29 November - First Sunday of Advent – Year B
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The Faith Action Programme would like to thank Rev Dr MaryAnn Rennie, Minister, The Abbey Church of Dunfermline, for her thoughts on the first Sunday of Advent.
Introduction
Through the year there are a number of opportunities to reflect on new beginnings: the calendar new year in January; the new year of Easter as people are renewed in faith through the resurrection, and the life of the changing season of spring; the autumn as people return from holidays to return to work, school, and activities. The liturgical new year of course begins in Advent. The Gospel changes for the year ahead, and the season of preparation begins to shape our thoughts.
My usual practice when preparing is to start with the scripture readings. When I am working with the lectionary, I read all of those proposed for a Sunday once through. Then I go back and re-read them, this time writing a one sentence note of how I understand the reading in that moment. My understanding of a text may change later in the process, or become more developed, but it is this one sentence that the helps me to think about music and tone for the service. It also begins to shape which of the readings I might eventually choose as those that will voice a sermon, address or thought. It is with these early thoughts that I then pick a wide hymn selection reflecting all the texts. I usually have around 20 that I will then reduce to four and occasionally add in an appropriate sung response.
This week's particular focus is the beginning of Advent, and that too shapes how I would approach preparation for the Sunday and for the whole season of Advent, Christmas and Epiphany. Seeing one Sunday as part of a whole helps to shape ideas for preaching and discover potential movements in the season. It also helps with hymn and music selection, allowing an opportunity to see where hymns might sit best within the season. Some churches have a pattern of services within Advent that also contribute to the shaping of each week.
This year's Advent will be different for me as I will be shaping worship with a new congregation. The charge I am leaving had a gift service on the first Sunday in Advent and that too contributed to shaping the service. If there were gifts, then there was a feeling that having a tree to place them under was helpful. This has meant that for several years now the service has adapted a "Hanging of the Greens" service, naming it a "Greening Service". Members of the congregation were invited to participate as some of the church decorations were explained and put in place. This does not negate the role of preaching but offers the potential of having others share in worship – even if it as simple as turning the tree lights on.
I will also declare that I am an "Advent is Advent" person. I try to avoid singing Christmas carols during Sunday morning worship until Advent 4. It's worth the wait.
For those who want to pause before fully throwing themselves into Advent, this Sunday is also the day before St Andrew's Day. How might exploring the saint within worship offer an opportunity for reflection? Listed within the countries that share St Andrew as patron saint are both Russia and Ukraine.
Isaiah 64:1-9
It would be useful, even if just for your own preparation, to read from Isaiah 63:7-64:12. The verses belong together as they form a prayer that moves through an account of God's righteousness (63:7-14); a lament for God to notice their ruined state (63:15-19); and then a prayer for help and forgiveness.
It's a prayer shared for the differently exiled Israelites. Israel has been affected in two ways during the Babylonian conquest. All had been humiliated as the oppressor swept down from the north, seizing Jerusalem and destroying the temple (1). The final chapters of Isaiah reflect the challenges faced, as two groups of the people of Israel recognise their home in Jerusalem. While some Israelites had been enslaved and taken away by the Babylonians, others had remained in the city, living in poverty. As the exiles returned the two groups clashed as they negotiate what it means to be a community of God's people (2).
Even if we don't read the prayer beginning at 63:7, it would be good to begin an explanation from here, as it helps make sense of the final confession and request for forgiveness. In these verses, Isaiah retells the wonder of God. He doesn't do this for sentimentality, but as a reminder of how God has been part of the lives of the people of Israel and simply to remember and expect God to be God.
As we reach 64:1, we join a pleading prayer with God, that begins with a call to break through the heavens into the world. It swings between lament, confession and hope. Even though the community feels an absence of God in their faith they are waiting, hoping and longing for a new beginning, an ordered world. In an old commentary, these words capture the peculiar relationship of divine presence active in the world and the lived experience of those who feel lost to God.
