May the peace and blessings of our Lord Jesus Christ be with you this Christmas season. As we gather to celebrate the birth of our Savior, let us reflect on the profound mystery of the Incarnation, where God, in His infinite love, humbled Himself to take on human flesh.
In Jesus Christ, we see the personification of divine love. God, who is Love itself, chose to enter into our broken and fallen world, to share in our humanity, and to reveal to us the depth of His love. This self-emptying act of God’s love is a testament to His immense compassion and His desire to bridge the gap between the divine and the human.
The Incarnation reminds us that true love is sacrificial in nature. It is not self-seeking or self-serving, but rather, it seeks the good of the other above all else. God’s love for us is an embodiment of this sacrificial love, in Christ, who willingly offered Himself upon the cross for the salvation of humanity. This act of ultimate sacrifice demonstrates the depths to which God is willing to go to express His love for us.
As children of God, we are called to imitate this sacrificial love in our own lives. Just as God gave us the gift of life and free will, we are called to use these gifts to love and serve Him and others selflessly. True love requires us to put aside our own desires and preferences, and to prioritize the needs of others. By sacrificing ourselves for the sake of God’s will, we participate in the divine love that was made manifest in Jesus Christ.
In these times, where the world often seems shrouded in uncertainty and turmoil, the message of Christmas shines as a beacon of hope, love, and peace. The birth of Christ in the humble setting of a manger in Bethlehem is a reminder to us all of the simplicity and purity at the heart of our faith. It is a call to return to the essentials of our belief – love for God and love for one another.
This Christmas, let us remember that our Lord Jesus Christ came into this world not in grandeur and opulence but in humility and simplicity. He chose to be born not among the powerful and privileged but among the meek and the marginalized. This profound act of humility is a lesson for us all to embrace simplicity and to find Christ in the least of our brothers and sisters.
In the spirit of the season, I encourage each one of you to extend your hand in generosity and kindness to those in need. Let the love of Christ manifest through our actions, as we feed the hungry, clothe the naked, comfort the sorrowful, and welcome the stranger. In doing so, we not only honor the memory of Christ’s birth but also embody His living presence in our world.
During this holy season, let us reflect on the immense love that God has shown us through the Incarnation. Let us strive to imitate this love in our relationships with others, by sacrificing ourselves for their well-being. In doing so, we not only honor the example set by our Lord, but we also draw closer to the divine nature that resides within us.
Let us also take this time to strengthen our family bonds, renew our friendships, and forgive past transgressions. The family, as the domestic church, plays a crucial role in our faith, mirroring the love and communion of the Holy Trinity. Cherish these moments together, united in prayer and love, as we recall the Holy Family of Nazareth and their unwavering trust in God’s plan.
May the joy and peace of Christmas fill your hearts and homes this season. May the love that was born in the manger continue to guide and inspire you throughout the coming year. And may the grace of our Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Spirit be with you all.
I.X.
Brichtelmestunensis In Vigilia Nativitatis Domini MMXXIII A.D.
Oremus
Deus, qui nos redemptiónis nostræ ánnua exspectatióne lætíficas: præsta; ut Unigénitum tuum, quem Redemptórem læti suscípimus, veniéntem quoque Iúdicem secúri videámus, Dóminum nostrum Iesum Christum, Fílium tuum: Qui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum. Amen
O God, You Who gladden us year after year with the expectation of our redemption, grant that we, who now welcome with joy Your only-begotten Son as our Redeemer, may also gaze upon Him without fear when He comes as our judge, our Lord Jesus Christ: Who livest and reignest with God the Father, in the unity of the Holy Spirit, God, world without end. Amen.
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Although the antiphons and dates before have been fairly universally recognised throughout western Christendom, an alternative English medieval practice arose of moving all of the antiphons forward by one day (commencing therefore on 16 December) and adding an additional (eighth) antiphon on 23 December, with the acrostic thus becoming Vero cras, “truly, tomorrow”. Perhaps an example of why England was known as “Mary’s Dowry” because of the high affection held for her in this country? This is the antiphon O Virgo virginum (O Virgin of virgins), with the following text:
O Virgo virginum, quomodo fiet istud? Quia nec primam similem visa es nec habere sequentem. Filiae Jerusalem, quid me admiramini? Divinum est mysterium hoc quod cernitis.
