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We use the word “light” frequently as metaphor.

We speak of having “seen the light.” We say that “something just dawned on me.” We ask people to “see the light of reason.”  Another expression we use is “a light bulb just went off.” When we want to speak of someone’s demise in a fight we will say, “he went lights out.”

On the cusp of WW I the British Foreign Sec’y, Sir Edward Gray, seeing the darkness that was descending on Europe was reputed to have said,

“The lamps are going out all over Europe, we shall not see them lit again in our life-time”

The notion of “light vs. darkness,” runs throughout our literature. The Titan Prometheus, stole fire itself from Olympus to give its warmth and light to humanity and was eternally punished. In the Vampire story “Nosferatu,” the Vampire, “Orlok” must sleep by day, as sunlight would kill him. Tolkien, in his Trilogy, found the giving of the gift of Galadriel to Frodo, “The Light of Eärendil.” It was intended to be a light to Frodo in dark places, when all other lights go out. C. S. Lewis played with the theme in his book, “The Silver Chair,” as the heroes were trapped in the dark underworld and were seeking to get back to the light of the world.

In Milton’s “Paradise Lost,” light and darkeness symbolize the opposing forces of God and Satan. Milton opens book Three with this invocation,

… Since God is light,
And never but unapproached light
dwelt from eternity, dwelt then in three,
Bright effluence of bright essence increate

… thou, celestial light
Shine inward, and the mind through all her powers
Irradiate, there plant eyes, all mist from thence
Purge and disperse, that I may see and tell
Of things invisible to mortal sight

For Milton, the absence of light in Hell and in Satan himself represents the absence of God and his grace.

behold the throne
Of Chaos and his dark pavillon spread
Wide on the wasteful deep; with him enthroned
Sat sable-vested Night, eldest of things
The consort of his reign

This theme is even played out in a small scale fashion in that favorite of Christmas Stories,  Dickens’ “A Christmas Carol.” Dickens tells us of Scrooge’s struggle with the ghost of Christmas Past,

Scrooge] turned upon the Ghost, and […] wrestled with it.

“Leave me! Take me back. Haunt me no longer!”

In the struggle, if that can be called a struggle in which the Ghost with no visible resistance on its own part was undisturbed by any effort of its adversary, Scrooge observed that its light was burning high and bright; and dimly connecting that with its influence over him, he seized the extinguisher-cap, and by a sudden action pressed it down upon its head.

The Spirit dropped beneath it, so that the extinguisher covered its whole

Scrooge’s Darkness was disturbed by the Spirit’s light and so must be extinguished.

Mozart’s greatest opera, “The Magic Flute” played with ideas of light and darkness throughout.

In my own lifetime a US President invoked the Light narrative to describe America

“America is a shining city upon a hill whose beacon light guides freedom-loving people everywhere.”

It was more believable in 1980.

Of course this theme of Light vs. Darkness in the West was merely picked up from Scripture.

In the Genesis record God said, “Let their be light” (Gen 1:3) and that light appears overcoming the darkness, saturating the creation realm with God’s authority. In the Gospel accounts Christ is the Redemptive light come to inaugurate a new age, a new realm, and a glorious new day as from the Father of lights (James 1:17). Indeed, even in the announcement of Christ the glory of the Lord shines so brightly around the Shepherds that they are “sore afraid.” Christ is the new covenant age light that shines in the darkness (John 1:5). The Apostles saw He who was the radiance of the glory of God (Hebrews 1:1) as the glory of the One and only who came from the Father (John 1:1-4). As the age to come Light, the followers of the Lord Christ never walk in darkness (John 8:12). Christ as the Redemptive light of the age to come demonstrated and revealed itself with a white hot intensity at the transfiguration wherein even His clothing became dazzling white (Mark 9:1-4).  In the crucifixion He who is “the Light of the World” is snuffed out and as on cue, the light goes out for three hours Christ (Matthew 27:45) on earth. Light is picked up again in John’s Revelation wherein John the Revelator falls as dead as before a super nova God-man (Rev. 1:14-17). Finally, as the Scripture started with light, it forms an inclusio by ending with He who is the light, as it closes with the motif of Christ as thelight which illuminates the new Jerusalem.  He who ever was very light of very light remains the light of the world (Rev. 22:4).

When you read John’s Gospel especially keep your eyes peeled for this motif. St. John plays with it through out his Gospel.

Light and Darkness…. Darkness and light.

May we not say that Light stands for knowledge, understanding and Wisdom — those virtues which can only come from the Triune God of the Bible.  While Darkness is that which would snuff out every particle of light in favor of ignorance, lies, and the meaninglessness of Nihilism.

