Love came down at Christmas … the true cost of Christmas, and true love at ChristmasPatrick Comerford
Opening Prayer:
Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life
in which your Son Jesus Christ came to us in great humility;
that on the last day
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you and the Holy Spirit,
one God, now and for ever. Amen
Reading:
Luke 10: 21-24 (NRSVA), the New Testament reading in the Revised Common Lectionary for this morning):
21 At that same hour Jesus rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”
23 Then turning to the disciples, Jesus said to them privately, “Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.”
Introduction:
I hear everybody talking about this as Christmas time, and people gushing on chat shows and in shops – even in churches – about this as the ‘Christmas season.’
They are talking about it as a ‘Christmas election’ in all the British newspapers, even the serious ones. I am just waiting for that day near the end of next week, when someone on one of the talk shows is going to state with all confidence that we have started the countdown, that we are in ‘The 12 Days of Christmas.’
Some people think this is Christmas time. But this is Advent, and Christmas begins on Christmas Day, 25 December, and continues for 12 Days until 5 January. When we reach the end of Christmas, we celebrate the Epiphany on 6 January, known as ‘Twelfth Night.’
There is a twelve-verse song that helped people in the past to count out these days, The Twelve Days of Christmas.
But its meaning has been lost, what it sought to teach has lost significance, and we seem to be losing the significance of Advent as the time of preparation for Christmas.
Many of us under pressure to organise carol services, stage school Christmas plays, arrange Santa visits, and put up Christmas trees and cribs in the churches.
Why, even when I was asked to bless the crib in Rathkeale last night, not only were Mary, Joseph and the Shepherds already in place, but the Magi were visiting too … before the Christ Child was placed in it, a full five weeks before Epiphany.
The former Dean of Killaloe, Gary Paulsen, posted on Facebook last week:
‘Christmas season is upon us and the shopping centres ring out the carols. Yet the season of Advent is a season of waiting and preparation for the Christmas season.
‘I used to be quite insistent in the past that we have 12 days of Christmas and before Christmas there is only Advent. So the tree goes up on Christmas Eve and stays up until Epiphany, the twelve days of Christmas. However, over time I’ve learnt to accept that people are not too concerned about the liturgical seasons. So, it is not unusual to see trees go up in November nowadays. I have taken a more tolerant approach in the churches and just let it be.
‘It is not always easy to wait. Children get excited and cannot wait for Christmas to see what gifts they may have received. Waiting for exam results can be hard going on students or waiting for medical results. The season of Advent does encourage us to wait and to prepare for the coming Christ. Let us not hurry Christmas on but take each day as it comes. Life is such a precious gift and we need to experience and be aware of each and every moment. It is said that we live life one breath at a time and that each breath must be experienced fully so that we may be fully alive.
‘So, as difficult as it is let us try and slow down and become more fully aware of the life we have; that runs out like an hourglass and if we miss one moment or unaware; it is lost forever. There may be times when we just want to fast forward the painful, the difficult times and only experience the happy and joyful moments. But that would not be life fully experienced. We need to embrace the difficult times, people and situations as our teacher. It is at times when you cannot breathe that you are more fully aware that you are even breathing. The light is only experienced because of the dark, the warmth of a fire is appreciated because of the cold.’
Of course there are theological and liturgical dangers: when Advent loses meaning, Christmas is in danger of being an anti-climax in church, so that people would rather stay at home, and Epiphany, the Twelfth Day of Christmas, is robbed of all significance.
Two years ago [20 November 2017], we had a workshop on Preparing for Advent. In reality, on the streets and for many of our parishioners, Advent has been merged into Christmas, even if the Church of Ireland Directory includes a note on 25 December: ‘The Season of Christmas begins.’
Discussion:
What is happening in our parishes in these first three or four weeks of December?
Is Christmas a season?
When does it begin, and when does it end?
The topics I hope we might look at today include:
1, The Calendar and the Readings;
2, Choosing the Hymns and Carols;
3, The Advent Prose as Preparation for Christmas;
4, Planning a Service of Nine Lessons and Carols;
5, The Advent Wreath;
6, Some ideas for Christmas, including: Saint Nicholas and Santa Claus; a sermon idea on the ‘Twelve Days of Christmas’; Christingle; and the Christmas Tree.
7, Some resources.
