The O Antiphons; O Dawn

December 21

O Morning Star, splendor of light eternal and sun of righteousness: Come and enlighten those who dwell in darkness and the shadow of death.
Isaiah 9:2

Reams have been written about the word "righteousness." It's a great Biblical word and a wonderful church word. It is hyper-characterized from "right" which should suffice. Making "right" into  "righteousnes," amplifies the meaning of the word. To be right is not necessarily to be righteous. "Righteousness" implies that a legal decision has been made. Judgement has come down and you are in good standing. Sigh of relief!

In today's antiphon, we are asking for the sun of righteousness, the morning star, the original light to come and shine on us, wipe out our darkness, cast out the shadow of death. This righteousness the we seek is a step beyond the mere covenantal righteousness of Hebrew Scripture. This is a brand new sort of righteousness that comes and shines on everyone. Your history, your failings can not blot out this light. A decision has been made, not a legalistic one but one of love. And that is very good news indeed.

You will be righteous before God because of this light. 

The O Antiphons: O Key of David

O Key of David and scepter of the House of Israel; you open and no one can shut; you shut and no one can open: Come and lead the prisoners from the prison house, those who dwell in darkness and the shadow of death.
Isaiah 22:22 and Isaiah 42:7


Christians will tell you that Jesus is the single and exclusive means of salvation. The key of David is the key to the Kingdom. It opens. It shuts. Jesus in this antiphon doesn't HAVE the key; he IS the key. This takes us into "cosmic Christ" territory, but that's where we need to be in order to fathom the freeing of prisoners and the enlightening of those in darkness and in the shadow of death. 

When we pray "Almighty God, to know you is eternal life and to serve you is perfect freedom," we are talking about that eternal life and the freedom that is ours when we surrender to Christ. It is this release that we pray for in this antiphon. 

The O Antiphons: O Root of Jesse

December 19

O Root of Jesse, standing as a sign among the peoples; before you kings will shut their mouths, to you the nations will make their prayer: Come and deliver us, and delay no longer.
Isaiah 11:10 and Micah 5:2 and Romans 15:12



Ours is an incarnational faith. How many times have I heard that! Jesus was, and arguably is, present to us in the flesh. He lived and died on this earth, as a human being. Never a wispy, semi-angelic being whose experience of earthly life is, at best, vicarious, Jesus understood everything about this life. Here is a God who has bloodlines, appetites, a neighborhood. If there is any doubt, the art work today shows a plant with a root, piercing the earth, drawing sustenance from it. 

Those of us who enjoy police procedurals on television will understand that Jesus' DNA would have been all over the place in his day and just after. Traces of his physical being existed. The Word made flesh indeed, intentional, knowable, easy to be with. 

In the Hebrew Scriptures, references to the "peoples" and the "nations" are understood as meaning Gentiles, those outside the preferment of God's people Israel. Isaiah is known for drawing these others into the blessing of God. Standing within the tribe of Judah, a descendant of Jesse and Jesse's son David, Jesus shuts the mouths of those in authority and receives the prayers of all humankind. 

The O Antiphons: O Adonai

December 18

O Adonai, and leader of the House of Israel, who appeared to Moses in the fire of the burning bush and gave him the law on Sinai: Come and redeem us with an outstretched arm.  Exodus 3:2 and Isaiah 33:22

When I first began to study Scripture in earnest, I was surprised to find the concept of redemption in the Hebrew Scriptures. Perhaps I wasn't alone in thinking that redemption was a thoroughly New Testament idea. But now, creation and redemption seem to me to fit perfectly and inevitably together. 

Adonai, a Hebrew word meaning Lord, is a word I love to say. It feels ancient and daring, which it is. Asking God for redemption takes courage and faith. Calling Jesus Adonai pulls the redeeming acts of God together: God's call to Abraham, toMoses, the Exodus, the desert wandering and the Law, exile and return, the Incarnation, Crucifixion and Resurrection - many acts or one act? 

The O Antiphons: O Wisdom

O Wisdom, coming forth from the mouth of the Most High, reaching from one end to the other, mightily and sweetly ordering all things: Come and teach us the way of prudence. Isaiah 11:2-3 and Isaiah 28:29

Through Jesus, we are able to partake of the Wisdom of God. This does not make us bright or bold, but small and humble. With Jesus, we rest in the Father who "mightily and sweetly" ordered all things. Notice that we are asking to be shown the way of prudence; this is a wisdom beyond answers, a wisdom beyond even questions.


