Churches Christmas Quotes

Christmas can be celebrated in the school room with pine trees, tinsel and reindeers, but there must be no mention of the man whose birthday is being celebrated. One wonders how a teacher would answer if a student asked why it was called Christmas.

In the old days, it was not called the Holiday Season; the Christians called it 'Christmas' and went to church; the Jews called it 'Hanukkah' and went to synagogue; the atheists went to parties and drank. People passing each other on the street would say 'Merry Christmas!' or 'Happy Hanukkah!' or (to the atheists) 'Look out for the wall!

Hermione had taken his hand again and was gripping it tightly. He could not look at her, but returned the pressure, now taking deep, sharp gulps of the night air, trying to steady himself, trying to regain control. He should have brought something to give them, and he had not thought of it, and every plant in the graveyard was leafless and frozen. But Hermione raised her wand, moved it in a circle through the air, and a wreath of Christmas roses blossomed before them. Harry caught it and laid it on his parent's grave. As soon as he stood up he wanted to leave: He did not think he could stand another moment there. He put his arm around Hermione's shoulders, and she put hers around his waist, and they turned in silence and walked away through the snow, past Dumbledore's mother and sister, back toward the dark church and the out-of-sight kissing gate.

Not believe in Santa Claus! You might as well not believe in fairies!

He went to the church, and walked about the streets, and watched the people hurrying to and for, and patted the children on the head, and questioned beggars, and looked down into the kitchens of homes, and up to the windows, and found that everything could yield him pleasure. He had never dreamed of any walk, that anything, could give him so much happiness. (p. 119)

Half of the time, the Holy Ghost tries to warn us about certain people that come into our life. The other half of the time he tries to tell us that the sick feeling we get in a situation is not the other person’s fault, rather it is our own hang-ups. A life filled with bias, hatred, judgment, insecurity, fear, delusion and self-righteousness can cloud the soul of anyone you meet. Our job is never to assume,instead it is to listen, communicate, ask questions then ask more, until we know the true depth of someone’s spirit.

And how did little Tim behave?” asked Mrs Cratchit, when she had rallied Bob on his credulity and Bob had hugged his daughter to his heart’s content. “As good as gold,” said Bob, “and better. Somehow he gets thoughtful, sitting by himself so much, and thinks the strangest things you ever heard. He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk, and blind men see.

As Magnus turned to walk away from the church, he heard the sound of violin music carried to him on the cloudy London air, and remembered another night, a night of ghosts and snow and Christmas music, and Will standing on the steps of the Institute, watching Magnus as he went.

The next time believers tell you that 'separation of church and state' does not appear in our founding document, tell them to stop using the word 'trinity.' The word 'trinity' appears nowhere in the bible. Neither does Rapture, or Second Coming, or Original Sin. If they are still unfazed (or unphrased), by this, then add Omniscience, Omnipresence, Supernatural,Transcendence, Afterlife, Deity, Divinity, Theology, Monotheism, Missionary, Immaculate Conception, Christmas, Christianity, Evangelical, Fundamentalist, Methodist, Catholic, Pope, Cardinal, Catechism, Purgatory, Penance, Transubstantiation, Excommunication, Dogma, Chastity, Unpardonable Sin, Infallibility, Inerrancy, Incarnation, Epiphany, Sermon, Eucharist, the Lord's Prayer, Good Friday, Doubting Thomas, Advent, Sunday School, Dead Sea, Golden Rule, Moral, Morality, Ethics, Patriotism, Education, Atheism, Apostasy, Conservative (Liberal is in), Capital Punishment, Monogamy, Abortion, Pornography, Homosexual, Lesbian, Fairness, Logic, Republic, Democracy, Capitalism, Funeral, Decalogue, or Bible.

Jerusalem! My Love,My Town I wept until my tears were dry I prayed until the candles flickered I knelt until the floor creaked I asked about Mohammed and Christ Oh Jerusalem, the fragrance of prophets The shortest path between earth and sky Oh Jerusalem, the citadel of laws A beautiful child with fingers charred and downcast eyes You are the shady oasis passed by the Prophet Your streets are melancholy Your minarets are mourning You, the young maiden dressed in black Who rings the bells at the Nativity Church, On sunday morning? Who brings toys for the children On Christmas eve? Oh Jerusalem, the city of sorrow A big tear wandering in the eye Who will halt the aggression On you, the pearl of religions? Who will wash your bloody walls? Who will safeguard the Bible? Who will rescue the Quran? Who will save Christ, From those who have killed Christ? Who will save man? Oh Jerusalem my town Oh Jerusalem my love Tomorrow the lemon trees will blossom And the olive trees will rejoice Your eyes will dance The migrant pigeons will return To your sacred roofs And your children will play again And fathers and sons will meet On your rosy hills My town The town of peace and olives

Christmas, as a practicing Catholic child, was seen as a reward for lots and lots and lots of church.

Reminded of favorite poem by Wendy Cope which goes: At Christmas little children sing and merry bells jingle. The cold winter air makes our hands and faces tingle. And happy families go to church and cheerily they mingle, And the whole business is unbelievably dreadful if you're single.

Two opposing things can be equally true. Counting the days till Christmas doesn't mean we hate Halloween. I go to church on Sundays, and still hold the same faith at the pub on Saturday night. I shamelessly play a steady stream of eighties pop music and likewise have an undying devotion to Chopin. And perhaps most significantly: I love to travel and I love my home.

He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk, and blind men see.

In regard to propaganda the early advocates of universal literacy and a free press envisaged only two possibilities: the propaganda might be true, or the propaganda might be false. They did not foresee what in fact has happened, above all in our Western capitalist democracies - the development of a vast mass communications industry, concerned in the main neither with the true nor the false, but with the unreal, the more or less totally irrelevant. In a word, they failed to take into account man's almost infinite appetite for distractions. In the past most people never got a chance of fully satisfying this appetite. They might long for distractions, but the distractions were not provided. Christmas came but once a year, feasts were "solemn and rare," there were few readers and very little to read, and the nearest approach to a neighborhood movie theater was the parish church, where the performances though frequent, were somewhat monotonous. For conditions even remotely comparable to those now prevailing we must return to imperial Rome, where the populace was kept in good humor by frequent, gratuitous doses of many kinds of entertainment - from poetical dramas to gladiatorial fights, from recitations of Virgil to all-out boxing, from concerts to military reviews and public executions. But even in Rome there was nothing like the non-stop distractions now provided by newspapers and magazines, by radio, television and the cinema. In "Brave New World" non-stop distractions of the most fascinating nature are deliberately used as instruments of policy, for the purpose of preventing people from paying too much attention to the realities of the social and political situation. The other world of religion is different from the other world of entertainment; but they resemble one another in being most decidedly "not of this world." Both are distractions and, if lived in too continuously, both can become, in Marx's phrase "the opium of the people" and so a threat to freedom. Only the vigilant can maintain their liberties, and only those who are constantly and intelligently on the spot can hope to govern themselves effectively by democratic procedures. A society, most of whose members spend a great part of their time, not on the spot, not here and now and in their calculable future, but somewhere else, in the irrelevant other worlds of sport and soap opera, of mythology and metaphysical fantasy, will find it hard to resist the encroachments of those would manipulate and control it.

God (mentally on my knees), if I can just get through this night, I'll come to church. On Christmas. Every fifteen years. For the next fifteen years. So once.

The Church does not superstitiously observe days, merely as days, but as memorials of important facts. Christmas might be kept as well upon one day of the year as another; but there should be a stated day for commemorating the birth of our Saviour, because there is danger that what may be done on any day, will be neglected.

...when I was a kid, Toronto streets were deserted and quiet on Sundays, except for the sound of church bells I stood on the sidewalk one December listening to the Christmas bells - I've never forgotten that moment...

My woods...the young fir balsams like a place Where houses all are churches and have spires.

Christmas is God lighting a candle; and you don't light a candle in a room that's already full of sunlight. You light a candle in a room that's so murky that the candle, when lit, reveals just how bad things really are.

If I were the Devil . . . I mean, if I were the Prince of Darkness, I would of course, want to engulf the whole earth in darkness. I would have a third of its real estate and four-fifths of its population, but I would not be happy until I had seized the ripest apple on the tree, so I should set about however necessary to take over the United States. I would begin with a campaign of whispers. With the wisdom of a serpent, I would whisper to you as I whispered to Eve: “Do as you please.” “Do as you please.” To the young, I would whisper, “The Bible is a myth.” I would convince them that man created God instead of the other way around. I would confide that what is bad is good, and what is good is “square”. In the ears of the young marrieds, I would whisper that work is debasing, that cocktail parties are good for you. I would caution them not to be extreme in religion, in patriotism, in moral conduct. And the old, I would teach to pray. I would teach them to say after me: “Our Father, which art in Washington” . . . If I were the devil, I’d educate authors in how to make lurid literature exciting so that anything else would appear dull an uninteresting. I’d threaten T.V. with dirtier movies and vice versa. And then, if I were the devil, I’d get organized. I’d infiltrate unions and urge more loafing and less work, because idle hands usually work for me. I’d peddle narcotics to whom I could. I’d sell alcohol to ladies and gentlemen of distinction. And I’d tranquilize the rest with pills. If I were the devil, I would encourage schools to refine yound intellects but neglect to discipline emotions . . . let those run wild. I would designate an athiest to front for me before the highest courts in the land and I would get preachers to say “she’s right.” With flattery and promises of power, I could get the courts to rule what I construe as against God and in favor of pornography, and thus, I would evict God from the courthouse, and then from the school house, and then from the houses of Congress and then, in His own churches I would substitute psychology for religion, and I would deify science because that way men would become smart enough to create super weapons but not wise enough to control them. If I were Satan, I’d make the symbol of Easter an egg, and the symbol of Christmas, a bottle. If I were the devil, I would take from those who have and I would give to those who wanted, until I had killed the incentive of the ambitious. And then, my police state would force everybody back to work. Then, I could separate families, putting children in uniform, women in coal mines, and objectors in slave camps. In other words, if I were Satan, I’d just keep on doing what he’s doing. (Speech was broadcast by ABC Radio commentator Paul Harvey on April 3, 1965)

Take Christmas away, and in biblical terms you lose two chapters at the front of Matthew and Luke, nothing else. Take Easter away, and you don’t have a New Testament; you don’t have a Christianity; as Paul says, you are still in your sins.

