Robert L. Millet Blog Posts
Publications Director of BYU Religious Studies Center
POSTED BY: holzapfel
The term Advent comes from the Latin adventus, meaning “coming” or “appearance.” Beginning the fourth Sunday before Christmas, Advent helps Christians not only to celebrate the First Coming of Jesus Christ but also to look forward to his glorious Second Coming. Although Advent customs may be foreign to many, like so many other seasonal traditions they are a wonderful way to turn our attention more fully to the true meaning of Christmas.
Many Advent traditions come from Germany, where Martin Luther encouraged its continued observance as a way of teaching children and families more about the significance of the coming of Jesus Christ. It came to be celebrated by both Roman Catholics and Lutherans there and has become a common celebration in many Christian faith communities throughout the world.
One of the best known Advent customs is the lighting of the candles in an Advent wreath, a simple or decorated evergreen wreath with four candles placed in the circle and a single white candle in the center. The wreath itself represents the never-ending circle of God’s love, that he is forever the same in his love toward his people. The green of the wreath, as in the Christmas tree, represents the hope of eternal life that comes through Christ and serves a reminder of the freshness of God’s love and promises. The light of the candles reminds us that Jesus is the Light of the World, that his birth represented the coming of the light into darkness, and that we are called to reflect that light in our lives.
The outer candles are purple, the color of royalty, although customarily the third one is rose or pink. Traditions differ regarding the symbolism of the candles. One is that they represent the hope, love, joy, and peace that come through Jesus Christ. Each Sunday before Christmas an additional candle is lit, creating a beautiful stepped effect as the previous weeks’ candles burn down further. Scriptures can be read and carols sung as part of the lighting, which we do before family prayer. The four candles can also represent the different Old Testament covenants that God made with his servants, beginning with Noah and continuing through Abraham, Moses, and David. The central white candle is known as the Christ candle. It is lit on Christmas Eve and Christmas Day and represents the new covenant made possible through Christ.
While formally observing Advent is not part of the Latter-day Saint tradition, individuals and families can often adapt and employ such traditions for their own use. President Dieter F. Uchtdorf has spoken positively of the Advent traditions that he grew up with in Germany in a recent First Presidency Christmas devotional, as have other converts to the Church. As my wife and I were developing our own family traditions early in our marriage, observing Advent was one that we found enriched our Christmas season, and in recent years we have found that it is a wonderful way to teach our children, share spiritual experiences with them, and keep them focused on the true meaning of Christmas.
For LDS families, Advent can be adapted by reading not only from the Old Testament and New Testament but also from the Book of Mormon and Pearl of Great Price (see our selection at my Advent site). While not all families may wish to observe such Advent customs, spending time with the scriptures and enjoying beautiful music on the Sundays of Advent can be uplifting and provide meaningful reflection on the season.
POSTED BY: holzapfel
Guest blog by Reid L. Neilson, assistant professor of Church history and doctrine at BYU.
Pioneer Day typically invokes images of handcarts and wagons on the westward trail to Utah. Such a myopic view of our Church’s history, however, obscures the pioneering efforts of Latter-day Saints around the world. Thankfully, historian Andrew Jenson did all he could to expand the historical awareness of Church members—something we all should remember during this holiday time.
While working for the Church’s Historical Department in Salt Lake City, Jenson was sent by the First Presidency to tour the Church’s mission field outside North America. The intrepid Dane departed from Salt Lake City on May 11, 1895, and did not return to the City of the Saints until June 4, 1897. Over the course of his twenty-five-month solo circumnavigation of the world, Jenson passed through the following islands, nations, and lands (in chronological order): the Hawaiian Islands, Fiji, Tonga, Samoa, New Zealand, Cook Islands, Society Islands, Tuamotu Islands, Australia, Ceylon, Egypt, Syria, Palestine, Italy, France, Denmark, Norway, Sweden, Prussia, Hannover, Saxony, Bavaria, Switzerland, the Netherlands, England, Wales, Ireland, and Scotland. He traveled 53,820 miles by a variety of steamships and small boats on water; his land conveyances included railroads, carriages, jinrikishas, horses, donkeys, and camels. Jenson became the first Latter-day Saint to visit all the existing non–North American LDS missions after the Mormon evangelization of the Pacific Basin frontier commencing in the 1840s.
Jenson preached the importance of record keeping in his many sermons and general conference addresses. “If it had not been for the writers . . . who belonged to the original Church, what would the doings of Christ mean to us?” Jenson challenged the Latter-day Saints on one occasion. “And if somebody had not recorded them and other beautiful sayings of Christ and his apostles, what would we have known of the ministry of Christ and of his apostles? We would merely have had some vague ideas handed down by tradition that would lead astray more than lead aright.” In other words, if not for the writers and historians of past dispensations, there would be no sacred history in the form of Hebrew and Christian scripture. The same would hold true in this dispensation, he often taught, if church members failed to keep contemporary ecclesiastical and personal histories. This spiritual sense of destiny, coupled with an unmatched work ethic and passion for history, shaped Jenson’s life and work. One merely needs to search the Church History Library catalog for works by Jenson to get a glimpse of his labors.
I have argued elsewhere that global LDS history is Church history. Latter-day Saints need to realize that much of our most interesting history has occurred abroad. We must remember that the “restoration” of the gospel occurs every time a new country is dedicated by apostolic authority for proselyting. In other words, the original New York restoration of 1830 was in many ways replicated in Great Britain in 1837, Japan in 1901, Brazil in 1935, Ghana in 1970, Russia in 1989, and Mongolia in 1992. Mormon historians need to refocus their scholarly gaze from Palmyra, Kirtland, Nauvoo, and Salt Lake City to Tokyo, Santiago, Warsaw, Johannesburg, and Nairobi. These international cities and their histories will become increasingly important to our sacred history. These non–North American stories need to be told with greater frequency and with better skill. In this sense Jenson was a man ahead of his times. In the final years of the nineteenth century, the yeoman workhorse of the Church Historian’s Office had the foresight and willingness to dedicate two years of his life to documenting the global Church and its membership. As Louis Reinwand points out, “Jenson played a vital role in keeping alive the ideal of a universal Church. He was the first to insist that Mormon history include Germans, Britons, Scandinavians, Tongans, Tahitians, and other national and cultural groups, and that Latter-day Saint history should be written in various languages for the benefit of those to whom English was not the native tongue” (“Andrew Jenson, Latter-day Saint Historian,” BYU Studies 14, no. 1 [Autumn 1973]: 44).