The only wisdom we can hope to acquire
Is the wisdom of humility: humility is endless.    T.S. Eliot  from "East Coker"

The O Antiphons

Present in liturgies from as early as the 5^th Century AD, the O Antiphons are so called because they each begin with “O” and a Scriptural name for Jesus. We do not commonly use the “O” in addressing anyone in these modern times. It is reserved for hymns and prayers, and here it is for us.

The O Antiphons are prayed during the last week of Advent, from December 17 to December 23. Traditionally prayed at evening prayer, they can be prayed at any time, at breakfast, on coffee break, when lighting the Advent Wreath, any time at all.

Each antiphon is directly derived from Scripture, mostly from the prophet Isaiah the. References are cited in small print after each antiphon. 

No longer the exclusive province of monasteries, the O Antiphons are used in many Christian denominations, both Catholic and Protestant.

Most of all, they capture the spirit of Advent, voicing our eagerness for the coming of our Savior and for all that he will accomplish in our world. So take a few moments each day in the last week of Advent and pray the O Antiphons. Let their urgency direct your own desire and their charm bless your days. If their words sound familiar, it’s because they are the original texts for the favorite Advent hymn, O Come O Come, Emmanuel.

In the coming days, I will post each antiphon and offer a brief reflection on it. 


If you want to hear the O Antiphons sung by the monks at the Society of Saint John the Evangelist, use this link.

A Year of Living Julianly

In this, my second year of affiliation with the Order of Julian of Norwich, I decided to up the ante on my commitment to my vows and to the study of Julian's Revelations of Divine Love. Affiliates of the Order of Julian are expected to make a life-long study of Julian's writings. This is both an easy and a hard thing to do.

Julian wrote only one book, the above said Revelations. They are 86 mostly short chapters detailing showings received by Julian after a serious illness over the course of a day and a half. It's not very much.

But it is. There is such a depth and tangle of theology in the showings that it can truly take a life time to master. Moreover, written in the late 14th Century, in late Middle English, Julian's writings, even through a careful, scholarly and loving translation are grammatically, syntactically and stylistically challenging. It is too easy to get bogged down in all the adjectives and the continual citing of God's great love. A reader could think she understands the broad strokes and dismiss the whole thing as "sweet" or "quaint" and never grasp the fierce truth that was revealed to Julian.

So, I decided to stretch out this my fourth reading the the Revelations over an entire year. After some mathematics, I confirmed that about 4+ days for each of the 86 chapters would make it to a year. This allows a day here and there for skipping the reading. It also allows more days to be spent on the very lengthy Chapter 51.

I am also keeping a journal with my commentary on each chapter. My journal is a handsome dark blue leather one with heavy lined pages and a ribbon bookmark. It is itself a commitment. I am currently on Chapter 14, having begun in mid September.

The translation I am using is by Father John-Julian, the founder of our Order. He is a man we love dearly and whose scholarship and intellect are, to me anyway, boundless. His translation is both accessible to the modern reader and observant of Julian's voice. In his The Complete Julian of Norwich, each chapter is annotated as well. Bonus!

Taking so much time over each small bit of writing has been itself a revelation to me. I have the luxury of pausing over a particular sentence or even one word that I passed over in earlier readings. Consider this statement from God to Julian,

See, I am God. See, I am in everything. See, I do everything. See, I never lift my hands from my work, nor ever shall, without end. See I lead everything to the end I ordained for it from without beginning by the same Power, Wisdom and Love with which I made it. How could anything be amiss? Chapter 11

The repeated use of the word "see" is crucial. God asks that Julian see this which it is not easy for her to do. Nor is it easy for us. God never lifts his hand from his work. This is hard to believe, hard to see. It is also easy to believe. God created from Power and Wisdom and Love. Of this we have no doubt. But is God in everything? In terrorist attacks? In terminal illness? In addiction and suicide?

Julian lived through three bouts of the bubonic plague in her town of Norwich. She lived at a time of terrible historic and religious upheaval as well. If we have reason to ask where is God in all this trouble, she had reason as well.

God did not explain himself to Julian. He revealed himself. This was enough. The knowledge of God, the grace that brings that to us in any way, even for a split second, is enough. Julian did not need a rational explanation, not should we. Seeing is believing. May we have eyes to see.

More in the coming weeks and months.