We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.
The First Week of Advent, Year B, is based on Mark 13:33–37. The art is William Holman Hunt’s “The Light of the World.”
“Therefore, keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn.”
At the start of Advent, the Gospel calls us to vigilance—to watch and be ready for the Lord of the house, awaiting his return. William Holman Hunt’s The Light of the World offers us one image of what this arrival might look like. The Light of the World is deeply symbolic, showing Christ arriving at a door at night. It’s an allegory for Christ seeking entry at the door of the human heart. His way to the door is lit by a lantern, casting a soft light on the door to show that it is overgrown with plants; it has not been opened in a while. The plants also show that it is not only a late hour, but late in the year—they are dry, past harvest, and ready to crumble away as winter comes.
I hate to wait. But yet again, the Church, in its wisdom, provides a whole season of waiting, just for me.
The Advent red light.
And not only are we waiting, but Jesus is clear that no one knows , not even Jesus, about how long the wait will be until the Son of Man returns with great power and glory and sets things right at last and turns a creation that had grown old into a new creation, one in which God dwells here with us.
No more crying there, no more sighing there, goes the old spiritual—we are going to see the King, Alleluia, alleluia, we are going to see the King.
“And all will be well, and all manner of things will be well,” as Julian of Norwich, who was a saint, of course, said.
Jan Saylor organized an Advent Workshop on Nov. 26 from 3:30pm to 5pm. This was our first such workshop for the entire congregation.
It was a wonderful intergenerational event with 16 people participating. It was a good kickoff for Advent, creating items to be taken home.
Jan had organized the Parish House into 4 stations:
1. Creating a block based nativity scene. The characters were drawn on small blocks of wood.
2. Bird feeder made with pine cones covered with peanut butter and bird seed.
3. Advent wreath intended for tables with candles and greenery.
4. Decorated Christmas trees that started with sugar cones and were covdred with different frostings, white and green, decorated with assorted sprinkles.
People flowed between the stations as they liked. The timing was ideal as they easily worked through four stations.
Here was a sampling of what was created in the above order:
Here is Jan describing making the Christmas trees:
In the masterful complexity of Michelangelo’s Sistine Chapel (1477–83), a cast of figures surrounds the selected scenes of Salvation history: sibyls, prophets, ancestors in the genealogy of Jesus, angels, caryatids, and personifications of classical architecture. Among these, we spot Isaiah the prophet, who turns with surprised consideration to two angels behind him. One of these angels guides his attention with intensity to the scene above them: preparations for Noah’s ark. In today’s Lectionary readings, Isaiah and Noah again find each other side by side.
In Michelangelo’s depiction, Isaiah looks on the brink of a new thought, an inspired insight that reveals God’s grace in the course of history. As a prophet, his call was to invite God’s people with him into these moments of inspiration. Accepting his invitation, we wonder: was he thinking of Noah’s ark, resting atop Mount Ararat, when he handed on the vision of God’s holy mountain? In Isaiah’s vision, all people stream toward this holy mountain, a holy place of peace and reconciliation, where swords become ploughshares and spears become pruning hooks. Is this also a place where we might find our solid ground, after the rain and flood, storm and tempest? In these Advent days, what brings us up God’s holy mountain?
Ignacian Meditation
The video and prayer for the First Week of Advent, Cycle A, is based on Isaiah 2:1-5.
“The mountain of the Lord’s house shall be established as the highest mountain.”
—Isaiah 2:2
Preparation
As we begin this time of quiet prayer, I invite you to find a comfortable place to sit with your back straight and your legs planted on the ground. Allow yourself to notice your breathing as you breathe normally. Breathe in. Breathe out.
Take a few moments and close your eyes, preparing yourself to listen to what God may be saying to you during this prayer. As you sit with your eyes closed, use these or similar words: “Here I am, Lord. Here I am.” When you are ready, open your eyes and pray.