"The God whose heavenly home is to be found on no map chose a place where his people might seek and find him. He who fills heaven and earth…is free, according to his good pleasure, to be present to his people in a specific way. But this means he is also free to withdraw his presence" (3)
It's a prayer that reminds us that sometimes with God we must wait, because God is worth waiting for.
Also worth noticing is the imagery of the potter and the clay. Even when crying in anguish to call down a distant deity, the prophet still brings God close. God is at work, reshaping for divine purpose.
When using this text within worship, there is the potential to use it as a call and response, with the reader and the congregation sharing the retelling. In doing so it opens the possibility of encountering it as a prayer.
[1] Stephen Montgomery, "Beyond Fear, Fundamentalism, and Fox News: The Active Hope of Advent", Journal for Preacher, Advent 2005, 9.
[2] Corrine Carvalho, "Commentary on Isaiah 64:1-9", Working Preacher, December 3, 2017.
[3] D R Jones, Isaiah 56-66 and Joel, The Torch Bible Commentaries (Gateshead on Tyne: SCM Press,1964), 96.
Psalm 80:1-7, 17-19
Like the Isaiah reading, Psalm 80 would work well as a liturgical piece within a service. Rather than one voice reading, it offers a good call and response pattern, particularly if you extend to read 80:1-7, 14-19. Verses 1-2 come with a response at verse 3, verses 4-6 have their response at verse 7, while verses 14-19 finish with the response at verse 19. Using it this way reflects that it was possibly part of liturgical practice for the people of Israel (4). The psalm is a communal lament which explores divine anger, past mercy and a plea for restoration (5). By using verses 1-7 and the extended verse 14-19, all three of the prayers are fully included within worship.
Those lamenting to God are uncertain of why God has abandoned them. They call for restoration, because they can see no apparent reason for God's anger. Instead, the portion not heard today lists how God has cared for them in the past and then appeared to leave them at the mercy of others. What have they done to deserve this? By including verse 14, there is an opportunity to reflect on the audacity of calling God to repent. "Return to us…" uses the same words as those that describe human repentance (6).
The psalm captures the feeling of separation of waiting and longing for God. It clearly places value on the immanence of God, drawing on metaphors that speak of relationship between God and humanity. There are echoes of Psalm 23 as God is described as the shepherd who once led God's people. While God is not named as gardener, the image of the vine describes the compassion of God caring for the vulnerable community. In their waiting, the people of Israel appeal to be restored to the nearness of divine presence.
[4] G A F Knight, Psalms: Volume II, The Daily Study Bible (Edinburgh: St Andrews Press, 1986), 46.
[5] Shalk Treurnicht, "Psalm 80: An Exegetical Discussion on the Model of An Abandoned Child", Scriptura Journal for Biblical, Theological and Contextual Hermeneutics 119 (1): 1-15, 7. https://scriptura.journals.ac.za/pub/article/view/1454
[6] G A F Knight, Psalms: Volume II, The Daily Study Bible (Edinburgh: St Andrews Press, 1986), 48.
1 Corinthians 1:3-9
This is another passage where if I were using the text in worship, I would consider changing the pericope to include the first two verses of the chapter. By doing so, the reading is given a context. The thanksgiving of the lectionary text then includes the approach that defines who writes the letter and to whom it is written. The thanksgiving verses then offer glimpses of what will be covered in the letter that lies beyond this greeting.
The nine verses are packed full of information. Kenneth Bailey writes that within them there are four things about the nature of God, eight about Jesus Christ, and eight things about the community (7).
The verses reminded those hearing the words that God has will. It is God who through Jesus Christ called Paul as an apostle. God is described as Father, the parent who has care of all creation. Grace comes from God and God is faithful.
Jesus Christ calls apostles and it is Christ who makes the Corinthians holy. All believers are called by Christ's name. It is Jesus who offers grace and peace, and grace for the people of Corinth is a source of thanksgiving. A declaration of the life of Christ was available for those Christian community. In Christ, all were offered forgiveness and in Christ a new relationship is formed.