The singing grew louder as they approached the church. It made Harry’s throat constrict, it reminded him so forcefully of Hogwarts, of Peeves bellowing rude versions of carols from inside suits of armour, of the Great Hall’s twelve Christmas trees, of Dumbledore wearing a bonnet he had won in a cracker, of Ron in a hand-knitted sweater…

He had neither companions nor friends, church nor creed. He lived his spiritual life without any communion with others, visiting his relatives at Christmas and escorting them to the cemetery when they died. He performed these two social duties for old dignity's sake but conceded nothing further to the conventions which regulate the civic life.

Pope Gregory I (in 601) laid the church’s strategy out quite plainly. As he wrote to Mellitus, his missionary in England, “[Do] not…stop such ancient pagan festivities…adapt them to the rites of the Church, only changing the reason of them from a heathen to a Christian impulse.

When his flock thronged into the midnight service, there was wonder on every face at the newly hung greens and the softly flickering candles on each windowsill. To the simple beauty of the historic church was added fresh, green hope, the lush scent of flowers in winter, and candle flame that cast its flickering shadows over the congregation like a shawl.

As much as I love her, I know she wouldn’t get it. Meemaw and Grandpa see the world one way. You go to church on Sunday, you don’t wear white after Labor Day, and you always say “Merry Christmas,” not “Happy Holidays.

Sometimes, I feel I could be blown away on the breeze like a dandelion seed if I don't grasp hold of something solid and permanent and unchanging. No wonder we all flock to church every Sunday. There is a comfort in such permanence as that offered by the centuries-old walls and a vicar who is nearly as old.

Yeah she celebrated Christmas, she'd been to church a handful of times, and even when her life made her and everyone around her miserable, she still had faith that there was someone or something up their worth believing in. That had always been enough for her.

The familiar warmth from the church saturated his heart. Was this what Mom meant by Christmas joy?

One virtue of keeping the seasons of the sacral year is that they can help us to redress an imbalance, either in our own spiritual life or in the culture of our church or denomination.

He thought what happened to me would … destroy, would disillusion me about the Bureau, and he enjoys seeing the destruction of faith, it’s his favorite thing. It’s like the church collapses he used to collect. The pile of rubble in Italy when the church collapsed on all the grandmothers at that special Mass and somebody stuck a Christmas tree in the top of the pile, he loved that.

Once I am sure there's nothing going on I step inside, letting the door thud shut. Another church: matting, seats, and stone, And little books; sprawlings of flowers, cut For Sunday, brownish now; some brass and stuff Up at the holy end; the small neat organ; And a tense, musty, unignorable silence, Brewed God knows how long. Hatless, I take off My cycle-clips in awkward reverence. Move forward, run my hand around the font. From where I stand, the roof looks almost new - Cleaned, or restored? Someone would know: I don't. Mounting the lectern, I peruse a few Hectoring large-scale verses, and pronounce 'Here endeth' much more loudly than I'd meant. The echoes snigger briefly. Back at the door I sign the book, donate an Irish sixpence, Reflect the place was not worth stopping for. Yet stop I did: in fact I often do, And always end much at a loss like this, Wondering what to look for; wondering, too, When churches will fall completely out of use What we shall turn them into, if we shall keep A few cathedrals chronically on show, Their parchment, plate and pyx in locked cases, And let the rest rent-free to rain and sheep. Shall we avoid them as unlucky places? Or, after dark, will dubious women come To make their children touch a particular stone; Pick simples for a cancer; or on some Advised night see walking a dead one? Power of some sort will go on In games, in riddles, seemingly at random; But superstition, like belief, must die, And what remains when disbelief has gone? Grass, weedy pavement, brambles, buttress, sky, A shape less recognisable each week, A purpose more obscure. I wonder who Will be the last, the very last, to seek This place for what it was; one of the crew That tap and jot and know what rood-lofts were? Some ruin-bibber, randy for antique, Or Christmas-addict, counting on a whiff Of gown-and-bands and organ-pipes and myrrh? Or will he be my representative, Bored, uninformed, knowing the ghostly silt Dispersed, yet tending to this cross of ground Through suburb scrub because it held unspilt So long and equably what since is found Only in separation - marriage, and birth, And death, and thoughts of these - for which was built This special shell? For, though I've no idea What this accoutred frowsty barn is worth, It pleases me to stand in silence here; A serious house on serious earth it is, In whose blent air all our compulsions meet, Are recognized, and robed as destinies. And that much never can be obsolete, Since someone will forever be surprising A hunger in himself to be more serious, And gravitating with it to this ground, Which, he once heard, was proper to grow wise in, If only that so many dead lie round.

The world is lying in misery, we ourselves are sinners, men are perishing in sin every day. The gospel is the sole means of escape; let us preach it to the world while yet we may. So desperate is the need that we have no time to engage in vain babblings or old wives’ fables. While we are discussing the exact location of the churches of Galatia, men are perishing under the curse of the law; while we are settling the date of Jesus’ birth, the world is doing without its Christmas message.

No priest, no theologian stood at the manger of Bethlehem. And yet all Christian theology has its origin in the wonder of all wonders: that God became human. Holy theology arises from knees bent before the mystery of the divine child in the stable. Without the holy night, there is no theology. “God is revealed in flesh,” the God-human Jesus Christ — that is the holy mystery that theology came into being to protect and preserve. How we fail to understand when we think that the task of theology is to solve the mystery of God, to drag it down to the flat, ordinary wisdom of human experience and reason! Its sole office is to preserve the miracle as miracle, to comprehend, defend, and glorify God’s mystery precisely as mystery. This and nothing else, therefore, is what the early church meant when, with never flagging zeal, it dealt with the mystery of the Trinity and the person of Jesus Christ…. If Christmas time cannot ignite within us again something like a love for holy theology, so that we—captured and compelled by the wonder of the manger of the son of God—must reverently reflect on the mysteries of God, then it must be that the glow of the divine mysteries has also been extinguished in our heart and has died out.

As good as gold,” said Bob, “and better. Somehow he gets thoughtful, sitting by himself so much, and thinks the strangest things you ever heard. He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk, and blind men see.

With the music of our singing in the background, I looked at the church candles and thought about the surreal connection between images and memory. The peaceful and joyous candles flickering there during the Christmas ceremony projected warmth, comfort, and familiarity – even though thy emitted the same kind of fiery energy as the flames caused by the war.

Churches don't hold divinity, human hearts do.

In his trip to Bethlehem Mark Twain had reported that all sects of Christians, except Protestants, had chapels under the roof of the Church of the Holy Sepulchre. However, he also observed that one group dared not trespass on the other’s territory, proving beyond doubt, he noted, that even the grave of the Savior couldn’t inspire peaceful worship among different beliefs.

Easter is so profound. Christmas was an afterthought in the early Church, the birth not observed for a couple hundred years. But no one could help noticing the resurrection: Rumi said that spring was Christ, “martyred plants rising up from their shrouds.” Easter says that love is more powerful than death, bigger than the dark, bigger than cancer, bigger even than airport security lines.

He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk, and blind men see.” Bob

In the immortal children's Christmas pantomime Peter Pan, there comes a climactic moment when the little angel Tinkerbell seems to be dying. The glowing light that represents her on the stage begins to dim, and there is only one possible way to save the dire situation. An actor steps up to the front of the house and asks all the children, "Do you believe in fairies?" If they keep confidently answering "YES!" then the tiny light will start to brighten again. Who can object to this ? One wants not to spoil children's belief in magic—there will be plenty of time later for disillusionment—and nobody is waiting at the exit asking them hoarsely to contribute their piggy banks to the Tinkerbell Salvation Church.

Then, in the tranquility of church on Christmas Eve, everything had come into perspective for Cait. There had been crowds and rudeness that first Christmas, too, she reasoned. Yet in the midst of that confusion had come joy and peace and love.

Hostages were exchanged at church on Christmas Day. Mr Darcy retrieved his cousin and her companion from Sir William’s carriage and sat with them at the rear of the nave, as far away from both the Lucases and the Bennets as the modest building permitted.

From a theological point of view, Easter is the center of the Church year; but Christmas is the most profoundly human feast of faith, because it allows us to feel most deeply the humanity of God. The crib has a unique power to show us what it means to say that God wished to be “Immanuel”—a “God with us”, a God whom we may address in intimate language, because he encounters us as a child. This makes Christmas a feast that invites us in a special way to meditation, to an internal act of looking at the Word.

Being the head of the home isn’t the same as controlling,” David said. “It means being the spiritual leader. The Scripture you may have heard is from Ephesians: ‘Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church.’ But for whatever reason, most people don’t read the verse before it that says, ‘Submit to one another out of reverence for Christ,’ and the one after it, ‘Husbands, love your wives just as Christ loved the church and gave himself up for her.

It is not enough to celebrate Christmas. We need to be changed and shaped by what we are celebrating. If our spiritual life is no better in spite of all our praying, fasting, and church services, then we have not yet begun to fully respond to the significance of Advent and of the Nativity.

