Merciful and most loving God, by whose will and bountiful gift Jesus Christ our Lord humbled himself that he might exalt mankind; and became flesh that he might restore in us the most celestial image; and was born of the Virgin that he might uplift the lowly: Grant unto us the inheritance of the meek, perfect us in thy likeness, and bring us at last to rejoice in beholding thy beauty, and with all thy saints to glorify thy grace; through the same Jesus Christ our Lord.
–Gallican Sacramentary
Why do the nations conspire,
and the peoples plot in vain?
The kings of the earth set themselves,
and the rulers take counsel together,
against the Lord and his anointed, saying,
“Let us burst their bonds asunder,
and cast their cords from us.”
He who sits in the heavens laughs;
the Lord has them in derision.
Then he will speak to them in his wrath,
and terrify them in his fury, saying,
“I have set my king
on Zion, my holy hill.”
I will tell of the decree of the Lord:
He said to me, “You are my son,
today I have begotten you.
Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
You shall break them with a rod of iron,
and dash them in pieces like a potter’s vessel.”
Now therefore, O kings, be wise;
be warned, O rulers of the earth.
Serve the Lord with fear,
with trembling kiss his feet,
lest he be angry, and you perish in the way;
for his wrath is quickly kindled.
Blessed are all who take refuge in him.
–Psalm 2
Update: A NY Times obituary has been published this morning–read it all.
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
Behold the father is his daughter’s son,
The bird that built the nest is hatched therein,
The old of years an hour hath not outrun,
Eternal life to live doth now begin,
The Word is dumb, the mirth of heaven doth weep,
Might feeble is, and force doth faintly creep.
O dying souls, behold your living spring;
O dazzled eyes, behold your sun of grace;
Dull ears, attend what word this Word doth bring;
Up, heavy hearts, with joy your joy embrace.
From death, from dark, from deafness, from despairs
This life, this light, this Word, this joy repairs.
Gift better than himself God doth not know;
Gift better than his God no man can see.
This gift doth here the giver given bestow;
Gift to this gift let each receiver be.
God is my gift, himself he freely gave me;
God’s gift am I, and none but God shall have me.
Man altered was by sin from man to beast;
Beast’s food is hay, hay is all mortal flesh.
Now God is flesh and lies in manger pressed
As hay, the brutest sinner to refresh.
O happy field wherein that fodder grew,
Whose taste doth us from beasts to men renew.
—-Robert Southwell (1561-1595)
This Christmas the American Atheists have posted a large billboard in Times Square New York. It has two pictures: one of Santa Claus and the other of Jesus on the cross. The captions under the pictures are “Keep the Merry” and “Dump the Myth”. Apart from having the captions under the wrong pictures, the sentiment is one I agree with.
Christmas is a merry season that is based on truth, not myth. Confusing the truth with myth doesn’t help people understand the event, or experience the merriment.
The words:
O magnum mysterium, et admirable sacramentum, ut animalia viderent Dominum natum, jacentum in praesepio!
Beata Virgo, cujus viscera meruerunt portare Dominum Christum. Alleluia!
O great mystery, and wondrous sacrament, that animals should see the newborn Lord, lying in their manger!
Blessed is the Virgin whose womb was worthy to bear the Lord Jesus Christ. Alleluia!
Putting the piles of presents under the Christmas trees this year, I have not been able to get out of my mind the image of another tree and under it a young woman, sleeping rough, and then crushed as it toppled over in the recent storms in Exeter….
…there is one gift that we can all give, because it is something that we all have: we can give ourselves, and our care and attention to others, especially those in need, or who feel marginalised or alone.
Giving of ourselves is the best gift we can give and paradoxically the one which gives us the most back too. It was the gift that God gave us at Christmas; he gave it freely but not without cost.