1, The Calendar and the Readings:
The liturgical year begins on the First Sunday of Advent and Year A for the readings in the Revised Common Lectionary draws primarily on Saint Matthew’s Gospel. This Gospel offers a particularly rich seam or vein of readings in Advent, Christmas and Epiphany, for Saint Matthew’s Gospel introduces us to some unique Christmas stories.
You probably know there is no mention of three kings in the Gospels. There are three gifts, indeed, but not the number of visitors who brought them. Much of what we think is the Christmas story is composite memory from our childhood, perhaps received without question through Sunday school lessons, school Nativity plays, and images on Christmas cards.
Only two of the Gospel writers, Saint Matthew and Saint Luke, say anything about Christmas. Saint Mark starts with Saint John the Baptist, and for Saint John theology takes first place.
But when we come to Saint Matthew and Saint Luke, they have completely different accounts and agendas about Christmas, even though those childhood memories tend to harmonise these two Gospel accounts of Christmas.
Saint Matthew is writing for a Jewish Christian audience. His Gospel narrative parallels the Pentateuch: five major sections, five addresses, and five mountaintop experiences.
His Christmas story has the flight into Egypt, fleeing Herod who takes the place of the Pharaoh. He has Joseph the dreamer, recounts five dreams from an angel brought to Joseph, and five fulfilments of those dreams.
The unique Christmas content provided by Saint Matthew includes the Star, the Wise Men from the East, Herod, Egypt, the slaughter of the Innocents, and the return from Exile.
Saint Luke, on the other hand, writes in Greek for a Hellenised Christian audience. His Gospel is for the nations, his story includes many interesting women – Mary, Elizabeth, Anna – and he has an emphasis on the marginalised and the Holy Spirit. The unique Christmas elements in Saint Luke’s Gospel include the parallel between John and Jesus; the Angel who comes to Mary, not Joseph; the glorious songs; the shepherds; the Manger; and – twice – the Temple.
Even their genealogies differ: Saint Matthew traces a line of descent from Abraham down to Jesus, the Messiah, fulfilling the prophecies of Jewish scripture; Saint Luke traces from Joseph back to Adam, with Christ as the new Adam.
So let us look at the readings for Christmas week this year, and for the rest of the Christmas and Epiphany season or seasons.
Advent 4 (the Sunday before Christmas, 22 December 2019):
Liturgical colour: Violet.
Readings: Isaiah 7: 10-16; Psalm 80: 1-8, 18-20; Romans 1: 1-7; Matthew 1: 18-25 (Joseph accepts Jesus as his son, and names him).
Christmas Eve (24 December 2019):
Liturgical colour: Violet until and including this day.
Readings: II Samuel 7: 1-5, 8-11, 16; Psalm 89: 2, 21-27; Acts 13: 16-26; Luke 1: 67-79 (Zechariah’s Prophecy).
The directory and the guide to the readings published in the Church of Ireland note:
Any of the Christmas Day sets may be used on the evening of Christmas Eve.
Discussion:
The difference between Christmas Eve, and the beginning of Christmas Day on the evening of 24 December.
Christmas Day (25 December 2019):
Liturgical colour: White or Gold.
The Readings:
Set I: Isaiah 9: 2-7; Psalm 96; Titus 2: 11-14; Luke 2: 1-14 (15-20), the Birth of Jesus (and the Shepherds’ Visit).
Set II: Isaiah 62: 6-12; Psalm 97; Titus 3: 4-17; Luke 2: (1-7) 8-20, the Birth of Jesus (and the Shepherds’ Visit).
Set III: Isaiah 52: 7-10; Psalm 98; Hebrews 5: 1-4 (5-12); John 1: 1-14 (15-18), the Prologue of Saint John’s Gospel.
Again, there is a note that suggests:
Set III should be used at some service during the season of Christmas
Saint Stephen’s Day (26 December 2019)
Liturgical colour: Red (or white).
Readings: II Chronicles 24: 20-22; Psalm 119: 161-168; Acts 7: 51-60; Matthew 10: 17-20.
The story of the first martyr, Saint Stephen, is told in the reading from the Acts of the Apostles, so it is important to use this reading. I remember Bishop Michael Burrows arguing successfully in General Synod before the present Book of Common Prayer was published in 2004 that Saint Stephen’s Day should be retained as an option if 26 December was also the First Sunday after Easter.