There are thousands of men and women who go to churches and chapels every Sunday, and call themselves Christians. Their names are in the baptismal register. They are reckoned Christians while they live. They are married with a Christian marriage-service. They are buried as Christians when they die. But you never see any “fight” about their religion! Of spiritual strife, and exertion, and conflict, and self-denial, and watching, and warring they know literally nothing at all. Such Christianity . . . is not the Christianity of the Bible. It is not the religion which the Lord Jesus founded, and His Apostles preached. True Christianity is “a fight.”3

On Christmas Eve, my mother and I and Teddy and Anita went to Mass together. The shadowy church was lit only by an overhead light trained on the altar and by the flames of hundreds of flickering candles in glass cups set all around the nave. If you squinted, the columns and vaults seemed to melt away, all the grandness of the architecture receded, and the space became intimate, almost as if you were cast back many centuries to a humble place where a miracle had occurred, where the radiance issued not from candles but from the air itself, back to a less hectic era before the invention of clocks, to a night of peace from which a renewed world would then begin to date itself.

A SAVIOR IS BORN Psalm 8:9 (ESV) O Lord, our Lord, how majestic is your name in all the earth!   REFLECTION On this night, shepherds were doing what they always did, keeping an eye on Bethlehem’s sheep through the night. But everything was about to change, as heaven opened and the angel of the Lord appeared to them and declared that Jesus had been born nearby. What irony. The sheep these shepherds were raising would be sacrificed just a few miles down the road on Jerusalem’s altar. Yet the shepherds themselves could not enter the temple to worship even if they wanted to. Because of their profession, they were ceremonially unclean. They were outcasts in the very worship that their hands made possible. Yet, God chose the shepherds to receive the greatest news ever heard. God came to them because He knew the shepherds couldn’t make it to church. What does that say about the Gospel? What does it say about you? This magnificent night says that grace meets you where you are, and saves you while you cannot do a thing to save yourself. Tonight, celebrate that Christ has come. Not to a mansion, but a manger. Not to the high and mighty, but to the guys on the lowest rung of the spiritual ladder. And celebrate that God’s grace finds you wherever you are this Christmas and shows you the way upwards to the arms of Almighty God. MEDITATION FOR CHRISTMAS EVE

For what, in actual practice, should the critical, mature modernist Christian do when, for instance, he gathers his children around him to celebrate Christmas? Should he read Luke's Christmas Gospel and sing the Christmas carols as if they were true, even though he believes them to be crude and primitive theology? After all, the rest of his society has no scruples about doing this, the pagans and the department stores. Or if this seems too cynical, too dishonest, ought he rather, in the manner of early socialist Sunday schools, to devise a passionately rationalist catechesis, swap German for German, chant a passage from Bultmann instead of 'Joy to the World!'; ought he rather to gather his little ones about the Crib, light the candles, and read Raymond Brown instead of St. Luke on the virginal conception of Jesus: 'My judgment in conclusion is that the totality of the scientifically controllable evidence leaves an unresolved problem.' How their eyes will shine, how their little hearts will burn within them as they hear these holy words! How touched they will all be as the littlest child reverently places a shining question mark in the empty manger. And how they will rejoice when they find their stockings, which they have hung up to a Protestant parody of a Catholic bishop, stuffed with subscriptions to 'Concilium,' 'Catholic Update,' 'National Catholic Reporter,' and 'The Tablet.

As good as gold,” said Bob, “and better. Somehow he gets thoughtful sitting by himself so much, and thinks the strangest things you ever heard. He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember upon Christmas Day, who made lame beggars walk and blind men see.

As good as gold,” said Bob, “and better. Somehow he gets thoughtful, sitting by himself so much, and thinks the strangest things you ever heard. He told me, coming home, that he hoped the people saw him in the church, because he was a cripple, and it might be pleasant to them to remember, upon Christmas Day, who made lame beggars walk and blind men see.

In the church, this is the season of Advent. It’s superficially understood as a time to get ready for Christmas, but in truth it’s the season for contemplating the judgment of God. Advent is the season that, when properly understood, does not flinch from the darkness that stalks us all in this world. Advent begins in the dark and moves toward the light—but the season should not move too quickly or too glibly, lest we fail to acknowledge the depth of the darkness. As our Lord Jesus tells us, unless we see the light of God clearly, what we call light is actually darkness: “how great is that darkness!” (Matt. 6:23). Advent bids us take a fearless inventory of the darkness: the darkness without and the darkness within.

Actually, I sometimes think there is something very Jesus-like about Charlie Brown—his heartbreaking patience, his endless suffering. You have to admit the show would have a very different ending if, after he and Linus bought the sad little Christmas tree, the other kids in the Peanuts gang came after them with a hammer and some nails. The thing that contains the burning incense in a Catholic church is called a thurible. The rising smoke is supposed to symbolize the prayers of believers rising up to heaven. The word incense comes from a Greek word. Originally it meant sacrifice. It’s no wonder one of the Magi brought it as a gift. Gold and myrrh were powerful presents, I’m sure. But the king who brought frankincense

She turned down her street once more, glaring at the garish lights someone had put up along their house. Might as well light the roof with “Santa Park Here”. Sheesh. The closer she got to home, though, the lower her heart sank. The overly bright house looked suspiciously like... No. Oh, no. He wouldn’t. He had. Light up animated animals were dotted all over her lawn. The circle of life has apparently found our power outlet. And why the fuck is there a Star of David on my roof? She wasn’t exactly the most church-going member of the community, but you’d think Simon would know what religion she was. After all, she knew exactly who was going to officiate at his funeral. She picked up her cell phone and called Emma. “I’m going to kill him.

This is the cathedral. Neo-Gothic. They had midnight Mass there last Christmas, but they held it at noon because, of course, no one went out at night at that time unless they were suicidal. On its left you see the synagogue and the mosque. On the right the Orthodox church. All the places where none of us go to worship, situated within a very convenient hundred meters of one another.

Might as well rest the horses,” St. Just said, nudging his beast out of the middle of the beaten path. “Westhaven, can you dismount?” “I cannot. My backside is permanently frozen to the saddle; my ability to reproduce is seriously jeopardized.” “Anna will be desolated.” St. Just waited while Westhaven swung down, then whistled at an urchin shivering in the door to a nearby church. “We’ll

Like a great waterwheel, the liturgical year goes on relentlessly irrigating our souls, softening the ground of our hearts, nourishing the soil of our lives until the seed of the Word of God itself begins to grow in us, comes to fruit in us, ripens in us the spiritual journey of a lifetime. So goes the liturgical year through all the days of our lives. /it concentrates us on the two great poles of the faith - the birth and death of Jesus of Nazareth. But as Christmas and Easter trace the life of Jesus for us from beginning to end, the liturgical year does even more: it also challenges our own life and vision and sense of meaning. Both a guide to greater spiritual maturity and a path to a deepened spiritual life, the liturgical year leads us through all the great questions of faith as it goes. It rehearses the dimensions of life over and over for us all the years of our days. It leads us back again and again to reflect on the great moments of the life of Jesus and so to apply them to our own ... As the liturgical year goes on every day of our lives, every season of every year, tracing the steps of Jesus from Bethlehem to Jerusalem, so does our own life move back and forth between our own beginnings and endings, between our own struggles and triumphs, between the rush of acclamation and the crush of abandonment. It is the link between Jesus and me, between this life and the next, between me and the world around me, that is the gift of the liturgical year. The meaning and message of the liturgical year is the bedrock on which we strike our own life's direction. Rooted in the Resurrection promise of the liturgical year, whatever the weight of our own pressures, we maintain the course. We trust in the future we cannot see and do only know because we have celebrated the death and resurrection of Jesus year after year. In His life we rest our own. ― Joan D. Chittister, The Liturgical Year: The Spiraling Adventure of the Spiritual Life - The Ancient Practices Series

Elsa held her children’s hands. They stood on the muddy bank and looked up to the bright heavens and sang hymns and Christmas songs, and by the end, none of them cared that the local churches denied them entry or that their clothes were ragged and dirty or that Christmas dinner would be small. They found strength in each other. Elsa and Jean looked at each other as they sang the words be unbroken.

I understand right enough,” the stranger said slowly. “I just wanted to make sure you did. You had the greatest gift of all conferred upon you—the gift of life, of being a part of this world and taking a part in it. Yet you denied that gift.” As the stranger spoke, the church bell high up on the hill sounded, calling the townspeople to Christmas vespers. Then the downtown church bell started ringing.

New Rule: Americans must realize what makes NFL football so great: socialism. That's right, the NFL takes money from the rich teams and gives it to the poorer one...just like President Obama wants to do with his secret army of ACORN volunteers. Green Bay, Wisconsin, has a population of one hundred thousand. Yet this sleepy little town on the banks of the Fuck-if-I-know River has just as much of a chance of making it to the Super Bowl as the New York Jets--who next year need to just shut the hell up and play. Now, me personally, I haven't watched a Super Bowl since 2004, when Janet Jackson's nipple popped out during halftime. and that split-second glimpse of an unrestrained black titty burned by eyes and offended me as a Christian. But I get it--who doesn't love the spectacle of juiced-up millionaires giving one another brain damage on a giant flatscreen TV with a picture so real it feels like Ben Roethlisberger is in your living room, grabbing your sister? It's no surprise that some one hundred million Americans will watch the Super Bowl--that's forty million more than go to church on Christmas--suck on that, Jesus! It's also eighty-five million more than watched the last game of the World Series, and in that is an economic lesson for America. Because football is built on an economic model of fairness and opportunity, and baseball is built on a model where the rich almost always win and the poor usually have no chance. The World Series is like The Real Housewives of Beverly Hills. You have to be a rich bitch just to play. The Super Bowl is like Tila Tequila. Anyone can get in. Or to put it another way, football is more like the Democratic philosophy. Democrats don't want to eliminate capitalism or competition, but they'd like it if some kids didn't have to go to a crummy school in a rotten neighborhood while others get to go to a great school and their dad gets them into Harvard. Because when that happens, "achieving the American dream" is easy for some and just a fantasy for others. That's why the NFL literally shares the wealth--TV is their biggest source of revenue, and they put all of it in a big commie pot and split it thirty-two ways. Because they don't want anyone to fall too far behind. That's why the team that wins the Super Bowl picks last in the next draft. Or what the Republicans would call "punishing success." Baseball, on the other hand, is exactly like the Republicans, and I don't just mean it's incredibly boring. I mean their economic theory is every man for himself. The small-market Pittsburgh Steelers go to the Super Bowl more than anybody--but the Pittsburgh Pirates? Levi Johnston has sperm that will not grow and live long enough to see the Pirates in a World Series. Their payroll is $40 million; the Yankees' is $206 million. The Pirates have about as much chance as getting in the playoffs as a poor black teenager from Newark has of becoming the CEO of Halliburton. So you kind of have to laugh--the same angry white males who hate Obama because he's "redistributing wealth" just love football, a sport that succeeds economically because it does just that. To them, the NFL is as American as hot dogs, Chevrolet, apple pie, and a second, giant helping of apple pie.