The Mountain of the Lord’s House
Imagine you are climbing up the mountain of the Lord. As you start the path is wide with beautiful trees and flowers along the way. You fill your lungs with the cool, clean air. As you continue you notice the path is becoming narrow and steep. There seem to be more rocks sticking up from the ground. You find yourself a little out of breath as the air becomes thinner the higher you climb. You decide to rest on a large rock to catch your breath. You look up the path to see how much more you need to climb. You see someone in the distance. He’s looking at you. It looks like his hand is waving for you to come. Though you are alone, you are not afraid. In fact, you feel a pull, a desire to go this person.
You are standing in front of him. He is dressed in long robes that are moving gently in the mountain air. He smiles at you and asks, “What are you seeking on this path?” What do you say to him? What are you seeking?
“I am the prophet Isaiah. This is the mountain of the Lord. It is rich with life and dreams. What dreams do you bring to this place?” What are the dreams you bring to this mountain? What are your dreams that you want to share with the Lord?
Isaiah looks at you with eyes that know how to dream. “My dreams beat swords into plowshares. They are dreams of peace, of life, of hope.” What are the swords in your heart that need to be changed? What are the swords that wound you and hold you back from dreaming and from climbing the mountain of the Lord? Give those swords to Isaiah, the prophet, the dreamer. Ask him to help you change them into something life-giving.
“I will change your swords into plowshares so you can till the soil of your soul and know that God is with you. Are you ready for this dream to be real?” You look into the eyes of this dreamer, Isaiah, and you say, Yes. Yes, I am ready. Isaiah smiles at you and takes your hand in his. He looks at you with eyes filled deep with hope and life. He understands you. “Come,” he says, “let us walk in the light of the Lord!”
Concluding Prayer
Glory be to the Father,
and to the Son,
and to the Holy Spirit.
As it was in the beginning,
is now, and ever shall be,
world without end.
Amen.
Commentary is by Daniella Zsupan-Jerome, director of ministerial formation at Saint John’s University School of Theology and Seminary
In his painting The Birth of Christ, Geertgen tot Sint Jans tells the story of the Nativity through faces surrounded by the play of light and dark. The artist unites the narrative of Jesus’ birth and the deep theological reflection on the Incarnation from the first chapter of the Gospel of John. Geertgen tot Sint Jans layers John’s symbolic language onto the Nativity story through his use of light in the image. The infant Christ is a heavenly body, radiating his light onto those who surround the manger, a true light of the human race whose radiance scatters the darkness. His radiance brightens the face of Mary his mother and the angels paying him homage. Further in the background, his light is present through the Word, the message of glad tidings that the angel brings to the barely visible shepherds gathered in the field. This angel floats directly above the manger—replacing the star we see in other Nativity images and reflecting the light of Christ, just as a star reflects the light of the sun.
The angels that surround the manger resemble children. With serene faces, they are young girls in pious adoration. The young faces lit up by the radiance of Christ invite us to be one of them, to accept Christ and know that we are beloved children of God. First among us to do this was Mary, which is why her illuminated face and figure are most prominent in the scene—she is the first to say yes to Christ and to offer herself to him in total self-gift.
What is the power that is granted to the children of God? It is the power of God made perfect in weakness, humility, and service—not the power of domination, oppression, or brawn. Those who surround the manger are images of powerlessness in the eyes of the world—shepherds who live on the margins of society, beasts of burden in the service of humans, young and female faces, and the face of a man who finds his bride with child but remains loyal to her. It is to these that Christ comes in the most powerless image of all—a naked infant nestled in a trough. Behold the Word whose power brings us life.
