6th January 2013 - Epiphany Day

The feast of Epiphany celebrates the story told in St Matthew's Gospel of oriental Magii, not kings but royal astrologers travelling great distances from a place far to the east of Palestine, possibly Persia in their effort to decode the meaning of a new star which they have observed rising in the heavens. 

They visit Herod's court and give the tyrant's own astrologers and scribes a research task to undertake before advising them to look for something significant in Bethlehem, which the prophet Micah has suggested might be a place for someone of great importance to be born. 

Until this moment they are surprisingly unaware or even unconcerned about the new star to which their attention has been attracted. Perhaps it was not in their interests to raise issues with their despotic paymaster which might have given rise to alarm. 

When Herod did realise something different was happening, "... he was frightened, and all Jerusalem with him." The subjects of a tyrant are the first to suffer from their master's anxieties, and on this occasion, consequences are brutal and terrifying, with the murder of innocent children following.

They had arrived at the court of Herod and being wise, they soon got the measure of a political situation about which they could have known little in advance of their long journey. They left no gifts, attempted to forge no diplomatic relationship with people in power. To return home, they went by a route avoiding Jerusalem, and further contact with Herod, his advisers and his troops.

For the Magii, their mission is accomplished when they find Mary, Joseph and the new born Jesus, now to be found in a house, rather than a stable. Nobody knows how many of them came, but three gifts were offered in homage, representing all the cultural and spiritual wealth they possessed. They are welcomed and their gifts received with humble wonder.

The story represents the recognition of the wider world beyond Palestine that something of cosmic significance happened with the birth of Jesus, something which will over time lead people of every 'tribe tongue people and nation' to turn to him and pay him homage because of the reign of divine love, truth and goodness which he comes to bring for the sake of all humankind. The coming of the Magii marks beginning of the world turning to God through Jesus, and the end of the beginning of of His Advent.

To the immortal, invisible, only wise God be blessing and honour and glory and might for ever and ever, Amen
  

5th January 2013

If we reckon days Jewish fashion as starting in the evening, Christmas Eve begins the festive season and this is the twelfth but not the last day of Christmastide. It is another day to reflect upon the mystery of incarnation, before the celebration of the Epiphany, which concludes Christmas festivities, begins tonight on the thirteenth night. Thirteen is one of those significant numbers, like seven and forty, all of which symbolise completion in numerlogical typology.

In very few places do the festivies of Christmas last a full thirteen days any more. Once New Year is reached, holidays finish and regular working patterns resume, with a further brief break in some countries to celebrate Epiphany. Yet, duties can be resumed refreshed and inspired by time spent with family and friends, time spent reflecting on life's true value, dreaming of a different future and making plans, time spent a little closer to the mysteries which give life meaning.

It is a time to remember how Jesus the Son of God, though infinitely rich, became poor for our sakes in solidarity with the disinherited and impoverished people of this world, that they might be uplifted by knowledge of his love for them.

Just as it is possible for God to be so much closer to us than we can be aware of, we poor narrow sighted human beings may hardly be aware of our true selves and what our Creator and Redeemer has made us capable of becoming in relation to Himself. St John writes: "Beloved we are God's children now. It does not yet appear what we shall be, but we know that when he appears we shall be like Him, for we shall see Him as he is."

This assertion is a source of great hope and comfort, not only in the face of death, but also at any and every moment of failure, crisis and challenge that confronts us in life itself. It is a word of life for those moments when we may feel least capable of coping with what we know we must engage with. It is a word of light in the darkness of uncertainty and becoming, when we feel most alone, yet not alone because of Emmanuel - 'God with us'.

4th January 2013

The eleventh day of Christmas is another without additional commemorations, an occasion simply to reflect on the meaning of God, so far above and beyond human comprehension, and at the same time within the intimate depths of ourselves, closer to us than we are to ourselves. In the both the infintely vast and in the infinitely tiny, God is present, yet can be completely un-noticed and disregarded by humans.

When God takes human nature and joins us on our journey through life in the person of Jesus, God comes in a way we can reckon with and understand. Jesus can still be un-noticed and disregarded, or turned into something which he is not in our interpretation of the reality of encounter with him, but to do so is a matter of choice which ultimately we are accountable for.

Jesus doesn't impose his existence on us, demand recognition. He invited us, by his actions and teaching to think about who he is and who we are, what our life is for and if it is worth living it well. As we learn to read existence from his perspective, to have 'the mind of Christ', we discover depths of reality richer and deeper than we may have thought possible. 

Even the greatest thinkers and searchers after truth, people capable of forging the highest ideals to live by, through their experience and through pure reasoning, find new light shed on their quest by coming to know Him. Reflecting on his story awakens a sense of his presence, and through his presence, a new sense of meaning to all existence.