The first inkling of this notion had come to him the Christmas before, at his daughter's place in Vermont. On Christmas Eve, as indifferent evening took hold in the blue squares of the windows, he sat alone in the crepuscular kitchen, imbued with a profound sense of the identity of winter and twilight, of twilight and time, of time and memory, of his childhood and that church which on this night waited to celebrate the second greatest of its feasts. For a moment or an hour as he sat, become one with the blue of the snow and the silence, a congruity of star, cradle, winter, sacrament, self, it was as though he listened to a voice that had long been trying to catch his attention, to tell him, Yes, this was the subject long withheld from him, which he now knew, and must eventually act on. He had managed, though, to avoid it. He only brought it out now to please his editor, at the same time aware that it wasn't what she had in mind at all. But he couldn't do better; he had really only the one subject, if subject was the word for it, this idea of a notion or a holy thing growing clear in the stream of time, being made manifest in unexpected ways to an assortment of people: the revelation itself wasn't important, it could be anything, almost. Beyond that he had only one interest, the seasons, which he could describe endlessly and with all the passion of a country-bred boy grown old in the city. He was beginning to doubt (he said) whether these were sufficient to make any more novels out of, though he knew that writers of genius had made great ones out of less. He supposed really (he didn't say) that he wasn't a novelist at all, but a failed poet, like a failed priest, one who had perceived that in fact he had no vocation, had renounced his vows, and yet had found nothing at all else in the world worth doing when measured by the calling he didn't have, and went on through life fatally attracted to whatever of the sacerdotal he could find or invent in whatever occupation he fell into, plumbing or psychiatry or tending bar. ("Novelty")

I didn’t know much about God, ’cept that if you pissed Him off, He’d getcha one day. My momma knew God—she was raised a Methodist. In fact, her daddy was a Methodist preacher. Still, Momma said she wanted more from God, so for the past couple of years she’d been searching for more. I got to go with her on some of those searches. First, we tried the Jehovah’s Witnesses. They were cool, till I learned they didn’t celebrate Christmas. God or no God, I wasn’t giving up Christmas! Then we tried the Muslims (or the “Black Muslims,” as Momma called them). I didn’t like them because when we got to their church (which they called a mosque), they made us change our clothes and put on some of their clothes: floor-length dresses and material to wrap our heads in so our hair wouldn’t show. And they searched us too, which pissed me off. But Momma seemed to understand; she said it was because white folks thought the Muslims were militant, so white folks was always messing with ’em—you know, harassing them, arresting them, threatening them. Momma said the Muslims had to be careful so that’s why they were searching folks. uring Momma’s God search, we tried a few other religions. I never really did care one way or the other. I never really seriously thought about God because, no matter what the religion, they all wanted you to be perfect. And I knew I was far from perfect. So I figured God wouldn’t wanna mess with me. I don’t know which religion Momma finally decided on. Maybe she realized she didn’t need a particular religion to know and love God or for God to know and love her. Whatever she decided, she also decided that she wasn’t going to choose for me. She wanted to wait until I was old enough and then let me decide my religion.

we should all be amazed that we are Christians, that the great God is working in us. In “O Little Town of Bethlehem” we sing, “O holy child of Bethlehem, descend to us, we pray; cast out our sin, and enter in, be born in us today.” It’s a bold image, but quite right. Every Christian is like Mary. Everyone who puts faith in Christ receives, by the Holy Spirit, “Christ in you, the hope of glory” (Colossians 1:27, emphasis mine). We should be just as shocked that God would give us—with all our smallness and flaws—such a mighty gift. And so no Christian should ever be far from this astonishment that “I, I of all people, should be loved and embraced by his grace!” I would go so far as to say that this perennial note of surprise is a mark of anyone who understands the essence of the Gospel. What is Christianity? If you think Christianity is mainly going to church, believing a certain creed, and living a certain kind of life, then there will be no note of wonder and surprise about the fact that you are a believer. If someone asks you, “Are you a Christian?” you will say, “Of course I am! It’s hard work but I’m doing it. Why do you ask?” Christianity is, in this view, something done by you—and so there’s no astonishment about being a Christian. However, if Christianity is something done for you, and to you, and in you, then there is a constant note of surprise and wonder. John Newton wrote the hymn: Let us love and sing and wonder, Let us praise the Savior’s name. He has hushed the law’s loud thunder, He has quenched Mount Sinai’s flame. He has washed us with his blood He has brought us nigh to God.1 See where the love and wonder comes from—because he has done all this and brought us to himself. He has done it. So if someone asks you if you are a Christian, you should not say, “Of course!” There should be no “of course-ness” about it. It would be more appropriate to say, “Yes, I am, and that’s a miracle. Me! A Christian! Who would have ever thought it? Yet he did it, and I’m his.” SHE

Maybe it was sacrilegious to admit that I felt closer to God inside that stadium than in church on Christmas Eve, but it was the truth, and I told myself it was no different from people who find their deepest spirituality in the woods or by the sea. Yes, God made those trees and that water, unlike the steel eyesore erected in 1938 and haphazardly added on to over the decades, but I still felt Him there - especially on that night, as I found myself praying for a season to remember. A national championship season.

The Christmas I was sixteen, my ma and I were poorer than church mice. My pa died when I was two, taking her heart with him." A smile curved his lips. "She could have remarried for a more comfortable life. But she couldn't bring herself to do it. We were happy, though, her and I. Just when I was getting old enough to do odd jobs, bring in some money to make her life easier, she got sick. I stayed home to nurse her. She had no strength left. But somehow she'd scraped together the last of her red yarn and made me a pair of stockings. My Christmas gift that year." Sensing his thoughts lingered in the past, Louisa brushed a finger over the scrap in her palm. "She died several weeks later." Louise caught her breath, aching for the pain of that young man. "I took a lot of ribbing for wearing red stockings. But I didn't give them up, even when I could afford to. I felt like they kept my ma close. Like she was with me." Tears welled up in Louisa's eyes. One dripped over. He caught the drop on the tip of his finger. "They brought me luck." "That's why you're called Red. I wondered.

I don’t know how I didn’t see it for so many years of Bible reading, but I didn’t.  Paul didn’t teach the Gentiles not to follow the law, he didn’t teach people not to have their sons circumcised (in fact he himself had Timothy circumcised in Acts 16:3).  And Paul himself kept the law.  Otherwise, James would have been telling Paul to lie about what he was doing.   So we traded Christmas for Sukkot, the true birth of Messiah during the Feast of Tabernacles, which is a shadow picture of Him coming back to reign for a thousand years.  When we keep that feast, we are making a declaration that we believe He was, is, and is coming.  We keep Yom Kippur, which is a declaration that we believe that Yeshua is the salvation of the nation of Israel as a whole, that “all Israel shall be saved.”  We keep Yom Teruah, the day of Trumpets, which occurs on “the day and hour that no man knows” at the sighting of the first sliver of the new moon during the 7th biblical month of Tishri.  We traded Pentecost for Shavuot, the prophetic shadow picture of the spirit being poured out on the assembly, as we see in the book of Acts,  just as the law was given at Mt Sinai to the assembly, which according to Stephen was the true birth of the church (Acts 7:38) – not in Jerusalem, but at Sinai. We also traded Easter for Passover, the shadow picture of Messiah coming to die to restore us to right standing with God, in order to obey Him when He said, “from now on, do this in remembrance of Me.”  We traded Resurrection Sunday for First Fruits, the feast which served as a shadow of Messiah rising up out of the earth and ascending to be presented as a holy offering to the Father.  In Leviticus 23, these are called the Feasts of the LORD, and were to be celebrated by His people Israel forever, not just the Jews, but all those who are in covenant with Him. Just like at Mt Sinai, the descendants of Jacob plus the mixed multitude who came out of Egypt.    We learned from I John 3:4 that sin is defined as transgression of the law.  I John 1:10 says that if we claim we do not sin we are liars, so sin still exists, and that was written long after the death of the other apostles, including Paul.  I read what Peter said about Paul in 2 Peter 3:15-16 – that his writings were hard to understand and easily twisted.  And I began to see that Peter was right because the more I understood what everyone besides Paul was saying, the more I realized that the only way I could justify what I had been doing was with Paul’s writings.  I couldn’t use Yeshua (Jesus), Moses, John, Peter or any of the others to back up any of the doctrines I was taught – I had to ignore Yeshua almost entirely, or take Him out of context.  I decided that Yeshua, and not Paul, died for me, so I had to

