Power of the Holy Spirit

Assembly for KS 1 & 2, comparing the power of electricity with the Holy Spirit

Aim: To show that the Holy Spirit has always been at work in the world, but was known in a new way at Pentecost.

Bible Passage: Acts 2, 1-8

Preparation and materials:

You will need several devices that work by electricity – some with batteries and some which plug in to power source.

You will need to know something of history of harnessing of electricity.

http://www.wisegeek.org/who-discovered-electricity.htm

Assembly

Ask what powers all devices?  Electricity. If not connected to it, (by plug or battery) won’t work. Expand that electricity used to help us keep warm (fires) do difficult tasks (power tools) help us see and communicate (phones, radios etc.)

Ask who invented electricity? You may get several answers, including that no-one invented it, but several people discovered how to harness it and use it.

If appropriate give brief history of use of electricity.

Emphasise that electricity a natural force, in the universe since the very beginning of time, which humans became aware of and able to use .

Tell the story of Pentecost, when the Holy Spirit came upon friends and followers of Jesus with great power, enabling them to do things they couldn’t do before, to communicate Good News of Gospel to all sorts of different people, and giving them comfort when they were in trouble.

Point out that power of Holy Spirit in some ways like power of electricity.

Say Holy Spirit came in renewed strength at Pentecost, but had always been at work in world. Bible tells us that Spirit active in creation of world, animals and humans, and inspired words of prophets who taught Jews about God before the coming of Jesus. Also there at Annunciation when Mary told she would have Jesus and at baptism of Jesus.

Say Christians believe they need to be open/ connected/ plugged in to Holy Spirit in order to do the work in the world that Jesus did, and which he taught them God wants them to do also

Time for reflection

Switch on a torch/ electric light.

Jesus’s disciple John said he was the Light of the World. The Holy Spirit gives power to his followers to be light like him.

Think how you can be like a light to people around you today.

Prayer: 

Dear God,

We thank you that your Holy Spirit is always at work in your world,

bringing strength and comfort, words and light to those who receive it.

Through your Spirit, help us to live as Jesus did,

to bring light to your world,

and to live in the way that you want us to live.

Amen

 
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The Gentle Revolution.

December 22, 2012

(Micah 5, 2-5a; Luke 1 39 – 55) (Advent 4 Year C)

Windsock-Visitation.McGrath

Today on the last Sunday of Advent, as we light the fourth of the Advent candles, our thoughts turn to Mary, the mother of Jesus; and this year, our readings remind us also of the role of another mother, Elizabeth, in preparing the Way for the coming of God’s Kingdom.

Both of them were mothers of prophets who preached about the coming Kingdom of God, and urged people to respond to that coming by changing the way they lived. Both of them must have had a significant influence on the thinking and actions of the children they raised. Both of them are heralds of the Kingdom. Elizabeth, we are told, had her child in her old age, Mary had hers as a young woman.

I wonder how you picture Mary? Most of the pictures and statues of her show her as very imagesMaryyoung, very pretty, dressed in blue or white, with her eyes either cast down to the ground, or raised to heaven, sitting or praying, cradling her baby or her dead son. She is portrayed as a passive participant in the drama of salvation. That’s the way she has been portrayed in a lot of Christian literature too, starting with the gospel of John, which shows her as the perfect disciple, following her son without question.

Walking MadonnaIn complete contrast is the statue of her by Dame Elizabeth Frink, known as the Walking Madonna. This is the description of it by Elspeth Moncrieff: This is no conventional, modest Madonna lurking in the security of a Cathedral alcove. She strides with singleness of purpose oblivious to the distractions of those around her. There is an integrity in her gaze, a sense of purpose and iron strength in her gaunt frame. Most importantly, she has turned her back on the sanctuary and security of the Cathedral; choosing instead to stride out into the town to meet the world full on and grapple with the fundamental condition of mankind.