The community is described as a family of siblings. They are made holy and called to be saints. They are called by Jesus Christ. They are recipients of grace and peace, and grace is a source of thanksgiving. The community is enriched by spiritual gifts. They are guiltless and called to be a fellowship. For those who know the full letter that lies beyond these verses, these compliments create a question: why does Paul offer thanksgiving for a community that are to be corrected in the next 14 chapters for their factions, immorality and disordered worship? Are preachers offered useful pastoral practice of drawing people into an intimate relationship, so that the healing of wounds can take place?
From the outset, the letter reveals that Paul sees himself as having a continuing role of leadership and guidance for this community. The warmth of the opening gives way to guidance, support and even reminding of purpose as the letter progresses.
[7] Kenneth Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians (London: SPCK, 2011)
Mark 13:24-37
The Gospel is a challenging reading. It offers an apocalyptic vision that seems out of step with our understanding of the world. Those who heard the original immediacy of the words had knowledge of apocalyptic literature because it was a genre within Hebrew texts (8). This kind of writing was rooted in political and religious turmoil and, while offering a vision of a renewed future, put into abstract thought the lived experiences of those who were hearing them.
When we hear or read this passage, we should be aware of two contexts. There is Jesus': His awareness of the world in which He lives, where the people are subject to the Roman empire, and managed by Herod and religious leaders who do not always put people first and instead value power and control. In predicting the fall of the Temple, Jesus offers a vision of God's kingdom with unjust power structure dismantled.
The period in which the Gospel of Mark is being shaped offers a second context. Written around 70CE, the Christian community lives in unrest. The Jewish revolt was launched in Jerusalem in 66CE. It spreads through nearby provinces and, while Roman authority tries to subdue, Palestine was liberated. This doesn't settle unrest, instead there are power struggles within the provisional government. Freedom was short-lived and Vespasian retook Galilee, Perea and Western Judea. As he was about to tackle Jerusalem, there is news that there is civil war in Rome following the death of Nero. This led to a reprieve for the holy city (9).
In both contexts Jesus' words are both striking and reassuring. Perhaps for us apocalyptic imagery is alien and strange, but we are not those who live in occupied land or those who are being persecuted. But for those who were, and are, they offer assure of burden being lifted of a time to come when God is with them.
This passage offers Advent advice while also being a warning sign of what is coming. It tells those listening that even though they do not know the hour or the day, Jesus is coming. They are to keep their eyes open and look for the signs of Jesus' presence. There is a warning against false prophets, who could deceive and draw followers from their waiting. What were the signs that God was drawing close? Where was the presence of God impinging into their lives? Those who follow Christ's way are to prepare. They are to be alert and praying, preparing in the ordinary tasks of each day, reflecting twice a day on the world as they await Christ's return.
The sense of urgency in the passage captures the early Christian community's hope that liberation from their experiences would come. The phrase, "this generation will ... not pass away" suggests that Christ's return is imminent. Advent is a season in which we long for the presence of God, and in doing so recognise that God was always with us.
If you plan to use this text for preaching, I recommend further exploring Leith Fisher's book, Will you follow me? As well as a deeper explanation of the contexts of the Gospel, it tackles resistance, waiting and patience. Any of these would be a useful theme for a first Sunday in Advent.
[8] Leith Fisher, Will you follow me: Exploring the Gospel of Mark (Edinburgh: Scottish Christian Press, 2003), 181.
[9] Ched Myers, Binding the Strong Man: A Political Reading of Mark's Story of Jesus (Maryknoll, NY: Orbis, 1988), 328-9.
Sermon ideas
For those who plan to offer a traditional service with a sermon, these texts are rich in opportunity.
Traditional formats would pair the Gospel with at least one of the other passages.
Isaiah 64:1-9 and Mark 13:24-37 could shape a sermon on living in oppression and warfare. Where is hope to be found in these circumstances? Some congregations may have people within them who would be willing to talk about their experiences of living in oppression and the hope that they hold.