We decided to attend to our community instead of asking our community to attend the church.” His staff started showing up at local community events such as sports contests and town hall meetings. They entered a float in the local Christmas parade. They rented a football field and inaugurated a Free Movie Night on summer Fridays, complete with popcorn machines and a giant screen. They opened a burger joint, which soon became a hangout for local youth; it gives free meals to those who can’t afford to pay. When they found out how difficult it was for immigrants to get a driver’s license, they formed a drivers school and set their fees at half the going rate. My own church in Colorado started a ministry called Hands of the Carpenter, recruiting volunteers to do painting, carpentry, and house repairs for widows and single mothers. Soon they learned of another need and opened Hands Automotive to offer free oil changes, inspections, and car washes to the same constituency. They fund the work by charging normal rates to those who can afford it. I heard from a church in Minneapolis that monitors parking meters. Volunteers patrol the streets, add money to the meters with expired time, and put cards on the windshields that read, “Your meter looked hungry so we fed it. If we can help you in any other way, please give us a call.” In Cincinnati, college students sign up every Christmas to wrap presents at a local mall — ​no charge. “People just could not understand why I would want to wrap their presents,” one wrote me. “I tell them, ‘We just want to show God’s love in a practical way.’ ” In one of the boldest ventures in creative grace, a pastor started a community called Miracle Village in which half the residents are registered sex offenders. Florida’s state laws require sex offenders to live more than a thousand feet from a school, day care center, park, or playground, and some municipalities have lengthened the distance to half a mile and added swimming pools, bus stops, and libraries to the list. As a result, sex offenders, one of the most despised categories of criminals, are pushed out of cities and have few places to live. A pastor named Dick Witherow opened Miracle Village as part of his Matthew 25 Ministries. Staff members closely supervise the residents, many of them on parole, and conduct services in the church at the heart of Miracle Village. The ministry also provides anger-management and Bible study classes.

Arthur Schieble died in August 1955, after the adoption was finalized. Just after Christmas that year, Joanne and Abdulfattah were married in St. Philip the Apostle Catholic Church in Green Bay. He got his PhD in international politics the next year, and then they had another child, a girl named Mona. After she and Jandali divorced in 1962, Joanne embarked on a dreamy and peripatetic life that her daughter, who grew up to become the acclaimed novelist Mona Simpson, would capture in her book Anywhere but Here. Because Steve’s adoption had been closed, it would be twenty years before they would all find each other.

During the first year Patty lived with the Murrays, they found her to be industrious, docile, and faithful—and yet she was not happy and had not found with them all she expected. They were kind to her, providing plenty of food and not too much work. They clothed her comfortably, let her go to church, and did not scold her very often. But no one showed that they loved her, no one praised her efforts, no one seemed to think that she had any hope or wish beyond her daily work; and no one saw in the shy, quiet little maiden a lonely, tenderhearted girl longing for a crumb of the love so freely given to the children of the home.

would argue that other religions and many churches, when they talk about salvation, understand it and proclaim it as advice. Salvation is something you have to wrestle and struggle for, you have to perform. It comes only if you pray, obey, or transform your consciousness. But the Christian Gospel is different. The founders of the great religions say, in one way or another, “I am here to show you the way to spiritual reality. Do all this.” That’s advice. Jesus Christ, the founder of Christianity, comes and says, “I am spiritual reality itself. You could never come up to me and, therefore, I had to come down to you.” That’s news.

Amsterdam, I dreamed about my mother for the first time in years. I’d been shut up in my hotel for more than a week, afraid to telephone anybody or go out; and my heart scrambled and floundered at even the most innocent noises: elevator bell, rattle of the minibar cart, even church clocks tolling the hour, de Westertoren, Krijtberg, a dark edge to the clangor, an inwrought fairy-tale sense of doom. By day I sat on the foot of the bed straining to puzzle out the Dutch-language news on television (which was hopeless, since I knew not a word of Dutch) and when I gave up, I sat by the window staring out at the canal with my camel’s-hair coat thrown over my clothes—for I’d left New York in a hurry and the things I’d brought weren’t warm enough, even indoors. Outside, all was activity and cheer. It was Christmas, lights twinkling on the canal bridges at night; red-cheeked dames en heren, scarves flying in the icy wind, clattered down the cobblestones with Christmas trees lashed to the backs of their bicycles. In the afternoons, an amateur band played Christmas carols that hung tinny and fragile in the winter air. Chaotic room-service trays; too many cigarettes; lukewarm vodka from duty free. During those restless, shut-up days, I got to know every inch of the room as a prisoner comes to know his cell. It was my first time in Amsterdam; I’d seen almost nothing

The crowds had been unbearable. First at Northgate, where she did most of her shopping and then at the airport. Sea-Tac had been filled with activity and noise, everyone in a hurry to get someplace else. There seemed to be little peace or good cheer and a whole lot of selfish concern and rudeness. Then, in the tranquility of church on Christmas Eve, everything had come into perspective for Cait. There had been crowds and rudeness that first Christmas, too, she reasoned. Yet in the midst of that confusion had come joy and peace and love. For most people, it was still the same. Christmas gifts and decorations and dinners were, after all, expressions of the love you felt for your family and friends. And if the preparations sometimes got a bit chaotic, well, that no longer bothered Cait.

When she thinks of Christmastime now she thinks of Carricklea, lights strung up over Main Street, the glowing plastic Santa Claus in the window of Kelleher’s with its animated arm waving a stiff, repetitive greeting. Tinfoil snowflakes hanging in the town pharmacy. The door of the butcher shop swinging open and shut, voices calling out on the corner. Breath rising as mist in the church car park at night. Foxfield in the evening, houses quiet as sleeping cats, windows bright. The Christmas tree in Connell’s front room, tinsel bristling, furniture cramped to make space, and the high, delighted sound of laughter. He said he would be sorry not to see her. Won’t be the same without you, he wrote. She felt stupid then and wanted to cry. Her life is so sterile now and has no beauty in it anymore

Of all the old festivals, however, that of Christmas awakens the strongest and most heartfelt associations. There is a tone of solemn and sacred feeling that blends with our conviviality, and lifts the spirit to a state of hallowed and elevated enjoyment. The services of the church about this season are extremely tender and inspiring. They dwell on the beautiful story of the origin of our faith, and the pastoral scenes that accompanied its announcement. They gradually increase in fervor and pathos during the season of Advent, until they break forth in full jubilee on the morning that brought peace and goodwill to men. I do not know a grander effect of music on the moral feelings than to hear the full choir and the pealing organ performing a Christmas anthem in a cathedral, and filling every part of the vast pile with triumphant harmony.

Church is important to most folks in the South. So the most important thing going is basically ruled by men as decreed by the Big Man himself. Not only that, but the church puts pressures on women that it does not put on men. Young women are expected to be chaste, moral, and pure, whereas young men are given way more leeway, ’cause, ya know, boys will be boys. Girls are expected to marry young and have kids, be a helpmate to their husbands (who are basically like having another child), and, of course, raise perfect little Christian babies to make this world a better place. So while it’s the preacher man who controls the church, it’s the women—those helpmates—who keep that shit going. They keep the pews tidy and wash the windows; type up the bulletins; volunteer for Sunday school, the nursery, youth group, and Vacation Bible School; fry the chicken for the postchurch dinners; organize the monthly potluck dinners, the spaghetti supper to raise money for a new roof, and the church fund drive; plant flowers in the front of the church, make food for sick parishioners, serve food after funerals, put together the Christmas pageant, get Easter lilies for Easter, wash the choir robes, organize the church trip, bake cookies for the bake sale to fund the church trip, pray unceasingly for their husband and their pastor and their kids and never complain, and then make sure their skirts are ironed for Sunday mornin’ service. All this while in most churches not being allowed to speak with any authority on the direction or doctrine of the church. No, no, ladies, the heavy lifting—thinkin’ up shit to say, standing up at the lectern telling people what to do, counting the money—that ain’t for yuns. So sorry.

The Farmer's Bride Three Summers since I chose a maid, Too young maybe - but more's to do At harvest-time than bide and woo. When us was wed she turned afraid Of love and me and all things human; Like the shut of a winter's day Her smile went out, and 'twasn't a woman - More like a little frightened fay. One night, in the Fall, she runned away. 'Out 'mong the sheep, her be,' they said, Should properly have been abed; But sure enough she wasn't there Lying awake with her wide brown stare. So over seven-acre field and up-along across the down We chased her, flying like a hare Before our lanterns. To Church-Town All in a shiver and a scare We caught her, fetched her home at last And turned the key upon her, fast. She does the work about the house As well as most, but like a mouse: Happy enough to chat and play With birds and rabbits and such as they, So long as men-folk keep away. 'Not near, not near!' her eyes beseech When one of us comes within reach. The women say that beasts in stall Look round like children at her call. I've hardly heard her speak at all. Shy as a leveret, swift as he, Straight and slight as a young larch tree, Sweet as the first wild violets, she, To her wild self. But what to me? The short days shorten and the oaks are brown, The blue smoke rises to the low grey sky, One leaf in the still air falls slowly down, A magpie's spotted feathers lie On the black earth spread white with rime, The berries redden up to Christmas-time. What's Christmas-time without there be Some other in the house than we! She sleeps up in the attic there Alone, poor maid. 'Tis but a stair Betwixt us. Oh! my God! the down, The soft young down of her; the brown, The brown of her - her eyes, her hair, her hair!

After Constantine engineered the merger of Christ worshipers with sun worshipers in the fourth century, the creeds solidified and finalized the view of faith we hold today. Not only was this politically expedient, but it gave the church many elements of Mithraism that survive to this day. Christ is depicted in early paintings as the Sun (with rays bursting from his head), Sun-Day is the day of rest, and Christmas was moved from January 6 (still the date for Eastern Orthodox churches) to December 25, the birthday of Mithra. The ornaments of Christian orthodoxy today are nearly identical to those of the Mithraic version: miters, wafers, water baptism, altar, and doxology. Mithra was a traveling teacher with twelve companions who was called the “good shepherd,” “the way, the truth, and the life,” and “redeemer,” “savior,” and “messiah.” He was buried in a tomb, and after three days he rose again. His resurrection was celebrated every year.

