The Nativity Of Our Lord
Preaching
Lectionary Preaching Workbook
Series III, Cycle C
The Church Year Theological Clue
Christmas, as a day and an emerging season of the Christian year, did not occur as a separate festival until some 300 years after the death and resurrection of Jesus Christ. The early Christians combined the birth of Christ with his baptism at Epiphany; that festival also had a third dimension, the first miracle, which Jesus performed at the wedding feast in Cana. In those centuries of persecution, the church was more concerned with the date of one's death and "birth" into everlasting life than it was with one's physical birth, which explains why saints days existed by 200 A.D. December 25 actually was a saint's day - St. Agnes - in Rome and was superceded by the new festival. It was the conversion of the Roman emperor Constantine that opened the way for the celebration of Jesus' birth on its own day; December 25th was chosen, partly because it was the shortest day in the year (the winter solstice fell on December 25, rather than on December 21, according to the calendar in use in that age). But placing the Christian festival on December 25 eliminated a pagan festival, Natalis solis invicti - the rebirth of the sun and the lengthening of the days leading to spring and the growing season. The Arian controversy also was a factor, not in establishing the separate festival, but in promoting - unintentionally - the development of a festival celebrating the incarnation and the divinity of Jesus at a time when his divinity was being questioned.
The Christmas season developed slowly, as did most of the Christian year, and gradually was lengthened into a celebration of two or three days, then to 12 days (the English were responsible for introducing Twelfth Night and "fixing" the contemporary season from Christmas through the Epiphany). In parts of the church, Christmas extended to the Candlemas, the presentation of Jesus in the temple, or, as it came to be known, the Purification of Mary, and in some churches, the Christmas season extended to Septuagesima Sunday (or the Presentation, whichever happened first). Gradually, the length of the season was "cut back," much as Lent has been by the deletion of the "gesima" Sundays, which had virtually become a part of Lent in the liturgical practice of some churches.
The theological significance is really what is important in the celebration of Christmas, the Christ Mass; first, because it proclaims the birth of Jesus Christ as the incarnation of God in human flesh; and, second, because - especially when Christmas is celebrated as the Christ Mass with the eucharistic meal - it celebrates Jesus' death and resurrection and the parousia, combining these theological elements in this single festival. The Babe, who was born in Bethlehem as "the word became flesh and dwelt among us, full of grace and truth," did grow into the man who was crucified, really died, and rose again on the third day; he has promised to be with his own forever, and to return at the end of time to usher in the fullness of God's kingdom. The celebration of the holy communion on Christmas affirms this, the very heart of the gospel of the Lord.
It is difficult, practically, to make much of the 12-day Christmas season, mainly because Christmas has been emphasized so much during Advent that it is really "over" on December 25th. But in those years when there are two Sundays after Christmas, more of the birth-gospels are read and preached on for the edification of the people of God, and something of a significance of the season is recovered in such worship and preaching that connects Christmas and the Epiphany Of Our Lord.
The Prayer Of The Day
The contemporary Christmas Day collect of The Book Of Common Prayer is quite appropriate for the Year of Luke's Gospel: "Almighty God, you have given your only-begotten Son to take our nature upon him, and to be born (this day) of a pure virgin: Grant that we, who have been born again and made your children by adoption and grace, may daily be renewed by your Holy Spirit; through Jesus Christ, to whom with you and the same Spirit be honor and glory, now and for ever. Amen."
This prayer joins the Christ Mass to the sacrament of holy baptism, and avoids the error in some Christmas collects (One reads: "We pray that his birth as a human child will set us free from the old slavery of our sin ..." The incarnation is the beginning of salvation, not the redeeming action of God in Jesus' death and resurrection. It is an essential part of God's drama, but it is not the specific act of atonement, despite the fact that the cross throws a shadow over the creche of the Christ Child.)
The Psalm Of The Day
Psalm 98 - Psalms 96, 97, and 98 are appointed for the three traditional services of Christmas. See the Lectionary Preaching Workbooks, Series III, Cycles A and B, comments on Psalms 96 (A) and 97 (B). Psalm 98 is most appropriate for the third mass of Christmas Day, picking up the opening refrain of Psalm 96 in the Midnight, or Shepherd, Mass: "Sing to the Lord a new song." It, too, is one of the "enthronement" songs, anticipating or recalling the "marvelous things" that the king will accomplish or has accomplished. From a Christian perspective, it speaks to the victory that God orchestrated over sin and death in the crucifixion and resurrection of Jesus Christ. It is an exercise in realized eschatology, with a hint of future eschatology in the last two verses ("... when he (the Lord) comes to judge the earth ...").