English: O Virgin of virgins, how shall this be? For neither before thee was any like thee, nor shall there be after. Daughters of Jerusalem, why marvel ye at me? The thing which ye behold is a divine mystery.
It seems appropriate then to conclude our reflections on the O Antiphons with this last, on this the eve of the Nativity, when Our blessed Lady will fulfil all that God had intended for her from the beginning of the ages, “before the world was, I was” ever with the Son Whom she is about to bear for our redemption.
The seventh great “O” is: O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos Domine Deus noster.
English: O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Savior: come to save us, O Lord our God.
It reflects the following prophecies and Scripture:
O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Saviour:
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14 [also Isaiah 8:8; Isaiah 8:10] The Hebrew word ‘virgin’ occurs seven times in the Old Testament. It means a young woman of marriageable age, normally a virgin (Gen. 24:43). The Septuagint (the Greek translation of the Old Testament made about 150 b.c.) translated with a word more specifically meaning “virgin.” The New Testament understands Isaiah to be designating the Virgin Mary (Matt. 1:23). See “The Virgin Birth of Jesus” at Luke 1:27. Immanuel means “God with us.” The name conveys God’s promise to save, bless, and protect His children. Tradition identifies the child as the Messiah, a divine personage whose birth is above nature. It equates the Child named “Immanuel” with the Child possessing God’s titles in 9:6, and with the “Branch” of ch. 11.
Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:23 Jesus’ conception by a virgin is miraculous, announcing that God will soon redeem His people and is present with them. This quotation is the first of a number of Old Testament references Matthew uses to show that Jesus fulfills the Old Testament. A parallel thought is found in John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Highlighting the fulfilment of the Messianic prophecies in Christ (see O Adonai)
And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. Haggai 2:7 (see O Rex gentium)
come to save us, O Lord our God.
Again the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.
The sixth great “O” is: O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
English: O King of the gentiles and their desired One, the cornerstone that makes both one: come, and deliver man, whom you formed out of the dust of the earth.
It reflects the following prophecies and Scripture:
O King of the gentiles and their desired One,
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:3 Most probably the song of deliverance after the passage of the Red Sea (Exodus 15.), to which this bears a general resemblance. Moses is called the “servant of God” in Exodus 14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exodus 15:7, “And in the greatness of thine excellency thou hast overthrown them;” also Psalm 111:2; Psalm 139:14). This song, like that in Revelation 4:8, is addressed to the “Lord God Almighty.” Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as His works declare Him to be; His works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of His church, and the destruction of His enemies, which are here designed (see O Adonai and O Clavis David).
the cornerstone…
Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:16 [comp. The stone which the builders refused is become the head stone of the corner. Psalm 118:22] In contrast with the insecure refuge and false ground of confidence whereon the nobles relied, the prophet puts forward the one sure “Rock” on which complete dependence may be placed – which he declares that Jehovah is laying, or “has laid,” in Zion as a tried stone, a precious corner stone, a sure foundation. The imagery is, no doubt, drawn from the practice of Oriental kings, and notably Solomon, to employ foundation-stones of enormous size and weight at the corners of buildings. Some of those uncovered at the corners of Solomon’s temple by the Palestine Exploration Fund are more than thirty-eight feet long, and weigh above a hundred tons (see ‘Our Work in Palestine,’ pp. 38, 115). But the reference cannot, of course, be to the material structure of the temple as Israel’s true refuge. Rather, Jehovah himself would seem to be the Rock (Isaiah 26:4; Isaiah 30:29, etc.) intended; and hence the application to Christ by the writers of the New Testament (Romans 9:33; Ephesians 2:20; 1 Peter 2:6-8) was natural and easy.
…that makes both one:
“Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?” Matthew 21:42 [Mark 12:10; Luke 20:17] By the Old Testament saints, and by saints in all ages, who have ventured their souls on Him, and laid the whole stress of their salvation upon Him, and have been saved by Him; and by Satan, and his principalities and powers, by his temptations of Him in the wilderness, and by his attacks upon Him in the garden, and on the cross, and found Him to be an immovable stone, and were broken by Him; and by His divine Father, who tried His faithfulness by trusting Him with all His elect, and the salvation of them; and His great strength, by laying upon Him all their sins, and the punishment due unto them. Some render it, “a stone of trial”, or “a trying stone” by which men are tried, and discovered to be what they are, whether believers or unbelievers, sincere Christians or hypocrites; which may be known by their conduct and behaviour to Christ; if they come to Him as a living stone, and He is precious to them, they are true believers; but if He is to them a stone of stumbling, and a rock of offence, they are unbelievers, and reprobate persons, 1 Peter 2:4,
This is the stone which was set at nought of you builders, which is become the head of the corner. Acts 4:11 So the Apostles preach themselves that Christ is the foundation of all their ministry, so that the churches “…are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” Ephesians 2:20
come, and deliver man, whom you formed out of the dust of the earth.