This is a mature Mary, who has been touched and changed by the experiences of motherhood and the Crucifixion. This is an active Mary. This is the Mary that Luke presents us with, who questions the angel who announces she is to bear the Saviour and challenges Jesus about his disappearance in the Temple; she is the one who ponders the events of his life in her heart, and is included by Jesus among those who hear the word of God and do it (Luke 8.21) This is the Mary who speaks the words of the Magnificat, proclaiming the coming of her son as the fulfilment of the Old Testament hopes and prophecies, the inaugurator and executor of God’s decisive intervention to transform the world. This is Mary, the gentle revolutionary.

It is sometimes difficult for us to hear the radical message of the Magnificat, especially when it is so often set to beautiful music, and frequently sung by a small choirboy. Perhaps we might appreciate its revolutionary message better if we sang it in the modern version by Fred Kaan, especially when one of the tunes you can sing it to is “O Tannenbaum’ also known as “The Red Flag”

Sing we a song of high revolt;
Make great the Lord, his name exalt:
Sing we the song that Mary sang
Of God at war with human wrong.
Sing we of him who deeply cares
And still with us our burden bears;
He, who with strength the proud disowns,
Brings down the mighty from their thrones.

By him the poor are lifted up:
He satisfies with bread and cup
The hungry folk of many lands;
The rich are left with empty hands.
He calls us to revolt and fight
With him for what is just and right
To sing and live Magnificat
In crowded street and council flat

This is the call to change our ways represented by the Mary who turns her back on the safety of traditional religion and strides out into the messiness of the world, just as her son did, and just as Elizabeth’s son did.

The Magnificat proclaims a religious revolution: that God has chosen a woman to be the vehicle which inaugurates his decisive revelation to the world, and a young, unmarried mother at that. As the prophets have proclaimed, but reality has rarely echoed, God’s favour is shown not to those who hold high positions in the religious hierarchy, nor to members of a Chosen People, nor to those who keep themselves pure and untouched by the world but to those who hear and obey his commands, whatever their background and circumstances.

It proclaims a social revolution: that the proud, those who think themselves better than other people, will be brought down, and the humble, the despised and the outcast will be seen as the true recipients of God’s favour.

It proclaims a political revolution: that the powerful will be defeated and the oppressed will be freed and given fullness of life. It proclaims an economic revolution, that the hungry will be fed, and those who are rich now will feel what it is like to go short.

All this, Mary proclaims, is the fulfilment of everything that God promised, through the prophets of  the Old Testament, to those who love and obey him.

Why do we not often hear this revolutionary message?

Perhaps because the Church through the ages has tended to turn this into the proclamation of a spiritual revolution, the exaltation of the spiritually poor, and humble; but it has not lived even that revolution. Once the Christian faith became the state religion of the Roman Empire, and the dominant faith in Europe and Northern Asia, and the lands they colonised, most people in the church reverted to the previous status quo, serving and associating with the rich, the powerful, the wealthy, and reversing the values of the Kingdom. Most used the weapons of the old order to support secular rulers, and to enforce conformity with one interpretation of the faith. The institutional church sidelined the quiet revolution, and forsook the teachings of the gentle revolutionaries who proclaim the values of the Kingdom of Heaven.

I don’t believe the Magnificat and the Gospel of Luke are just speaking about a spiritual revolution; nor that the reversal of the old order is just something that will come after death, or at the end of time. I believe it is speaking about a change that Jesus urged his followers to work for in the 1st century; that he and John the Baptist  urged the people who came to hear him to put into practice, challenging the rich, the powerful, the soldiers and the tax collectors to repent and change their ways, working for change through peaceful means. I believe it was a revolution that Jesus lived, as he  touched the unclean, women, lepers and the sick, as he associated with those outside genteel society, and as he allowed himself to be abused and killed, rather than physically resisting violence.

I believe the Magnificat is speaking about a gentle revolution that the Church should be proclaiming and living today, and that the yearly observation of Advent reminds us about.

It is a reminder that our Christmas is not like the world’s Christmas. It is not an escape from the world of poverty and violence and conflict, it is a commitment to do something about it, in Jesus’s name. It is not about tradition or about buying and getting, it is about change, and giving away possessions and privilege. It is not about getting away from struggle, it is about struggling in the right way to change the way people see the world, about leading people to ‘repent’ in the proper Biblical meaning of the word, and about seeing the world through God’s eyes.

