Music at the Christmas Eve Service

Prelude
(1) “From Heaven Above to Earth I Come”- Johann Bernard Bach (1676-1749)
(2) Variations on “Il Est Ne”- Franklin Ashdown (b.1942)
(3) “The Holy Boy” – John Ireland (1879-1962)
(4) Noel and Variations “Josef est Bien Marie” – Claude Louis Balbastre (1727-1799)

Music During Communion
(1) Prelude on “Quem Pastores”- Healey Willan (1880-1968)
(2) Pastorale on “It Came Upon a Midnight Clear” – John G. Barr (b. 1938)

Postlude
Prelude on “From Heaven Above” and “O Thou Joyful One” – Anton Wilhelm Leupold (1867-1940)

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Christmas Eve

The collect for today, Christmas Eve (source):

Almighty God,
who makest us glad with the yearly remembrance
of the birth of thy only Son Jesus Christ:
grant that, as we joyfully receive him as our redeemer,
so we may with sure confidence behold him
when he shall come to be our judge;
who liveth and reigneth with thee
in the unity of the Holy Spirit,
one God, now and for ever.

The Epistle: Titus 2:11-15
The Gospel: St. Luke 2:1-14

Baldovinetti, NativityArtwork: Alesso Baldovinetti, Nativity, 1460-62. Fresco, Basilica della Santissima Annunziata (Basilica of the Most Holy Annunciation), Florence. Photograph taken by admin, 17 May 2010.

Christmas Eve
(a poem by Christina Georgina Rossetti)

Christmas hath darkness
Brighter than the blazing noon,
Christmas hath a chillness
Warmer than the heat of June,
Christmas hath a beauty
Lovelier than the world can show:
For Christmas bringeth Jesus,
Brought for us so low.

Earth, strike up your music,
Birds that sing and bells that ring;
Heaven hath answering music
For all Angels soon to sing:
Earth, put on your whitest
Bridal robe of spotless snow:
For Christmas bringeth Jesus,
Brought for us so low.

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Sermon for the Fourth Sunday in Advent

“Who art thou?”

In a way, Advent is the season of questions. And the questions of Advent reach a kind of crescendo on the Fourth Sunday in Advent in a barrage of questions which, paradoxically, are all about John the Baptist. But, of course, everything about John the Baptist is really about the One who comes.

Our Gospel story has a wonderful intensity to it that is indicative of the strong desire to know in the face of the confusions of the world. Such is the significance, we might say, of “the witness of John,” especially in our rather skeptical and cynical age which despairs of thought and where questions are merely rhetorical ways of dismissing any serious encounter with what might just challenge us and change us. Skepticism about ideas, we might say, is the leading idea of our times. Such is a form of darkness, a kind of dogmatic despair.

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Week at a Glance, 24 – 30 December

Monday, December 24th, Christmas Eve
7:00pm Children’s Crêche Service
9:30pm Christmas Eve Communion Service

Tuesday, December 25th, Christmas Day
10:00am Christmas Morn Communion Service

Wednesday, December 26th, St. Stephen
10:00am Holy Communion

Thursday, December 27th, St. John the Evangelist
10:00am Holy Communion

Friday, December 28th, Holy Innocents
10:00am Holy Communion

Sunday, December 30th, Sunday after Christmas
10:30am Holy Baptism & Christmas Lessons & Carols

The complete schedule of Christmastide services is posted here.

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The Fourth Sunday in Advent

The collect for today, the Fourth Sunday in Advent, from The Book of Common Prayer (Canadian, 1962):

El Greco, St. John the Baptist (1600)RAISE up, we beseech thee, O Lord, thy power, and come among us, and with great might succour us; that whereas, through our sins and wickedness, we are sore let and hindered in running the race that is set before us, thy bountiful grace and mercy may speedily help and deliver us; who with the Father and the Holy Spirit livest and reignest, one God, world without end. Amen.

The Epistle: Philippians 4:4-7
The Gospel: St John 1:19-29

Artwork: El Greco (Doménikos Theotokópoulos), St. John the Baptist, c. 1600. Oil on canvas, Fine Arts Museums of San Francisco.

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Sermon for the Feast of St. Thomas

“My Lord, and my God”

The Apostolic Saints are part of the Advent and none more so than Thomas, “called Didymus,” whom we more commonly call ‘Doubting Thomas.’ In the darkest time of nature’s year, there is another form of darkness that deepens nature’s darkness into something even more strange and fearful. The darkness of doubt leads to despair, the death of souls and communities, of cultures and churches.

Thomas’ feast day falls always within the season of Advent.  He is the advent saint par excellence not just because his day of commemoration falls always within Advent and so close to the winter solstice and to Christ’s holy birth, the birth of God’s Son into our world of darkness, but because his doubting leads not to the darkness of despair and death but to the light of faith and hope. The doubting of Thomas provides for “the greater confirmation of our faith,” as another Thomas, Thomas Aquinas, reminds us.

The propers for his feast-day illumine the radical nature of Christ’s Incarnation. Ephesians reminds us of the fellowship of faith, that we are “fellow-citizens with the saints,” that we are “of the household of God,” “an holy temple in the Lord,” “an habitation of God through the Spirit,” and that Jesus Christ himself is “the chief corner-stone,” the structural and animating principle upon which all these images of indwelling depend.

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Saint Thomas the Apostle

The collect for today, the Feast of Saint Thomas the Apostle, from The Book of Common Prayer (Canadian, 1962):

ALMIGHTY and everliving God, who for the more confirmation of the faith didst suffer thy holy Apostle Thomas to be doubtful in thy Son’s resurrection: Grant us so perfectly, and without all doubt, to believe in thy Son Jesus Christ, that our faith in thy sight may never be reproved. Hear us, O Lord, through the same Jesus Christ, to whom, with thee and the Holy Spirit, be all honour and glory, now and for evermore. Amen.

