And so goes the drumbeat of commercialism: more, more, more.

All the while we Christians are called to answer Advent’s hushed invitation for less, less, less. To clear out our closets and turn off our phones, to resist the click-and-procure in favor of the wait-and-wonder. What a challenge it is to make space for the other, for the divine. Filling sets off all our bells and whistles; emptying requires discernment and allows for quiet.

Americans prefer the former. We have so much self-storage space, the Self Storage Association once pointed out, it is physically possible that every American could stand at the same time under the canopy of self-storage roofing.

I’ve been reflecting on the art of gift giving — what it can do for us, at its best, and what it neglects to do at its hastiest. The more you put in, the more you get out.

My neighbor recently showed me her favorite Christmas picture book, Holly Hobbie’s 2007 charmer “Toot & Puddle: Let It Snow,” in which a pair of best friends — who happen to be pigs — struggle to determine the perfect gifts for each other. Puddle labors in his attic, painting an image of the twosome in the woods. Toot, meanwhile, spends “every spare minute in his workshop in the basement” building a sled on wheels — one that will work with or without snow.

“He knew that the best present was usually something you made yourself, a one-of-a-kind thingamajig, not just a whatsit anyone could buy in a store,” Hobbie writes.

Indeed, the sweetest gifts require a commodity more precious than treasure: time.

Read it all.

Soon, designer babies like those described in the film may even become morally mandatory, some ethicists say.

Gattaca’s narrator tells us that such genetic manipulation of in vitro fertilized embryos has become “the natural way of giving birth” in the near future portrayed in the film. It has also created an underclass of people whose parents didn’t buy those genetic advantages for their children.

Until recently, that sort of fiddling with human DNA was only science fiction and allegory, a warning against a new kind of eugenics that could pit the genetic haves and have-nots against each other. At a symposium sponsored by the Hastings Center on October 26 before the World Conference of Science Journalists in San Francisco, ethicists and journalists explored the flip side of that discussion: whether parents have a moral obligation to make “better” babies through genetic engineering. Technology that can precisely change a baby’s genes is quickly becoming reality. This year, scientists reported using CRISPR/Cas9 in viable human embryos to fix mutations that cause heart and blood disorders. CRISPR/Cas9 acts as a molecular scissors that relatively easily and precisely manipulates DNA. Scientists have honed and developed the tool in the roughly five years it has been around, creating myriad “CRISPR” mice, fish, pigs, cows, plants and other creatures. Its use in human embryos has been hotly debated. Should we or shouldn’t we?

Read it all.

A group of Anglican bishops has split with some of the church’s top leaders to declare support for the current version of the same-sex marriage bill before Parliament, publicly calling on lower house MPs to resist the conservative push to insert stronger religious protections.

The House of Representatives will begin debating the bill drafted by Liberal senator Dean Smith on Monday and is expected to pass it by the end of the week. If it passes unchanged it will then be signed into law, and same-sex weddings will occur within weeks.

However Coalition conservatives are set on amending the bill, which passed the Senate 43 votes to 12 last week, without change. If they manage to get enough support for their changes around freedom of religion and conscience the bill will have to return to the Senate.

As Prime Minister Malcolm Turnbull confirmed he would support some of those changes in a bid to guard against any “unintended consequences”, seven Anglican bishops wrote to all lower house MPs to show not all religious leaders believe amendments are necessary.

Read it all.

Anyone thoughtful — no matter what their spiritual leaning — can appreciate the art of the hymn: the rhythm, the sonorous language, the discipline and structure. My first encounter with that power — despite having been part of a youth group as a teenager — came when I was a freshman at a dignified religious institution. I remember cigarette smoke and a song, a somber little something blaring from a nearby room. Three of us stood in the parking lot with Newports hanging from our teeth. I don’t recall our conversation, but that night I had my first true experience with hymns and their lyrical magic.