Today Christians often complain, especially in the USA, that there’s a ‘War on Christmas’. But I give you the words of a minister who recently wrote that he would sign up to support the War on Christmas because: I’d make the argument that the dominant face of Christianity, as it is seen on television and promoted through news programming, is itself far from what Christianity is supposed to be. It is a sort-of white-washed, sanitized version of Christianity that every year presents an increasingly cleaned up version of the Christmas story to the viewing public.

You see, the baby we remember this time of year was not part of the dominant culture the way the religion he started now is. The religious stories that were told in those days were told under the shadow of the dominant culture. They were stories of oppression and hardships, stories of overcoming unthinkable odds, stories of hope for a people living in times and cultural positions that, quite frankly felt hopeless.

But today, our stories are told from places and positions of power. Today, Christianity is the dominant culture. So, instead of story of a olive skinned middle-eastern, unwed, pregnant mother, who was seen as little more than property, giving birth to what the world would surely see as an illegitimate child who was wrapped in what rags they could find and placed in a smelly, flea-infested feeding trough in the midst of a dark musky smelling animal stall, we end up with a clean, white-skinned European woman giving birth to a glowing baby wrapped in impossibly white swaddling clothes and laid to rest in a manger that looks more like a crib than a trough, in the midst of a barn that is more kept and clean than many of our houses.

So, “War on Christmas?” Sure, sign me up. I’m pretty sure I’d prefer the elimination of what our modern “celebration” has become to the increasingly white-washed version we hear every year.

The Christmas story has been hijacked by a dominant culture. Places of power and positions of prestige have warped the comeuppance sensibilities of the original Christmas story. 

God’s vision of liberating the oppressed, the downtrodden, has been slowly replaced year after year with a story that no longer brings fear to the Powers that Be, but rather supports the big business agendas of profit and mass consumerism.

 

Perhaps many of you would not go as far as Pastor Mark Sandlin; and the celebration of the traditional Christmas does give a lot of joy to families, and promote a good deal of charitable giving. But if the coming of Christ into the world is supposed to be a life changing experience, and if what we are celebrating is not just that Christ has come 2000 years ago, but also that Christ is coming now to change the world, we ought to open our ears and minds to hear the challenge of the words of the Magnificat anew, and ask ourselves how we can join Mary and Elizabeth and their sons to become God’s gentle revolutionaries to bring in his Kingdom afresh this Christmas.

The Politics of Christmas

January 8, 2012

(Isaiah 60, 1-6; Matthew 2, 1-12)

May I wish you, again, a happy Christmas!

Yes, I know that, for the secular world, Christmas is behind us, all the decorations have been taken down, and we’re well into the New Year.

But in the church year, the season of Christmas continues until Candlemas, the Feast of the Presentation of Christ in the Temple on February 2nd; and although we are now into the part of the Christmas season we call Epiphany, on this particular Sunday we are actually hearing another version of the story of Christ’s birth. This time, not Luke’s version with the Annunciation to Mary, the census, the journey to Bethlehem, the child in the manger, the visit of the shepherds, the presentation in the Temple and the peaceful return to Nazareth; but Matthew’s version, with the Holy Family living in Bethlehem, the annunciation to Joseph, the magi led to see the new born baby by a star, their visit to King Herod, their gifts of gold, frankincense and myrrh, their return home by another way, the flight of the Holy Family to Egypt, the slaughter of the innocents by Herod, and the family’s decision to live in Nazareth, rather than Bethlehem when they return. Two very different narratives, but asking the same questions and giving the same answers about who this child is, and what it means  to follow him.

The Archbishop of Canterbury was roundly criticised in some quarters for his Christmas Day sermon,which some people thought was ‘too political’. Politics can be defined as ‘of, for or relating to citizens’ or as ‘the process of human interaction by which groups make decisions’. Whichever definition of politics you use, the whole of the Bible, the Gospels and the Nativity stories in Luke and Matthew are about politics.