If I cried just now in church it wasn’t for the reason that you thought. I’ve cried enough for that, heaven knows, but just then it was for something different. I felt so lonely. All those people, they have a country, and in that country, homes; to-morrow they’ll spend Christmas Day together, father and mother and children; some of them, like you, went only to hear the music, and some have no faith, but just then, all of them, they were joined together by a common feeling; that ceremony, which they’ve known all their lives, and whose meaning is in their blood, every word spoken, every action of the priests, is familiar to them, and even if they don’t believe with their minds, the awe, the mystery, is in their bones and they believe with their hearts; it is part of the recollections of their childhood, the gardens they played in, the countryside, the streets of the towns. It binds them together, it makes them one, and some deep instinct tells them that they belong to one another.

Organized religion, to the Third Reich, was in direct competition with serving Germany, for who could pledge an equal allegiance to both the Führer and God? Instead of celebrating Christmas, for example, they celebrated the Winter Solstice. However, no child really chooses his religion; it is just the luck of the draw which blanket of beliefs you are wrapped in. When you are too young to think for yourself, you are baptized and taken to church and droned at by a priest and told that Jesus died for your sins, and since your parents nod and say this is true, why should you not believe them? Much the same was the message we were given by Herr Sollemach and the others who taught us. What is bad is harmful, we were told. What is good is useful. It truly was that simple. When our teachers would put a caricature of a Jew on the board for us to see, pointing at the traits that were associated with inferior species, we trusted them. They were our elders, surely they knew best? Which child does not want his country to be the best, the biggest, the strongest in the world?

When she was safely in America, Sarah Liu and two other refugees from the South China Church all resettled in Midland. The Midland community helped provide support for their living expenses under ChinaAid. We invited them over to our home during the Christmas season. We watched as Sarah walked ever so slowly up to our Christmas tree and stared at the lights twinkling on and off, absolutely mesmerized. “Those are just decorations,” I explained. “They’re on a string.” I pulled out a package and handed them to her, so she could see what they looked like before being draped over the tree. She took the string of lights out of the package faster than I could blink, her hands untangling them like she was knitting a blanket. Within seconds, she had completely unwrapped and disassembled the lights. Then she looked up at me with the various parts in her hands. “I assembled these in my labor camp for sixteen hours a day,” she explained. “We made Christmas lights and put them in packages that look just like this one.” She then reassembled them just as quickly. The whole process took only seconds.

Man/Woman, it has always insisted, does not live by bread alone. The weakness of the church is that it has too often accepted the separation between the material and the spiritual … leaving the material to the economic and political power structure.… The crisis of a city like Detroit provides the church with an extraordinary opportunity to develop and practice a vision of a new economy and a new educational system which meets both the material and spiritual needs of human beings.… Churches are … in an excellent position to develop small enterprises that provide models of how to meet the needs of the community and the city and at the same time teach young people the importance of skills, process and respect for Nature. All over the city churches are surrounded by vacant and unused land. If Detroiters, and especially young Detroiters, could see this land being used by churches for organic gardens to supply produce for local needs or to plant Christmas trees for sale at Yuletide or greenhouses where vegetables are grown year round, the idea of a self-reliant living economy to meet the material and spiritual needs of people could come alive.10

In Mrs. Dimble’s hands the task of airing the little house and making the bed for Ivy Maggs and her jailbird husband became something between a game and a ritual. It woke in Jane vague memories of helping at Christmas or Easter decorations in church when she had been a small child. But it also suggested to her literary memory all sorts of things out of sixteenth-century epithalamiums: age-old superstitions, jokes, and sentimentalities about bridal beds and marriage bowers, with omens at the threshold and fairies upon the hearth. It was an atmosphere extraordinarily alien to that in which she had grown up. A few weeks ago she would have disliked it. Was there not something absurd about that stiff, twinkling archaic world—the mixture of prudery and sensuality, the stylised ardours of the groom and the conventional bashfulness of the bride, the religious sanction, the permitted salacities of Fescennine song, and the suggestion that everyone except the principals might be expected to be rather tipsy? How had the human race ever come to imprison in such a ceremony the most unceremonious thing in the world? But she was no longer sure of her reaction.

Over and over again we find the Church councils complaining that the peasants (and sometimes the priests too) were singing 'wicked songs with a chorus of dancing women,' or holding 'ballads and dancings and evil and wanton songs and such-like lures of the devil'; over and over again the bishops forbade these songs and dances; but in vain. In every country in Europe, right through the Middle Ages to the time of the Reformation, and after it, country folk continued to sing and dance in the churchyard. Two hundred years after Charlemagne's death there grew up the legend of the dancers of Kölbigk, who danced on Christmas Eve in the churchyard, in spite of the warning of the priest, and all got rooted to the spot for a year, till the Archbishop of Cologne released them. Some men say that they were not rooted standing to the spot, but that they had to go on dancing for the whole year; and that before they were released they had danced themselves waist-deep into the ground. People used to repeat the little Latin verse which they were singing: ... Through the leafy forest, Bovo went a-riding And his pretty Merswind trotted on beside him-- Why are we standing still? Why can't we go away?

OPTIONS FOR REDUCING While thrift stores such as Goodwill or the Salvation Army can be a convenient way to initially let go, many other outlets exist and are often more appropriate for usable items. Here are some examples: • Amazon.com • Antiques shops • Auction houses • Churches • Consignment shops (quality items) • Craigslist.org (large items, moving boxes, free items) • Crossroads Trading Co. (trendy clothes) • Diggerslist.com (home improvement) • Dress for Success (workplace attire) • Ebay.com (small items of value) • Flea markets • Food banks (food) • Freecycle.org (free items) • Friends • Garage and yard sales • Habitat for Humanity (building materials, furniture, and/or appliances) • Homeless and women’s shelters • Laundromats (magazines and laundry supplies) • Library (books, CDs and DVDs) • Local SPCA (towels and sheets) • Nurseries and preschools (blankets, toys) • Operation Christmas Child (new items in a shoe box) • Optometrists (eyeglasses) • Regifting • Rummage sales for a cause • Salvage yards (building materials) • Schools (art supplies, magazines, dishes to eliminate class party disposables) • Tool co-ops (tools) • Waiting rooms (magazines) • Your curb with a “Free” sign

But soon the steeples called good people all, to church and chapel, and away they came, flocking through the streets in their best clothes, and with their gayest faces. And at the same time there emerged from scores of bye-streets, lanes, and nameless turnings, innumerable people, carrying their dinners to the bakers’ shops. The sight of these poor revellers appeared to interest the Spirit very much, for he stood with Scrooge beside him in a baker’s doorway, and taking off the covers as their bearers passed, sprinkled incense on their dinners from his torch. And it was a very uncommon kind of torch, for once or twice when there were angry words between some dinner-carriers who had jostled with each other, he shed a few drops of water on them from it, and their good humour was restored directly. For they said, it was a shame to quarrel upon Christmas Day. And so it was! God love it, so it was! In time the bells ceased, and the bakers’ were shut up; and yet there was a genial shadowing forth of all these dinners and the progress of their cooking, in the thawed blotch of wet above each baker’s oven; where the pavement smoked as if its stones were cooking too. “Is there a peculiar flavour in what you sprinkle from your torch?” asked Scrooge. “There is. My own.” “Would it apply to any kind of dinner on this day?” asked Scrooge. “To any kindly given. To a poor one most.” “Why to a poor one most?” asked Scrooge. “Because it needs it most.” “Spirit,” said Scrooge, after a moments thought, “I wonder you, of all the beings in the many worlds about us, should desire to cramp these peoples opportunities of innocent enjoyment.” “I!” cried the Spirit. “You would deprive them of their means of dining every seventh day, often the only day on which they can be said to dine at all,” said Scrooge. “Wouldn’t you?” “I!” cried the Spirit. “You seek to close these places on the Seventh Day?” said Scrooge. “And it comes to the same thing.” “I seek!” exclaimed the Spirit. “Forgive me if I am wrong. It has been done in your name, or at least in that of your family,” said Scrooge. “There are some upon this earth of yours,” returned the Spirit, “who lay claim to know us, and who do their deeds of passion, pride, ill-will, hatred, envy, bigotry* and selfishness in our name; who are as strange to us and all our kith and kin, as if they had never lived. Remember that, and charge their doings on themselves, not us.

