit of His blood;
Venture on Him, venture wholly,
Let no other trust intrude:
None but Jesus, none but Jesus,
none but Jesus,
Can do helpless sinners good.

”“Joseph Hart (1712-1768)

in thus being laid in a manger, he did, as it were, give an invitation to the most humble to come to him. We might tremble to approach a throne, but we cannot fear to approach a manger. Had we seen the Master at first riding in state through the streets of Jerusalem with garments laid in the way, and the palm-branches strewed, and the people crying, “Hosanna!” we might have thought, though even the thought would have been wrong, that he was not approachable. Even there, riding upon a colt the foal of an ass, he was so meek and lowly, that the young children clustered about him with their boyish “Hosanna!” Never could there be a being more approachable than Christ. No rough guards pushed poor petitioners away; no array of officious friends were allowed to keep off the importunate widow or the man who clamored that his son might be made whole; the hem of his garment was always trailing where sick folk could reach it, and he himself had a hand always ready to touch the disease, an ear to catch the faintest accents of misery, a soul going forth everywhere in rays of mercy, even as the light of the sun streams on every side beyond that orb itself. By being laid in a manger he proved himself a priest taken from among men, one who has suffered like his brethren, and therefore can be touched with a feeling of our infirmities. Of him it was said “He doth eat and drink with publicans and sinners;” “this man receiveth sinners and eateth with them.” Even as an infant, by being laid in a manger, he was set forth as the sinner’s friend. Come to him, ye that are weary and heavy-laden! Come to him, ye that are broken in spirit, ye who are bowed down in soul! Come to him, ye that despise yourselves and are despised of others! Come to him, publican and harlot! Come to him, thief and drunkard! In the manger there he lies, unguarded from your touch and unshielded from your gaze. Bow the knee, and kiss the Son of God; accept him as your Savior, for he puts himself into that manger that you may approach him. The throne of Solomon might awe you, but the manger of the Son of David must invite you.

…Methinks there was yet another mystery. You remember, brethren, that this place was free to all…

Read it all.

It’s always nice to learn something new. I was talking to some Lebanese students in London recently. They were looking forward to returning home for Christmas, and celebrating this great feast in traditional Lebanese style. In the West, we think of Christ lying in a manger in a stable. In Lebanon, I was told, Christians depict the nativity as taking place in a cave. The reasons for this are lost in the mists of time. Yet the image of Jesus being born in a cave is rich and suggestive.

As we reflect on what Christmas means for billions of Christians across the world, this image can help us unlock some of its themes, and help us understand why it is seen as being so significant….

Read it all.

The plain meaning therefore is, that the Speech begotten by God before all ages, and who always dwelt with the Father, was made man. On this article there are two things chiefly to be observed. The first is, that two natures were so united in one Person in Christ, that one and the same Christ is true God and true man. The second is, that the unity of person does not hinder the two natures from remaining distinct, so that his Divinity retains all that is peculiar to itself, and his humanity holds separately whatever belongs to it. And, therefore, as Satan has made a variety of foolish attempts to overturn sound doctrine by heretics, he has always brought forward one or another of these two errors; either that he was the Son of God and the Son of man in so confused a manner, that neither his Divinity remained entire, nor did he wear the true nature of man; or that he was clothed with flesh, so as to be as it were double, and to have two separate persons.

–John Calvin (1509-1564)

Merciful Lord, we beseech thee to cast thy bright beams of light upon thy Church, that we, being illumined by the teaching of thine apostle and evangelist John, may so walk in the light of thy truth, that we may at length attain to the fullness of life everlasting; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

(It is very difficult to set the stage for this scene, but some background will be helpful. Rayber is one of the novel’s central characters and is strongly anti-Christian. He is looking as hard as he can for his nephew, Francis Tarwater, who has run away. This has led him to a small church service, likely a revival meeting, and he is watching what is occurring through a window. Rayber is unable to hear in one ear and in the other he wears a hearing device which sometimes vexes him. The “old man” is a reference to another key character in the novel, Mason Tarwater, whose death and desired burial form an important early part of the book. There is also a mention of Bishop who is Rayber’s son and who appears to have Down’s syndrome).

. . . A little girl hobbled into the spotlight.