Do you remember the series of comedies starring Rowan Atkinson called ‘Blackadder’? In the one set in Tudor times, Miranda Richardson, playing a rather petulant Queen Elizabeth I had a catch phrase, which she produced whenever anyone disagreed with her: “Who’s Queen?” And that question is what the Nativity narratives are all about. Who is in authority, who wields ultimate power, whose laws do we obey?

Luke, writing for a predominantly Greek audience asks: who is the emperor, who is the Son of God, who is the Prince of Peace, who is the Saviour of the world? Is it the Roman Emperor Augustus, to whom all these titles were given at the time? Or is it Jesus?

Matthew, writing for a predominantly Jewish audience, asks who is the King of the Jews, who is the Son of David, who is the Messiah, who is the successor of Moses? Is it King Herod, the puppet king, installed by the Roman Emperor; or is it Jesus?

Matthew’s Nativity story demonstrates that Jesus is greater than the Roman Emperor, by mirroring the myths about the founding father of the Emperor’s dynasty with the story of the journey of the Magi. The imperial mythology tells of a star which led the ancestor of Augustus, Julus, his father Aeneas and his grandfather, westward from the doomed city of Troy to found the Roman race. Matthew tells of a star which led the wise men westward to worship the new born King of the Jews.

But Matthew also wants to show that Jesus is greater than, and is the summation of, all the leading figures of the Old Testament, and in particular the law giver, Moses, and the iconic king, David.

The Jews believed that Moses was the author of the Torah, contained in the first five books of the Old Testament. So Matthew includes in his Gospel five great discourses, giving the new Torah; and this pattern of five occurs also in his birth narrative, which is like the Gospel in miniature. There are (very unusually for a Jewish genealogy) five women mentioned in the list of Jesus’s ancestors; there are five dreams which guide Joseph and the Magi; there are five mentions of the town of Bethlehem; there are five texts of the Old Testament which illuminate the events of Jesus’s birth.

Matthew’s birth story also mirrors closely the non-biblical elaboration (targum or midrash) of the story of the birth of Moses. First century Jews and Christians would have been very familiar with these, but we miss the echoes, both because we don’t know these stories, and because we rarely read or hear the whole of Matthew’s story. Usually the visit of the Magi is tagged onto the end of the end of Luke’s nativity story, and we never hear the climax of the story, the killing of the baby boys in Bethlehem, (unless the Feast of the Holy Innocents falls on a Sunday – and we all know how small congregations are on the Sunday after Christmas!).  Yet Matthew wrote about this slaughter as a direct parallel to the slaughter of the Hebrew boy children by the Pharoah.

In the Moses midrash the Pharoah has a dream that a Hebrew boy will be born who will threaten his power. So he decrees that all Hebrew boys are to be drowned at birth. The Hebrew men vow to divorce their wives, so they don’t produce any more boys. But Moses’s father is told in a dream to remarry his wife, as their son will be the saviour of Israel. He does so, and the child is protected and survives the slaughter of the babies to lead the Hebrews out of Egypt.

In Matthew’s version, Joseph (another name that harks back to the time in Egypt) vows to divorce his wife after finding she is pregnant. He is told in a dream to take her back, which he does. Herod finds out about the child from the wise men, and attempts to kill him, but through messages given in dreams, the child is protected and escapes to Egypt. When the danger is passed, in a new Exodus he returns to Nazareth to grow up, and eventually begin his ministry.

The Moses midrash is not the only Old Testament reference in Matthew’s birth story. The references to Bethlehem, and to the king who will be a shepherd to his people, refer back to the story of David, the greatest Jewish King. The five prophecies refer back to the prophet Isaiah and the threat from Assyria, the hope for a restoration of the Davidic kings, the Exodus, the Exile in Babylon and the time of the Judges. As we heard in our first reading, Matthew also draws on passages in Isaiah and the Psalms (particularly Psalm 72 on which Hail to the Lord’s Anointed is based); these refer to foreign nations and kings being drawn to the light of God in Jerusalem, and bringing gifts of gold and incense. Other passages which influenced his story include the prophecy of Balaam in Numbers 24, 15-19  and the dreams of Daniel.