And here we find ourselves in this narrative still as yet unfinished. As Christians, we are, as the Scripture teaches, children of the light who are to walk in the light as God Himself is in the light. We are to let our light so shine before men that they will see our good works and so glorify God.  We are told how silly it is to hide our lights under a basket. We now find ourselves in a contest with the 21st century version of the chaos and dark night that Milton spoke about in Paradise Lost.  Our speech is monitored by social pressure so that we may not speak so as to shine the light of truth on the darkness that is called “Critical theory,” “political correctness” and “multiculturalism.” In this upside down world, the Darkness seeks to shame us for being light. It insists that it is the light and that light is darkness and we should keep our micro-aggression to ourselves.

Whole theories of Darkness have been developed. From Nihilism and Existentialism to Post-modernism and Critical theory, these theories of Darkness would plunge the world back into the dark night of the soul. There is a need for the light of Biblical Christianity, perhaps now more than ever. There is a need for the people of Christ to reflect His light to a dark and desperate world.

Instead, we are told that the “virtue of tolerance” means that we must not shine the light… we must not speak the truth … we must not insist on absolute truth. But now more than ever we must shine the light. We must be children of God without fault in a warped and crooked generation.

Knowing that, will you not, People of God, continue to shine among the darkness like stars in the sky?

Prelude — Mrs. Jane McAtee

Call To Worship — Based on Isaiah 9, Psalm 96:11-13

The people who walked in darkness have seen a great light; those who lived in a land of deep darkness — on them light has shined. Let the heavens be glad and let the earth rejoice; let the sear roar, and all that fills it. Let the paddocks and fields exult, and everything in them. Let all the trees in the bush sing for joy before the Lord; for He is coming, He is coming to judge the earth. He will judge the world with righteousness and the peoples with His truth. And He is named, Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.

Invocation

Eternal God, your promise of a coming Savior is spoken in your words to Eve after the fall, in the psalms of David, in the words of the prophets.  Your Word of deliverance is spoken, eternal God, and takes flesh at last in the womb of the virgin.

We ask that Emmanuel would be honored in the people of your Church and that Nations would find themselves bowing the knee to your Christ who alone can provide redemption and grace. We ask this through him whose coming is certain, whose Day draws near: your Son, our Lord Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Nicene Creed (Responsive)

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father [and the Son]; who with the Father and the Son together is worshiped and glorified; who spoke by the prophets.

And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

THE FIRST LESSON

Scripture —  Genesis 3:15 / Matthew 1:20 / Galatians 4:4

Congregational Response

We speak with gratitude when we see your promise to Eve, of a coming Savior, fulfilled in the Christ child who crushed the head of the Serpent.

 Carol — “O Come, O Come, Emmanuel”  (Brown —  169)

THE SECOND LESSON

Scripture — Genesis 12:3 / Matthew 1:1  — Genesis 22:18 / Romans 9:5

Congregational Response — Father, Thank you for the promise, to the patriarchs, of a coming Christ and then for the promised fulfilled in Christ’s arrival.

Carol: “Hark! The Herald Angels Sing” (Brown 184)

THE THIRD LESSON

Scripture — Micah 5:2 / Matthew 2:1, Luke 2:4-6

Congregational Response — Praise be unto God for providing us the Bread of life as born in the House of Bread

Carol —  “O Little Town Of Bethlehem” (Brown 402)

Special Music — String Duet

THE FOURTH LESSON

Luke 1:46-55 / Luke 2:29-32

Congregational Response —  We thank you for the promise fulfilled that elicited a response that speaks of gratitude for a Salvation that is both individual and global.

Carol  —  “Come, Thou Long Expected Jesus” (Brown 168)

THE FIFTH LESSON

Scripture — Isaiah 7:14 / Matthew 1:23

Congregational Response — We look for no other Redeemer but He who was and is “God with Us,” the Lord Christ.

Carol — “Joy To The World” (Brown 170)

THE SIXTH LESSON

Scripture — Isaiah 9:2-7  / Revelation 1:12-16

Congregational Response —  Grant us grace Father, to remember that this child is now your Warrior King and that we walk in the path of His conquering work. 