The story of his death is a reminder that deciding to follow the Incarnate Christ can bring with it what Dietrich Bonhoeffer describes as the Cost of Discipleship. It is a concept summarised in the title of the classic of Christian spirituality by the 17th century Quaker William Penn, No Cross, No Crown (1669).
Saint John the Evangelist (27 December 2019):
Liturgical colour: White (not Red)
Readings: Exodus 33: 7-11a; Psalm 117; I John 1-9; John 21: 19b-25 (the Beloved Disciple).
Once again, here is an opportunity to link the Incarnation and Discipleship: ‘Follow me!’ … no questions.
The Holy Innocents (28 December 2019):
Liturgical colour: White (not Red)
Readings: Jeremiah 31: 15-17; Psalm 124; I Corinthians 1: 26-29; Matthew 2: 13-18.
Here again we have two stories that are unique to Saint Matthew’s Gospel: the Flight into Egypt (verses 13-15) and the slaughter of the innocents (verses 16-18).
The First Sunday of Christmas (29 December 2019):
Liturgical colour: White (or Gold)
Readings: Isaiah 63: 7-9; Psalm 148; Hebrews 2: 10-18; Matthew 2: 13-23.
In the Gospel reading, we have some more Christmas stories that are unique to Saint Matthew’s Gospel: two more dreams for Joseph; the flight into Egypt; the death of Herod; and the return from Egypt to Nazareth. Needless to say, this story is out of sequence, for it comes after the reading from this Gospel on the Feast of the Epiphany, 6 January (Matthew 2: 1-12).
New Year’s Day (1 January 2020), the Naming and Circumcision of Christ:
Liturgical Colour: White
Readings: Numbers 6: 22-27; Psalm 8; Galatians 4: 4-7; Luke 2: 15-21.
In this Gospel reading, we have Saint Luke’s own account of the visit of the Shepherds. Luke too is unique in referring to the Naming and Circumcision of Christ on the eighth day. This is quite separate from the account of the Presentation in the Temple, on the 40th day, which we celebrate on 2 February, which is on a Sunday in 2020, and which is another Christmas story that is unique to Saint Luke’s narrative (see Luke 2: 22-40).
The Second Sunday of Christmas (5 January 2020):
Readings: Jeremiah 31: 7-14 or Sirach 24: 1-12; Psalm 147: 12-20 or Wisdom 10: 15-21; Ephesians 1: 3-14; John 1: [1-9] 10-18.
Once again, there is an opportunity to read the Prologue to Saint John's Gospel, and, instead of retelling the Christmas story, to explain the meaning of the Incarnation.
The Epiphany (6 January 2020):
Again, we have a note that says:
The Season of Epiphany begins
Liturgical colour: White (not Green).
Readings: Isaiah 60: 1-6; Psalm 72: 1-7, 10-15; Ephesians 3: 1-12; Matthew 2: 1-12 (the visit of the unnumbered Magi with their three gifts).
The First Sunday after the Epiphany (12 January 2020), the Baptism of our Lord:
Readings: Isaiah 42: 1-9; Psalm 29; Acts 10: 34-43; Matthew 3: 13-17.
In this Gospel reading, we have Saint Matthew’s own account of the Baptism of Christ by Saint John the Baptist in the River Jordan.
Three Gospel events are traditionally associated with Epiphany: the visit of the Magi, the Baptism of Christ, and the Wedding at Cana.
We are not going to read about the Wedding at Cana in the Year A cycle of Lectionary readings. But the series of Christmas and Epiphany Gospel readings comes to its completion on 2 February with the Presentation in the Temple (see Luke 2: 22-40), which is unique, once again, to Saint Luke.
So, we see, Christmas and Epiphany are all one season, a season not of 12 days but of 40 days, from Christmas to Candlemas, 40 days as with many other great seasons in the Church Calendar.
It is only after 2 February that we move into Ordinary Time and that the Liturgical Colour changes to Green.
2, The Hymns and Carols:
I took part in The Advent procession in Saint Mary’s Cathedral, Limerick, on Sunday evening [1 December 2019]. Many people may have been expecting an evening of Christmas carols. But instead it was an evening of Advent carols and readings.
The Advent Hymns in Irish Church Hymnal: Nos 119 to 145.
The Christmas section in Irish Church Hymnal: Nos 146 to 188.
The Epiphany section in Irish Church Hymnal: Nos 189 to 204.
Discussion:
How do strike a balance between Advent and Christmas choices of hymns and carols over the coming weeks?