Psalm prayer (98 - LBW) - "Lord, we sing to you a new song, for your victory is ever new. In the empty tomb you have given us a glimpse of your future, and in your victory over death you have shown us how we shall overcome the last enemy. As the seas roar and the hills sing together, we, too, will praise you for your great triumph, Father, Son, and Holy Spirit, now and forever."
The Readings
Isaiah 52:7-10 (RC, E) - The prophet's proclamation declaring that "your God reigns" to the people who have returned from their exile is one of the best-loved anthems of the Christian churches ("How beautiful upon the mountains are the feet of him who brings good tidings...."). Although Isaiah is speaking to people who lived long before Christ was born, his announcement is most appropriate for Christmas. As a first lection, it expresses the joy that believers feel on the anniversary of Jesus' birth, encouraging them to "sing for joy" because God has "comforted" and redeemed his people.
Isaiah 62:6-7, 10-12 (E); 10-12 (L) - The liturgical use of this reading takes the celebration of one of the Hebrew festivals and orients it toward the Christmas feast. And, indeed, the heart of the passage fits Christmas very well: Behold, the Lord has proclaimed to the end of the earth: Say to the daughter of Zion, "Behold, your salvation comes; behold, his reward is with him, and his recompense before him."
Hebrews 1:1-6 (RC); 1:1-12 (E) - This reading was chosen to lead into the gospel that was appointed for the second mass of Christmas Day, John 1:1-18, of the Roman Catholic ORDO, and speaks to John 1:1-14, the Gospel for the Day for the third Christmas service in the Episcopal lectionary. It speaks of what God has done in the "last days" in his Son, through whom he has "spoken to us" and "through whom also he created the world." The reading is a cristological hymn, praising God for his wisdom, particularly in the person of Jesus Christ in his life on earth. The writer of Hebrews is careful to show the wisdom of God at work in the history of Israel, working out salvation and reconciliation, which in their final form found expression in the Son of God, Jesus Christ. God revealed himself to the world in Jesus Christ, as the Gospel of John also declares, "the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son of the Father."
Titus 3:4-7 (L) - This passage highlights the wondrous grace of God in the perspective of the Christmas event. It is all about the goodness and loving-kindness of the God who saved us in Jesus Christ. What we have here is a powerful restatement of the doctrine of justification by God's grace alone, which gets at the very heart of the activity of God to save the world from sin and death. "The washing of regeneration" and the renewal in the Holy Spirit bring together the Christmas and the Easter experiences of the church in word, as well as in the Sacrament of the table.
Luke 2:1-20 (RC, L, C) - The Gospel for the Day for the third service of Christmas Day is the same as for the first Christmas mass. Comments and another sermon suggestion for Luke's gospel for The Nativity Of Our Lord appear in Cycles A and B of the Lectionary Preaching Workbook III.
Sermon Suggestions, Synopses, Sketches And Stories
Luke 2:1-20 (L, C) - "The Best News The World Has Ever Heard." - In a sermon, "The Rending of the Veil," that the late Dr. James S. Stewart preached years ago in the chapel of Union Theological Seminary, Richmond, Virginia, on a Good Friday, the last part of the message declared that when the veil of the temple was torn from top to bottom at the moment Jesus died, it meant "the confirming of a hope." He talked about the hope of salvation, the reconciliation of God and his sinful children, which took place on the cross of Christ. James S. Stewart told about a young Scotsman, Hugh McHale, who had been condemned to death during one of the Scottish civil wars. On his way to the cell that would hold him until his execution in four days, he spotted a friend in the crowd and shouted, "Good news, ... good news! In four days I will see the face of Jesus my Savior." He had heard and believed the good news, staking his life after death upon it.
That hope was first kindled when Jesus was born in the stable in Bethlehem of Judea, "for to you is born this day in the city of David a Savior, who is Christ the Lord;" it was a fulfillment of the Old Testament prophecies and, as such, was the best news that the world has ever heard. God has moved in among his people in the birth of Christ, opening the way to the cross and knocking out the end of the tomb that held the dead captive in the earth, so that those who received him as Lord might live forever.