So the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.
The fifth great “O” is: O Oriens, splendor lucis aeternae, et sol iustitiae: veni, et illumina sedentes in tenebris et umbra mortis.
English: O dawn of the east, brightness of light eternal, and sun of justice: come, and enlighten those who sit in darkness and in the shadow of death.
It reflects the following prophecies and Scripture:
O dawn of the east, brightness of light eternal, and sun of justice:
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Malachi 4:2 The sun which is righteousness, who radiates the healing rays of salvation. This Divine righteousness shall shine forth upon them that live in holy fear of the the Name of God, filling and flooding them with joy and light, healing all wounds, removing all miseries, making them incalculably blessed. The Fathers generally apply the title of “Sun of Righteousness” to Christ, who is the Source of all justification and enlightenment and happiness, and who is called “The Lord our Righteousness.” (Jeremiah 23:6) The happiness of the righteous is illustrated by a homely image drawn from pastoral pursuits. They had been, as it were, hidden in the time of affliction and temptation; they shall go forth boldly now, free and exulting, like calves driven from the stall to pasture (comp. Psalm 114:4, 6; Song of Solomon 2:8, 17).
Through the tender mercy of our God; whereby the dayspring from on high hath visited us, Luke 1:78 So praises Zacharias in his noble hymn, all this tender care for Israel (though really for all humanity, if he hadn’t guessed it) is owing to the deep love of God. Whereby “the Dayspring from on high hath visited us.” In his temple service at Jerusalem the priest must have seen the ruddy dawn rise grandly over the dark chain of the distant mountains, and lighting up with a blaze of golden glory the everlasting hills as they stood around Jerusalem. This same thought has ever been held by the Church who in her worship bids us face East towards the Lord. The thought which pictured the advent of Messiah as a sunrise was a favourite with the prophets, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For behold… Gentiles shall come to thy light, and kings to the brightness of the; rising” (Isaiah 60:1-3). “Unto you that fear my Name shall the Sun of Righteousness arise with healing in his wings” (Malachi 4:2).
come, and enlighten those who sit in darkness and in the shadow of death.
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:2 All the world was “in darkness” when Christ came; but here the Jews especially seem to be intended. “The Light of the world,” “the Sun of righteousness,” “the true Light, which lighteth every man that cometh into the world,” “first broke on man in that northern tract” by the way of the sea, “when Jesus came forward to teach and to preach in “Galilee of the Gentiles.” For thirty years He had dwelt at Nazareth, in Zebulon. There He had first come forward to teach in a synagogue (Luke 4:16-21); in Galilee He had performed His first miracles (John 2:11; John 4:54); at Capernaum. “Upon the sea coast, in the borders of Zabulon and Nephthalim,” He commenced His preaching of repentance (Matthew 4:13-17). The “light” first streamed forth in this quarter, glorifying the region on which contempt had long been poured, before bursting forth across the world, through the rays of the apostolic mission reaching through the ages to every quarter of the globe through their preaching of the Gospel.
The fourth great “O” is: O Clavis David, et sceptrum domus Israel; qui aperis, et nemo claudit; claudis, et nemo aperit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.
English: O Key of David and sceptre 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.