This is the mystery of the life giving Word made flesh for our sakes.
  

3rd January 2013 - The Most Holy Name of Jesus

In the Franciscan calendar of special community observances, the tenth day of Christmas is the day dedicated to the Most Holy Name of Jesus. "At the name of Jesus, every knee shall bow". In the old Sarum Calendar this observance was made on 7th August, but was not universally kept in the Latin Roman Church. It links back to the story from Luke's Gospel of the Circumcision and Naming of Jesus traditionally commemorated on January 1st, but goes further in recalling the way Scripture states that "whoseover calls upon the name of the Lord shall be saved."

God's name represents both God's power and presence. To call upon God's name is to enter into a personal relationship with Him and draws us above and beyond ourselves. To call upon the name of the Lord Jesus Christ our saviour is a way of expression our loving devotion to God through Jesus.

As contemplative prayer developed in the primitive monastic communities of the second and third centuries of the Christian era, calling upon the name of Jesus in humility and simplicity of heart was discovered to be the best way to 'pray without ceasing' as St Paul had recommended. Saint Benedict, father of Western Monasticism urged his followers to give priority to making their prayers 'brief and pure'. 

This way of prayer was at the heart of Franciscan religious life and mission a thousand years later, when friars went all over Europe, preaching the Gospel, using words only when strictly necessary. They taught the people they evangelised to pray using the Most Holy Name of Jesus.

Although the Eastern Churches have no equivalent commemoration, contemplative prayer, called 'the prayer of quiet', invoking the Most Holy Name of Jesus, is at the core of their spiritual tradition for all baptized Christians not just those inspired by the witness of monasticism.

The name of Jesus is a complete reminder of his story, his teachings, all that He has done for us and what it means for our lives. When we can't properly express ourselves in words of prayer we can rest assured that the name of the Word of life given for us God with us in the Name of Jesus will hold us close to Himself, and never let go of us.

  

2nd January 2013

The ninth day of Christmas commemorates St Basil the Great of Caesarea, and St Gregory the Theologian of Nanzianzen, two of the greatest fathers of fourth century Eastern Orthodox family of churches.

Both men were monks, born in the same year 330, and are acknowleged as great teachers of the spiritual life. Basil created a monastic rule and a version of the Liturgy devised by St John Chrysostom which bears Basil's name and is still used on occasions in the Eastern Churches today. He became Bishop of Caesarea. Gregory became Bishop of Constantinople, but because of the intolerable divisions in his diocese he returned to his birthplace and died there.

Both men gave their lives to explaining through their writings the meaning of Christ's incarnation for human beings in relationship to God, and how divine grace can transform human lives until they partake of the divine life. The key to being total open to this change in character for frail mortal sinful human beings is surrender through inner prayer of quiet contemplation and honest knowledge of self.

1st January 2013

The octave day of Christmas is the first day of the secular New Year. On this day the modern Roman calendar honours Mary under the title 'Mother of God' formally given to her at the Council of Ephesus in 451, in recognising the union of divine and human natures in our Lord and Saviour Jesus Christ. The Anglican calendar celebrates this day of Christmas by recalling the circumcision and naming of Jesus by his parents, giving him 'the name which is above all names' - by its very meaning 'God saves'. The name in Hebrew is Yeshua (Joshua in English, isa in Arabic). It is translated into New testament Greek as 'ie-sous', from whence Jesus comes into European languages. January 3rd in the Franciscan Divine Office is the Feast of the Most Holy Name of Jesus.

The rite of circumcision, whilst not uncommon in many cultures around the world, was one which had a special meaning for the people of Israel as a mark of male identity, performed as soon after birth as possible - a physical testimony of the covenant between Hebrew people and God. Jewish women are not circumcised. Scripture at the outset calls them to 'be fruitful and multiply' in this they are blessed and keep covenant with God. Virginity and sterility in Jewish culture are considered a curse. Identity in the family is inherited through the mother who, in the home, is guardian of Jewish teachings and traditions. Honouring Mary as Mother of God not only celebrates her vital spiritual role in the mystery of salvation, and it recognises the specific rootedness of the Saviour in world culture and history.

Jesus is not named by his father as was customary, but receives the name given to his mother by the angel Gabriel before she consents to his conception. By his birth into a Jewish family he receives his unique social and cultural identity. His name provided God's angelic messenger reflects his divine origin as the eternal Word - 'of the Father's love begotten'. These are revealed as one when he is circumcised, eight days after his birth.

By this we are reminded to pay attention to the times and circumstances we find ourselves in, and to seek God's meaning and purpose within them, this day and every day, seeking to discern God's presence through Jesus - God with us always.