Hymn — Christ Shall Have Dominion (Blue Psalter — 135 Blue)

SEVENTH LESSON

Candlelight Exhortation — Matthew 4:16
Carol — “Silent Night” (Brown 195)

Words To Go

“Advent is concerned with that very connection between memory of the past and hope for the future which is so necessary to man. Advent’s intention is to awaken the most profound and basic memory within us, namely, the memory of  God who became man. Rightly remembered and held, this is a restorative memory; it brings hope, it brings peace, it brings confidence. The purpose of the Church’s year is continually to recite her History, so as to awaken her memory so that she can discern God’s accomplishment in the past so as to provide fuel in the confidence of his promises for the future.”

_________

“The birth of a king has lost most of its meaning in our day, because the few kings remaining are mainly figureheads. In earlier days, it was, however, a momentous event. Whenever a son was born to a king, the entire kingdom celebrated with a joy our holidays today do not have.

Why was the birth of a king’s son so great an event to the poorest man of the realm, and so great a cause for rejoicing? It meant, very simply, that a protector and defender was born, someone who in the days ahead would provide the leadership, unifying force, and strength to repel all enemies, suppress criminals within the realm, and enforce justice. A kingdom without an heir to the throne had an uncertain future. Men being sinners, the kingdom would face internal and external troubles if no king reigned to enforce justice. The succession being uncertain, the kingdom would risk civil war.

 

Having co-opted, if not actually invented, the “social sciences”, cultural Marxism and Critical theory seek to legitimize their attempted murder of beautiful facts with a gang of brutal theorems, each one more beguiling than the last, iron fists in velvet gloves, grimacing skulls beneath seductive skins.

Michael Walsh
The Devil’s Pleasure Palace — pg. 49

Cultural Marxist, “Critical theory,” was first practiced by Satan in Genesis 3 when Satan, later to be echoed by Herbert Marcuse, diabolically asked Eve, “hath God really said,” thus implying that God’s legislative Word was not authoritative. As such Critical theory, in its origin, is the methodology of regions sulfuric. The Frankfurt school’s “Critical Theory,” exists to challenge existing Western civilization traditional standards by means of questioning what it styles as the “power structures” which hold sway just by means of longstanding dictatorial and tyrannical authority. “Critical theory,” seldom offers anything constructive, preferring instead just to point out the “unfairness,” of existing cultural arrangements. Critical theory, thus, holds that there is no received civilizational tenet that should not be questioned and attacked. All the former totems, shibboleths, and taboos having descended from the Christian West are challenged as completely arbitrary, or are the result of a conspiracy of power to keep the perverted, the feminist, and the anti-Christ down.

The lie in “Critical theory” is found the fact that it refuses to hold itself to the same standard that it holds all that it beats down. Critical theory complains about the unfair power structures that provide hegemonic control over culture but it fails to note that Critical theory itself has become the supportive tool of a power structure that desire to establish a new hegemony. Critical theory props up a sodomite agenda, a feminist dominance, and a satanic culture in the name of an egalitarianism that favors the hegemony of nihilism.

It’s methodology is just to criticize the hell out of whatever it desires to pull down. If it desires to pull down classical literature it will complain about the prevalence of White Christian males in the corpus of great Western Literature and will offer, in place of a standard cultural literacy, unheard of Lesbian amputees who wrote as members of some pygmy tribe in Africa. If it desires to pull down historic legal-theory it will complain that law order has presupposed an oppressive transcendent Christian god and that other law orders reflective of Totem Pole Aztecs who were wrongly shunted ought to be considered as just as legitimate as that law order that has been in the ascendancy in the Christian West for centuries.  If it desires to pull down the Christian model of the biblical and traditional family it will first mis-characterize patriarchy by faulting it in Adorno’s “Authoritarian Personality,” as being unhealthy, insane, and dysfunctional by definition. Once the Christian family was deconstructed all other family forms could be introduced as legitimate. The consequence is family is no longer defined with the consequence that every imaginable perverted combination is introduced as “family.” Whatever the target the secret in Critical theory is just to rip and tear down.

Cultural Marxism and Critical theory has been so successful due to the fact that they never go on the defensive. The mode of the this school of thought is to attack, attack, attack.  It excels in putting its opponents on the defensive by screaming injustice, while often mocking its opponents view. The reason it has been so successful as a tactic is because the West has forgotten the whys and wherefores of its belief system. Having for so long assumed its position, it no longer has the means and arguments to defend its position let alone go on the attack against Cultural Marxism and Critical theory pointing out and mocking its own contradictions and sheer utter silliness.  Critical theory is a foundational-less and toothless paper tiger and if handled rightly it can be exposed as absurd almost instantaneously.

Until Christianity can produce apologists and worldview thinkers again the consequence will be that Cultural Marxism with its Critical theory will sweep everything in its path.