It reflects the following prophecies and Scripture:
O Key of David and sceptre of the House of Israel;
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” Isaiah 9:6 (comp. Isaiah 7:14-16, where the promise of “a child,” “a son,” is first made – a child who was, like this Child, to be “God with us”). The word translated “government” (misrah) occurs only here and in verse 7, it is probably to be connected with sat, “prince,” and Israel. Government was regarded as a burden, to be born on the back or shoulders, and was sometimes symbolized by a key laid upon the shoulder. Vizier means “burdened.” The Latin writers often speak of the civil power as borne on the shoulders of magistrates (Cic., ‘Orat. pro Flacc,’ § 95; Plin., ‘Paneg.,’ § 10). “His name shall be called.” It is not important whether we view what follows as one name or several. Isaiah does not mean that the “Child” should bear as a name, or names, any of the expressions, but only that they should be truly applicable to him. “Wonderful” The Messiah would be “wonderful” in His nature as God-Man; in His teaching, which “astonished” those who heard it (Matthew 7:28); in His doings (Isaiah 25:1); in the circumstances of His birth and death; in His resurrection, and in His ascension. “Wonder” would be the first sentiment which His manifestation would provoke, and hence this descriptive epithet is placed first. “Counsellor” As the Word, as Wisdom itself, as He who says, “Counsel is mine, and sound wisdom: I am Understanding” (Proverbs 8:14), He is well named “Counsellor.” None will ever seek His counsel in vain, much less repent of following it. “The mighty God” The term “El”, God, had been previously applied to the Messiah only in Psalm 45:6. It denotes in Isaiah absolute divinity; it is never used hyperbolically or metaphorically. “The Everlasting Father” If the term “Father,” applied to our Lord, sits uncomfortably with us, we must remember that the distinction of three Persons in the Godhead had not yet been revealed (in Scripture). But the reference here is indeed to the Everlasting Father, the one Creator, Preserver, Protector of mankind who is absolutely eternal. “The Prince of Peace” A “Prince of Peace” had been long shadowed forth, as in Melchizedek, “King of Salem,” i.e. “of Peace;” and again in Solomon, “the peaceful one;” and Isaiah himself had already prophesied the peacefulness of the Messiah’s kingdom (Isaiah 2:4). Compare the song of the angels at our Lord’s birth (Luke 2:14). If the peacefulness has not vet very clearly shown itself, our Lord’s kingdom has yet to come into the hearts of most men. Christ is a Prince, often so called, Ezekiel 34:24 He is so by birth, being the King’s Son, the Son of God, and by office, power, and authority; He is so a Prince as that He is a King; He is exalted to be a Prince and a Saviour; and He is a Prince superior to kings, being the Prince of the kings of the earth, Acts 5:31 and He is called the “Prince of peace”, because he is the author of peace; just as He is said to be the “Prince of life”, Acts 3:15 for the same reason: He is the author of peace between Jew and Gentile, by abrogating the ceremonial law, the enmity between them, and by sending the Gospel to both, and making it the power of God to salvation to some of each of them, and by bringing them into the same Gospel church state, and making them partakers of the same privileges and blessings, internal and external, Ephesians 2:14 and He is the author of peace between God and sinners; He has made it by the blood of the cross, having the chastisement of their peace laid upon Him, in consequence of a covenant of peace He made with his Father, who was in Him reconciling the world to Himself.
“His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onwards and for evermore.” Isaiah 9:7 The Messiah’s kingdom shall ever increase more and more; there shall be no limits to it; ultimately it shall fill the world (comp. Matthew 28:18, 19). The continual spread of Christianity tends to the accomplishment of this prophecy. That the Messiah is to sit on the throne of David, suggests, but does not absolutely imply, His Davidic descent. That descent is, however, announced with sufficient clearness in Isaiah 11:1, 10 (see O Radix Jesse). A gradual establishment of the kingdom would seem to be implied, such as is taught also in the parables of the mustard seed and the leaven. The kingdom is to be both universal in respect of extent and in respect of duration eternal. God’s jealousy of his own honour, which is bound up with the prosperity and final triumph of his people over all their enemies, will assure the performance of all that is here prophesied.