The cross casts its shadow over the cradle in which Jesus was born - and that was bad news for Mary, who was told by Simeon, "a sword will pierce your heart," and for Jesus, who was actually nailed to a wooden cross. But just as the cave/stable had an opening to the world, believers know that God opened Jesus' grave and raised him victorious Lord of all. That's the good news of Christmas, and we know that because we have heard the whole story of Jesus.
I write about Christmas on a Good Friday, and as I think of the connection between Christmas and the Easter event, I happened to think of the names of the churches that are close to my home: One is named Christ the King, close to it is St. John the Baptist, another is Advent, yet another is called Nativity ... Church; together they seem to be announcing by their very names the good news of Jesus' advent in the world, the best news that the world has ever heard.
It is, indeed, the news of which Isaiah spoke: (Isaiah 9:2, 6-7)
The people who walked in darkness have seen a great light;
those who dwelled in the land of deep darkness, on them the light has shined.
For unto us a child is born,
to us a son is given;
and the government will be upon his shoulder,
and his name will be called
"Wonderful Counsellor, Mighty God,
Everlasting Father, Prince of Peace."
Of the increase of his government and of peace
there will be no end,
upon the throne of David, and over his kingdom,
to establish it, and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this.
Isaiah 52:7-10 (RC, E) - "God Reigns."
1. This is the word that our world needs to hear: God not only exists, he reigns over the universe we live in.
2. Not only that, but he is "your God," Lord and creator of all people, as proclaimed by the prophet long before Christ as born.
3. The angelic chorus praised this God on the occasion of Jesus' birth, "Glory to God in the highest." The birth of Christ declares that his reign continues.
4. Bow down and worship him, giving him thanks for the birth of Christ, which declares "Your God Reigns."
Hebrews 1:1-6 (RC); 1:1-12 (E) - "God's Ultimate Word To The World."
1. God topped off his revelation in his mighty acts and the words of his prophets by speaking to the world through his Son, Jesus Christ.
2. Jesus was involved in the creation of the world, and God sent him into the world as a human being to "purify" it once and for all.
3. Christ took his place "at the right hand of the Majesty on high" after his death and resurrection.
4. And he, proclaimed Lord of all and King of kings at his birth will reign forever!
Christmas, as a day and an emerging season of the Christian year, did not occur as a separate festival until some 300 years after the death and resurrection of Jesus Christ. The early Christians combined the birth of Christ with his baptism at Epiphany; that festival also had a third dimension, the first miracle, which Jesus performed at the wedding feast in Cana. In those centuries of persecution, the church was more concerned with the date of one's death and "birth" into everlasting life than it was with one's physical birth, which explains why saints days existed by 200 A.D. December 25 actually was a saint's day - St. Agnes - in Rome and was superceded by the new festival. It was the conversion of the Roman emperor Constantine that opened the way for the celebration of Jesus' birth on its own day; December 25th was chosen, partly because it was the shortest day in the year (the winter solstice fell on December 25, rather than on December 21, according to the calendar in use in that age). But placing the Christian festival on December 25 eliminated a pagan festival, Natalis solis invicti - the rebirth of the sun and the lengthening of the days leading to spring and the growing season. The Arian controversy also was a factor, not in establishing the separate festival, but in promoting - unintentionally - the development of a festival celebrating the incarnation and the divinity of Jesus at a time when his divinity was being questioned.
The Christmas season developed slowly, as did most of the Christian year, and gradually was lengthened into a celebration of two or three days, then to 12 days (the English were responsible for introducing Twelfth Night and "fixing" the contemporary season from Christmas through the Epiphany). In parts of the church, Christmas extended to the Candlemas, the presentation of Jesus in the temple, or, as it came to be known, the Purification of Mary, and in some churches, the Christmas season extended to Septuagesima Sunday (or the Presentation, whichever happened first). Gradually, the length of the season was "cut back," much as Lent has been by the deletion of the "gesima" Sundays, which had virtually become a part of Lent in the liturgical practice of some churches.
The theological significance is really what is important in the celebration of Christmas, the Christ Mass; first, because it proclaims the birth of Jesus Christ as the incarnation of God in human flesh; and, second, because - especially when Christmas is celebrated as the Christ Mass with the eucharistic meal - it celebrates Jesus' death and resurrection and the parousia, combining these theological elements in this single festival. The Babe, who was born in Bethlehem as "the word became flesh and dwelt among us, full of grace and truth," did grow into the man who was crucified, really died, and rose again on the third day; he has promised to be with his own forever, and to return at the end of time to usher in the fullness of God's kingdom. The celebration of the holy communion on Christmas affirms this, the very heart of the gospel of the Lord.