Isaiah 64:1-9 and Psalm 80:1-7, 14-19 both read as laments. A sermon could explore the purpose of lament, and how exploring anguish and grief can give rise to renewed purpose. Within a sermon that has a St Andrew's focus, it would be good to notice lament within the Scottish tradition in music and song. Lament is not so much a "greetin' meeting" but an exploration of the depths of our emotions in the presence of God and to find God within them calling us to new beginnings.
1 Corinthians 1:1-9 and Mark 13:24-37 are stories about communities trying to bear Christ's light in the places they live. Do they resonate with our own experience of being Christ's people. Who are the people that inspire us to work together? What are the gifts within the community that are to be shared? Where are the struggles? What are the signs of possibility and hope?
Any one of the texts is a good sermon on its own. Mark 13:24-37 is Advent advice. Christmas is coming, so keep looking for signs of Jesus, prepare for unexpected visitors and in the ordinary of every day be alert and pray.
I said in the introduction that on the first Sunday in Advent in recent years I've tended to shape worship that begins the preparations for the season and allows for members of the congregation to participate. We've called this service a Greening Service. By using the Scripture for the day and recalling stories of items of decoration, the services can offer signs of growth and light in the wintering months. The last time we used Year B readings the spoken elements of the service took this shape:-
-Opening Responses
-Prayers of Approach, Confession and Declaration of Forgiveness
-The Lord's Prayer
-BEACON OF LIGHT
Revealing the Advent Wreath – story of why an Advent wreath is part of worship.
Lighting of the First Advent Candle
-SHAPED BY GOD'S HANDS
Isaiah 64:1-9
Gifts – reminder of why gifts were being collected and a blessing
-SIGNS FOR THE JOURNEY
Mark 13:24-37
Sermon/Address – Advent Advice
Dedication of the Offering
-LIGHTING THE WAY
Christmas Tree Lighting and Blessing – includes telling the story of why a tree.
Prayers of the People
Benediction
In offering a shape, maybe there are other ideas for creating a worship experience that encounters the upset and unrest of human life while pointing to the hope of God's presence.
Prayers
Call to Worship
From north, south, east and west,
from towns and villages,
from houses, bungalows, flats and rooms,
from work and play,
we are led to the Shepherd
who keeps us safe.
God will restore us,
lighting the way to a haven
In the turmoil and upset of each day
we feel lost
to the One who makes us whole.
God will restore us,
lighting the way to a haven
God turns us around
healing broken roots and reviving our call and purpose.
God will restore us,
lighting the way to a haven
Prayer of Approach
Creator of the heavens and the earth,
who sets stars on their course,
splitting the dark of night
with the promise of light,
the work of Your hand is caught in awe
as wonder stirs within hearts and minds
at the beauty of Your care.
Carefully crafted words of generations past
are hymns that pour from lips today,
declaring praise
for the fire that warms,
the water that boils,
and the fear in knowing that both
are managed chaos.
Presence of the Living God,
as we begin this season of anxious waiting,
we do so, assured of God with us.
You are not a distant, uninvolved deity,
but the story that sparks imagination,
the touch that tends the deepest hurt,
the word that invites us to change.
Prayer of Confession
God of compassion,
who comes to the help of those who call,
we turn to You in our sorrow.
With words and actions,
and even with lack of response,
we have failed to live as those who follow Christ.
In tiredness and hostility
our love for one another has shrivelled like a leaf.
When we withdraw and hide away,
may You shine new light and hope
into the darkness of our deeds.
Come and restore us as Your people,
drawing us back to Christ's path.
Words of Assurance
God is the potter and we are the clay.
We are the work of God's hand.
Through the Holy Spirit,
God's saving grace restores us to God's presence.
Prayer of Dedication
God of grace and peace,
we thank You for the gifts bestowed upon our church and world.
Blessed by the Spirit,
You shape our mission,
forming a community that prepares for Christ's presence,
and offers Christ purpose in worship and service.
In the offering we make this day,
we offer our thanks for the opportunities that fill each day
and open our hearts
to Your invitation to continue to love
in Christ's name.