Rayber cringed. Simply by the sight of her he could tell that she was not a fraud, that she was only exploited. She was eleven or twelve with a small delicate face and a head of black hair that looked too thick and heavy for a frail child to support. A cape like her mother’s was turned back over one shoulder and her skirt was short as if better to reveal the thin legs twisted from the knees. She held her arms over her head for a moment. “I want to tell you people the story of the world,” she said in a loud high child’s voice. “I want to tell you why Jesus came and what happened to Him. I want to tell you how He’ll come again. I want to tell you to be ready. Most of all,” she said, “I want to tell you to be ready so that on the last day you’ll rise in the glory of the Lord.”
Rayber’s fury encompassed the parents, the preacher, all the idiots he could not see who were sitting in front of the child, parties to her degradation. She believed it, she was locked tight in it, chained hand and foot, exactly as he had been, exactly as only a child could be. He felt the taste of his own childhood pain laid again on his tongue like a bitter wafer.

“Do you know who Jesus is?” she cried. “Jesus is the word of God and Jesus is love. The Word of God is love and do you know what love is, you people? If you don’t know what love is you won’t know Jesus when He comes. You won’t be ready. I want to tell you people the story of the world, how it never known when love come, so when love comes again, you’ll be ready.”

She moved back and forth across the stage, frowning as if she were trying to see the people through the fierce circle of light that followed her. “Listen to me, you people,” she said, “God was angry with the world because it always wanted more. It wanted as much as God had and it didn’t know what God had but it wanted it and more. It wanted God’s own breath, it wanted His very Word and God said, ‘I’ll make my Word Jesus, I’ll give them my Word for a king, I’ll give them my very breath for theirs.’

“Listen, you people,” she said and flung her arms wide, “God told the world He was going to send it a king and the world waited. The world thought, a golden fleece will do for His bed. Silver and gold and peacock tails, a thousand suns in a peacock’s tail will do for His sash. His mother will ride on a four-horned white beast and use the sunset for a cape. She’ll trail it behind her over the ground and let the world pull it to pieces, a new one every evening.”

To Rayber she was like one of those birds blinded to make it sing more sweetly. Her voice had the tone of a glass bell. His pity encompassed all exploited children–himself when he was a child, Tarwater exploited by the old man, this child exploited by parents, Bishop exploited by the very fact that he was alive.

“The world said, ‘How long, Lord, do we have to wait for this?’ And the Lord said, ‘My Word is coming, my Word is coming from the house of David, the king.'” She paused and turned her head to the side, away from the fierce light. Her dark gaze moved slowly until it rested on Rayber’s head in the window. He stared back at her. Her eyes remained on his face for a moment. A deep shock went through him. He was certain that the child had looked directly into his heart and seen his pity. He felt that some mysterious connection was established between them.

“‘My Word is coming,'” she said, turning back to face the glare, “‘my Word is coming from the house of David, the king.'”

“Listen you people!” she cried, “the world knew in its heart, the same as you know in your hearts and I know in my heart. The world said, ‘Love cuts like the cold wind and the will of God is plain as the winter. Where is the summer will of God? Where are the green seasons of God’s will? Where is the spring and summer of God’s will?’

“They had to flee into Egypt,” she said in a low voice and turned her head again and this time her eyes moved directly to Rayber’s face in the window and he knew they sought it. He felt himself caught up in her look, held there before the judgment seat of her eyes.

“You and I know,” she said turning again, “what the world hoped then. The world hoped old Herod would slay the right child, the world hoped old Herod wouldn’t waste those children, but he wasted them. He didn’t get the right one. Jesus grew up and raised the dead.”

Rayber felt his spirit borne aloft. But not those dead! he cried, not the innocent children, not you, not me when I was a child, not Bishop, not Frank! and he had a vision of himself moving like an avenging angel through the world, gathering up all the children that the Lord, not Herod, had slain.

“Jesus grew up and raised the dead,” she cried, “and the world shouted, ‘Leave the dead lie. The dead are dead and can stay that way. What do we want with the dead alive?’ Oh you people!” she shouted, “they nailed Him to a cross and run a spear through His side and then they said, ‘Now we can have some peace, now we can ease our minds.’ And they hadn’t but only said it when they wanted Him to come again. Their eyes were opened and they saw the glory they had killed.

“Listen world,” she cried, flinging up her arms so that the cape flew out behind her, “Jesus is coming again! The mountains are going to lie down like hounds at His feet, the stars are going to perch on His shoulder and when He calls it, the sun is going to fall like a goose for His feast. Will you know the Lord Jesus then? The mountains will know Him and bound forward, the stars will light on His head, the sun will drop down at His feet, but will you know the Lord Jesus then?”

Rayber saw himself fleeing with the child to some enclosed garden where he would teach her the truth, where he would gather all the exploited children of the world and let the sunshine flood their minds.