What surprises you about the way these carols and hymns are placed in separate sections?
Do parishioners think in the same compartments?
Would they expect, for example to find ‘The first Nowell’ (No 198) in the Epiphany section?
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3, The Advent Prose:
‘The Advent Prose – Rorate caeli desuper’ (Irish Church Hymnal, No 122) is also known as Rorate coeli (or Rorate Caeli), or by the opening words of its English translation, ‘Drop down ye heavens from above’ (see Isaiah 45: 8).
In the Roman Catholic tradition, the Advent Prose is used frequently during Advent as a plainsong at the Mass and in the Divine Office.
It expresses the longings of the Patriarchs and the Prophets, and symbolically of the Church, for the coming of the Messiah. Throughout Advent it occurs daily as the versicle and response after the hymn at Vespers.
℣ Rorate caeli desuper et nubes pluant justum
Drop down dew, ye heavens, from above, and let the clouds rain the Just One.
℟ Aperiatur terra et germinet salvatorem
Let the earth be opened and send forth a Saviour.
The text is also used as the Introit for the Fourth Sunday in Advent (22 December 2019), for Wednesday in Ember Week, for the feast of the Expectation of the Blessed Virgin Mary (18 December), and for votive Masses of the Blessed Virgin Mary during Advent.
In the Anglican Communion, Rorate Coeli is included in the music for Advent (see English Hymnal (1906), No 735; New English Hymnal, No 501, and Irish Church Hymnal No 122).
The Advent Prose came into use in the 17th century, and draws on the prophecy of Isaiah, and a Latin text with a French translation was first published in Paris in 1673.
The version in the English Hymnal, the New English Hymnal and the Irish Church Hymnal omits the original but obscure third verse based on Isaiah 16: 1:
Behold, O Lord, the affliction of thy people
and send forth him who is to come:
send forth the Lamb, the ruler of the earth,
from the rock of the desert, to the mount of the daughter of Zion:
that he may take away the yoke of our captivity.
The editors replaced this with another verse drawn from Isaiah 40: 10-11.
The Advent Prose – Rorate caeli desuper (No 122)
Refrain:
Drop down, ye heavens, from above,
and let the skies pour down righteousness.
Be not wroth very sore, O Lord,
neither remember iniquity for ever:
the holy cities are a wilderness,
Sion is a wilderness,
Jerusalem a desolation:
our holy and our beautiful house,
where our fathers praised thee.
We have sinned, and are as an unclean thing,
and we all do fade as a leaf:
and our iniquities, like the wind, have taken us away;
thou hast hid thy face from us:
and hast consumed us, because of our iniquities.
Ye are my witnesses, saith the Lord,
and my servant whom I have chosen;
that ye may know me and believe me:
I, even I, am the Lord, and beside me there is no Saviour:
and there is none that can deliver out of my hand.
Comfort ye, comfort ye, my people,
my salvation shall not tarry:
I have blotted out as a thick cloud thy transgressions:
Fear not, for I will save thee:
for I am the Lord thy God,
the Holy One of Israel, thy Redeemer.
Discussion:
Have you used the Advent prose?
How could you use or adapt it?
4, Nine Lessons and Carols:
The Festival of Nine Lessons and Carols is traditionally celebrated on Christmas Eve. In this service, the stories of the fall of humanity, the promise of the Messiah, and the birth of Christ are told in nine short Bible readings or lessons from Genesis, the Prophets and the Gospels, interspersed with the singing of Christmas carols, hymns and anthems.
Although the tradition of Nine Lessons and Carols is popularly associated with King’s College, Cambridge, its origins are found in Truro Cathedral in Cornwall.
The traditional Bidding Prayer has variants, but is usually in words like these:
Beloved, be it this Christmas Time our care and delight to prepare ourselves to hear again the message of the angels; in heart and mind to go even unto Bethlehem and see this thing which is come to pass, and the Babe lying in a manger.
Let us read and mark in Holy Scripture the tale of the loving purposes of God from the first days of our disobedience unto the glorious Redemption brought us by this Holy Child; and let us make this Church, dedicated to Mary, his most blessed Mother, glad with our carols of praise:
But first let us pray for the needs of his whole world; for peace and goodwill over all the earth; for unity and brotherhood within the Church he came to build, and especially in this our land, Ireland:
And because this of all things would rejoice his heart, let us at this time remember in his name the poor and the helpless, the cold, the hungry and the oppressed; the sick in body and in mind and those who mourn; the lonely and the unloved; the aged and the little children; all who know not the Lord Jesus, or who love him not, or who by sin have grieved his heart of love.