“I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open.” Isaiah 22:22 The first mention of the key of the house of David is found in the book of Isaiah, in a description of the duties of Eliakim, the royal chamberlain of King Hezekiah of Judah: And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. (Isaiah 22:20-22) The key of the house of David is symbolic for the government of Eliakim in Isaiah 22 (v.21), which is a type or symbol of the government of Jesus Christ as described in Isaiah 9. Note also that according to Isaiah, the government or kingdom of Jesus Christ is established, or founded, on a work of judgement(Isa 9:7). This is an important aspect of the key of the house of David.The key of the house of David, possessed by Christ, opens two important doors. In the travelling Tabernacle of Moses, there were two “doors”. Through the first door was the Holy Place, the first apartment. This is the door opened first chronologically in Revelation 4:1, in the heavenlyTabernacle, with the key of David. “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. And immediately I was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne.” Rev 4:1-2 The scene that John sees in heaven after the first door is opened, is a throne room (Rev 5:6-11). In this scene, the one on the throne is God the Father, and the Lamb as it had been slain is Jesus, returning to His Father from His crucifixion. There is a book or scroll with seven seals which only Jesus as the slain Lamb can open, and the seals are opened in sequence from Rev. 6:1 to 8:1. Christ as the sacrificed Lamb is the only one qualified to receive the title deed to the Kingdom, containing the names of all the saved, the Lamb’s book of life. The type of this in the Old Testament is the kinsman redeemer Boaz, who by purchasing the land of Naomi, also took Ruth as his wife. Jesus is our kinsman redeemer, who by His sacrifice bought back ownership of the earth, which Adam had forfeited to Satan at the fall. By this, Jesus also takes those faithful believer’s He has redeemed as His bride, restoring to them their inheritance. “For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.”Psalm 37:22 The second door opened the veil or door from the Holy Place into the Most Holy. On the Day of Atonement the high priest entered the Most Holy apartment of the Sanctuary or Temple, which was symbolic of the judgement of God’s people. In the Most Holy was the Ark of the Covenant, containing the standard of judgement the Ten Commandments of God (Exodus 20:2-17). The last of the seven churches is called Laodicea “a people judged” because they are living in the time of the judgement. This event is also described in Daniel: “I beheld till the thrones were cast down [set in place], and the Ancient of days [God the Father] did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgement was set, and the books were opened.” Dan 7:9-10 The books being opened in the judgement are the evidence, to include the Lamb’s book of life (Rev. 3:5), which is Christ’s last will and testament: “And for this cause he [Christ] is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.” Hebrews 9:15-17Those being judged are the professed people of God, those who claim to be the heirs of Christ, the rightful inheritors of eternal life: “For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?”1 Peter 4:17“And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.” Matthew 19:29
you open and no one can shut; you shut and no one can open:
“Then Jesus came to them and said, “All authority in heaven and on earth has been given to me.”
Matthew 28:18 Jesus here asserts that He, as Son of man, has received from the Father supreme authority in heaven and earth, over the whole kingdom of God in its fullest extent. This is not given to Him as Son of God; for, as God, naught can be added to Him or taken from Him; it is a power which He has merited by His incarnation, death, and Passion (Philippians 2:8-10), which was foretold in the Old Testament (Psalm 2:8; Psalm 8:5-8 & Daniel 7:13, 14), and with which he was imbued on the day that He rose victorious from the grave. The power is exercised in His mediatorial kingdom, and will continue to be exercised till He has put all enemies under His feet, and destroyed death itself (1 Corinthians 15:24-27); but His absolute kingdom is everlasting; as God and Man He reigns forever and ever. This mediatorial authority extends not only over men, so that He governs and protects the Church, disposes bureau events, controls hearts and opinions; but the forces of heaven also are at his command, the Holy Spirit is bestowed by Him, the angels are in His employ as ministering to the members of His body. It is with this authority that He imbues His apostles and their successors in the Church
“And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.”Matthew 6:19,
And to the angel of the church of Philadelphia write: These things saith the Holy One and the true one, he that hath the key of David, he that openeth and no man shutteth, shutteth and no man openeth: I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name. Revelation 3:7-8 Like the Philadelphians in Revelation 3 (see above ref the key of David), we must never deny the Lord, nor be overly proud of our attempts at holiness, remembering always from Whom our strength is supplied. “The keys of the kingdom of heaven” (Matthew 16:19) are not to be confounded with “the key of knowledge” in Christ’s rebuke to the hypocritical Pharisees “Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.” Luke 11:52. The keys belong to Christ, but have been committed to His Church, but not unreservedly. If the Church errs in binding or loosing, He cancels the judgement. Binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful. The Church may open where Christ will shut, and shut where Christ will open. He alone openeth so that none shall shut, and shutteth so that none can open.
Come and lead the prisoners from the prison house, those who dwell in darkness and the shadow of death.