In an essay in The Times’ Sunday Book Review this week the writer Paul Elie asks the intriguing question: Has fiction lost its faith? As we are gathered here today, let us consider one of the most oddly faithful of all fiction writers, Fyodor Dostoevsky. More specifically, I’d like focus pretty intensely on what some consider to be the key moment in his greatest novel — arguably one of the greatest of all time — “The Brothers Karamazov.” (Elie himself notes the 1880 masterpiece as an example of the truly faith-engaged fiction of yore.) I speak in particular of the “Grand Inquisitor” scene, a sort of fiction within a fiction that draws on something powerful from the New Testament — Jesus’s refusal of Satan’s three temptations — and in doing so digs at the meaning of faith, freedom, happiness and the diabolic satisfaction of our desires.
Read it all. Be warned–this is not short and it is not light bed-time reading; it is, however, well worth the time–KSH.
The best parties have something solid to celebrate, not just a desire to get out of one’s mind. The shepherds went to see Jesus and went away celebrating because God had come to be with them. They were optimistic. Hope lived. And hope and joy are better when shared, in fact sharing them makes the, grow and gives them life.
So, my own sense this Christmas is one of optimism. I see people staffing food banks, sharing good things, sacrificing to give. Perhaps just going to see a neighbour, hurrying a bit less when someone wants to chat, we can all do that. Perhaps we can give something to someone who has had a rough year, make space for them to have hope and joy.
Just oh so uplifting–KSH.
Carl F. H. Henry, the dean of evangelical theologians, argues that the Virgin Birth is the “essential, historical indication of the Incarnation, bearing not only an analogy to the divine and human natures of the Incarnate, but also bringing out the nature, purpose, and bearing of this work of God to salvation.” Well said, and well believed.
Nicholas Kristof and his secularist friends may find belief in the Virgin Birth to be evidence of intellectual backwardness among American Christians. But this is the faith of the Church, established in God’s perfect Word, and cherished by the true Church throughout the ages. Kristof’s grandfather, we are told, believed that the Virgin Birth is a “pious legend.” The fact that he could hold such beliefs and serve as an elder in his church is evidence of that church’s doctrinal and spiritual laxity ”” or worse. Those who deny the Virgin Birth affirm other doctrines only by force of whim, for they have already surrendered the authority of Scripture. They have undermined Christ’s nature and nullified the incarnation.
This much we know: All those who find salvation will be saved by the atoning work of Jesus the Christ ”” the virgin-born Savior. Anything less than this is just not Christianity, whatever it may call itself. A true Christian will not deny the Virgin Birth.
It’s tough to be on the receiving end of love, God’s or anybody else’s. It requires that we see our lives not as our possessions, but as gifts. “Nothing is more repugnant to capable, reasonable people than grace,” wrote John Wesley a long time ago.
Among the most familiar Christmas texts is the one in Isaiah: “The Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel” (7:14) Less familiar is its context: Isaiah has been pleading with King Ahaz to put his trust in God’s promise to Israel rather than in alliances with strong military powers like Syria. “If you will not believe, you shall not be established,” Isaiah warns Ahaz (7:9). Then the prophet tells the fearful king that God is going to give him a baby as a sign. A baby. Isn’t that just like God, Ahaz must have thought. What Ahaz needed, with Assyria breathing down his neck, was a good army, not a baby.
This is often the way God loves us: with gifts we thought we didn’t need, which transform us into people we don’t necessarily want to be. With our advanced degrees, armies, government programs, material comforts and self-fulfillment techniques, we assume that religion is about giving a little, of our power in order to confirm to ourselves that we are indeed as self-sufficient as we claim.
A war in a measure unexpected, a war whose reality was unanticipated, a war which some thought would be over in a short time, became all too soon a reality. English public schoolboys and others who had compared shooting the enemy to a pheasant shoot, soon discovered a very different and terrible reality. Movements of troops took time. My father, when a boy in the brewery town of Alton in Hampshire, remembered the troops which had marched from the garrison town of Aldershot, camping on the Butts Green, as the first stage on their three day march before they prepared to move on to Southampton or Portsmouth to embark for France and Flanders. The journey to the front took time ”“ as it took time as the first Christmas of the war approached for Christmas greetings and Christmas gifts to be brought to those at the front….