But Matthew’s birth story does not just look back to the Old Testament and its prophets, kings and heroes who served God, revealed God’s will before Jesus, and so prefigured him. It also looks forward, to the climax of the story of Jesus in his death and passion, and his continuing story in the life of the church. The third gift of the magi, myrrh, foreshadows his death. The attempt by the Romans’ puppet king, Herod, to kill a rival King of the Jews, foreshadows the decision of the Roman governor, Pilate to crucify Jesus as King of the Jews. The escape to Egypt foreshadows Jesus’s escape from death through the resurrection.

The star foreshadows the acclamation of Jesus in the Gospels, especially John’s Gospel, Paul and Revelation as the light, which reflects the glory of God;  and the Magi, foreigners and pagans who recognise and worship Jesus as the Messiah when the Jewish leaders try to destroy him, foreshadow the Gentiles of Matthew’s church, who recognise and worship Jesus as their Saviour, when many of his countrymen reject him. Matthew’s birth story is filled with joy, like Luke’s, but is much more obviously filled with conflict and foreboding – which perhaps explains why we prefer to ignore many of its details.

But if we do only read ‘the nice bits’ of Matthew, we will fail to hear the message Matthew intended us to hear. Matthew wrote in a tradition that believed that hearing the stories of the past made these events real and effective in the present. His story says that Christmas is not just something that happened two thousand years ago; it happens now, and demands a response from us, as it demanded a response from those who witnessed it then.

It asks us who we are in the story. Are we like the Magi who follow the light, and refuse to comply with the attempts of those in religious and political power who want to extinguish it?

It asks, who is king and emperor over our lives? A secular ruler or party leader, or the one who embodies the values of God’s kingdom? When we vote, who is uppermost in our minds.

It asks what most completely discloses the divine will for us? The law of Moses or the grace, forgiveness and sacrifice shown by Christ?

It asks what really brings light and peace to the world? The exercise of military and economic power or following the example of a persecuted and crucified Messiah? Peace through military victory or peace through justice?

Matthew’s Christmas story is not a nice story for children, about exotic kings, guiding stars, dreams and strange gifts.   It is an adult story, about religion, and power and politics, and how they can be abused. It places before those who hear and read it a choice about  the decisions they make, and the guidance they follow.

The Christmas story proclaims the beginning of a new world order, initiated by the birth of Jesus, It challenges all of us to consider what we are being called to do to bring about that new world order in our time, in our church and our town. And that’s politics!

Will we follow his star? Will we bring our gifts to offer to him? How will we pay him homage?

Are you Ready for Christmas?

December 18, 2011

(Romans 16, 25-27; Luke 1, 26-38 & 46b-55)

 

It’s a question people constantly ask you this time of year. “Are you ready for Christmas?”

 

Is anyone ever ready? There’s so much to do, so many things to arrange at home and at church: services to plan, shopping to do, meals to prepare for, presents to buy for different age groups, and celebrations with family members to co-ordinate. No wonder so many people collapse exhausted on the actual day!

 

The trouble is we all want to have a ‘perfect Christmas’. When the Archbishop of Canterbury spoke on Radio 2’s Pause for Thought’ last Thursday http://tinyurl.com/7qk9g5t, he spoke of his belief that God doesn’t wait until we are ready and everything is perfect; God comes to us, in the same way as he came at the first Christmas, in the middle of the mess, to bring love and joy.

 

In the account we heard from Luke’s Gospel, it’s quite obvious that Mary wasn’t in the least bit ready for the events of the first Christmas Day. She wasn’t ready to be a mother: she was betrothed to Joseph, but, as she explained to Gabriel, they weren’t yet living together and she was still a virgin. She certainly wasn’t ready to be the mother of the Messiah, the Saviour of the World and the Son of God. So her response to the angel’s announcement was, “Why me?”