The morning after / my death” The morning after my death we will sit in cafés but I will not be there I will not be * There was the great death of birds the moon was consumed with fire the stars were visible until noon. Green was the forest drenched with shadows the roads were serpentine A redwood tree stood alone with its lean and lit body unable to follow the cars that went by with frenzy a tree is always an immutable traveller. The moon darkened at dawn the mountain quivered with anticipation and the ocean was double-shaded: the blue of its surface with the blue of flowers mingled in horizontal water trails there was a breeze to witness the hour * The sun darkened at the fifth hour of the day the beach was covered with conversations pebbles started to pour into holes and waves came in like horses. * The moon darkened on Christmas eve angels ate lemons in illuminated churches there was a blue rug planted with stars above our heads lemonade and war news competed for our attention our breath was warmer than the hills. * There was a great slaughter of rocks of spring leaves of creeks the stars showed fully the last king of the Mountain gave battle and got killed. We lay on the grass covered dried blood with our bodies green blades swayed between our teeth. * We went out to sea a bank of whales was heading South a young man among us a hero tried to straddle one of the sea creatures his body emerged as a muddy pool as mud we waved goodbye to his remnants happy not to have to bury him in the early hours of the day We got drunk in a barroom the small town of Fairfax had just gone to bed cherry trees were bending under the weight of their flowers: they were involved in a ceremonial dance to which no one had ever been invited. * I know flowers to be funeral companions they make poisons and venoms and eat abandoned stone walls I know flowers shine stronger than the sun their eclipse means the end of times but I love flowers for their treachery their fragile bodies grace my imagination’s avenues without their presence my mind would be an unmarked grave. * We met a great storm at sea looked back at the rocking cliffs the sand was going under black birds were leaving the storm ate friends and foes alike water turned into salt for my wounds. * Flowers end in frozen patterns artificial gardens cover the floors we get up close to midnight search with powerful lights the tiniest shrubs on the meadows A stream desperately is running to the ocean The Spring Flowers Own & The Manifestations of the Voyage (The Post-Apollo Press, 1990)

O Come, O Come, Emmanuel “T hey shall call his name Immanuel” (which means, God with us)” (Matthew 1:23 ESV). This is perhaps our oldest Christmas carol. Historians say its roots go back to the 8th century. In its earliest form, it was a “plain song” or a chant and the monks sang it a cappella. It was sung or chanted in Latin during the seven days leading up to Christmas. Translated into English by John Mason Neale in 1851, we sing it to the tune “Veni, Emmanuel,” a 15th-century melody. Many churches sing it early in the Advent season because of its plaintive tone of expectant waiting. Traditionally Advent centers on the Old Testament preparation for the coming of the Messiah who will establish his kingdom on the earth. When the words form a prayer that Christ will come and “ransom captive Israel,” we ought to remember the long years of Babylonian captivity. Each verse of this carol features a different Old Testament name or title of the coming Messiah: “O come, O come, Emmanuel.” “O come, Thou Wisdom from on high.” “O come, Thou Rod of Jesse.” “O come, Thou Day-spring.” “O come, Thou Key of David.” “O come, Thou Lord of Might.” “O come, Desire of Nations.” This carol assumes a high level of biblical literacy. That fact might argue against singing it today because so many churchgoers don’t have any idea what “Day-spring” means or they think Jesse refers to a wrestler or maybe to a reality TV star. But that argument works both ways. We ought to sing this carol and we ought to use it as a teaching tool. Sing it—and explain it! We can see the Jewish roots of this carol in the refrain: Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. But Israel’s Messiah is also our Savior and Lord. What Israel was waiting for turns out to be the long-expected Jesus. So this carol rightly belongs to us as well. The first verse suggests the longing of the Jewish people waiting for Messiah to come: O come, O come, Emmanuel And ransom captive Israel That mourns in lonely exile here Until the Son of God appears The second verse pictures Christ redeeming us from hell and death: O come, Thou Rod of Jesse, free Thine own from Satan’s tyranny From depths of Hell Thy people save And give them victory o’er the grave This verse reminds us only Christ can take us home to heaven: O come, Thou Key of David, come, And open wide our heavenly home; Make safe the way that leads on high, And close the path to misery. Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. Let’s listen as Selah captures the Jewish flavor of this carol. Lord, we pray today for all those lost in the darkness of sin. We pray for those who feel there is no hope. May the light of Jesus shine in their hearts today. Amen.

What the..." Ranulf barked behind her. "Where's the meat? The butter?" Bronwyn smiled. It was going to be a hard few days for everyone at Hunswick,suddenly observing Advent, but it might inspire the new residents to not just enjoy the fruits of everyone's labor,but appreciate and contribute. Turning around,Bronwyn pasted on what she hoped to be an incredulous look and said, "During Advent Fast?Now,my lord, you wouldn't want others to think you a heathen." Ranulf picked up the mug,sniffed the tea with disdain,and put it back down before flopping into one of the hearth chairs. "I know a hell of a lot more about the topic than you.And I could care less about the opinion of others." "I doubt that," Bronwyn murmured, just loud enough for him to hear, "on either point." Ranulf leaned forward and grabbed the plate of fish and potatoes. He took several bites and waved his fork around the platter. "The Church calls for their followers to celebrate the season of Advent the four weeks before Christmas, which is nonsense because I know of no one who rejoices in the idea of starvation and...abstinence." Bronwyn's heartbeat suddenly doubled its pace and she had to fight to remain looking relaxed and unaffected. "I believe humility is a large purpose behind the fast." "And control," Ranulf replied with a grunt. "If I kept such an absurd custom, I and my men would have starved many a year.

Liturgy gathers the holy community as it reads the Holy Scriptures into the sweeping tidal rhythms of the church year in which the story of Jesus and the Christian makes its rounds century after century, the large and easy interior rhythms of a year that moves from birth, life, death, resurrection, on to spirit, obedience, faith, and blessing. Without liturgy we lose the rhythms and end up tangled in the jerky, ill-timed, and insensitive interruptions of public-relations campaigns, school openings and closings, sales days, tax deadlines, inventory and elections. Advent is buried under 'shopping days before Christmas.' The joyful disciplines of Lent are exchanged for the anxious penitentials of filling out income tax forms. Liturgy keeps us in touch with the story as it defines and shapes our beginnings and ends our living and dying, our rebirths and blessing in this Holy Spirit, text-formed community visible and invisible. When Holy Scripture is embraced liturgically, we become aware that a lot is going on all at once, a lot of different people are doing a lot of different things. The community is on its feet, at work for God, listening and responding to the Holy Scriptures. The holy community, in the process of being formed by the Holy Scriptures, is watching, listening to God's revelation taking shape before an din them as they follow Jesus, each person playing his or her part in the Spirit.

Last night they stole the watchman’s rattle, and knocked the watchman down. Now they go rattling through the streets, proclaiming the ballad of Worse-was-it-Never. There was a former age, it seems, when wives were chaste and pedlars honest, when roses bloomed at Christmas and every pot bubbled with fat self-renewing capons. If these times are not those times, who is to blame? Londoners, probably. Members of Parliament. Reforming bishops. People who use English to talk to God. Word spreads. On the farms around, labourers see the chance of a holiday. Faces blackened, some wearing women’s attire, they set off to town, picking up any edged tool that could act as a weapon. From the marketplace you can see them coming, kicking up a cloud of dust. Old men anywhere in England will tell you about the drunken exploits of harvests past. Rebel ballads sung by our grandfathers need small adaptation now. We are taxed till we cry, we must live till we die, we be looted and swindled and cheated and dwindled … O, Worse was it Never! Farmers bolt their grain stores. The magistrates are alert. Burgers withdraw indoors, securing their warehouses. In the square some rascal sways on top of a husting, viewing the rural troops as they roll in. ‘Pledge yourselves to me—Captain Poverty is my name.’ The bell-ringers, elbowed and threatened, tumble into the parish church and ring the bells backward. At this signal, the world turns upside down.

The arrival of winter made the matter even more acute, for it multiplied the daily hardships imposed by the German air campaign. Winter brought rain, snow, cold, and wind. Asked by Mass-Observation to keep track of the factors that most depressed them, people replied that weather topped the list. Rain dripped through roofs pierced by shrapnel; wind tore past broken windows. There was no glass to repair them. Frequent interruptions in the supply of electricity, fuel, and water left homes without heat and their residents without a means of getting clean each day. People still had to get to work; their children still needed to go to school. Bombs knocked out telephone service for days on end. What most disrupted their lives, however, was the blackout. It made everything harder, especially now, in winter, when England’s northern latitude brought the usual expansion of night. Every December, Mass-Observation also asked its panel of diarists to send in a ranked list of the inconveniences caused by the bombings that most bothered them. The blackout invariably ranked first, with transport second, though these two factors were often linked. Bomb damage turned simple commutes into hours-long ordeals, and forced workers to get up even earlier in the darkness, where they stumbled around by candlelight to prepare for work. Workers raced home at the end of the day to darken their windows before the designated start of the nightly blackout period, a wholly new class of chore. It took time: an estimated half hour each evening—more if you had a lot of windows, and depending on how you went about it. The blackout made the Christmas season even bleaker. Christmas lights were banned. Churches with windows that could not easily be darkened canceled their night services.

One night, Kevin and I were at a pool hall where we saw a guy playing pool by himself; this guy looked like a hustler. He asked me if I wanted to play for twenty dollars. “I’ll tell you what,” I told him. “You can play my buddy Kevin. If you win two out of three games, I’ll give you twenty dollars. If he wins, you have to leave with us and go to a Bible study.” The guy looked at me like I was nuts. He walked around the pool table a few times, pondering my offer. I took a twenty-dollar bill out and placed it on the table. “Okay,” he said. “Let’s do it.” What he didn’t know was that Kevin is quite the player and that I don’t make bets with eternal consequences on the line unless I know we’re going to win! Of course, my buddy Kevin beat him. In fact, Kevin broke and ran the table in two straight games. The other guy never even took a shot! To my surprise, the guy followed through on his bet, although he didn’t seem too happy about it. As we walked to my truck to leave, he threw a full can of beer across the road and declared he was ready for a change in his life anyway. I thought that was a powerful statement since he didn’t even know what we were going to share with him. He knew how we rolled, despite our presence in such a rugged place. We studied the Bible with him for several hours and baptized him the same night. What I didn’t know was that the guy was sentenced to prison for an earlier crime the very next day! I wouldn’t see him again until he showed up unannounced with his Bible in hand at my house on Christmas Day a couple of years later. “Hey, I just got out of jail,” he told me. “Did they let you out or did you escape?” I asked him. “I was released,” he said. He then tearfully thanked me for sharing with him and let me know that was the best thing that could have happened to him before the two years of prison. Obviously, neither one of us believed our encounter had been an accident. He came to our church a couple of times over the next few months, and I continued to study with him. After a while, though, he quit coming around and I lost track of him.