“If you don’t know Him now, you won’t know Him then. Listen to me, world, listen to this warning. The Holy Word is in my mouth!

“The Holy Word is in my mouth!” she cried and turned her eyes again on his face in the window. This time there was a lowering concentration in her gaze. He had drawn her attention entirely away from the congregation.

Come away with me! he silently implored, and I’ll teach you the truth, I’ll save you, beautiful child!

Her eyes still fixed on him, she cried, “I’ve seen the Lord in a tree of fire! The Word of God is a burning Word to burn you clean!” She was moving in his direction, the people in front of her forgotten. Rayber’s heart began to race. He felt some miraculous communication between them. The child alone in the world was meant to understand him. “Burns the whole world, man and child,” she cried, her eye on him, “none can escape.” She stopped a little distance from the end of the stage and stood silent, her whole attention directed across the small room to his face on the ledge. Her eyes were large and dark and fierce. He felt that in the space between them, their spirits had broken the bonds of age and ignorance and were mingling in some unheard of knowledge of each other. He was transfixed by the child’s silence. Suddenly she raised her arm and pointed toward his face. “Listen you people,” she shrieked, “I see a damned soul before my eyes! I see a dead man Jesus hasn’t raised. His head is in the window but his ear is deaf to the Holy Word!”

Rayber’s head, as if it had been struck by an invisible bolt, dropped from the ledge. He crouched on the ground, his furious spectacled eyes glittering behind the shrubbery. Inside she continued to shriek, “Are you deaf to the Lord’s Word? The Word of God is a burning Word to burn you clean, burns man and child, man and child the same, you people! Be saved in the Lord’s fire or perish in your own! Be saved in . . .”

He was groping fiercely about him, slapping at his coat pockets, his head, his chest, not able to find the switch that would cut off the voice. Then his hand touched the button and he snapped it. A silent dark relief enclosed him like shelter after a tormenting wind.

—The Violent Bear It Away (New York: Farrar, Straus and Giroux, 1960), pp.129-132 [my emphasis]

Ah, dearest Jesus, holy Child,
Make thee a bed, soft, undefiled,
Within my heart, that it may be
A quiet chamber kept for Thee.
My heart for very joy doth leap,
My lips no more can silence keep,
I too must sing, with joyful tongue,
That sweetest ancient cradle song,
Glory to God in highest heaven,
Who unto man His Son hath given
While angels sing with pious mirth.
A glad new year to all the earth.

–Martin Luther (1483-1546)

I can bring it so neare; but onely the worthy hearer, and the worthy receiver, can call this Lord this Jesus, this Christ, Immanuel God with us; onely that virgin soule, devirginated in the blood of Adam but restored in the blood of the Lambe hath this Ecce, this testimony, this assurance, that God is with him; they that have this Ecce, this testimony, in a rectified conscience, are Godfathers to this child Jesus and may call him Immanuel God with us for as no man can deceive God, so God can deceive no man; God cannot live in the darke himself neither can he leave those who are his in the darke: If he be with thee he will make thee see that he is with thee and never goe out of thy sight, till he have brought thee, where thou canst never goe out of his.

–John Donne (1572-1631), Preached at St. Pauls, upon Christmas Day, in the Evening, 1624

Ever since I first heard it, my favorite Christmas song–KSH.

Watch and listen to it all.

We give thee thanks, O Lord of glory, for the example of the first martyr Stephen, who looked up to heaven and prayed for his persecutors to thy Son Jesus Christ, who standeth at thy right hand: where he liveth and reigneth with thee and the Holy Spirit, one God, in glory everlasting.