31st December 2012 - St Sylvester

The last day of the year in the secular calendar is the seventh day of Christmas for the community of faith. In some parts of Europe it is also known as St Sylvester's Day. He was ordained Bishop of Rome in 314AD and a participant in the great Council of Nicea, dying ten years later in 335AD. He was a key spiritual leader at a time when Christians all over Europe were being intoxicated with enthusiasm for the teachings of Arius, or else driven apart by attitudes taken up for an against the reconciliation of Christians lapsing the face of persecution. He is buried in the Roman catacomb of Priscilla on the via Salaria outside the city, where the  faithful would meet to pray among their dead in good times and in bad, taking inspiration from their heroic life stories.

Sylvester is not known for his writings. His thought contributed to the decision making at Nicea, and his steady hand on the leadership of the Roman Church in such turbulent times meant that it remained true to the Orthodox concensus of faith. So, a guardian of truth and stability is honoured as one year changes into another, one for whom Jesus Christ was truly divine and truly human, the second person of the triune God together with the Father and the Holy Spirit.

Behind the man Sylvester, these words of faith he stood for and the ideas they represent, is a community of many diverse people, humble before God in prayer, worship, witness, service and proclamation, a community of people learning to live together with their differences and unite around this successor of the Apostles, serving and always pointing to the truth of Christ, the way to life in communion with God.

At the turn of the year we look back and look forwards too, although rarely do we look so far back, unless the name of Sylvester arouses curiosity from someone who has never heard of him and his story as a key member of the body of Christ. But whenever we look forward, no matter what we think the future holds for us, we know that within it, all will be in Christ, and Christ will be in all.

30th December 2012 - Christmas Sunday

No saint or martyr is commemorated on the sixth day of Christmas, but co-incidentally this year it falls on a Sunday. The lectionary readings continue to reflect on the mystery of the incarnation, God sharing our human nature and experience, dwelling among us. This Lukan year Gospel of the day tells the story of how the boy Jesus went missing from the pilgrimage group heading home, only to be found by his parents in the Temple, four days later. It tells us a little about his relationship with his parents, and only mentions in passing the terrible anxiety of his parents searching for a missing child, one entrusted to their nurture and protection by God.

The calendar of the Roman Catholic church designates this Sunday in honour of the Holy Family, celebrating and upholding the ideal of family life centred around the sharing of a common faith. What is interesting and challenging about Luke' story is how this family's unity and strength are tested, as indeed they often are in many families, by the unconventional behaviour of their child.

Jesus gets left behind, but not because he is rebelling against his parents, indeed the outcome of the story is that he returns with them to Nazareth and submits to their guidance and nurture in the expected way. He has received his spiritual formation from his mother in the traditional manner as the son of a Jewish family, steeped in the pharisaic tradition of devotion. He goes with them and their community on pilgrimage to Jerusalem, but what most aborbs him there and leads to him getting left behind are questions about faith he has for the elders and teachers in the Temple. His family nurture has awakened his hunger to know more about God and God's world, and to have confidence to look outside the security and constancy of the domestic realm into the greater world of faith to find answers.

The elders are amazed at the discussions he wants to have with them due to the maturity of his thinking expressed by his curiosity. It's three days before his parents find him, and his response to their anxiety is not reassuringly apologetic, but rather perplexing. "Do you not know that I must be about my father's business?" They don't understand. But perhaps they are comforted to find him accepted in such eminent company and looked after while he is far from home. For them it becomes part of recognising that Jesus was growing in wisdom as well as stature, looked upon favourably by God and others. It's something every parent wants and hopes to see in their offspring.
 

29th December 2012 - St Thomas a Becket

The coming of the Word made flesh begins a new way for people to relate to one another and God. Around the preaching of the Good News Jesus proclaims a new community of values, concerns and trust grows. It crosses boundaries of language, culture, ethnicity, economics and political power despite persecutions arising as state rulers feel confidence in their values and concerns is challeneged and threatened. Secular rulers emerge who are wise enough to adopt Christian faith, or engage it into their thinking. But there are always tensions between how churches understand their role and responsibilities, and the how the state would like things to be.

Christianisation of cultures and societies is never complete because of the way they continually evolve and adapt to changing circumstances. Christian values and convictions can profoundly influence how society develops, but it's only authentic and lasting as a result of dialogue between witnesses to the Gospel and everyone else with ideas about how to make things better. Imposition of religion always proves a failure sooner or later. It taints successes the church achieves for the common good. Transforming dialogue between religion and society, church and state, is possible only when each other's autonomy is accepted and respected. The world needs to understand and respect that sense of 'otherness' about the church's existence to be blessed by it. This is part and parcel of what incarnation means in human history.