“…To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” Isaiah 42:7. Though in Christ, the Messiah has the power to heal both physical as well as spiritual blindness, it is the latter we should interpret here. “Come and lead the prisoners” we might understand as those Jews shut up under the law, i.e. entrapped by ignorance and hypocrisy, tied to the “letter and not the spirit” of the law (cf 2 Corinthians 3:6); “from the prison house” we may understand as those entrapped and enslaved by sin and Satan; “those who dwell in darkness” i.e. the Gentiles, destitute of all divine knowledge, having not known the prophets and the law as had the Jews.
The third great “O” is:O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem Gentes deprecabuntur: veni ad liberandum nos, jam noli tardare.
English: 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.
It reflects the following prophecies and Scripture:
O Root of Jesse…
“A shoot shall come out from the stock of Jesse, and a branch shall grow out of his roots.” Isaiah 11:1 Jesse was the father of King David (1 Sam. 16:10–13). David inaugurated a great kingdom, but the greater “David” (Ezek. 34:23–25; Zech. 12:7–10), now only a tender plant (53:2), will rule an incomparably greater kingdom. All that is left of the Davidic dynasty is a stump. The privileged sons of David no less than Assyria are like trees that have been chopped down (Is 10:33, 34). But in spite of this judgement on Judah, the Lord will raise up new leadership from the dynasty of David (Matt. 1:1). Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:2). see O Adonai
“A record of the origin of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac…”Matthew 1:1–17and continues on until …and Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ. Matthew emphasizes, right from the beginning, Jesus’ title Christ—the Greek rendering of the Hebrew title Messiah—meaning anointed, in the sense of an anointed king. Jesus is presented first and foremost as the long-awaited Messiah, who was expected to be a descendant and heir of King David, so the genealogy serves the essential purpose of demonstrating this line of descent. Thus, Matthew begins by calling Jesus son of David, indicating his royal origin, and also son of Abraham, indicating that he was a Jew; both are stock phrases, in which son means descendant, calling to mind the promises God made to David and to Abraham.
“And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli…” Luke 3:23-38 Luke places his genealogy at the beginning of the public life of Jesus (Luke 3:23-38) and his account ascends from Joseph to Adam or and to God. This genealogy descends from the Davidic line through Nathan, who is an otherwise little-known son of David, mentioned briefly in the Old Testament (1 Chronicles 3:5; but also see Zechariah 12:12). The prophecy of Nathan (2 Samuel 7:12–16) understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever is quoted in Hebrews (Hebrews 1:5) and strongly alluded to in Luke’s account of the Annunciation (Luke 1:32–35). Likewise, the Psalms (Psalms 89:3-4; Psalms 132:11) record God’s promise to establish the seed of David on his throne forever, while Isaiah (Isaiah 16:5) and Jeremiah (Jeremiah 23:5-6) speak of the coming reign of a righteous king of the house of David. David’s ancestors are also understood as progenitors of the Messiah in several prophecies. Isaiah’s description of the branch or root of Jesse (Isaiah 11:1–10) is cited twice by Paul as a promise of the Christ (Acts 13:23; Romans 15:12).
Concerning the genealogies…God promised to establish the throne of King Solomon over Israel forever, (1 Chronicles 22:9–10) but the promise was contingent upon obeying God’s commandments (1 Chronicles 28:6–7; 2 Chronicles 7:17–18; 1 Kings 9:4–5). Solomon’s failure to do so is explicitly cited as a reason for the subsequent division of his kingdom (1 Kings 11:4–11). Against King Jehoiakim, Jeremiah prophesied, “He shall have no one to sit on the throne of David,” (Jeremiah 36:30–31) and against his son King Jeconiah, “Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah.” (Jeremiah 22:24–30) Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph) [e.g, Irenaeus, Adversus haereses (“Against Heresies”), p. 3.21.9j].
To Zerubbabel, God declares through Haggai, “I will make you like my signet ring,” in clear reversal of the prophecy against his grandfather Jeconiah, “though you were a signet ring on my right hand, yet I would pull you off.” (Haggai 2:23 (cf. Jeremiah 22:24) Zerubbabel ruled as governor though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah. Clearly Matthew said that the blood father (begot) of Joseph was Jacob. Matthew had satisfied the Mosaic Law by showing the male ancestry of Jesus by going through Joseph instead of Mary. Keep in mind that this genealogy shows the legal, or royal, or public record, of descent and not the human descent, hence the inclusion of Jeconiah of Solomon. Luke shows the human descent of Christ through David to be Nathan, and not Solomon; thus avoiding the curse of Jeconiah. This alludes to the possibility that Luke’s genealogy is for a different person other than Joseph i.e. but of Mary. For Mary as the birth-giver of Jesus and a Jewess – it would be through her that the genetic Davidic bloodline would be inherited by Christ. Luke as a physician and writing for Gentiles might wish to emphasise this point, as Matthew would want to emphasise the legal point for the Jews following the Mosaic Law; both concur that Christ was born of Mary, a virgin, betrothed to Joseph.