One is very often asked at present whether we could not have a Christianity stripped, or, as people who asked it say, ‘freed’ from its miraculous elements, a Christianity with the miraculous elements suppressed. Now, it seems to me that precisely the one religion in the world, or, at least the only one I know, with which you could not do that is Christianity. In a religion like Buddhism, if you took away the miracles attributed to Gautama Buddha in some very late sources, there would be no loss; in fact, the religion would get on very much better without them because in that case the miracles largely contradict the teaching. Or even in the case of a religion like Mohammedanism, nothing essential would be altered if you took away the miracles. You could have a great prophet preaching his dogmas without bringing in any miracles; they are only in the nature of a digression, or illuminated capitals. But you cannot possibly do that with Christianity, because the Christian story is precisely the story of one grand miracle, the Christian assertion being that what is beyond all space and time, what is uncreated, eternal, came into nature, into human nature, descended into His own universe, and rose again, bringing nature up with Him. It is precisely one great miracle. If you take that away there nothing specifically Christian left. There may be many admirable human things which Christianity shares with all other systems in the world, but there would be nothing specifically Christian. Conversely, once you have accepted that, then you will see that all other well-established Christian miracles–because, of course, there are ill-established Christian miracles; there are Christian legends just as much as there are heathen legends, or modern journalistic legends–you will see that all the well-established Christian miracles are part of it, that they all either prepare for, or exhibit, or result from the Incarnation. Just as every natural event exhibits the total character of the natural universe at a particular point and space of time; so every miracle exhibits the character of the Incarnation. Now, if one asks whether that central grand miracle in Christianity is itself probable or improbable, of course, quite clearly you cannot be applying Hume’s kind of probability. You cannot mean a probability based on statistics according to which the more often a thing has happened, the more likely it is to happen again (the more often you get indigestion from eating a certain food, the more probable it is, if you eat it again, that you again have indigestion). Certainly the Incarnation cannot be probable in that sense. It is of its very nature to have happened only once. But then it is of the very nature of the history of this world to have happened only once; and if the Incarnation happened at all, it is the central chapter of that history. It is improbable in the same way in which the whole of nature is improbable, because it is only there once, and will happen only once.

–C.S. Lewis (1898-1963)

God with us means more than God over or side by side with us, before or behind us. It means more than His divine being in even the most intimate active connection with our human being otherwise peculiar to Him. At this point, at the heart of the Christian message and in relation to the event of which it speaks, it means that God has made himself the one who fulfills his redemptive will. It means that He Himself in His own person ””at His own cost but also on His own initiative””has become the inconceivable Yet and Nevertheless of this event, and so its clear and well-founded and legitimate, its true and holy and righteous Therefore. It means that God has become man in order as such, but in divine sovereignty, to take up our case. What takes place in the work of inconceivable mercy is, therefore, the free overruling of God, but it is not an arbitrary overlooking and ignoring, not an artificial bridging, covering over or hiding, but a real closing of the breach, gulf and abyss between God and us for which we are responsible. At the very point where we refuse and fail, offending and provoking God, making ourselves impossible before Him and in that way missing our destiny, treading under foot our dignity, forfeiting our right, losing our salvation and hopelessly compromising our creaturely being””at that very point God Himself intervenes as man.

—Church Dogmatics (IV.1) [E.T. By Geoffrey Bromiley and Thomas Torrance of the German Original] (London: T and T Clark, 1956), page 12

Hark, how all the welkin rings,
“Glory to the King of kings;
Peace on earth, and mercy mild,
God and sinners reconciled!”

Joyful, all ye nations, rise,
Join the triumph of the skies;
Universal nature say,
“Christ the Lord is born to-day!”

Hail, the heavenly Prince of Peace!
Hail, the Sun of Righteousness!
Light and life to all he brings,
Risen with healing in his wings.

Mild He lays his glory by,
Born that man no more may die;
Born to raise the sons of earth;
Born to give them second birth.
Come, Desire of nations, come,
Fix in us thy humble home;
Rise, the woman’s conquering seed,
Bruise in us the serpent’s head.

Now display thy saving power,
Ruined nature now restore;
Now in mystic union join
Thine to ours, and ours to thine.

Adam’s likeness, Lord, efface;
Stamp Thy image in its place.
Second Adam from above,
Reinstate us in thy love.

Let us Thee, though lost, regain,
Thee, the life, the inner Man:
O! to all thyself impart,
Form’d in each believing heart.

—You can find the 1940 Episcopal Hymnal version here (the 5th stanza is missing). The 1982 Episcopal Hymnal only includes the first three verses (with modified language)–KSH

For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us Acts 17:27 before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery””lest the creature should perish, and His Father’s handiwork in men be spent for nought””He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father””doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord’s body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.

–Athanasius, On the Incarnation of the Word

Twas much,
that man was
made like God before,
But that God should
be like man
much more

–John Donne (1572-1631)

“Marsden was probably born in 1765 and grew up in the Yorkshire area of England….

Read it all.

When many religious orders were founded centuries ago during the Middle Ages, agriculture was more than a way of life; it was a way of survival. Monasteries were self-sustaining, growing the food they ate. While farming has become less common as society has urbanized, Schortemeyer says the abbey’s farm is more than just a quaint business. Other sisters have questioned the ranch’s value, but Schortemeyer says it keeps the sisters connected to the outside world.