This day of Christmas, St Thomas a Becket the martyred Archbishop of Canterbury is remembered. Although the leading prelate of the twelfth century British church, his relationship with King Henry II was conflictual because Thomas insisted that the church had a certain independence, rights of its own and loyalties transcending national interests because of its communion with the Roman Papacy. Thomas was exiled six years in France as a result, and with matters still unresolved when he returned, tensions continued, as Thomas reminded the king of the limitations of his power and authority. In the end, Thomas was murdered in his own cathedral by Henry's own knights. Four hundred years later, another Thomas - Thomas More - was martyred by order of another Henry (VIII) for his refusal to sanction a formal break in allegiance between the British church and the Papacy during the reformation.

Stories of this kind of heroic spiritual courage repeat themselves in different countries around the world over centuries of Church growth. They are a reminder to faithful people everywhere eager to make sure their witness to faith to the incarnate God is relevant. Although we belong in the world, tension with the world never goes away, for we are not 'of the world' once we let God rule over our hearts and lives.

Christ 'came into his own and his own knew him not, his own people would not recognise him.' The same has always been true of the Church called to be the Body of Christ on earth here and now.

28th December 2012 - Holy Innocents

Matthew's Gospel tells how Herod, on learning of the birth of a potential rival for people in his realm orders the killing of every boy child under the age of two which can be found in Bethlehem and the surrounding district. His violence and ruthlessness in controlling the people in Judea is already the basis of him being tolerated as a local ruler by the Roman overlords. Only when prompted by the enquiry of foreign visitors about the whereabouts of the child foretold by heaven do his own advisors search the scriptures and identify this child's birthplace.

Paradoxically, tradition speaks about them as martyrs, although for them there is no conscious decision involved in them submitting to death. They are martyrs in the sense of witnessing to the depths of evil to which people can descend in order to preserve what they value most - their own power and sense of themselves.

This story echoes that of the captive people of Israel whose expansion and vigour were perceived as a threat by the rulers of Egypt, who ordered the killing of all new born Hebrew boys to curb population expansion. Those who govern by fear are themselves governed by fears, and end up doing terrible and inhumane things to others, with no respect for the innocent or the weak.

Jesus warns sternly against harming children by causing them to fall or despising them. The young and vulnerable need all the support and affirmation they can get to grow up as healthy human beings. Not all suffering can be avoided, he says, but little ones need to be protected as much as possible from un-necesssary suffering. Every human being was once a child. Committing deliberate acts of cruelty and killing is a symptom that a person has lost their basic sense of humanity. Jesus recognises can happen in this fallen world, so terrible things can happen to children. He declares how much worse will be the consequences for those who abuse them. 

Jesus also says that in order to enter the kingdom of heaven we are meant to return to the innocence and openness, trust and wonder of little children in relationship to God. This can mean facing up to the memories of suffering and hurt experienced as a child, turning to God for healing and release that will restore lost humanity. Anyone can claim the freedom to make this journey of repentance , but if we will not do it, we are damned indeed. 

27th December 2012 - St John, Apostle & Evangelist

Of the disciples, John son of Zebedee, James' brother is portrayed as closest to Jesus, leaning on him at the last supper, asking him questions. Tradition regards John as the youngest disciple. 

The Gospel bearing John's name declares it is eyewitness testimony, especially the passion story. In it John speaks of himself as 'the beloved disciple'. Generally his Gospel contains stories and sayings similar to the other three. Instead of sharing passages of text or storyline, John organises and re-tells stories differently, adding reflections and comments, attributing to Jesus some powerful discourses and spiritual sayings. Its poetic and mystical qualities set it apart, to the extent that its universal acceptance by the churches was debated and came later than the other three Gospels. 

It was initially suspected that it was an esoteric gnostic text to be avoided because its version of Jesus' story was not fully grounded in reality. Yet, John's account of Jesus' engagement with life, death and the rootedness of the truth he tells, belongs in real experience rather than fantasy or philosophy. They disclose a writer inspired to evangelise both gnostic and conservative Judaic thinkers. He confronts them creatively to tell the story of Jesus. He begins, proclaiming Jesus as the divine Word revealed in the entire life and body of one person, at home in the reality of this world.

If John was the youngest disciple, he certainly grew up in those three years spent together. As Jesus was dying on the cross he entrusted John with the care of his mother Mary. Tradition has it that he stayed with her until she died in Ephesus, and lived himself to a great age. When he began to write, whether he had companions who shared in writing the Gospel with whom he reflected upon his experiences and all Jesus had discussed with him is not known. His Gospel was the last to become widely known, but it may have been half a century or more in taking its familiar form.