Lastly, let us remember before God all those who rejoice with us, but upon another shore and in a greater light, that multitude which no one can number, whose hope was in the Word made flesh, and with whom, in this Lord Jesus, we for evermore are one. These prayers and praises let us humbly offer up to the throne of heaven, in the words which Christ himself has taught us:
Our Father …
The readings and carols we are using in Saint Mary's Church, Askeaton, on 15 December are:
Processional Hymn: 177, Once in royal David’s city
Carol 1: 155, Ding Dong! merrily on high
Lesson 1: Genesis 3: 8-19 (Adam has Paradise but his progeny will bruise the serpent’s head)
Carol 2: 135, O come, O come, Emmanuel
Lesson 2: Genesis 22: 15-18 (God promises to faithful Abraham that in his seed all nations shall be blessed)
Carol 3: 133, Long ago, prophets knew
Lesson 3: Isaiah 9: 2, 6-7 (The prophet foretells the coming of the Saviour)
Carol 4: 174, O little town of Bethlehem
Lesson 4: Micah 5: 2-5a (The place of the Redeemer’s birth is Bethlehem)
Carol 5: 160, Hark! the herald-angels sing
Lesson 5: Luke 1: 26-35, 38 (The angel Gabriel salutes the Blessed Virgin Mary)
Carol 6: 164, It came upon the midnight clear
Lesson 6: Luke 2: 1, 3-7 (Saint Luke tells of the birth of Jesus)
Carol 7: 158, God rest you merry gentlemen
Lesson 7: Luke 2: 8-16 (The shepherds go to the manger)
Carol 8: 152, ‘Come and join the celebration’
Lesson 8: Matthew 2: 1-11 (The wise men are led by the star to the Christ Child)
Carol 9: 149, Away in a manger
Lesson 9: John 1: 1-14 (Saint John unfolds the great mystery of the Incarnation)
Hymn: 162, In the bleak mid-winter (Christina Rossetti; music, Gustav Holst)
Collect and Blessing
Hymn: 172, O come, all ye faithful (Adeste Fideles)
5, The Advent Wreath:
During discussions on ‘Preparing for Advent’ two years ago on preparing for Advent [20 November 2017], there were requests for prayer resources suitable for using at the lighting of the candles on the Advent Wreath on each Sunday in Advent.
This is the sequence and themes for lighting the Advent Candles on the Advent Wreath during the Sundays in Advent:
1, First Sunday of Advent, 1 December 2019, Purple Candle:
The Patriarchs and Matriarchs
2,The Second Sunday of Advent, 8 December 2019, Purple Candle:
The Prophets
3,The Third Sunday of Advent, 15 December 2019, Pink Candle:
Saint John the Baptist
4,The Fourth Sunday of Advent, 22 December 2019, Purple Candle:
The Virgin Mary
5,Christmas Day, 25 December 2019, White Candle:
Jesus Christ
6, Some ideas for children:
1, Saint Nicholas:
It is worth reminding ourselves that Saint Nicholas is commemorated not on 25 December but on Friday next on 6 December, even if he does not make an appearance in the Calendar of the Church of Ireland Calendar.
Saint Nicholas was such a favourite saint in mediaeval Ireland that many our principal ports and towns have large churches named after him, including Carrickfergus, Co Antrim; Dundalk, Co Louth; Dublin (two churches); Galway; Cork; Adare, Co Limerick; and, in the mediaeval era, on Nicholas Street, close to Saint Mary’s Cathedral, Limerick.
He is an important figure, not because of the roly-poly figure hijacked by Coca-Cola and advertising.
His willingness to travel, even when his own life was at risk, makes him a role model for the church in mission.
As Bishop Nicholas of Myra, he was a key defender of Trinitarian dogma at the Council of Nicaea (325).
The stories of his bringing the victims of murder back to life is a reminder that Christmas is without meaning unless it is related to and connected with Good Friday and Easter Day, that the significance of the Incarnation is to be found in our Redemption and the Resurrection.