“When our neighbors are suffering from drought or suffering from flooding, we can totally relate to them. We’re not above and beyond. … It’s good to be at the mercy of the environment, and so that other people know we don’t live some ethereal life,” she says.

Benedictine monasteries, with orders like the Trappists and Cistercians, use the motto Ora et Labora, meaning prayer and work. That motto doesn’t represent separate ideas to the sisters. All day long, prayer and work are intertwined.

“Praying with the scriptures is like chewing your cud,” Schortemeyer says. “So all through the day, we’re ruminating on it. We chew, chew, chew, swallow, regurgitate. So it’s not just ‘the Lord is my shepherd,’ it’s ‘the Lord is my cowboy.’ ”

Read or listen to it all.

Read it all.

O God, who in Christ Jesus hast brought Good News to those who are far off and to those who are near: We praise thee for awakening in thy servant Lottie Moon a zeal for thy mission and for her faithful witness among the peoples of China. Stir up in us the same desire for thy work throughout the world, and give us the grace and means to accomplish it; through the same Jesus Christ our Savior, who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.

In truth, we Christians have been losing our traditions for centuries. Misplaced, misappropriated, misapplied””we have pulled the rich timbre from original intent, given ourselves over to cheap plastic toys and premade wassail. We have hurried the season because to us, Christmas is a day and not a season at all.

For our Orthodox brothers and sisters, though, the feasts during the days after Christmas not only mark time but also insert intentional delay in a world gone mad for Christmas kitsch. History aside, we have for centuries chosen to celebrate his coming on December 25. It has become a placeholder of a day when some of us remember that Jesus is the reason for the season. But then we go to bed, full of Christmas spirit, and wake up to traffic and spilled lattes and kids who want to spend their gift cards today. Where are the good feelings now?

For the early church, the purpose for 12 days of feasting following Christmas Day was to bring them to the edge of Epiphany. If, for various reasons, we do not entertain the liturgy of the days, can we at least entertain the purposes?

Read it all.

Almighty and everliving God, who didst strengthen thine apostle Thomas with sure and certain faith in thy Son’s resurrection: Grant us so perfectly and without doubt to believe in Jesus Christ, our Lord and our God, that our faith may never be found wanting in thy sight; through him who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

God, whose everlasting arms support the universe: We offer thanks for moving the heart of Lillian Trasher to heroic hospitality on behalf of orphaned children in great need, and we pray that we also may find our hearts awakened and our compassion stirred to care for thy little ones, through the example of our Savior Jesus Christ and by the energy of thy Holy Spirit, who broodest over the world as a mother over her children; for they live and reign with thee, one God, for ever and ever. Amen.

(Please note you need to guess the speaker and the date before clicking the link–KSH).

These three leading present-day scholars and writers give their testimony clearly and definitely for the Christian Faith, and the notable thing is that they represent a distinct movement. A large number of influential writers are giving the same testimony; poets and writers such as T. S. Eliot, W. H. Auden, Dorothy Sayers, Charles Williams, Richardson Wright, and Jacques Maritain. And it should be noted that the writers here mentioned are all of them laymen, that four of them, including C. S. Lewis, were formerly avowed secularists, and that they turned from secularism not to a humanistic and “non-miraculous” Christianity, but to the Christian Gospel as Revealed, and as declared by the Church and the Scriptures. The influence of secularism in our life is still widespread and powerful. As Mr. Lewis says, the 19th century materialist philosophy still permeates the popular mind. Naturalistic assumptions still “meet us on every side–even from the pens of clergymen.” But the tide is turning. There have been evidences of this for some time…but the movement is now clear and unmistakable, and it is especially evident on the highest levels of thought and knowledge.

This turning of the tide, the turning of men such as those above named from Secularism to full and definite Christian belief is of great significance, and it brings a clear call to us as a Church. It tells us that we need in the Church today a great renewal of evangelical faith and power. It tells us that if the Church is to do her work for God, and for the help of men, she must stand fearlessly and uncompromisingly for the reality and truth and glory of the supernatural. It calls us to make our present campaign of Evangelism a bolder and clearer call to men for full belief in Christ and His Gospel. This is the very meaning of evangelism. Evangelism is bringing men and women personally to the knowledge and the love of Jesus Christ, and so to repentance, faith, and “newness of life.” Archbishop William Temple’s Commission told us that “To evangelize is so to present Jesus Christ in the power of the Holy Ghost that men shall come to put their trust in God through Him, to accept Him as their Saviour, and to follow Him as their King, in the fellowship of His Church.”