We know much of Jesus' words and deeds, far less about the man. He was habitually self effacing, referring to himself as 'Son of the Man', perpetually pointing beyond himself to the Father. Likewise we know little of John the closest to Jesus, except that his apostolic life revolves entirely about making known the depths of divine reality in Jesus. When speaking poetically of Jesus' ministry and identity, John dares to put into Jesus' mouth words other evangelists are shy of: 'I am', words the God of their forefathers used to reveal His presence to Moses. John had confidence in this truth which others took time to realise and accept. It came from his lifetime's personal experience.

The development of faith with understanding starts from Jesus' humanity and finds fulfilment in acclaiming his divinity. This was how it was for John, and how it is for us too.

   

26th December 2012 - the Feast of Stephen

The story of Stephen the deacon's killing and the persecution that followed it, some time in the first decade of the life of the infant church would have been told on the anniversary of his death for several more decades before Luke recorded it in his Acts of the Apostles. Another century would elapse before Luke's stories of the birth and infancy of Christ took their place in the evolving cycle of commemorations and story telling.

Nobody knew Jesus' birth date, so celebrating his birth was a matter of choice. Dates selected related to the winter solstice pagan festivities (25th) in the north of Europe and the celebration of the birth of Osiris (6th Jan) in Mediterranean lands. It was a way to 'baptize' the ancient impulse to feast in the quietest season of the year when little else could be done apart from wait for the arrival of better growing and working conditions. In due course both dates were universally adopted as well as the days in between, spanning the arrival of the new year, a festive season in honour of the incarnation of the Son of God. 

This innovation did not displace the Feast of Stephen however, because it was already there from the earliest time in the collective memory of the church. He was the first of multitudes to die for their open profession of faith in Jesus Christ, and the difference they believed this would make to the destiny of humankind. Stephen's affirmation was perceived as a blasphemous innovation threatening the status quo of privilege and power as much as core shared beliefs.

His death was a traumatic set-back for the infant Christian community. Believers scattered far and wide, but they took with them a story which they couldn't help but tell to anyone that would listen. This was when they discovered that it could touch hearts and minds, inspire and change lives, and raise up new disciples among those who hadn't even heard of Jesus before.

Luke's account of Stephen's martyrdom echoes that of the death of Jesus. He looks up into the Beyond as he faces condemnation and he forgives his murderers as he is dying. The power of the Spirit bestowed upon Jesus' disciples enables them to behave like him, in loving compassion, self sacrifical service and willingness to suffer for the truth.

The wonder recalled in the moment of Christ's birth doesn't linger long as an exalted sentiment, but is rooted in the grim realities of a world where great fear has yet to be overwhelmed totally by great joy. 

25th December - Christmas Day

From the stillness and silence of eternity comes the Word - the reason, principal and purpose which brings all things into being. The divine presence and activity at the depths of all time, space and matter, ready to be discovered, marvelled and rejoiced in, ever since humankind became capable of remembering and reasoning. This day, attention is focussed on one human being. A child, as tradition would have it, born in the night, un-noticed, far from home, far from the extended family and neighbours waiting to welcome him.

For those expecting his arrival, he'd be special because he was a first-born son, inheritor of his father's stories, possessions and standing in the community. He would also be another pair of hands to train in a skill, disciplined to work hard and provide for others. How many would have hoped in earnest that he'd have the mind of a great teacher and a heart of such unfathomable faith? 

Some might look into his face and ask, as was their pious habit, Will this one be the Messiah? It was their way of acknowledging the blessing of the birth of a son, no matter whose child he was. At this moment, however, nobody is around to congratulate his parents. They are alone with him, and astonished when shepherds arrive, their eyes alight with the wonder of an experience they've had out on the hillside, guarding animal flocks.

Who were these night watchmen? They slept under the stars, earning their keep as property guards by the owners of the flocks dwelling more comfortably in tents or houses elsewhere. They may have been homeless poor people surviving hand to mouth on the edge of society.

They are exuberant with joy and filled with unusual confidence when they find Joseph, Mary and the child in the manger. They'd abandoned their charges to come and see for themselves, and confirm that they had a real story to tell. It wasn't an idle dream, but a glimpse of something beginning in the Beyond and leading to this place. 

Mary marvels, and ponders in her heart on what has happened, realising what she and Joseph already knew in their hearts is true for everyone welcoming this good news. God has chosen to come and be with humankind, starting not with the elite of successful people, those at the peak of evolutionary progress, but with those left behind in the race for life, those with little or nothing to show for their existence, those forgotten, un-noticed. 