It is difficult, practically, to make much of the 12-day Christmas season, mainly because Christmas has been emphasized so much during Advent that it is really "over" on December 25th. But in those years when there are two Sundays after Christmas, more of the birth-gospels are read and preached on for the edification of the people of God, and something of a significance of the season is recovered in such worship and preaching that connects Christmas and the Epiphany Of Our Lord.
The Prayer Of The Day
The contemporary Christmas Day collect of The Book Of Common Prayer is quite appropriate for the Year of Luke's Gospel: "Almighty God, you have given your only-begotten Son to take our nature upon him, and to be born (this day) of a pure virgin: Grant that we, who have been born again and made your children by adoption and grace, may daily be renewed by your Holy Spirit; through Jesus Christ, to whom with you and the same Spirit be honor and glory, now and for ever. Amen."
This prayer joins the Christ Mass to the sacrament of holy baptism, and avoids the error in some Christmas collects (One reads: "We pray that his birth as a human child will set us free from the old slavery of our sin ..." The incarnation is the beginning of salvation, not the redeeming action of God in Jesus' death and resurrection. It is an essential part of God's drama, but it is not the specific act of atonement, despite the fact that the cross throws a shadow over the creche of the Christ Child.)
The Psalm Of The Day
Psalm 98 - Psalms 96, 97, and 98 are appointed for the three traditional services of Christmas. See the Lectionary Preaching Workbooks, Series III, Cycles A and B, comments on Psalms 96 (A) and 97 (B). Psalm 98 is most appropriate for the third mass of Christmas Day, picking up the opening refrain of Psalm 96 in the Midnight, or Shepherd, Mass: "Sing to the Lord a new song." It, too, is one of the "enthronement" songs, anticipating or recalling the "marvelous things" that the king will accomplish or has accomplished. From a Christian perspective, it speaks to the victory that God orchestrated over sin and death in the crucifixion and resurrection of Jesus Christ. It is an exercise in realized eschatology, with a hint of future eschatology in the last two verses ("... when he (the Lord) comes to judge the earth ...").
Psalm prayer (98 - LBW) - "Lord, we sing to you a new song, for your victory is ever new. In the empty tomb you have given us a glimpse of your future, and in your victory over death you have shown us how we shall overcome the last enemy. As the seas roar and the hills sing together, we, too, will praise you for your great triumph, Father, Son, and Holy Spirit, now and forever."
The Readings
Isaiah 52:7-10 (RC, E) - The prophet's proclamation declaring that "your God reigns" to the people who have returned from their exile is one of the best-loved anthems of the Christian churches ("How beautiful upon the mountains are the feet of him who brings good tidings...."). Although Isaiah is speaking to people who lived long before Christ was born, his announcement is most appropriate for Christmas. As a first lection, it expresses the joy that believers feel on the anniversary of Jesus' birth, encouraging them to "sing for joy" because God has "comforted" and redeemed his people.
Isaiah 62:6-7, 10-12 (E); 10-12 (L) - The liturgical use of this reading takes the celebration of one of the Hebrew festivals and orients it toward the Christmas feast. And, indeed, the heart of the passage fits Christmas very well: Behold, the Lord has proclaimed to the end of the earth: Say to the daughter of Zion, "Behold, your salvation comes; behold, his reward is with him, and his recompense before him."
Hebrews 1:1-6 (RC); 1:1-12 (E) - This reading was chosen to lead into the gospel that was appointed for the second mass of Christmas Day, John 1:1-18, of the Roman Catholic ORDO, and speaks to John 1:1-14, the Gospel for the Day for the third Christmas service in the Episcopal lectionary. It speaks of what God has done in the "last days" in his Son, through whom he has "spoken to us" and "through whom also he created the world." The reading is a cristological hymn, praising God for his wisdom, particularly in the person of Jesus Christ in his life on earth. The writer of Hebrews is careful to show the wisdom of God at work in the history of Israel, working out salvation and reconciliation, which in their final form found expression in the Son of God, Jesus Christ. God revealed himself to the world in Jesus Christ, as the Gospel of John also declares, "the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son of the Father."