The vital question in the life of the Church today is not whether we are called “high church” or “low church,”…not whether we use certain ritual forms and acts, but whether we believe in Jesus Christ as “God manifest in the flesh,” the Second Person of the Eternal Trinity, the Christ of the Scriptures Who has “all power in heaven and in earth” and Who is Saviour, Lord, and God. It is the full, clear teaching of the Christian Faith that is needed, and it is this to which men are now turning.

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The origins of Gnosticism are normally discussed in terms of debates within Christianity. However, one richly informative conflict occurred beyond the familiar realm of church history.

One of the great minds of Late Antiquity was the Egyptian-born philosopher Plotinus, the leading figure of Neoplatonism, and a younger contemporary of Origen. Around the year 263, in Rome, Plotinus engaged in a furious debate with some Gnostic thinkers. Although the two sides shared many assumptions and terminology, Plotinus condemned his enemies for what he saw as their gross misunderstanding of Platonic philosophy. Among other complaints, he warned that their radical elitism would lead them into misconduct and immorality. Effectively, he expelled these Gnostics from the mainstream philosophical world of the time, after a long period in which Platonists and Gnostics had coexisted and debated together.

That story is quite well known, but recent work has shed major light on just who these Gnostics were. I am referring to Dylan M. Burns’s excellent recent book Apocalypse of the Alien God: Platonism and the Exile of Sethian Gnosticism (University of Pennsylvania Press, 2014). This ambitious and wide-ranging work identifies Plotinus’s Gnostic foes as Sethians.

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On a Christmas Eve in the 12th century, a Benedictine nun named Elisabeth kept vigil in the church with her community. During the celebration of the Eucharist, she saw a woman sitting in the center of a bright, shining sun. The woman’s hair fell over her shoulders, and the light from the sun around her filled the monastery where Elisabeth was praying and then gradually spread out to illuminate the entire world.

As Elisabeth gazed at the woman, a dark cloud moved in to obscure the rays of the sun, and the woman began weeping. Elisabeth’s vision lasted all through the night of Christmas Eve, with the cloud moving in and out, the woman shining and weeping, the earth lightening and darkening.

On Christmas Day an angel appeared to Elisabeth, and she asked him who the woman was. She is the sacred humanity of Jesus, the angel explained, and the sun is the divinity that holds Christ’s humanity and illuminates it.

It’s hard to imagine a better time to have a vision of the humanity of Jesus in all its beauty and compassion than Christmas Eve, one of the most visual liturgical celebrations of the year.

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under the eye and pen of Katie Kresser, LaFarge is revealed to be ahead of his time on many fronts””in his late theoretical writings, his sometimes daringly compressed pictorial space, and in his insistence on a certain epistemic humility before his painterly subjects. Kresser suggests that LaFarge, himself a believing Roman Catholic, anticipated the thought of Catholic philosophers Jacques Maritain and Etienne Gilson, both of whom worked at a high view of artistic making as a fundamental mode of being on par with the human capacity to know or to communicate. Kresser discusses LaFarge’s stubborn decision to forego certainty or stylistic brand in favor of steadfastly beholding the mystery of being, as uniquely manifest in the fragile humanly wrought thing. In LaFarge’s view, the artist participates in the wildness and unpredictability of the Creation itself by becoming a servant of the work of art””itself now become a further extension of Being.

In his book Real Presences, George Steiner discusses at length the concept of intellectual hospitality and the need for the reader to freshly submit to the “presence” communicated in a given text or work of art””to achieve an unguarded gaze and receptivity that allows the work to do its work. Steiner goes on to say, “It takes uncanny strength and abstention from re-cognition, from implicit reference, to read the world and not the text of the world as it has been previously encoded for us”””in other words, to submit to the thing seen, not to its culturally conditioned simulacrum. The LaFarge that Kresser paints for us is just such a receptive soul who persistently attempts to achieve that unguarded gaze.

LaFarge’s expansive intellect would not let him seek a facile stylistic brand. His paintings are exploratory even as they participate in traditional idioms””and therefore occasionally seem weak or unfinished. It is as though the artist says, “I am a servant of the form, of the tradition, and of this passing moment of looking.

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Gracious God, we offer thanks for the vision of Ralph Adams Cram, John LaFarge and Richard Upjohn, whose harmonious revival of the Gothic enriched our churches with a sacramental understanding of reality in the face of secular materialism; and we pray that we may honor thy gifts of the beauty of holiness given through them, for the glory of Jesus Christ; who livest and reignest with thee and the Holy Spirit, one God, in glory everlasting. Amen.