As a bishop who was the protector of vulnerable children and teenagers to point of risking his own place in society, he is an important challenge to some of the ways the whole church has handled some recent difficulties; as the free-giver of gifts, without expecting anything in return he is a reminder that God’s love is given freely and unconditionally at the Incarnation in his Son, Christ Jesus ... and what better sermon could we preach in the Season of Advent.
On the Twelfth Day of Christmas … twelve drummer drumming. This CartoonChurch.com cartoon originally appeared in the Church Times and is taken from ‘My Pew: Things I have seen from it’, published by Canterbury Press2, The 12 Days of Christmas:
There is a twelve-verse song that helped people in the past to count out these days, called The Twelve Days of Christmas. When I was a child, it was a favourite song for boring adults. But the way it counts out the numbers is very interesting.
I’m not going to sing all of it, but the last verse sings:
On the twelfth day of Christmas, my true love gave to me …
12 drummers drumming,
11 pipers piping,
10 lords a leaping,
nine ladies dancing,
eight maids-a-milking,
seven swans-a-swimming,
six geese-a-laying,
five golden rings,
four colly birds,
three French hens,
two turtle doves
and a partridge in a pear tree.
This song counts out a series of increasingly generous gifts given by the singer’s ‘true love’ on each of the 12 Days of Christmas.
The song may have French origins, but it was first published in England in 1780. It may have been a ‘memories-and-forfeits’ game. The leader recites a verse, each player repeats the verse, the leader adds another verse, and so on until one player makes a mistake. That player then has to pay a forfeit, giving someone a kiss or a sweet.
One explanation says the lyrics were written as a catechism song to help young people learn their faith when celebrations of Christmas were prohibited, during the Cromwellian era (1649-1660).
A partridge in a pear tree: Christian interpretations of this song often see the partridge in a pear tree as a representation of Christ on the Cross, so that God, in his infinite love, sent on Christmas Day the gift of Christ the Saviour. A mother partridge feigns injury to decoy predators from her helpless nestlings, recalling Christ’s saying: ‘Jerusalem, Jerusalem … How often have I desired to gather your children together as a hen gathers her brood under her wings …’ (Luke 13: 34).
On the Second Day of Christmas … two turtle dovesTwo turtle doves: We often say the two turtle doves represent the Bible, the Old Testament and the New Testament, or teach the truth Jesus Christ was both God and human.
On the Third Day of Christmas … three French hensThree French hens: The Christian interpretation of this song often sees the three French hens as figurative representations of the three theological virtues – faith, hope and love (see I Corinthians 13: 13). Others say they represent the three persons of the Holy Trinity, Father, Son and Holy Spirit; or the three gifts of the Wise Men, gold, frankincense and myrrh.
On the Fourth Day of Christmas … four colly birdsFour colly birds: Colly birds were blackbirds, but the Christian interpretation of this song often describes them as ‘calling birds’ so that they come to represent the Four Evangelists or the Four Gospels, Matthew, Mark, Luke and John.
On the Fifth Day of Christmas … five golden ringsFive golden rings: The Christian interpretation of this song often sees the five golden rings as figurative representations of the Torah or the Pentateuch, the first five books of the Old Testament, Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
On the Sixth Day of Christmas … six geese-a-laying; geese on the banks of the River Cam behind King’s College, Cambridge (Photograph: Tenaya Hurst)Six geese a-laying: The Christian interpretation of this song often sees the six geese a-laying as figurative representations of the six days of Creation (see Genesis 1).
On the Seventh Day of Christmas … seven swans-a-swimming on the Grand Canal at Harold’s Cross in Dublin (Photograph: Patrick Comerford) Seven swans-a-swimming: the seven swans-a-swimming are supposed to make us think of the seven gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord.
Eight maids-a-milking: Many see the eight maids-a-milking as a way of representing the eight Beatitudes in the Sermon on the Mount (see Matthew 5: 2-10):
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they will be comforted.
Blessed are the meek, for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they will be filled.
Blessed are the merciful, for they will receive mercy.
Blessed are the pure in heart, for they will see God.
Blessed are the peacemakers, for they will be called children of God.
Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
Nine ladies dancing: The nine ladies dancing represent the nine fruits of the Holy Spirit described by Saint Paul (see Galatians 5: 19-23):
● Love,
● Joy,
● Peace,
● Patience,
● Kindness,
● Goodness,
● Faithfulness,
● Gentleness, and
● Self-control
Ten lords-a-leaping: the 10 lords-a-leaping may represent the 10 Commandments.