Amen.
Prayers of the People
This intercessory prayer is written using the CH4 hymn no 288 "Creator of the stars of night". If it is not known to you, then the prayer can be used without the sung response, or with an alternative. The hymn could be sung by a congregation, choir, or even as a solo. The latter would offer a two voiced prayer.
Creator of the stars of night,
we give thanks for the daily journey of our lives.
You are more than the Creator of stars,
and instead, the continuing cycle of creation.
Your presence is in the changing seasons,
the shifting patterns of trees and flowers,
the roar of lions,
and the whisper of butterfly wings.
At the invitation of morning light,
we step into each day with You.
In the uncertainties
Your presence is the calm that settles on our shoulders.
In the excitement,
You are the echoing cheer,
encouraging us,
sharing the wonder of our frame.
So, we give thanks for Your presence in stars,
and sprinkles of rain,
and bring our prayers to you.
CH4 288 Verse 1 – Creator of the stars of night
In prayer,
we remember those who live with uncertainty,
awaiting light in their darkness.
We pray for those whose lives are shaped by warfare
and pray for peace.
We pray for those whose crops have failed,
or who do not know where their next meal will come from,
that they may no longer be hungry.
We pray for those who have no bed to call their own,
and hope that they find shelter and security.
Open our eyes to the needs and hostilities of our world,
and make us active
in Your desire for mercy.
CH4 288 Verse 2 – When earth drew on to darkest night.
All people begin their lives as babies.
All come into life in frailty and vulnerability,
and rely on communities
to offer support and value human life.
It takes a village to raise a child,
but it takes more than a village
to ensure all are offered the best opportunities to grow.
We pray for governments and policy makers,
as they shape the communities of which we are part.
May they act with justice,
ensuring that there are possibilities for all people
to use their gifts in the world.
CH4 288 Verse 3 – At your great name, majestic now.
We remember and give thanks
for faithful followers of Christ,
who shared their experience of the Gospel
in the living of their lives.
In their stories,
through their kindness and compassion,
You sprinkle the seeds of faith
that continue to reveal the hope of Christ's presence in the world.
CH4 288 Verse 4 – To God the Father, God the Son
Amen
Sending
Restored for God's purpose
May we bear Christ's light
Shaped by the hand of God
We walk in renewed hope
And may the blessing of God….
Musical suggestions
God Welcomes All (GWA) is the new supplement to Church Hymnary Fourth Edition. This exciting new collection features over 200 hymns and songs in a wide range of styles by writers from Scotland and around the world.
The full music and words-only versions are now available; and digital resources, including the expansion of the existing Church of Scotland music website, will be published in due course, with streaming functions and further information on each song; backing tracks; and lyric videos. God Welcomes All is available to order from https://chbookshop.hymnsam.co.uk/books/9781786225573/god-welcomes-all
Our online music resource is on the Church of Scotland website; you can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship. You will also find playlists for this week and liturgical seasons and themes on the Weekly Worship and Inspire Me tabs.
You can find further musical suggestions for this week in a range of styles on the Songs for Sunday blog from Trinity College Glasgow.
- GWA 221 – "Lord you hear the cry of the widow weeping" (Lord, have mercy) – This could work nicely as a way into the Prayers of the People/Prayers of Intercession. Presents where humanity feels the absence of God.
- CH4 132 – "Immortal, invisible God only wise" – Captures Isaiah's awe of the divine presence. Could be used to start the service but would sit nicely before or after the sermon.
- CH4 273 – "O come, O come, Emmanuel" – Ancient Advent hymn. I would usually use this as the opening and closing hymn for Advent. It captures all the expectation. When we have had "Greening Services" I have also used it as a responsive hymn through the liturgy.
- CH4 280 – "Alleluia! Hurry, the Lord is near" – captures the apocalyptic expectation of Mark's Gospel.
- CH4 282 – "Christmas is coming" – Could be used progressively through Advent while lighting an Advent wreath
- CH4 284 – "Hope is a candle" – Useful for those who light an Advent wreath.