Unlikely Christmas Carols: Bruce Cockburn’s “Cry Of A Tiny Baby”
A post from teacher and theologian David Lose: “So maybe I shouldn’t describe this Christmas carol as “unlikely” in that Bruce Cockburn has explored the Christian story and theology, along with issues of human rights, throughout his forty-year career. But it may very well be unfamiliar to you. If so, you’re in for a treat, as the Canadian folk and rock guitarist, singer-songwriter’s beautiful retelling of the Christmas story blends elements of both Luke’s tender narrative of the in-breaking good news of God to the least likely of recipients – a teenage girl, her confused fiancee, down-and-out shepherds – with Matthew’s starkly realistic picture of a baby that threatens kings by his mere existence.
by Meghan Cotter. Meghan is executive director of Micah Ecumenical Ministries, a faith-based nonprofit that offers holistic care to the community’s street homeless
“Some time back, I watched a friend in need attempt to repair five years worth of disintegrating relationships. The library, a local gymnasium, a number of area businesses and even her family had cut off ties in response to her boisterously disruptive behavior.
” She’d picked up criminal charges—a few nuisance violations, a trespassing or two and an assault on an officer. At times, even the agencies trying to help her had been left with little choice than dismissing her from their facilities. But the more the community isolated her, the more volatile became her symptoms. She grew angrier and louder. Her self-appointment as the spokesperson for her homeless peers turned radical, even threatening. Feeling ignored and stripped of personhood, she waltzed into a church one Sunday, intent on being heard. Just in time for the sermon she rose from the congregation, rolled out a sleeping bag and unleashed a number of choice words to convey the plight of Fredericksburg’s homeless.
” The following morning, the church pastor faced a critical decision. In the interest of safety for his congregation, he too considered banning her from his church building. Instead, he made up his mind to find a way to help this woman. By the end of the week, she was hospitalized and taking medications. Within the month she had stepped down to Micah’s respite home, which cares for homeless individuals when they are discharged from the hospital. She realized how sick she really was, and a new person emerged before our eyes. She reunited with family, paid off fines, regained her driver’s license, became remarkably motivated to comply with doctor’s appointments. She set goals—seeking disability, but only temporarily, going back to school, earning a nursing degree and finding a way to productively address the needs of the community’s homeless.
Christmas sets the centre on the edge;
The edge of town, the outhouse of the inn,
The fringe of empire, far from privilege
And power, on the edge and outer spin
Of turning worlds, a margin of small stars
That edge a galaxy itself light years
From some unguessed at cosmic origin.
Christmas sets the centre at the edge.
And from this day our world is re-aligned
A tiny seed unfolding in the womb
Becomes the source from which we all unfold
And flower into being. We are healed,
The end begins, the tomb becomes a womb,
For now in him all things are re-aligned.
Alexander Shaia – “Solstice, Shepherds & Your Animal Spirit”
“The text is really primarily about your life whenever your life is in the deepest night, when your life is in the deepest dark.”
“The Beauty of the Shepherds story in Luke is that it tells about the journey we make hearing deep in the night of our life an angel announce that there is a birth but that we have make a journey through the night to the dawn where we will see with our own eyes that fresh radiance born before us.”
A Christmas Message from Bishop Goff – “Where is this stupendous stranger?”
“So I invite us all to a spiritual discipline in this holy season and that is to spend ome time with someone you don’t ordinarily engage…maybe someone of a different generation either much older or much younger than you or someone of a different race or ethnicity, a different culture or religion, a different economic circumstance.
“Have a cup of coffee together or a meal together, talk and listen deeply. Look for the face of Christ in that person. Because as we come to really know a stranger in our midst we welcome Christ who was himself a stranger and we find surprising connections that we never imagined with other natives of this world God made.
Christmas Eve , December 24, 1968, at the Moon with Apollo 8
53 years ago on Christmas Eve we witnessed the moving reading of the first 10 verses of Genesis for the largest audience up to that time. They were told to something appropriate. The astronauts have reflected on the event. A newspaper friend of Borman tried to think of what to say and he could come up with nothing after a night’s work. His wife said (raised in convent in France) suggested, “Why don’t you start in the beginning” He said “Where?”. She said “Genesis in the Bible.” They reflected later – “Why didn’t we think of that.” Borman explained they tried to convey not happen stance but power behind world and behind life gave it meaning. As he later explained, “I had an enormous feeling that there had to be a power greater than any of us-that there was a God, that there was indeed a beginning.”