As she knew, she wasn’t anyone special. Two thousand years of Christian devotion may have turned her into something remarkable, through doctrines such as her Immaculate Conception and bodily Assumption, and titles such as Theotokos (God-Bearer), Mother of God, Queen of Heaven and Co-Redemptrix; but, as many of our TV Nativities show, in reality she was a simple girl, probably still a teenager, from a provincial village in an occupied country, with very little education, destined for a life of hard work, marriage and motherhood. The choice of her to be the mother of Jesus was nothing to do with her special qualities; it was an act of God’s grace.

 

Luke’s account tells us about Mary’s response to the announcement of Jesus’s coming birth, and at the same time, gives us pointers to how we can make ourselves ready to receive him when he comes into our lives.

 

Mary responded with humility. She puzzled over the announcement that she was ‘highly favoured’, because she didn’t think she had done anything to deserve that. But she accepted God’s plan, not just as a ‘handmaid’ or ‘servant’ as the text is usually translated, but as a slave, which is what the Greek original usually means. She demonstrated that she was ready to go along with what would happen to her, even though she knew it would make her life very messy and turn the ordinary life she was looking forward to upside down.

 

She also responded with acceptance and obedience. “Let it be with me according to your word”. She accepted in spite of her doubts and questions, believing that with God’s plans, even the most unlikely events were possible. She demonstrated at the Annunciation that ‘obedience of faith’ that Paul spoke of in his letter to the Romans.

 

Mary also responded with joy. The Magnificat, which we heard in our second reading from Luke, is a psalm of praise to God for everything that will come about through the birth of Jesus, the Saviour.

 

But she also responded with insight. The Magnificat is a prophecy, which describes the distinctive and revolutionary character of the Messiah which Jesus will be. Through his coming, the poor will be exalted, the mighty will be brought down, the hungry will be fed and the proud will be scattered. This anticipates the whole of Luke’s Gospel, which  proclaims that  the titles which were given to the Roman Emperor – Saviour of the World, Prince of Peace, Son of God – actually belong to Jesus, not Augustus Caesar. The coming of Jesus undermines the worldly standards of wealth, status and power; his reign is not just for the Jews, but includes the Gentiles and those considered outsiders (Romans emphasises this as well). A peaceful revolution is about to begin!

 

What the Magnificat also tells us is that Christmas is not just about the birth of Jesus. It is about the birth of a whole new order of peace, love and justice, which this child brings into the world. It is about the birth of the Kingdom of Heaven. How ready are we for that this Christmas?

 

The celebration of Jesus’s birth should not be an escape from the harsh realities of life, as is the case with so many people’s Christmases these days. Mary is not going to escape reality. Luke’s story shows her as part of a poor family, which is pushed around and has their lives disrupted by the decisions of the civic authorities. She gives birth in squalor, away from the support of her own family and the familiarity of her own home. She has to rely on the kindness of strangers.

 

It’s very different from the sanitised version that we are so often presented with in Nativity plays, where politics and poverty are very much in the background. Most people prefer it that way, and see the Christmas holiday as a chance to retreat into domestic life, and forget the problems of the world. But the Magnificat calls us to the very opposite of escapism. It calls us to active engagement with the powers of this world, in the name of a God who comes to undermine the established order. At Christmas we are challenged to be part of the new order of things which the Magnificat describes.

 

We are called to called to engage with the way power is exercised in our world – but to do so as servants, as Jesus  did, not as dictators. We are called to tackle the issues of poverty, but with generosity and through sharing, as Jesus did, rather than by assigning blame. We are challenged to do something about the causes of disease, homelessness, and prejudice; but we are called to do so as collaborators, as friends, as welcomers, as Jesus did, rather than judging and excluding those who suffer from them.

 

The story Luke tells us this morning, and the psalm which Mary sang, tell us of a new way of living within the old order; a way which is messy, which turns our normal lives and expectations upside down, but which is ultimately joyful and transforming. They call us to connect with the outcasts, the marginalised and the poor of the world and of our community, and to live Christmas in the same servanthood, humility, and simplicity as Mary did.

 

So, are you ready for Christmas? Am I?