- CH4 288 – "Creator of the stars of night" – This is a beautiful Latin hymn that can be creatively used. It could be used for the Advent Wreath, or each of the verses could act as a response through a Prayer of Intercession, or for those who might want to include moving between prayer/creative stations with a service.
- CH4 359 – "He came down that we might have love" – It could be used as a "children's"/ all-age hymn. Natalie Sims offers the ideas that it could be the short song for a candle-lighting liturgy, using one verse each week and adding "hope" for the first week. [Natalie Sims, Singing from the Lectionary, https://lectionarysong.blogspot.com/2017/11/songs-hymns-music-for-advent-1b.html ]
- CH4 473 – "'Thy kingdom come!' – on bended knee" – Offers a sense of future beyond the apocalyptic found in Mark's Gospel.
- CH4 475 – "Christ is coming! let creation" – This offers something from both the Isaiah and Mark reading. Creation to be found beyond the struggles of the day.
- CH4 476 – "Mine eyes have seen the glory of the coming of the Lord" – Robust, and good for encouraging a congregation to sing. Reflects the promise of Christ's presence in the world.
- CH4 477 – "Lo, he comes with clouds descending" – Closing hymn, speaks of the hope of God with us.
- CH4 479 – "View the present through the promise" – Could be used either before or after the sermon, or at the close of the service. Invites those singing to be open to exploring and understanding the world of which they are part and where Christ's presence is needed.
- CH4 500 – "Lord of creation to you be all praise" – The hymn shares imagery with Isaiah.
- GWA 90-98 – In the ‘Church Year' section of the book there are a number of songs for use during Advent.
- A suggested playlist of songs from CH4 throughout Advent can be found on the Church of Scotland website (here)
Reflecting on our worship practice
Since the start of the pandemic in 2020, the way we worship has changed and we need to reflect on the changing or newly established patterns that emerged and continue to emerge as a result of the disruption.
We can facilitate worship for all by exploring imaginative approaches to inclusion, participation and our use of technologies in ways that suit our contexts. This is not an exhaustive list, but some things we could consider are:
- Framing various parts of the worship service in accessible language to help worshippers understand the character and purpose of each part. This is essential for creating worship for all (intergenerational worship) that reflects your community of faith.
- Holding spaces for reflection and encouraging prayer to be articulated in verbal and non-verbal ways, individually and in online breakout rooms.
- In online formats the effective use of the chat function and microphone settings encourages active participation in prayer, e.g. saying the Lord's Prayer together unmuted, in a moment of ‘holy chaos'.
- While singing in our congregations is still restricted, we can worship corporately by using antiphonal psalm readings, creeds and participative prayers.
- Using music and the arts as part of the worship encourages the use of imagination in place of sung or spoken words.
- Use of silence, sensory and kinaesthetic practices allow for experience and expression beyond regular audio and visual mediums.
The following questions might help you develop a habit of reflecting on how we create and deliver content and its effectiveness and impact, and then applying what we learn to develop our practice.
- How inclusive was the worship?
Could the worship delivery and content be described as worship for all/ intergenerational?
Was it sensitive to different "Spiritual Styles"? - How was the balance between passive and active participation?
- How were people empowered to connect with or encounter God?
What helped this?
What hindered this? - How cohesive was the worship?
Did it function well as a whole?
How effective was each of the individual elements in fulfilling its purpose? - How balanced was the worship?
What themes/topics/doctrines/areas of Christian life were included? - How did the worship connect with your context/contemporary issues?
Was it relevant in the everyday lives of those attending and in the wider parish/ community?
How well did the worship connect with local and national issues?
How well did the worship connect with world events/issues? - What have I learned that can help me next time I plan and deliver worship?
Useful links
You can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship in our online hymnary.
You are free to download, project, print and circulate multiple copies of any of this material for use in worship services, bible studies, parish magazines, etc., but reproduction for commercial purposes is not permitted.
Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly.