Solemn Eucharist of the NativityAdd to My Calendar
Tuesday, December 25, 2018
11:00 am High Altar
A bit on the history of the development of the feast called Christmas, in which the Church sets aside a day and season to celebrate the incarnation of God in Jesus:
About 1,700 years ago the Church settled on December 25 as Jesus’ birth date for the Christian Year. It seized upon the pagan feast of Natalis Solis Invictus, which among other things marked the lengthening of the light at the winter solstice. The Church appropriated this feast for the Nativity of Christ, baptizing it and reasoning that the Lord’s Incarnation was the beginning of the lengthening of the light of the Sun of Righteousness. So our feast of Christmas began by rubbing shoulders with secular or pagan festivals. Some writers of Antiquity complained that the new rising Christian movement was weakening the Roman Empire and that before long the old gods of Rome would be pushed out. The Emperor Constantine the Great, whose mother Helena was a devout Christian, had already ascribed his military ascendancy to the throne to a vision he had of the cross of Christ; and he had issued an Edict of Toleration for the formerly persecuted faith. Christianity now enjoyed imperial favor, and the celebration of Christmas adorned the Church’s new position.
One very good effect of Christmas in modern times has been the increased American Jewish observance of Hanukkah, which celebrates the victory of Judas Maccabeus over the pagan tyrant Antiochus IV Epiphanes in 167 BC. Antiochus was a king in one of the Hellenistic empires stemming from the conquests of Alexander the Great. He had ordered an altar to Zeus built in the Jerusalem Temple and had swine sacrificed on the Jewish altar. Hanukkah, or the Feast of Lights, celebrates the cleansing and dedication of the temple – it is the Feast of Dedication referenced in St. John 10:22-23 when Jesus walked in the temple in winter. You may find the original Hanukkah story in I Maccabees, chapters 1-4, in the Apocrypha. It is not only a Jewish feast; it is an important antecedent to the time of Christ.
By no means are all modern developments with regard to Christmas reason to lament, O tempora, O mores! The centennial observance of our current church building in 2013 shed light on the influence of the twentieth century on the way the Church celebrates Christmas – a very good influence indeed. In September 2013 we had our parish Hymn-Sing, featuring hymns that were sung a century ago in 1913. The surprise: not one Christmas hymn from that year would be familiar to us today.
The twentieth century has made all the difference. What happened?
The fact is, Christmas as we know and love it is largely the product of the great English choral foundations – collegiate chapels such as King’s College, Cambridge, and great churches such as Westminster Abbey and Saint Paul’s Cathedral, London. Particularly through the development and ensuing popularity of the services of Nine Lessons and Carols led by Boris Ord and David Willcocks at Kings, the beautiful carols, hymns and anthems we cherish made their way across the Atlantic and around the world – thanks in no small measure to recordings.
Before the twentieth century, Protestantism, deeply influenced by its puritan strain, regarded Christmas with suspicion as “popish.” In the nineteenth century, the Oxford and Anglo-Catholic movements promoted the liturgical celebration of Christmas. Pioneering hymnals such as Hymns Ancient and Modern brought the hymnody promoted by English High Churchmen to the pews; but this did not reach the United States and the Episcopal Church’s hymnal until our Hymnal 1916, which was only a beginning. Hymnal 1940 and Hymnal 1982 fully adopted the work of Anglo-Catholic musicians and hymnologists. It is hard to believe, but in 1913 they did not sing Hark the Herald Angels Sing or O Come All Ye Faithful at Saint Thomas Church Fifth Avenue.
What Saint Thomas has now is in many people’s opinion as good as it gets for Christmas music and liturgy. But we are deeply indebted to the Church of England’s great choral foundations, which we both emulate and rival, for this wonderful repertoire.
Almighty God, who hast given us thy only-begotten Son to take our nature upon him and as at this time to be born of a pure virgin: Grant that we, being regenerate and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit; through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same Spirit ever, one God, world without end. Amen.
Like the Christmas Eve service at 11pm, the Christmas Day service at 11am is sung by the full Saint Thomas Choir of Men and Boys. However, the mass setting , the psalm, the readings, and the sermon are different at each service. Complete details can be seen in the leaflet, which can be accessed at the bottom of this page.
Celebrant: Fr Turner
Preacher: Fr Turner
Deacon: Fr Spencer
Subdeacon: Fr Moretz
Sung by: The Saint Thomas Choir of Men and Boys
Prelude: Fanfare on ‘Antioch’, Gerre Hancock (1934-2012)
Service: Missa O magnum mysterium Tomás, Luis de Victoria (1548-1611)
Hymn: (See leaflet)
O come, all ye faithful
Lesson: Isaiah 52:7-10
Psalm: Psalm 98:1-6, Anglican Chant (Stanford)
Epistle: Hebrews 1:1-12
Alleluia: Harmonized plainchant
Gospel: Saint John 1:1-14
At the Offertory: Der Tag, der ist so freudenreich, BWV 605, Benjamin Sheen, organ, Johann Sebastian Bach (1685-1750)
Anthem: Frohlocket ihr Völker auf Erden, Felix Mendelssohn (1809-1847)
Hymn: (See leaflet)
God rest you merry, gentlemen
GOD REST YOU MERRY
Carol: O magnum mysterium, Tomás Luis de Victoria
Carol: Hereford Carol, Christopher Robinson (b. 1936)
Carol: There is no rose, John Joubert (b. 1927)
Carol: The Infant King, Basque Traditional, arranged by David Willocks (1919-2015)
Hymn: (See leaflet)
Hark! the herald-angels sing
Voluntary: Prelude and Fugue in B major, Op. 7, no. 1, Marcel Dupré (1886-1971)