The presence of this extraordinary being caused, as it were, a breath of life to circulate throughout the entire cathedral. It seemed as though there escaped from him, at least according to the growing superstitions of the crowd, a mysterious emanation which animated all the stones of Notre-Dame, and made the deep bowels of the ancient church to palpitate. It sufficed for people to know that he was there, to make them believe that they beheld the thousand statues of the galleries and the fronts in motion. And the cathedral did indeed seem a docile and obedient creature beneath his hand; it waited on his will to raise its great voice; it was possessed and filled with Quasimodo, as with a familiar spirit. One would have said that he made the immense edifice breathe. He was everywhere about it; in fact, he multiplied himself on all points of the structure. Now one perceived with affright at the very top of one of the towers, a fantastic dwarf climbing, writhing, crawling on all fours, descending outside above the abyss, leaping from projection to projection, and going to ransack the belly of some sculptured gorgon; it was Quasimodo dislodging the crows. Again, in some obscure corner of the church one came in contact with a sort of living chimera, crouching and scowling; it was Quasimodo engaged in thought. Sometimes one caught sight, upon a bell tower, of an enormous head and a bundle of disordered limbs swinging furiously at the end of a rope; it was Quasimodo ringing vespers or the Angelus. Often at night a hideous form was seen wandering along the frail balustrade of carved lacework, which crowns the towers and borders the circumference of the apse; again it was the hunchback of Notre-Dame. Then, said the women of the neighborhood, the whole church took on something fantastic, supernatural, horrible; eyes and mouths were opened, here and there; one heard the dogs, the monsters, and the gargoyles of stone, which keep watch night and day, with outstretched neck and open jaws, around the monstrous cathedral, barking. And, if it was a Christmas Eve, while the great bell, which seemed to emit the death rattle, summoned the faithful to the midnight mass, such an air was spread over the sombre façade that one would have declared that the grand portal was devouring the throng, and that the rose window was watching it. And all this came from Quasimodo. Egypt would have taken him for the god of this temple; the Middle Ages believed him to be its demon: he was in fact its soul.

I have some questions for you.” Serious, indeed. He brushed her hair back from her forehead with his thumb. “I will answer to the best of my ability.” “You know about changing nappies.” “I do.” “You know about feeding babies.” “Generally, yes.” “You know about bathing them.” “It isn’t complicated.” She fell silent, and Vim’s curiosity grew when Sophie rolled to her back to regard him almost solemnly. “I asked Papa to procure us a special license.” He’d wondered why the banns hadn’t been cried but hadn’t questioned Sophie’s decision. “I assumed that was to allow your brothers to attend the ceremony.” “Them? Yes, I suppose.” She was in a quiet, Sophie-style taking over something, so he slid his arm around her shoulders and kissed her temple. “Tell me, my love. If I can explain my youthful blunders to you over a glass of eggnog, then you can confide to me whatever is bothering you.” She ducked her face against his shoulder. “Do you know the signs a woman is carrying?” He tried to view it as a mere question, a factual inquiry. “Her menses likely cease, for one thing.” Sophie took Vim’s hand and settled it over the wonderful fullness of her breast then shifted, arching into his touch. “What else?” He thought back to his stepmother’s confinements, to what he’d learned on his travels. “From the outset, she might be tired at odd times,” he said slowly. “Her breasts might be tender, and she might have a need to visit the necessary more often than usual.” She tucked her face against his chest and hooked her leg over his hips. “You are a very observant man, Mr. Charpentier.” With a jolt of something like alarm—but not simply alarm—Vim thought back to Sophie’s dozing in church, her marvelously sensitive breasts, her abrupt departure from the room when they’d first gathered for dinner. “And,” he said slowly, “some women are a bit queasy in the early weeks.” She moved his hand, bringing it to her mouth to kiss his knuckles, then settling it low on her abdomen, over her womb. “A New Year’s wedding will serve quite nicely if we schedule it for the middle of the day. I’m told the queasiness passes in a few weeks, beloved.” To Vim’s ears, there was a peculiar, awed quality to that single, soft endearment. The feeling that came over him then was indescribable. Profound peace, profound awe, and profound gratitude coalesced into something so transcendent as to make “love”—even mad, passionate love—an inadequate description. “If you are happy about this, Sophie, one tenth as happy about it as I am, then this will have been the best Christmas season anybody ever had, anywhere, at any time. I vow this to you as the father of your children, your affianced husband, and the man who loves you with his whole heart.” She

I took a shower after dinner and changed into comfortable Christmas Eve pajamas, ready to settle in for a couple of movies on the couch. I remembered all the Christmas Eves throughout my life--the dinners and wrapping presents and midnight mass at my Episcopal church. It all seemed so very long ago. Walking into the living room, I noticed a stack of beautifully wrapped rectangular boxes next to the tiny evergreen tree, which glowed with little white lights. Boxes that hadn’t been there minutes before. “What…,” I said. We’d promised we wouldn’t get each other any gifts that year. “What?” I demanded. Marlboro Man smiled, taking pleasure in the surprise. “You’re in trouble,” I said, glaring at him as I sat down on the beige Berber carpet next to the tree. “I didn’t get you anything…you told me not to.” “I know,” he said, sitting down next to me. “But I don’t really want anything…except a backhoe.” I cracked up. I didn’t even know what a backhoe was. I ran my hand over the box on the top of the stack. It was wrapped in brown paper and twine--so unadorned, so simple, I imagined that Marlboro Man could have wrapped it himself. Untying the twine, I opened the first package. Inside was a pair of boot-cut jeans. The wide navy elastic waistband was a dead giveaway: they were made especially for pregnancy. “Oh my,” I said, removing the jeans from the box and laying them out on the floor in front of me. “I love them.” “I didn’t want you to have to rig your jeans for the next few months,” Marlboro Man said. I opened the second box, and then the third. By the seventh box, I was the proud owner of a complete maternity wardrobe, which Marlboro Man and his mother had secretly assembled together over the previous couple of weeks. There were maternity jeans and leggings, maternity T-shirts and darling jackets. Maternity pajamas. Maternity sweats. I caressed each garment, smiling as I imagined the time it must have taken for them to put the whole collection together. “Thank you…,” I began. My nose stung as tears formed in my eyes. I couldn’t imagine a more perfect gift. Marlboro Man reached for my hand and pulled me over toward him. Our arms enveloped each other as they had on his porch the first time he’d professed his love for me. In the grand scheme of things, so little time had passed since that first night under the stars. But so much had changed. My parents. My belly. My wardrobe. Nothing about my life on this Christmas Eve resembled my life on that night, when I was still blissfully unaware of the brewing thunderstorm in my childhood home and was packing for Chicago…nothing except Marlboro Man, who was the only thing, amidst all the conflict and upheaval, that made any sense to me anymore. “Are you crying?” he asked. “No,” I said, my lip quivering. “Yep, you’re crying,” he said, laughing. It was something he’d gotten used to. “I’m not crying,” I said, snorting and wiping snot from my nose. “I’m not.” We didn’t watch movies that night. Instead, he picked me up and carried me to our cozy bedroom, where my tears--a mixture of happiness, melancholy, and holiday nostalgia--would disappear completely.

My uncle Ernie didn't believe in God. At least that's what he said. But he always Went to church on Christmas. Which I thought Seriously compromised his atheism.

Some subjects are in themselves, perhaps, perfectly harmless, and any amount of discussion over them would not be injurious to the faith of our young people. We are told, for example, that the theory of gravitation is at best a hypothesis, and that such is the atomic theory. These theories help to explain certain things about nature. Whether they are ultimately true cannot make much difference to the religious convictions of our young people. On the other hand, there are speculations which touch the origin of life and the relationship of God to his children. In a very limited degree that relationship has been defined by revelation, and until we receive more light upon the subject we deem it best to refrain from the discussions of certain philosophical theories which rather destroy than build up the faith of our young people. . . . There are so many demonstrated, practical, material truths, so many spiritual certainties, with which the youth of Zion should become familiar, that it appears a waste of time and means, and detrimental to faith and religion to enter too extensively into the undemonstrated theories of men on philosophies relating to the origin of life, or the methods adopted by an All-wise Creator in peopling the earth with the bodies of men, birds and beasts. Let us rather turn our abilities to the practical analysis of the soil, the study of the elements, the productions of the earth, the invention of useful machinery, the social welfare of the race, and its material amelioration; and for the rest cultivate an abiding faith in the revealed word of God and the saving principles of the gospel of Jesus Christ, which give joy in this world and in the world to come eternal life and salvation. Philosophic theories of life have their place and use, but it is not in the classes of the Church schools, and particularly are they out of place here or anywhere else, when they seek to supplant the revelations of God. The ordinary student cannot delve into these subjects deep enough to make them of any practical use to him, and a smattering of knowledge in this line only tends to upset his simple faith in the gospel, which is of more value to him in life than all the learning of the world without it. The religion of the Latter-day Saints is not hostile to any truth, nor to scientific search for truth. "That which is demonstrated, we accept with joy," said the First Presidency in their Christmas greeting to the Saints, "but vain philosophy, human theory and mere speculations of men we do not accept, nor do we adopt anything contrary to divine revelation or to good common sense, but everything that tends to right conduct, that harmonizes with sound morality and increases faith in Deity, finds favor with us, no matter where it may be found.

Many of our Churches are now proclaiming the vain philosophies of man and have reduced the Gospel of Jesus Christ to a seasonal message at Easter and Christmas. The Gospel of Jesus Christ is the power of God unto salvation (Rom 1:16). It is for everyone, at all times. There is NO other Gospel (Gal 1:8). It is the ONLY truth that sets men free (john 8:32)