All are beloved children, all matter to their Maker, all have potential to become much more than they imagine of themselves. It's the fact of great fear which inhibits their growth to fulfilment. Now this great fear is overwhelmed by great joy - it is the joy of love divine all loves excelling to be made known in the life of this one born to us, given for the life of the world.

 

24th December - Christmas Eve

Joseph lives and works several days journey from his place of origin. Colonial rulers require his return to the place his clan belongs to register his identity for taxation. It will lose him a week of income earning and family time, just when Mary is about to give birth to this child whose origins and identity are wrapped in heavenly mystery. For their sakes he must do what is entrusted to him to do.

Bethlehem, village of King David's clan, was the heartland of Jewish national identity and aspiration, although its offspring spread far and wide from the necessity of having to ply a trade to earn a living. Nazareth was culturally as distant from Bethlehem as could be imagined, up in the Syrian border land, where races religions and cultures co-existed for centuries. Nobody knows how long the families of Mary and Joseph were settled there, but it's clear they had no relatives to call upon to offer them hospitality at the end of their journey south to Bethlehem.

With Mary close to giving birth, their journey was one that would be sure to end with uncertainty about where they might stay, however briefly, for the inevitable wait to be registered by the Roman authorities. It's always the poor, vulnerable and dependent who are forced to wait by the wealthy, powerful and capable. There are no concessions or privileges available to a man with a wife heavily pregnant and close to giving birth.

At the very time they need to be in a safe secure space for a healthy birth, they are forced to be utterly unsettled by a system which wants everything from them and gives nothing to them. They are displaced persons, dispossessed of real dignity or worth by state law enforcement.

In chaotic parts of the world, because of war, famine or poverty, despite best humanitarian efforts to alleviate conditions, this is still what happens. Mothers are compelled to give birth wherever they find themselves, no matter how difficult, dangerous or dirty that place may be.

With no family to welcome them, and no room for them at the inn, the one public place of hospitality for strangers and travellers, they take refuge in an animal shelter for the arrival of their baby. We know nothing of whether or not they were alone in their predicament, whether a provision of a stable was an act of good-will on someone's part, or a place furtively acquired, as is often the case of a homeless person finding a resting place.

In this story, regardless of what his parents are enduring, all eyes are on the arrival of one who is unknown, coming to his own people un-recognised and un-welcomed, despite centuries of waiting in anticipation for this day to dawn. In faith, they are ones who have trustingly said 'yes' to their part in this unique moment of cosmic history.

23rd December 2012 - O Emmanuel

O Emmanuel you are our king and judge, the one whom the peoples await, and their Saviour. O come and save us O Lord our God.

The Hebrew name invoked in today's Advent antiphon means 'God is with us'. Isaiah's prophecy of the Messiah's birth (7:14), declares that the One to come as saviour will bear this name. 

The evangelists name Jesus as the one to fulfil Isaiah's inspired expression of hope in God's power to save his people, through his unique birth, and the impeccable life of self sacrificial love and service which follows. 

In Jesus, God becomes present in human flesh, not in any abstract philosophical ideal way, but in the personal reality of this man whose story the Gospels recount. Because of Jesus nobody can say that God doesn't understand the trials and tribulations human beings go through.

One can argue about the necessity of his sinless conception birth, or the sinlessness of any child that is born for that matter. If the inclination to sinful behaviour is of genetic origin, what is even more vital is the freedom human beings have to resist inclination and impulse, by direction our attention elsewhere, to higher things. "If you are risen with Christ seek the things which are above where Christ is." said St Paul. God has given human beings the ability not to sin, and in Jesus we see that freedom can be lived fully, in the face of the most evil and life threatening temptations possible. It is an ability and freedom each person must take ownership of in coming to know God.

In showing us His way, at such close quarters, he rescues us from all that threatens to overpower and annihilate us. If we stumble and fall, experience any setback, He doesn't take over control unless really necessary. His way is to help us to our feet, and show us the paths we have a choice to follow. He goes wherever we go. We learn the truth with Him and from His guidance. In this, he is the most gentle of judges, concerned only for the welfare of those who are his own sisters and brothers.

Emmanuel, God-with-us, is the One who accompanies our journey through life, who encourages us to live for others and not for ourselves, as we learn first how to live for God. It's when we give time to God in silence and stillness, opening ourselves to the infinite to be filled with the Spirit that we are given strength to love, and find in this life's fulfilment.

22nd December 2012 - O Rex Gentium

O King of the nations, and their desire, the cornerstone making both one; Come and save the human race, which you fashioned from clay.