 

No, I’m not! If I knew one of the local clergy was coming round, I’d have a tidy up. If I knew a member of the Royal Family was going to pop in for tea, I’d get some new crockery and make sure the front room was newly decorated. But how  can I be ready to welcome our heavenly Priest and King into my life, if he’s going to enlist me into his revolution, and turn my life upside down? I’m not a revolutionary, and I like my life the way it is.  How can I be ready to be a servant of the poor and the marginalised, to be open to those whom society disapproves of, to be someone who challenges those who exercise power in church and state in the name of Christ.

I may be ready for the comfortable, sentimental family Christmas, that concentrates on the baby and the animals and the Magi with their strange useless gifts, but I’m certainly not ready for that sort of Christmas.

 

Yet I know I have to try. That’s what Advent is about. Advent 2011, like every Advent before, is when God gives us an opportunity to become more Christlike, a fresh chance to appreciate the true meaning of Christmas and an invitation to make ourselves ready to welcome the Baby of Bethlehem as the bearer of the Kingdom of Heaven, our King, and the Saviour of the World. So, let us get ready together!

Let us pray:

God of all hope and joy,

open our hearts in welcome,

that your Son, Jesus Christ, at his coming

may find in us a dwelling prepared for himself.

Amen

(© New Zealand Prayer Book)

 

What’s in a Name?

December 19, 2010

(Isaiah 7, 10-16;Romans 1,1-7; Matthew 1, 18-25)

May I speak in the name of God, Creator, Redeemer and Sanctifier. Amen.

You can sometimes tell when a person was born by their name. I don’t just mean the time of year – we have probably all met people called Holly, or Noel, or Natalie because they were born on Christmas Day -but the decade.  There are names like Herbert, Hilda, Ada, and Elsie that were typical of my parents’ generation – and others like Tracy and Darren which came into fashion in the Sixties and Seventies.

 

When we chose names for our children, we tried to choose names that were timeless, and that wouldn’t identify them as being born in a certain era. We also tried to find names that wouldn’t be easy to shorten, though we failed in that – schoolchildren can manufacture a nickname no matter what name you choose!

 

What we didn’t give any consideration to was the meaning of our children’s names. I only found out this week that the name of our son means exactly the same as the (different) name of our grandson. Both their names mean ‘God has heard’. I wonder if any of you know what names they are?*

 

In Bible times, the meaning of a name was very important. This was unfortunate if you were the child of a prophet, since you were likely to be given a name which was in itself a prophecy – and some of them could be very long and complicated. Hosea called his first child Jezreel, meaning God plants, but when his wife was unfaithful and he saw that as a metaphor for Israel’s unfaithfulness to God, he called their next two children Loruhamah (no more mercy) and Loammi (not my people) as a warning to the nation.

 

Isaiah (whose own name means Salvation of God) also gave his two sons prophetic names. The first was a hopeful name: Shearjashub, meaning a remnant shall return; but the second was called Mahershalalhashbaz, which can be translated ‘quick to plunder, swift to spoil’ a prophecy about the actions of the kings attacking Judah.

 

It is no surprise, then, in our O.T. passage today, to find him advising on the name of a baby soon to be born. Ahaz, King of Judah is terrified by the prospect of being attacked by the combined forces of Syria and Israel. Isaiah says that a child soon to be born (probably in the royal family) should be called Immanuel, meaning God is with us, and that before he is old enough to be weaned, the threat from Syria and Samaria will have vanished, as both kingdoms will be destroyed by the Assyrians.

 

In English (as in most of Northern Europe) surnames often come from the occupations followed by our ancestors, or from their personal names. Hence the large numbers of Smiths, Bakers and Cooks, and the Johnsons, Jacksons and Richardsons, descended from people in those occupations or with those names.

Names help us to recognise, identify and explain people – and the names given to Jesus are no exception.

 

In the opening of the Letter to the Romans, our N.T. lesson, Paul defines Jesus as the Son of David according to the flesh. So he identifies his place among the rulers of the Jewish people, and argues that he is a continuation of God’s provision for his people. Then he calls him Son of God, identifying his coming as a new initiative on God’s part, since he is proclaimed Son of God by being raised from the dead, something which has never happened before. Paul also gives Jesus the surname, which is really a title of Christ, the Greek form of Messiah, meaning ‘anointed one’; kings and priests are anointed, and Jesus was both.