standing as a sign among the peoples;
“On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.” Isaiah 11:10 The prophet makes a further reference to the days of the Messiah and the accession of the Gentiles to His kingdom, which the apostle Paul follows, Rom. 15:12; There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. Here is the crux of this prophecy, speaking of Christ as the root of Jesse, or a branch out of his roots (Isa. 11:1), and also, a root out of a dry ground, Isa. 53:2. He is the root of David (Rev. 5:5), the root and offspring of David Rev. 22:16. He shall stand, or be set up, for an ensign of the people. When Christ was crucified he was lifted up from the earth, that, as an ensign or a beacon, He might draw the eyes and the hearts of all men upon him, John 12:32. His preaching of the everlasting gospel and the salvation He brings, in which the apostles and their successors as standard-bearers likewise by their ministry display the banner of His love, to allure us to Him (Song 1:4), the banner of His truth, under which we engage in the war against sin and Satan. Christ is the ensign to which the faithful children of God scattered abroad are gathered together (John 11:51), and in Him they meet as the centre of their unity. To him shall the Gentiles seek. We read of Greeks that did so (John 12:21; “We would see Jesus”), when Christ spoke of his being lifted up, to draw all men to Himself. His rest shall be glorious. The triumph of the Cross make even His death glorious and His resurrection and His ascension too after which He sits at the right hand of God and in the Church, that Mount Zion of which Christ has said, “This is my rest”, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jeremiah 17:12. Both Jews and Gentiles shall be gathered to Him, Isaiah 11:11. As God delivered His people, and gathered them out of all the countries where they were scattered (Ps. 106:47; Jer. 16:15, 16), so He will a second time by the powerful working of the Spirit of grace with the Word. The outcasts of Israel and the dispersed of Judah (Isa. 11:12), the diaspora to whom the apostles’ preached, the twelve tribes that were scattered abroad (Jas. 1:1; 1 Pet. 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than had remained in Israel. Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign, the Jews were jealous of Christ’s going to the dispersed among the Gentiles and of His teaching the Gentiles, John 7:35.
“And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.” Romans 15:12. That they should believe in Christ (Rom. 15:12), quoted from Isa. 11:10; where observe, First, The revelation of Christ as the Gentiles’ king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family: compare Isa. 11:1. Christ was David’s Lord (as God), and yet withal He was the Son of David (Matthew 1:1–17; Luke 3:23-38; Matt. 22:45), for he was the root and offspring of David, Rev. 22:16. Christ, as God, was David’s root; Christ, as man, was David’s offspring.—And he that shall rise to reign over the Gentiles. When Christ rose from the dead, when He ascended on high, it was to reign over the Gentiles. Secondly, The recourse of the Gentiles to Him: In Him shall the Gentiles trust. Faith is the soul’s confidence in Christ and dependence on Him. The method of faith is first to seek Christ for a Saviour; and, finding Him able and willing to save, then to trust in Him.
before you kings will shut their mouths, to you the nations will make their prayer:
“Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.” Isaiah 45:14 Sabeans i.e. descendants of Seba (Gen. 10:7); Africans (Isa. 43:3). They were “men of stature,” and engaged in merchandise (Isa. 45:14). Their conversion to the Lord was predicted (Ps. 72:10). The nations will come to worship the one God (Zech. 8:23; Eph. 3:6). Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus, Isa. 45:11-15. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification, Isa. 45:16-25. And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.