The invocation of today's Advent antiphon translates as 'King of Nations', but it doesn't mean nations in the 'United Nations' sense of sovereign states, but the broader notion of people identified by clan, culture, language and geography which persisted for millennia before modern 'nation states' was developed. 

All kinds of local leaders down the centuries acquired the status of king, on the basis of their strength in facing conflict or their wisdom in building wealth and stability for their community. Such kings symbolised local identity, social cohesion, representation of a particular clan before God, and also to neighbouring clans. 

Kings bestow favours on those who give them allegience. They honour those serve well their leader and their clan. Kings lead the way in forging alliances, doing battle with foes, establishing trading partners, all in pursuit of the well-being of subjects and allies. Kings remind people of their shared history their identity and belonging. Kings represent the laws which order community life for mutual benefit, and those who administer and enforce such law are answerable to the king for their endeavours.

The Hebrew people acknowledged Yahweh God ruling over them as their "Great King above all gods", and yet wanted an earthly ruler to give them the same status as other nations. Prophets pointed out that God was reluctant to allow them to have such leadership, warning they would be the poorer for it in the long run. God conceded and allowed them to learn for themselves how to manage their own affairs, and their first kings represented them before God in worship before priestly functions were delegated.

To appeal to God, all-powerful creator of humankind from the dust of the earth (Genesis 2:7) as King of Nations proposes an ultimate symbol binding the whole human race, in which each person can find unity in their common humanity despite differences of race, culture, history, and the ways we order and govern life together. Yet, this prayer calls out to the coming One who will rule over "every tribe and tongue and people and nation", Christ the universal King. He also reigns from the cross and stands powerless before Pilate crowned with thorns. He is the contradiction of omnipotence, a cornerstone which was first rejected. It is the paradox of God's relationship with us, and ours with Him.

21st December 2012 - O Oriens

O Daystar, you are the splendour of eternal light and the sun of justice. O come and enlighten those who sit in darkness and in the shadow of death.

The antiphon for this the shortest day of the year, Winter Solstice, does not curse the darkness, but rejoices in the light that persists. Oriens / Dayspring refers to the sun. Without the sun's light no life on earth could have evolved, or exist today. It is not surprising that the sun has been worshipped as a god in many cultures throughout the world since time immemorial.

The Hebrews even borrowed an Egyptian poem in praise of the sun God and adapted it for use in worship - the first part of Psalm 19 - while making it clear that "the heavens are telling the Glory of God, the firmament makes know His handiwork." All that sustains life on earth is the gift of the unknown and unseen Author of all.

The church at prayer never worshipped the sun but sees Christ's presence symbolised in what the sun provides. In St John's Gospel the coming Christ is called 'the light shining in darkness, which darkness cannot overcome'. It is a tribute to the persistence of His presence at all seasons, in all times and places. As he concludes his ministry on earth Jesus says: "Lo, I am with you always, even to the end of the age." There is no place where the light of Christ cannot penetrate.

He is the light which exposes all hidden in darkness, for good or for ill. 

He is the light of hope to those who cannot see the way to go in the darkness of this passing age. 

He is the light of truth and justice to those whose discernment fails and go astray. 

He is the light of trust, to those whose confidence has been betrayed and shattered. 

He is the light of encouragement to those who are infirm and have lost their strength. 

He is the light of compassion to those who are wounded and suffer. 

He is the light of freedom to those opression by others or by their own fears and disordered passions. 

He is the light of transformation at the lowest ebb, heralding a new beginning.

He is the light of tender gentleness enfolding the anxious child hiding in the dark depths of self.

He is the light of pure self-giving love that gives meaning and purpose to all that exists.

He is the one whose life we welcome, born that night, when great fear was overwhelmed by great joy.

20th December 2012 - O clavis Daviid

O Key of David and Sceptre of the House of Israel, who opens and no one can shut, who shuts and no one can open. Come and bring the prisoners forth from the prison cell, those who dwell in darkness and the shadow of death.

Since its invention four millennia ago, the key been a symbol of effective power. Even today, the software which drives our computers, or gives us access to our emails or e-banking is activated by a digital key. 

Whoever uses keys has control, even if it is delegated to them by the possessor of power.  In the modern materialistic world the vast proliferation of locks, pass codes and security devices is a measure of how insecure many of us are with our identity and possessions. Is there a single key that can give us all the sense of freedom and safety needed to live abundantly?

The Key of David, subject of this day's Advent antiphon, refers to Isaiah 22:22 where the prophet says that the key of the household of David will be entrusted to Eliakim when he becomes chief steward, as one worthy of taking responsibility for the safety and well-being of the inhabitants of Jerusalem. 