If you want to unravel that magic, I recommend starting with Shakespeare’s Common Prayers: The Book of Common Prayer and the Elizabethan Age. Journalist Daniel Swift offers a scholarly treatise on cultural history, Shakespeare’s plays, and Anglican liturgy, among other things. It’s an arresting but heavy read, one that should be of course followed by The Book of Common Prayer, where it finds its inspiration. Swift calls the latter a “history of response” and argues that, in its pages, “Shakespeare found a body of contested speech: a pattern and a music of mourning.” Both works are rich and welcome companions to any collection of hymns. The Oremus Hymnal, a collection of pieces for varying occasions, is a good one for the uninitiated. “At even, ere the sun was set” an evening read, resolves:

Once more ’tis eventide, and we,
oppressed with various ills, draw near;
what if thy form we cannot see?
We know and feel that thou art here.

Read it all.

To prevent his disciples from asking the time of his coming, Christ said: “About that hour no one knows, neither the angels nor the Son. It is not for you to know times or moments.” He has kept those things hidden so that we may keep watch, each of us thinking that he will come in our own day. If he had revealed the time of his coming, his coming would have lost its savour: it would no longer be an object of yearning for the nations and the age in which it will be revealed. He promised that he would come but did not say when he would come, and so all generations and ages await him eagerly.

Though the Lord has established the signs of his coming, the time of their fulfilment has not been plainly revealed. These signs have come and gone with a multiplicity of change; more than that, they are still present. His final coming is like his first. As holy men and prophets waited for him, thinking that he would reveal himself in their own day, so today each of the faithful longs to welcome him in his own day, because Christ has not made plain the day of his coming.

He has not made it plain for this reason especially, that no one may think that he whose power and dominion rule all numbers and times is ruled by fate and time. He described the signs of his coming; how could what he has himself decided be hidden from him? Therefore, he used these words to increase respect for the signs of his coming, so that from that day forward all generations and ages might think that he would come again in their own day.

Keep watch; when the body is asleep nature takes control of us, and what is done is not done by our will but by force, by the impulse of nature. When deep listlessness takes possession of the soul, for example, faint-heartedness or melancholy, the enemy overpowers it and makes it do what it does not will. The force of nature, the enemy of the soul, is in control.

When the Lord commanded us to be vigilant, he meant vigilance in both parts of man: in the body, against the tendency to sleep; in the soul, against lethargy and timidity. As Scripture says: “Wake up, you just,” and “I have risen, and am still with you;” and again, “Do not lose heart. Therefore, having this ministry, we do not lose heart.”

–From a commentary on the Diatessaron (the single gospel harmony of the early Syriac church), by St Ephrem (ca. 306 – 373)

Saint Ephrem–Keep watch: he is 2 come again https://t.co/l3EGqAd6nc 'As holy men and prophets waited for him, thinking that he wd reveal himself in their own day, so 2day each of the faithful longs 2 welcome him in his own day, bec Christ has not made plain the day of his coming pic.twitter.com/bEYLYromax

— Kendall Harmon (@KendallHarmon6) December 4, 2017

Make us, we beseech thee, O Lord our God, watchful and heedful in awaiting the coming of thy Son Christ our Lord; that when he shall come and knock, he shall find us not sleeping in sin, but awake and rejoicing in his praises; through the same Jesus Christ our Lord.

Today, to celebrate Advent Sunday, we have a decorated initial depicting the Annunciation from the Hours of Richard III (LPL MS 474 f.15r.) #Advent #AdventSunday pic.twitter.com/uQYvNH70lh

— LambethPalaceLibrary (@lampallib) December 3, 2017

But as to the times and the seasons, brethren, you have no need to have anything written to you. For you yourselves know well that the day of the Lord will come like a thief in the night. When people say, “There is peace and security,” then sudden destruction will come upon them as travail comes upon a woman with child, and there will be no escape. But you are not in darkness, brethren, for that day to surprise you like a thief. For you are all sons of light and sons of the day; we are not of the night or of darkness. So then let us not sleep, as others do, but let us keep awake and be sober. For those who sleep sleep at night, and those who get drunk are drunk at night. But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we wake or sleep we might live with him. Therefore encourage one another and build one another up, just as you are doing.

–1 Thessalonians 5:1-11