The Word

Luke 2:1-14

In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, “Glory to God in the highest heaven, and on earth peace among those whom he favors!”

Reflect

By Rev. Dr. Larry Hayward

I recently read a sermon from a youth minister in another state, named John Weicher, who said,

God so loved the world that God had to love it from the inside, as one of us, instead of from the outside, as a deity…It is a lot easier to love things, people, the world, from afar. From a reasonable distance. From a place where we can stay clean and undisturbed. From the other side of Heaven. But that is not how Jesus was sent to love the world…

Weicher wrote these words about the Gospel of John and the appearance of Jesus to Doubting Thomas. But they jumped out at me about the pastoral and romantic beauty of the Nativity Scene in Luke.

We hear Luke’s story through the heavenly aura surrounding it: angels, shepherds, the Holy Family. It is indeed a story of beauty. But part of the beauty is the precise “insider nature” of the story: “A decree from Emperor Augustus.” “Quirinius was governor of Syria.” “All went to their own towns to be registered.” Then, even more personal “insider” details emerge: “firstborn son,” “wrapped in bands of cloth,” “lying in a manger.” And perhaps most of all: “No room in the inn.”

In the pastoral beauty of the story, it is easy to overlook that this is none other than the “Deity,” the God we worship, coming completely “to the inside” of our world and loving us “from the inside.” This is not a God who loves us “from afar… a reasonable distance… clean and undisturbed.” God loves us “from the inside.”

Many of us are drawn to Christmas services because we implicitly know that they connect us – in fact, draw forth from us – that which is deepest inside us: our joys and sorrows, our successes and setbacks, indeed, our “hopes and fears of all the years.” It is because God in Christ comes “inside” that we open what is inside us to him. Once we do that, it is the start of our being able to love the world Christ came to redeem, starting with the life and people nearest to us.

Prayer: On this night, O Lord, from your inside draw us outward to you and others. Amen.

Listen

By Dr. Ben Hutchens

A Live Recording from Westminster’s Service of Advent Lessons & Carols 2024

The Westminster choir sings for us Distler’s setting of the beloved carol, “Lo! How a Rose E’er Blooming.” Hugo Distler (1908–1942) was a German composer and organist renowned for his contributions to sacred choral music during the early 20th century. Deeply influenced by the music of Johann Sebastian Bach and the polyphonic traditions of the Renaissance, Distler developed a distinctive style characterized by intricate counterpoint, rhythmic vitality, and modern harmonic language. His works often reflect the liturgical and spiritual contexts of his Lutheran faith, as seen in compositions like Die Weihnachtsgeschichte (The Christmas Story). Tragically, Distler’s life was cut short at the age of 34, a victim of the harsh realities and pressures of living under the Nazi regime, which condemned his music as “degenerate.” Despite his untimely death, his works remain a vital part of the repertoire, celebrated for their emotional depth and innovative synthesis of old and new musical traditions.

One of Distler’s notable contributions to the choral canon is his arrangement of “Es ist ein Ros entsprungen” (“Lo, How a Rose E’er Blooming”), a traditional German hymn dating back to the late 16th century. Distler’s version retains the serene beauty and meditative quality of the original melody while infusing it with his characteristic harmonic intricacy and expressiveness. The hymn, associated with the Advent and Christmas seasons, reflects on the birth of Christ as a fulfillment of divine prophecy, symbolized by the blooming rose. Distler’s treatment of the hymn highlights his ability to honor the historical roots of a piece while bringing it into the context of modern sacred music, creating a timeless work that continues to inspire performers and listeners alike.

The Word

Micah 5:2-5

But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days. Therefore he shall give them up until the time when she who is in labor has brought forth; then the rest of his kindred shall return to the people of Israel. And he shall stand and feed his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall live secure, for now he shall be great to the ends of the earth; and he shall be the one of peace. If the Assyrians come into our land and tread upon our soil, we will raise against them seven shepherds and eight installed as rulers.