The sceptre is a symbol of a ruler's authority which can be handed to another in an act of delegation. These images regard Jesus as One entrusted with the welfare of all who have fallen foul of authority 

In the visions of the seer in the book of Revelation (3:7) Jesus declares himself to be inheritor of the power of this key, the ultimate caretaker. When he opens a door, nobody can shut it, or when he closes a door nobody can open it. He also describes himself elsewhere as 'the door', a symbol of security and control. He who is ultimately 'all in all', is entrusted by the Creator Father to reconcile all things in Himself.

These are bold poetic statements about the absolute power of divine love embodied in His very being. And notably, this antiphon looks to Him first and foremost to deliver those imprisoned, or surviving at the extremities of human existence. We are called to share his responsibility exercising liberating power for the good of others. We'd do well to remember that God will open or close, whenever we can't or won't.

19th December 2012 - O Radix Jesse

O root of Jesse, you stand as a signal for the nations; kings fall silent before you whom the peoples acclaim. O come to deliver us and do not delay.

Today's antiphon is a reminder of Jesus' human identity - 'born of David's line'. Jesse was the father of King David. The Jesse Tree, representing Christ's genealogy appears in mediaeval iconography of the incarnation takes his name. Fine artistic interpretations of his family tree can be seen in church stained glass and wall paintings. St Matthew's genealogy of Jesus traces his ancestry from Abraham 'father of many nations' via Jesse to Joseph, husband of Mary. St Luke's genealogy traces his line different, going backwards from Joseph via Jesse to Adam. Neither represents a historical chronology. The most that can be inferred from the Gospel stories is that Jesus' family were descendents of the clan of King David

Lineage is a device used by the evangelists as part of the story they tell to emphasise in different ways the rootedness of Jesus in generations of Hebrew people, and in the human race. These were stories the first hearers of the Gospel could identify with, and thereby understand that the One whom God sent is no celestial alien, nor angel, nor demi-god, nor superman, but a person like us, sharing fully in the universal experience of being human in order to transform it. 

Yet, as St John says challengingly in the prologue of his Gospel: 'He came to his own and his own knew him not.' Jesus represents authentic humanity in a way that all people can choose to identify with. But no matter how well connected socially Jesus was, this didn't shield him from his having authority, his message and life being rejected, as he invited every person to be more truthful about themselves in their relationship with God.

Jesus' humanity is a signal for the nations: "This child is destined to be a sign that will be rejected ... many in Israel will stand or fall because of him, and so the secret thoughts of many will be laid bare" said Simeon on welcoming the infant Jesus to the Temple. Jesus' very being exposes all that is not right about human status and power. It is good enough reason for kings to fall silent before Him. All who acclaim him must also be aware that they too are subject to scrutiny in the light of his self sacrificial love.

18th December 2012 - O Adonai

O Adonai and leader of Israel, you appeared to Moses in a burning bush and you gave him the Law on Sinai. O come and save us with your mighty power.

Today's Advent antiphon begins by addressing the Christ who comes by the Hebrew title which means Lord / Master, used in prayer to the Almighty, to acknowledge divine power and sovereignty. 

The word first appears in the story of Moses and the burning bush. 'Adoni', the root of the word, originates in the Phoenician term used to address their deity Tammuz as Lord. It was also re-used by the Greeks in the name of the deity Adonis, beloved of Venus, and also appears in other ancient Eastern Mediterranean religious cults. Sea-faring Phoenicians were great exporters of their culture.  One intriguing historical reference places the cave Jesus was said to be born in (where the Bethlehem church of the nativity was built) on the site of an ancient sanctuary to Adonis-Tammuz. 

Religious belief systems in those times didn't compete with each other, unless they were associated with a struggle for power and dominance. They borrowed from each other's language, stories, sacred places, rituals and symbols to express perpetually evolving relationships with the divine and each other. Syncretism is often used as a term of disrepute in relation to borrowed or imitated religious practices. In reality it's what all human beings do, except when insecure enough to try and prove they are exceptional and 'pure' through zeal and devotion in a bid for dominance.

  

Moses fled from retribution for a killing into the Sinai desert and was surviving there as a lonely shepherd. Here he received the call to return and liberate the children of Israel. Answering this call rescued him and transformed him into the leader, law-giver and trusted friend of God he became. The coming Christ is identified with God's self manifestation to Moses in the mystery of a bush which burns and is not consumed - a symbol of Christ's incarnation - it points to the fire of divinity inhabiting the humanity of Jesus without consuming Him. 

'Adonai' whatever its religious origins expresses the reverence and loving devotion proper to relationship with God. It is an appeal to the Almighty to deal with us in our great need with the infinitely greater power of devoted love that belongs to the Author of our being. It expresses that ultimate trust which gives life its true vitality.