The Epistle: Ephesians 2:19-22
The Gospel: St. John 20:24-29

Cathedral of St. John the Baptist, St. Thomas windowSt. Thomas’s name is believed to come from an Aramaic word meaning twin, but it is not known whose twin he was. He is included in all the lists of the twelve apostles, but he is mentioned most often in St. John’s Gospel, where he is called “Didymus” (“twin” in Greek) three times (11:16; 20:24; 21:2).

St. Thomas appears to have been an impulsive man. He says he is prepared to go with Jesus to the tomb of Lazarus even if it means death (John 11:16). At the Last Supper, however, he confesses his ignorance about where Jesus is going and the way there (John 14:5). In response, Christ said, “I am the way, and the truth, and the life. No one comes to the Father except through me.”

After the resurrection, Thomas was unwilling to believe his fellow disciples that Jesus had risen from the dead (John 20:24). He would not believe, he declared, unless he actually touched the wounds. Eight days later, Jesus gave “Doubting Thomas” the evidence he had asked for, whereupon Thomas confessed him, “My Lord and my God!” Jesus then pronounces a blessing on all those who have not seen and yet believe.

The last mention of St. Thomas in the New Testament occurs in John 21, where he is named as one of the seven disciples fishing on the Sea of Galilee when the risen Christ appears to them.

Nothing is known for sure about St. Thomas’s activity after Pentecost, but early church writers say that he was active in missionary work in the East-–in Parthia, Persia, and/or India. The most ancient tradition holds that he journeyed as far as Malabar (present-day Kerala) on the south-west coast of India and was martyred at Mylapore, near Madras. A large number of Indian Christians in the area call themselves “Christians of St. Thomas“. (See also this.) Although the tradition that St. Thomas evangelized India cannot be definitely verified, Pope Paul VI declared him apostle of India in 1972.

Artwork: The St. Thomas stained glass window was made by the firm of James Powell and Sons, Middlesex, England, and installed in the Cathedral of St John the Baptist, St John’s, Newfoundland, in 1951. Photograph taken by admin, 7 September 2009.

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The Advent in Isaiah: Part 2

This is the second of a two-part series on “The Advent in Isaiah”. The first part is posted here. Footnotes have been omitted from the following text. A pdf document containing the full text, with footnotes, of both parts can be downloaded here.

The Advent in Isaiah: Part II

Anthony Sparrow’s observation that Isaiah is “the most evangelical of the Prophets” is amply demonstrated in the pageant of readings that belong to the liturgies of Advent and Christmas. It is not just that he points us to the coming of God’s holy Word and Son but that he shapes our understanding of the meaning of Christ’s Incarnation.

Advent in Isaiah: Martini, AnnunciationCentral to that understanding is the role and place of Mary, the Virgin Mother. “In the sixth month,” Luke tells us, “the angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a Virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin’s name was Mary.” The story of the Annunciation is inseparable from the Advent and is read during the Advent Ember Days (BCP, p. 101).

Luke’s account of the Annunciation prefaces his narrative of Christ’s birth. It complements Matthew’s infancy narrative about how the “birth of Jesus Christ was on this wise,” noting that Mary was found with child of the Holy Ghost “before [she and Joseph] came together,” and concluding parenthetically that “all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel, which being interpreted is, God with us.” Matthew is quoting Isaiah 7. 14 from the Greek Septuagint directly, adding only the interpretation of the name, “Emmanuel”. Luke, too, is echoing Isaiah, changing only that his name shall be called Jesus. In the Christian understanding, Jesus is Emmanuel.

The King James’ translation of Matthew 1. 23, where Matthew quotes from Isaiah, varies a little from that of Isaiah 7.14 and in interesting and instructive ways. The King James translation of Isaiah 7.14 is “behold, a virgin shall conceive, and bear a son”. In Matthew 1.23, it is “behold, a Virgin shall be with child, and shall bring forth a son.” In Luke’s account of the Annunciation, Gabriel announces to Mary that “behold, thou shalt conceive in thy womb, and bring forth a Son” which is closer to the translation of Isaiah but with the addition of “in thy womb” which is more faithful, in a literal way, to the Greek. The word “womb” is part of the Greek expression for being pregnant, which means, literally, “to have in the womb.” Luke has used the Greek verb “to conceive” in his account and this word, in particular, has carried over into the rich devotional traditions of song and motet in the Latin West, for instance, in the “Ecce virgo concipiet,” set to a great number of different musical settings. These variations bring out something of the special wonder of the Annunciation and the role of Isaiah’s prophecy in shaping that devotional and doctrinal understanding.

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Christmas at Christ Church, 2012

Monday, December 24th, Christmas Eve
7:00pm Children’s Crêche Service
9:30pm Christmas Eve Communion Service

Tuesday, December 25th, Christmas Day
10:00am Christmas Morn Communion Service

Wednesday, December 26th, St. Stephen
10:00am Holy Communion

Thursday, December 27th, St. John the Evangelist
10:00am Holy Communion

Friday, December 28th, Holy Innocents
10:00am Holy Communion

Sunday, December 30th, Sunday after Christmas
10:30am Holy Baptism & Christmas Lessons & Carols

Tuesday, January 1st, 2013, Octave Day of Christmas/Circumcision of Christ/New Years’ Day
10:30am Holy Communion

O God, who makest us glad with the yearly remembrance of the birth of thy only Son Jesus Christ: Grant that as we joyfully receive him as our Redeemer, we may with sure confidence behold him when he shall come again to be our Judge; who liveth and reigneth with thee and the Holy Spirit, now and ever. Amen.

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