Reflect

By Melynda Wilcox

Small-town boy makes good in the big city and puts his village on the map—the stuff of books and movie scripts. And that’s the scene that the prophet Micah sets in chapter 5, verse 2, as he foretells that Bethlehem, despite being one of the smallest clans in all of Judah, will be the birthplace of the Messiah. Some translations of this verse imply that Bethlehem is too small even to be considered a clan of Judah—barely big enough to warrant a stop sign let alone a stoplight at the crossroads. And with its small size, Bethlehem is unlikely to have been of any consequence in the geopolitics of antiquity.

Once again, God returns to the recurring Biblical theme of choosing the least likely person from the least significant place to advance God’s purposes in the world. In this backwater hamlet, of all places, a baby born to a young unmarried girl will become the messenger of God’s salvation, “the one of peace.” Bethlehem will be forever changed. The world will be forever changed.

The tradition of miniature nativity scenes, which began more than 1,500 years ago as a way to give ordinary people—who lived miles away from a church—access to the divine, is evocative of Micah’s description of Bethlehem. Retablos made in Central and South America were designed inside small boxes with hinges and latches so that they would be portable for traveling priests. Hollowed-out walnut shells and gourds are also popular containers for small manger scenes. The Washington National Cathedral has a nativity scene that is painted on the head of a pin among its impressive collection of crèches. The miniature world of the nativity, beautiful but fragile in its diminutive form, transports us back to a tiny place called Bethlehem.

As the journey to Bethlehem unfolds, pause to observe more closely—and perhaps more patiently—the small or seemingly inconsequential occurrences in daily life: the curious insect on the windowsill, the unusual shape of a cloud, the trajectory of a falling leaf, the strangers you pass in the frozen food aisle, the smiles between a mother and child from across the waiting room. Take a moment to think of Bethlehem.

Listen

By Dr. Ben Hutchens

A Live Recording from Westminster’s Service of Advent Lessons & Carols 2024

The Children (and congregation) of Westminster lead us in this week’s devotion. The Advent wreath is a Christian tradition that symbolizes the passage of the four weeks leading up to Christmas. Typically made from evergreen branches, the circular shape of the wreath represents eternity and the everlasting nature of God’s love. Four candles are placed around the wreath, with a fifth candle often positioned in the center. Each candle is lit successively on the Sundays of Advent, representing the growing anticipation of Christ’s coming as the Light of the World. The colors of the candles— three purple and one pink—reflect themes of penance, preparation, and joy. The pink candle, lit on the third Sunday, symbolizes Gaudete Sunday, a moment of rejoicing in the midst of Advent’s reflective tone.

The center candle is the Christ Candle, traditionally white and lit on Christmas Eve or Christmas Day to celebrate the birth of Jesus. Each week, the lighting of a new candle is often accompanied by Scripture readings, prayers, and hymns, creating a ritual that fosters reflection and community. Beyond its liturgical significance, the Advent wreath has become a cherished tradition in homes and churches alike, offering a tangible reminder of hope, peace, joy, and love—the key themes of the season. Its simplicity and profound symbolism make it a meaningful centerpiece of Advent worship and devotion.

The Word

Luke 3:15-18

As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.” So, with many other exhortations, he proclaimed the good news to the people.

Reflect

By Sam Gunter

At the very start of this verse, the people question John, asking whether he was the one they had been waiting for, the Messiah. He gives them a resolute “no,” saying that he was unworthy to even serve Jesus. He says that Jesus is great and powerful, and all John can do is baptize.

Many of us can relate to this. In the season of Advent, we may feel like we have to be on top of everything going into vacation, we need to have bought all the presents and sent out all the cards. But, like John, we’re not Jesus. We can’t do everything. Even a straight-A student will miss a few deadlines or forget about something every now and then.

Knowing that we can’t be on top of things, there are still some things we can do. Like John, we can proclaim the good news. We can encourage others to be on top of their projects. We can spread Christmas cheer. We can spread the word of the Lord, and help others. This is a very important role, and is vital in this stressful season. We can’t do it all, but we still have to help others and spread good news. If everyone did that, think of how much better this season could be. In the coming weeks, try to remember: you can’t do everything, but you can at least help others.

Listen

By Dr. Ben Hutchens

A Live Recording from Westminster’s Service of Advent Lessons & Carols 2024

Westminster’s Youth Handbell Choir, Jubilate Ringers, provide the music for this week. The piece “Advent Joy” includes two familiar and beloved hymn tunes. 