On the Eleventh Day of Christmas … eleven pipers piping; a pack of Christmas cards designed by the English designer, Julia Crossland Eleven pipers piping: The 11 pipers piping are seen as representatives of the 11 faithful disciples, counting out Judas: Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot and Jude.
Twelve drummers drumming: The 12 drummers drumming are said to represent of the 12 points of the Apostles’ Creed.
Adding it all up
If my true love gave me all those gifts in the 12 Days of Christmas, I would end up with 224 birds in all: 12 partridges, 22 turtle doves, 30 French hens, 36 colly (or calling) birds, 40 gold rings (pheasants), 42 geese and 42 swans.
If we are add all the gifts together, they would add up to 364 gifts, which, along with the true love, comes to 365, the number of days in the year.
Since 1984, the costs of the have been estimated by PNC Bank, in the Christmas Price Index. Of course, the people mentioned in the song are hired, not bought.
The original cost of all goods and services at Christmas 1984 was $12,623.10. This year (2019), the total costs of all goods and services according to the Christmas Price Index is $38,993.59. , ‘The Geese and the Gold would have stretched True Love's budget if it weren't for those two darling doves who dropped in price. This year a modest increase of 0.2% makes the twelve gifts a feather's weight higher than 2018, but a 95% increase from the first Christmas Price Index in 1984.’
The ‘True Cost of Christmas in Song’ is $170,298.03, the cumulative cost of all the gifts when you count each repetition in the song (364 gifts).
But the real cost of Christmas, is that God gave us his only Son, Jesus Christ, and the true love of Christmas, is God’s love for us in Christ.
3, Christingle
The Christingle service is a valuable resource for parishes and churches. A Christingle is an orange surmounted by a lighted candle and decorated with fruit and a red ribbon. This is a Moravian tradition that was introduced to Anglicans in recent years. It was developed by the (Church of England) Children’s Society, and has become increasingly popular in the Church of Ireland.
There are two Christingle hymns in the Irish Church Hymnal: ‘It’s rounded like an orange’ (No 165) and ‘Round orange, round orange, you serve as a sign’ (No 178). Although they are Advent hymns, they are included among the Christmas hymns in the hymnal with an Incarnation theme.
The hymn ‘Round orange, round orange, you serve as a sign’ in 1989 was written by Elizabeth Consett, a hymn-writer and teacher in Saint Catherine’s College, Liverpool, in response to a request from the Rector of Liverpool, Canon Nicholas Frayling, then Precentor of Liverpool Cathedral, for a suitable hymn to be sung at a Christingle service.
The hymn was first sung later that year at a special service in Coventry Cathedral to mark the 21st annual Christingle service of the (Church of England’s) Children’s Society.
I got to know Nicholas Frayling when he was resident in the Church of Ireland Theological College (now the Church of Ireland Theological Institute) while he was working on his book, Pardon and Peace (1996), which was launched in Christ Church Cathedral, Dublin. He retired as Dean of Chichester in 2014.
The tune Lourdes is a traditional French is a simple and memorable tune that lends itself to being sung by solo children’s voices, with the whole congregation joining in for the refrain. This Pyrenean folk tune is associated by many Roman Catholics with processional hymns sung by pilgrims in Lourdes and with the song ‘The Bells of the Angelus.’
The verses of this hymn follow the process of creating a Christingle, using an orange and the other symbolic decorations. As the Christingle is created, verses 1 to 4 may be sung one at a time, preceding or following each stage of the activity. Then the whole hymn (verses 1 to 5) can be sung at the end.
The hymn is rich with symbolism: the orange represents the world; the red ribbon indicates the love and blood of Christ; the dried fruits and sweets are symbols of God’s creations; the lit candle symbolises Christ, the light of the world.
Round orange, round orange, you serve as a sign by Elizabeth Consett
Round orange, round orange, you serve as a sign
That God made the round world with purpose divine.
The power of love is always the same:
Be glad, give thanks, rejoice in God’s name.
Red ribbon, you tell of the bloodshed and pain.
Which led to forgiveness when Jesus was slain.
Refrain
Ripe fruits freely given, this truth you recall,
When God hands out presents they’re meant for us all.
Refrain
Bright candle, the message you carry is clear,
The true light from God found a home with us here.
Refrain
Christingle, Christingle, shine out in the night.