So what happened at the Christmas Truce in 1914? It was conditioned by the new situation of industrialised warfare, and in particular trench warfare. No longer were battles charges of cavalry, whirling swords and thrusts of spears, knights in armour, or even the firing of cannon balls.
Ring out, wild bells, to the wild sky,
The flying cloud, the frosty light;
The year is dying in the night;
Ring out, wild bells, and let him die.
Ring out the old, ring in the new,
Ring, happy bells, across the snow:
The year is going, let him go;
Ring out the false, ring in the true.
Ring out the grief that saps the mind,
For those that here we see no more,
Ring out the feud of rich and poor,
Ring in redress to all mankind.
Ring out a slowly dying cause,
And ancient forms of party strife;
Ring in the nobler modes of life,
With sweeter manners, purer laws.
Ring out the want, the care the sin,
The faithless coldness of the times;
Ring out, ring out my mournful rhymes,
But ring the fuller minstrel in.
Ring out false pride in place and blood,
The civic slander and the spite;
Ring in the love of truth and right,
Ring in the common love of good.
Ring out old shapes of foul disease,
Ring out the narrowing lust of gold;
Ring out the thousand wars of old,
Ring in the thousand years of peace.
Ring in the valiant man and free,
The larger heart, the kindlier hand;
Ring out the darkness of the land,
Ring in the Christ that is to be.
–Lord Alfred Tennyson (1809-1892)
…[Jesus of Nazareth] was not a kind of demon pretending to be human; he was in every respect a genuine living man. He was not merely a man so good as to be “like God”””he was God.
Now, this is not just a pious commonplace: it is not a commonplace at all. For what it means is this, among other things: that for whatever reason God chose to make man as he is””limited and suffering and subject to sorrows and death””he [God] had the honesty and courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace and thought it well worthwhile.
—Creed or Chaos? (New York: Harcourt, Brace and Company,1949), page 4 (with special thanks to blog reader and friend WW)
Wonderful stuff!
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.
O Almighty God, who by the birth of thy holy Child Jesus hast given us a great light to dawn upon our darkness: Grant, we pray thee, that in his light we may see light to the end of our days; and bestow upon us, we beseech thee, that most excellent Christmas gift of charity to all men, that so the likeness of thy Son may be formed in us, and that we may have the ever brightening hope of everlasting life; through the same Jesus Christ our Lord.
–William Knight
The Lord reigns; let the earth rejoice; let the many coastlands be glad! Clouds and thick darkness are round about him; righteousness and justice are the foundation of his throne. Fire goes before him, and burns up his adversaries round about. His lightnings lighten the world; the earth sees and trembles. The mountains melt like wax before the LORD, before the Lord of all the earth. The heavens proclaim his righteousness; and all the peoples behold his glory.
–Psalm 97:1-6
A new carol written for the Choir of King’s College, Cambridge and sung as part of this year’s Festival of Nine Lessons and Carols. You can also listen to an Introduction by Stephen Cleobury
..the [New Testament] birth stories have become a test case in various controversies. If you believe in miracles, you believe in Jesus’ miraculous birth; if you don’t, you don’t. Both sides turn the question into a shibboleth, not for its own sake but to find out who’s in and who’s out.
The problem is that “miracle,” as used in these controversies, is not a biblical category. The God of the Bible is not a normally absent God who sometimes “intervenes.” This God is always present and active, often surprisingly so.
There is another verse from the Christmas story on which I should like to reflect with you ”“ the angels’ hymn of praise, which they sing out following the announcement of the new-born Saviour: “Glory to God in the highest and on earth peace among men with whom he is pleased.” God is glorious. God is pure light, the radiance of truth and love. He is good. He is true goodness, goodness par excellence. The angels surrounding him begin by simply proclaiming the joy of seeing God’s glory. Their song radiates the joy that fills them. In their words, it is as if we were hearing the sounds of heaven. There is no question of attempting to understand the meaning of it all, but simply the overflowing happiness of seeing the pure splendour of God’s truth and love. We want to let this joy reach out and touch us: truth exists, pure goodness exists, pure light exists. God is good, and he is the supreme power above all powers. All this should simply make us joyful tonight, together with the angels and the shepherds.