HYFRYDOL is a beloved Welsh hymn tune, composed by Rowland Huw Prichard in 1830 when he was just 20 years old. Its name, meaning “cheerful” in Welsh, aptly reflects its uplifting and lyrical character. HYFRYDOL is noted for its smooth, flowing melody, making it an enduring favorite in hymnody. The tune is most commonly associated with Charles Wesley’s text “Love Divine, All Loves Excelling,” though it has also been paired with other texts, such as “Come, Thou Long-Expected Jesus.” Its adaptable nature and emotional depth have cemented its place in Christian worship across denominational lines. 

BEREDEN VÄG FÖR HERRAN, meaning “Prepare the Way for the Lord” in Swedish, is a hymn tune associated with Advent and the anticipation of Christ’s coming. The melody originates from a Swedish folk tune and is traditionally linked to the text by Frans Mikael Franzén, a Swedish bishop and poet. The tune carries a regal and processional quality, evoking the sense of joy and preparation central to the Advent season. Its clear, ascending lines and steady rhythm reflect the theme of spiritual readiness and celebration. While it is deeply rooted in Scandinavian liturgical traditions, BEREDEN VÄG FÖR HERRAN has also found its place in broader Christian worship, offering a melodic glimpse of the anticipation and hope that characterize the weeks leading up to Christmas.

The Word

Malachi 3:1-4

See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight—indeed, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the Lord in righteousness. Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years.

Reflect

By Adrienne Griffin

Malachi is the last book of the grouping known as the 12 minor prophets; in fact, it is the last book of the Old Testament. So it seems fitting that we read it at the end of the calendar year. But Advent is the first part of the liturgical year, and it emphasizes newness and beginnings. Most scholars believe that the book was written by one person, whose name may or may have not been Malachi, which means “Messenger” in Hebrew. This Messenger was likely speaking to Israel after it had returned from exile because the text uses a word for “governor” that dates from the Persian period of Israel’s history. The whole book is organized into a series of situations or subjects about which, the Messenger declares, God is not pleased—at all. Hey, don’t shoot the messenger, one can imagine our Malachi protesting.

In chapter 3, the message is that God is sending a messenger to prepare the way. And after that preparation the Lord will “suddenly come to his temple.” I must admit that when I first read this selection, I had a lot of questions. For one thing I lose track of who is coming – the messenger or the Lord? Is the message a bad one, if we cannot stand when he appears or even endure the day of his coming? Isn’t this part of the Messiah?

One interpretation of Malachi, according to some commentary, is that the prophet needed to explain to the Israelites why their post-exile lives were not better. Although the temple had been rebuilt, some practices were corrupt and many seemed to have forgotten their covenant with God. Later in chapter 3, Malachi speaks of bearing witness against many, including those who swear falsely, those who oppress the hired workers in their wages, and those who thrust aside the alien.

Although it sounds difficult and possibly painful to be refined with fire or like fullers’ soap, the text does say that the descendants of Levi are going to be refined like silver and gold, which to me means that the people are precious metals underneath the things that cause them to need purifying. In another part of chapter 3, God reminds them in this way: “For I the Lord do not change; therefore you, O children of Jacob, have not perished. Ever since the days of your ancestors you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the Lord of hosts.”

As Christians, we can also read this part of Malachi as a precursor of John preparing the way for Jesus. John called for repentance before baptism, and although he baptized with water, he recognized that Jesus would baptize with fire, and with the Holy Spirit. I don’t particularly look forward to being refined, but I do think Advent is a good time to think about what needs some changing or polishing in my own life. That thought process and resulting actions might not be easy, but because we’re moving together toward the nativity, I know the ending is good. When I think about the new beginning Christ’s coming always offers, I understand Malachi’s question—“who can stand when he appears?”—as an exclamation of wonder and awe.

Listen

By Dr. Ben Hutchens

A Live Recording from Westminster’s Service of Advent Lessons & Carols 2023

“O Come, O Come, Emmanuel” is a beloved Advent hymn that originates from the early medieval period, associated with the liturgy of the Catholic Church. The carol is a paraphrase of the “O Antiphons,” which are ancient chants that date back to the 8th century and are recited in the days leading up to Christmas. The song’s haunting melody and poignant lyrics evoke a deep sense of longing and anticipation for the coming of Christ. The verses speak not only to the historical expectation of the Messiah but resonate with the universal theme of hope, especially during challenging times. Each verse addresses Emmanuel, a name meaning “God with us,” highlighting different aspects of His promised salvation.