To kindle among us that marvellous light,
Refrain
4, The Christmas Tree:
Most of the debates about the Christmas Tree in our families and homes are about whether we should have a real tree or an artificial tree.
Secondary debates may be about where to buy a tree, or if it is an artificial tree, what colour should it be.
The tradition of Christmas trees is said to have originated in early modern Germany. Its 16th-century origins are sometimes associated with Martin Luther, who is said to have first added lighted candles to an evergreen tree.
However, the first recorded Christmas tree is on the keystone sculpture of a private home in Turckheim, Alsace (then part of Germany, today France), dating 1576.
Modern Christmas trees have been related to the ‘tree of paradise’ of mediaeval mystery plays that were performed on Christmas Eve, when Adam and Eve were commemorated in some parts of Europe. In those days, a tree decorated with apples to represent the forbidden fruit and wafers to represent the Eucharist and redemption was used as a setting for the play. Like the Christmas crib, the Paradise tree was later placed in homes. The apples were replaced by round objects such as shiny red balls.
But the custom did not arrive in these islands until the Victorian era.
But, should we have Christmas trees in our churches?
Discussion
Have you ever had a Jesse tree in your church?
5, The Christmas Crib:
Saint Francis of Assisi is said to have created the first live nativity scene at Greccio in central Italy in 1223. He was inspired by his visit to the Holy Land, where he had been shown the traditional birthplace of Christ in Bethlehem. The scene’s popularity inspired communities throughout Europe to develop their own cribs.
Distinctive nativity scenes and traditions have been created around the world, and are displayed during the Christmas season in churches, homes, shopping centres, and other locations.
Discussion:
When should we set up the crib in church?
When should we add the different figures to the crib?
Could you anticipate any negative responses in your parish?
Points for discussion:
Note how at Advent we begin a new cycle of lectionary readings, beginning to read the Gospel according to Saint Matthew.
Note the themes in the Old Testament readings.
How do the Collects and Gospel readings relate to the themes in your preparations for Advent, Christmas and Epiphany?
Three questions for a closing time of reflection:
1, Are you ready for the coming of Christ?
2, Is this a time of preparation or celebration for you, your parish?
3, Is Christmas more important than Easter in your parish?
7, Some resources and reading:
Stephen Cottrell, Walking Backwards to Christmas: An Advent journey from light to darkness (London: SPCK, 2014).
Nick Fawcett, A Chequered Legacy: The good the bad and the ugly: An Advent course. Book 1: The Good (Stowmarket, Suffolk: 2014).
Gordon Giles, O Come, Emmanuel: Reflections on music and readings for Advent and Christmas (Oxford: Bible Reading Fellowship, 2005).
Paul Gooder and Peter Babington, Love Life, Live Advent: Make room for the manger (London: Church House Publishing, 2014).
William Marshall, O Come Emmanuel: a devotional study of the Advent antiphons (Dublin: Columba/APCK, 1993).
Dorothy McRae-McMahon, Liturgies for High Days (London: SPCK, 2006).
Benjamin Gordon-Taylor and Simon Jones, Celebrating Christ’s Appearing: Advent to Candlemas (London: SPCK, 2008; Alcuin Liturgy Guides 5).
Times and Seasons: Services and Prayers for the Church of England (London: Church House Publishing, 2006).
Closing poem:
In the bleak mid-winter
In the bleak mid-winter
Frosty wind made moan,
Earth stood hard as iron,
Water like a stone;
Snow had fallen, snow on snow,
Snow on snow,
In the bleak mid-winter
Long ago.
Our God, Heaven cannot hold Him
Nor earth sustain;
Heaven and earth shall flee away
When He comes to reign:
In the bleak mid-winter
A stable-place sufficed
The Lord God Almighty,
Jesus Christ.
Enough for Him, whom cherubim
Worship night and day,
A breastful of milk
And a mangerful of hay;
Enough for Him, whom angels
Fall down before,
The ox and ass and camel
Which adore.
Angels and archangels
May have gathered there,
Cherubim and seraphim
Thronged the air,
But only His mother
In her maiden bliss,
Worshipped the Beloved
With a kiss.
What can I give Him,
Poor as I am?
If I were a shepherd
I would bring a lamb,
If I were a wise man
I would do my part,
Yet what I can I give Him,
Give my heart.
(Christina Rosetti, 1830-1893, see Irish Church Hymnal, No. 162)
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