Linked to God’s glory on high is peace on earth among men. Where God is not glorified, where he is forgotten or even denied, there is no peace either.
God, in Jesus Christ came to save ”“ not to judge. He lived in our unloving world, exiled from its Creator, for as long as we allowed him to. In the end, it wasn’t that Jesus rejected us because of all our failings, faults and a refusal to change, but that we rejected him. He suffered and completed God’s work of making us his friends.
If we are tempted to pull out of our Church families because there is too much hurt and lack of love ”“ we should remember Jesus of Nazareth. He never pulled out of our human race. And God the Father is no mere spectator, approving the sacrifice and applauding the actor ”“ Jesus of Nazareth. God’s love was the root, Christ’s death the fruit of stickability and self-sacrifice.
We are celebrating the birth of the Child of Bethlehem, with universal godly credentials. His little family did not absorb him. He was not the Son of Mary and Joseph, he was the Son of humanity and of heaven: “the Word became flesh and lived among us, full of grace and truth” (John 1:14). Jesus royalised our humanity by crowning his human nature with the Divine nature.
Nadolig Llawen to Cennydd and our Welsh readers
‘Highlights of BBC Wales’s annual festive celebration from St David’s Hall in Cardiff’ – Listen here
The truth of God is the most comforting and joyful presence we can imagine; and also the most disorienting and demanding. There’s a famous Old Testament story (2 Kings 5) about the great military leader of ancient Israel’s fiercest enemy, who comes to the prophet Elisha to be healed of his leprosy; and the prophet tells him simply to wash in the river. He is indignant: surely there must be something more difficult and glamorous and heroic to do? No; it’s perfectly simple. Go and wash, go and join all those ordinary humble folk who are sluicing themselves in the river after a long day’s work, or beating their laundry against the stones. Go and join the rest of the human race and acknowledge who you are. That’s the truest heroism and the hardest.
It’s a foreshadowing of the New Testament invitation: repent and believe and be baptised. Turn round and look where you’ve never looked before, trust the one who is calling you and drop under the water of his overflowing compassion. Be with him. Join the new human race, re-created in the Spirit of mutual love and delight and service.
If Jesus is strange and threatening, isn’t that (the New Testament certainly suggests) a sign of how far we’ve wandered from real humanity, real honesty about our weaknesses and limits?
But the object of divine action in the Incarnation is man. God’s free decision is and remains a gracious decision; God becomes man, the Word becomes flesh. The Incarnation means no apparent reserved, but a real and complete descent of God. God actually became what we are, in order actually to exist with us, actually to exist for us, in thus becoming and being human, not to do what we do-sin; and to do what we fail to do”“God’s, His own, will; and so actually, in our place, in our situation and position to be the new man. It is not in His eternal majesty”“in which He is and remains hidden from us”“but as this new man and therefore the Word in the flesh, that God’s Son is God’s revelation to us and our reconciliation with God. Just for that reason faith cannot look past His humanity, the cradle of Bethlelhem and the cross of Golgotha in order to see Him in His divinity, Faith in the eternal Word of the Father is faith in Jesus of Nazereth or it is not the Christian faith.
–Karl Barth (1886-1968)
This mediator must represent God to humankind, and humankind to God. He must have points of contact with both God and humanity, and yet be distinguishable from them both”¦.the central Christian idea of the incarnation, which expresses the belief that Jesus is both God and man, divine and human, portrays Jesus as the perfect mediator between God and human beings. He, and he alone, is able to redeem us and reconcile us to God.
—“I Believe”: Exploring the Apostles’ Creed ( Downers Grove, Ill.: InterVarsity Press, 1998), p.48