 

Finally, Paul gives all of us a name: those who belong to Jesus Christ, or Christians. In that name we receive the gifts of faith, obedience and peace.

 

Our third reading, from the beginning of Matthew’s Gospel, also centres around the giving of a name.

 

Usually, on the fourth Sunday in Advent, we concentrate on Mary, the mother of Jesus; but Matthew’s account centres on Joseph.

 

He and Mary were betrothed when she conceived Jesus. In Jewish law, this meant that they were already considered to be a married couple, even though they had not yet started to live together. When she was found to be pregnant, Joseph would have been entitled to accuse her of adultery, and have her and the father of her child executed. At the very least, he would have been entitled to divorce her. Joseph seems to have been a man who knew his Bible, so he was very clear about the options open to him.

 

But Joseph was also a man whose knowledge went beyond the written law; he knew the name of God, which is another way of saying he knew  the character of God, and because he believed that God was merciful, he resolved to be merciful too, and to divorce Mary quietly. Of course, that would have spared her from death, but it would have left her with very little in the way of life. In a small town, everyone would have known he had rejected her, and when the child was born, no-one would have been prepared to marry her or care for the child.

 

Joseph’s name means ‘one who adds’, that is, one who goes beyond the minimum that is necessary. He shared the name with a major character from Israel’s past: Joseph of the coat of many colours, Joseph the dreamer, Joseph who saved the people of Israel from famine and kept them in safety in Egypt.

 

The New Testament Joseph is also one who hears God speaking in dreams, and who acts to save those of God’s people who are vulnerable. His dream contains an instruction to take Mary as his wife, and an assurance that her child is not the result of sin, but the work of the Spirit of God. He is given a personal name to give to her child: Jesus, or in Hebrew, Joshua, which means ‘God saves’.

 

Joseph married Mary and gave her son the name announced by the angel. But in marrying Mary, he also gave Jesus  a family name. In the Aramaic which they all spoke, Jesus would now be known as Yeshua bar Yoseph: Jesus the son of Joseph. Joseph gave to Mary and her son not just a name, but a home, respectability and a place in society.

 

The Bible and the Christian tradition have given many names to Jesus, as well as those he bore during his lifetime. They look both backward into Jewish history and forward to his unique role. From the Old Testament, he has been given the names from Isaiah’s prophecies; Wonderful Counsellor, Mighty God, Eternal Father, Prince of Peace. In the New Testament he is known as Messiah, Saviour, Word, Light, Redeemer. In this same passage, Matthew applies to him the name given in Isaiah’s prophecy that we heard earlier, Immanuel, God with us.

 

One of the hymns we sang this morning, contains another list of names, taken from the Advent Antiphons, traditionally sung during the last days of the season from 17th to 23rd December at Evensong. Jesus is called Adonai, or Lord of Might; Rod of Jesse, from another of Isaiah’s prophecies, which predicts that a new shoot will rise from Jesse’s stock. He is named Key of David, a reference to another passage in Isaiah, where the Key stands for royal authority, a reference taken up by John the Divine in Revelation; and finally he is called Day Spring or Day Star, reflecting Zechariah’s prophecy in the Benedictus, that he will initiate a new dawn, a new beginning in the history of God’s people.

 

Some of the names given to Jesus in the New Testament have more importance for his earliest followers, since they look back to his Jewish heritage, and proclaim the continuity of God’s provision for them; but others have a more universal appeal. Jesus is the Day Spring, whose coming initiates a new dawn in the relationship between God and the human race. The name Jesus reminds us that God comes to us, not as a ferocious judge of our failings, but as one who saves us from our sins. the name Immanuel tells us that, no matter how dark and difficult our life seems, God is with us.

 

Names are so much more than just labels. They can be full of riches if we think about them carefully. In these last few days before Christmas, as we prepare to greet our Lord and Saviour, Jesus Christ, at his birth, may we meditate on his names, and so come to know and love him better, and be ready to receive him more fully into our hearts and lives.

 

* Simon and Samuel