Titus 3:4-7 (L) - This passage highlights the wondrous grace of God in the perspective of the Christmas event. It is all about the goodness and loving-kindness of the God who saved us in Jesus Christ. What we have here is a powerful restatement of the doctrine of justification by God's grace alone, which gets at the very heart of the activity of God to save the world from sin and death. "The washing of regeneration" and the renewal in the Holy Spirit bring together the Christmas and the Easter experiences of the church in word, as well as in the Sacrament of the table.
Luke 2:1-20 (RC, L, C) - The Gospel for the Day for the third service of Christmas Day is the same as for the first Christmas mass. Comments and another sermon suggestion for Luke's gospel for The Nativity Of Our Lord appear in Cycles A and B of the Lectionary Preaching Workbook III.
Sermon Suggestions, Synopses, Sketches And Stories
Luke 2:1-20 (L, C) - "The Best News The World Has Ever Heard." - In a sermon, "The Rending of the Veil," that the late Dr. James S. Stewart preached years ago in the chapel of Union Theological Seminary, Richmond, Virginia, on a Good Friday, the last part of the message declared that when the veil of the temple was torn from top to bottom at the moment Jesus died, it meant "the confirming of a hope." He talked about the hope of salvation, the reconciliation of God and his sinful children, which took place on the cross of Christ. James S. Stewart told about a young Scotsman, Hugh McHale, who had been condemned to death during one of the Scottish civil wars. On his way to the cell that would hold him until his execution in four days, he spotted a friend in the crowd and shouted, "Good news, ... good news! In four days I will see the face of Jesus my Savior." He had heard and believed the good news, staking his life after death upon it.
That hope was first kindled when Jesus was born in the stable in Bethlehem of Judea, "for to you is born this day in the city of David a Savior, who is Christ the Lord;" it was a fulfillment of the Old Testament prophecies and, as such, was the best news that the world has ever heard. God has moved in among his people in the birth of Christ, opening the way to the cross and knocking out the end of the tomb that held the dead captive in the earth, so that those who received him as Lord might live forever.
The cross casts its shadow over the cradle in which Jesus was born - and that was bad news for Mary, who was told by Simeon, "a sword will pierce your heart," and for Jesus, who was actually nailed to a wooden cross. But just as the cave/stable had an opening to the world, believers know that God opened Jesus' grave and raised him victorious Lord of all. That's the good news of Christmas, and we know that because we have heard the whole story of Jesus.
I write about Christmas on a Good Friday, and as I think of the connection between Christmas and the Easter event, I happened to think of the names of the churches that are close to my home: One is named Christ the King, close to it is St. John the Baptist, another is Advent, yet another is called Nativity ... Church; together they seem to be announcing by their very names the good news of Jesus' advent in the world, the best news that the world has ever heard.
It is, indeed, the news of which Isaiah spoke: (Isaiah 9:2, 6-7)
The people who walked in darkness have seen a great light;
those who dwelled in the land of deep darkness, on them the light has shined.
For unto us a child is born,
to us a son is given;
and the government will be upon his shoulder,
and his name will be called
"Wonderful Counsellor, Mighty God,
Everlasting Father, Prince of Peace."
Of the increase of his government and of peace
there will be no end,
upon the throne of David, and over his kingdom,
to establish it, and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this.
Isaiah 52:7-10 (RC, E) - "God Reigns."
1. This is the word that our world needs to hear: God not only exists, he reigns over the universe we live in.
2. Not only that, but he is "your God," Lord and creator of all people, as proclaimed by the prophet long before Christ as born.
3. The angelic chorus praised this God on the occasion of Jesus' birth, "Glory to God in the highest." The birth of Christ declares that his reign continues.
4. Bow down and worship him, giving him thanks for the birth of Christ, which declares "Your God Reigns."
Hebrews 1:1-6 (RC); 1:1-12 (E) - "God's Ultimate Word To The World."
1. God topped off his revelation in his mighty acts and the words of his prophets by speaking to the world through his Son, Jesus Christ.
2. Jesus was involved in the creation of the world, and God sent him into the world as a human being to "purify" it once and for all.
3. Christ took his place "at the right hand of the Majesty on high" after his death and resurrection.
4. And he, proclaimed Lord of all and King of kings at his birth will reign forever!