The structure of the hymn encourages reflection, as the repetition of the phrases creates a sense of building urgency and yearning. With each invocation of “O come,” the faithful are reminded of the need for divine presence and intervention in their lives and the world. The imagery in the lyrics draws from the rich tapestry of biblical prophecy, incorporating themes of liberation from darkness, the restoration of joy, and the coming of peace. As a centerpiece of Advent celebrations, “O Come, O Come, Emmanuel” invites congregations to unite in prayerful anticipation, bridging the gap between the historical and the modern-day longing for hope and redemption.

The Word

Jeremiah 33:14-16

The days are surely coming, says the Lord, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: “The Lord is our righteousness.”

Reflect

By Judy Grey

At Christmas time, my brother and I sometimes recount this story for its entertainment value. But it also shows the stark contrast between what we thought was important as spoiled young adults and what we know decades later as we await celebration of the birth of our Savior, Jesus Christ.

Following my graduation from college and my brother’s from high school, we went to Europe for a “gap” year. I went to Paris as a newly-minted French major, and he went to a school in England to “mature” before college. That Christmas, we were invited to spend Christmas in Munich by the president of my college, Dr. Sam Spencer, and his family.

Before leaving for Munich on December 23rd, my brother came to Paris so we could celebrate with friends from home. In fact, we celebrated so thoroughly that we boarded the train just as it was moving out of the station, throwing our mountains of luggage on the last car. Feeling the effects of the previous night’s revelry, we could only carry half of our luggage to our seats through the long, packed train. Once in our seats and meaning to rest a bit before retrieving our remaining luggage at the rear of the train, we fell asleep though I was aware of the train’s stops and starts. When we awoke, our walk to the back of the train was considerably shorter and once there, to the hilarity of train personnel standing by, we found the car with our luggage had been disconnected hours before in France.

This jolted us from our holiday making. We were mortified at the inconvenience we caused our hosts; embarrassed that we had no gifts for them and their four kids; shamed that my college president spent Christmas Eve on the phone trying to get someone to pick up. Layered on that was our irritation that we didn’t have gifts my mom had sent us and that we had to wear our hosts’ clothes, which neither fit nor were becoming. Thankfully, the story ended with finding our luggage in Frankfurt, remaining close friends with the Spencer family, and having the story of a German Christmas that remains special and unforgettable.

Reflection as adults on our inconvenience and loss that Christmas is dramatic as we observe this Christmas the serious needs of those who suffer around the world and in our own backyards. Those who will observe hungry, cold, missing loved ones, in pain, depressed, and at war. Those who wonder where God is in their despair. As Larry said in a sermon early this year – “There is something about our time that we have almost lost the ability to be hopeful about our world…We have lost faith that ‘the whole world’ is in God’s hands, especially parts near to us.”

As we celebrate Christmas in 2024, we must trust the one who was born that winter night to deliver us – the one who lay in the manger and was lifted up in crucifixion, resurrection, and ascension for the whole world. It’s about much more than finding lost luggage. It’s about the certainty that, in His time, our Savior will find us and restore peace, safety, and reconciliation to our hurting world.

Listen

By Dr. Ben Hutchens

TThe season of Advent marks a time of anticipation and preparation for the celebration of Christmas. This period lasts for four weeks leading up to Christmas Day, beginning on the fourth Sunday before December 25. Advent symbolizes hope and expectation, as congregations reflect on the profound meaning of Christ’s coming. As the church community gathers, the color purple often takes center stage, representing penitence and anticipation. 

The resonant tones of handbells add a unique layer of reverence and beauty of our services. This week, the Goodwin House Ringers bring us “Marche Royale.” This dedicated ensemble of ringers, who are residents at Goodwin House Alexandria, create a rich tapestry of sound and invite us all to engage in a deeper spiritual reflection. Each note played rings out like a prayer, connecting the hearts of the congregation to the message of the season: the promise of renewal and the joyous celebration of the impending arrival of the Christ child.