In these last days of Advent, daylight is short, the weather is cold, and we are weary of the stress and hustle and bustle of preparing for the holidays. In The Dream of Saint Joseph by Anton Raphael Mengs (1773), we meet the sleeping Joseph, who dozes off at his workbench. He is worn out, like we might be these days. His sleep is heavy with the burden of heartbreak and hard decisions, his dreams haunted by the fading hope of a life and family that might not be. His cloak and dark garments weigh on his shoulders as if to symbolize his burden.
Into his dark and heavy sleep enters the light of an angel. The angel illuminates the scene with a lightness to her whole being—an image to balance Joseph’s burden. She is light, she is hope, she is assurance, she is direction, and she is purpose. Her finger points boldly into the darkest corner of the scene as if to say: This, your deepest and darkest fear and worry, is where the Good News of Jesus Christ will meet you. Do not be afraid.
For Joseph, his greatest burden will become his greatest blessing. His dream is a consolation to us all in these darkest days of the year, whether we experience the darkness externally or internally. The light of Christ will shine to dispel the darkness—where in your life do you yearn for it most?
The third Sunday of Advent is known as “Gaudete Sunday.” The day takes its common name from the Latin word Gaudete (“Rejoice”). Its name is taken from the entrance antiphon of the Mass, which is: Rejoice in the Lord always; again I say, rejoice. Indeed, the Lord is near. This is a quotation from Philippians 4:4-5, and in Latin, the first word of the antiphon is “gaudete”. We are most of the way through the season, closer to Christ’s birth and so that is the emphasis rather than coming again.
We light the rose colored candle in addition to the other 2 violet ones. Purple is a penitential color of fasting while pink (rose) is the color of joy. Long ago the Pope would honor a citizen with a pink rose (or a rose) Priests then would wear pink vestments as a reminder of this coming joy. Rose is also used during Laetare Sunday (the fourth Sunday of lent) to symbolize a similar expectation of the coming joy of Christ’s coming in Easter. The third Sunday of Advent is rose (pink) because pink symbolizes joy, the joy that Jesus is almost here. Adult Christian Ed discussed “Rejoice! What promises of God give you cause to rejoice?”
Theologian Henri Nouwen described the difference between joy and happiness. While happiness is dependent on external conditions, joy is “the experience of knowing that you are unconditionally loved and that nothing — sickness, failure, emotional distress, oppression, war, or even death — can take that love away.” Thus joy can be present even in the midst of sadness. Jesus reveals to us God’s love so that his joy may become ours and that our joy may become complete. As Nouwen says, “Joy does not simply happen to us. We have to choose joy and keep choosing it every day.”
This is break from some of the penitential readings earlier in Advent. How will you express joy this week? Consider the good things that have been given to you.
Besides the emphasis in joy, this is also “Stir up Sunday!” The collect has the words, ” Stir up your power, O Lord, and with great might come among us; and, because we are sorely hindered by our sins”. Let’s change the “our sins” to “missing the mark.” How can we hit the mark ? One way is to advantage of our opportunities.
Explore Advent, Part 3 – Over the Sundays in Advent there will be a presentation each week focusing on that week’s scriptures, art and commentary and how they demonstrate the themes of advent. Let’s continue with Advent 3.
Advent is a season of Watching and Waiting. It is a season of leaning into hope
Lord Jesus:
Come into our world and heal its wounds
Come into your church and raise it up
Come into our homes and make them holy
Come into our work and make it fruitful
Come into our minds and give us clarity
Come into our lives and make them beautiful
O Come, O Come Emmanuel
God of the past, the present and the future, grant me patience when I must wait, courage when it’s time to take action, and the wisdom to know when to wait and when to act. Amen.
Rediscovering the love of God this Christmas- 