“So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.” Isaiah 52:15 Many nations shall be the better for Him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in His death there was a fountain opened, Zech. 13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew Isaiah 45:8 “Drop down dew, you heavens, from above, and let the clouds rain the just: let the earth be opened and bud forth a Saviour.” Moses’s did so only on one nation (Deut. 32:2), but Christ’s on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb. 10:22. So that this promise had its accomplishment when Christ sent His apostles to disciple all nations, by baptizing or sprinkling them. As conceived by Christ, the Great Commission linked the missionary activity of the Church with that of Christ Himself (John 14:12). As the first and greatest missionary (Heb 3:1), He came to seek and to save the lost (Luke 19:10). The church’s mission was to be patterned after His (John 20:21). As His ministry included teaching, preaching and healing (Matt 4:23), so would theirs (Acts 4:2; 5:12-16). The great ones of the nation shall show Him respect: they shall with great humility and reverence receive His oracles and laws, as those who, when they heard Job’s wisdom, after his speech spoke not again, Job 29:9, 22. Kings shall see and arise, Isa. 49:7. The mystery which was kept secret from the beginning of the world shall by Him be made known to all nations as the apostle writes, “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith” Romans 16:25, 26. The Gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the Gospel in the Gentile world, Romans 15:21. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it and rejected it (Nehemiah 9:20, 30; Micah 3:8; Zechariah 7:12; Matthew 23:34); Christ disappointed the expectations of those who looked for a Messiah according to their fancies, but outdid theirs who looked for such a Messiah as was promised (Isaiah 44:24-28; Isaiah 46:8-11).
Come and deliver us, and delay no longer.
The prayer of the Church, of those who through obedience have received faith from God, echoing the cry of God’s faithful people throughout the centuries, imploring the Messiah “to come” as the prophets foretold and as He revealed Himself to be. That, beholding the Cross, His ensign, as many as may be saved in this world, may be through baptism and share eternity with Him when He comes again at the end of all ages.
The second great “O” is:O Adonai, et Dux domus Israel, qui Moysi in igne flammae rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento.
English: 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.
It reflects the following prophecies and Scripture:
O Adonai…
“For the Lord is our judge, the Lord is our ruler, the Lord is our king; he will save us.” Isaiah 33:22 “Adonai” means “Lord” and was the Hebrew word used to replace God’s name YHWH held to be too sacred to pronounce aloud; the repetition of “Adonai” three times is common in the Scriptures, here preceding judge, ruler and king. These attributes summarise the ideal theocracy, to be realised by the Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Isa 11:4; 32:1; Jas 4:12). Jesus came to inaugurate the reign of God on earth “The kingdom of God has come near; repent and believe in the good news” (Mark 1:15), primarily by His rule in the hearts of men (Luke 17:20-21) through His saving redemptive sacrifice on the Cross (Hebrews 9:28). Ultimately we will live with Him in the fullness of the kingdom of God (John 6:40; 1 Corinthians 15) when it comes to earth “Your kingdom come. Your will be done, on earth as it is in heaven” (Matt 6:10). For as was revealed to St John the Beloved concerning the kingdom of God at the end of the ages, when Christ shall reign “Look what I have done,” Christ says from His throne “I have made all things new.” (Revelation 21:5)
“[…] but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt around his waist, and faithfulness the belt around his loins.” Isaiah 11:4-5 This refers to the kingship of Christ as “Adonai”. Only Our Lord Jesus Christ could possess all these properties, for only He as the Son of God could possess the divine judgement: for He it is who touches the hearts of the faithful and mortifies their concupiscence: and to those who will not repent, He alone can pass sentence, so that all the world will be smitten with His rod, which is His Word, He who is life itself [cf O Sapientia].
and leader of the House of Israel…
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2 echoed in St Matthew’s Gospel “And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.” Matthew 2:6 Both Christian and Jewish scholars have long held this prophecy referred to the birth-place of the Messiah. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, both are one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Ruth 1:2 and the Septuagint version of Joshua 15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, Joshua 19:15 and partly because its other name Ephratah was now disused. This prophecy is relevant regarding “leader of the House of Israel” in the antiphon (above) for the Messiah would be “born of David’s line” and Bethlehem Ephrathah is the town and clan from which king David was born (1 Samuel 16:18-23). Luke 2:11 For unto you is born this day in the city of David a Saviour, which is Christ the Lord.
who appeared to Moses in the fire of the burning bush…
And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. Exodus 3:2 This was no ordinary angel, no created being but in fact “the Angel of the Covenant”, the Second Person of the Trinity Himself, the eternal Word and Son of God i.e. Christ! If we read on we find the “angel” describes Himself as YHWH, and calls himself the God of Abraham, Isaac, and Jacob, a created angel would never do that! Some scholars believe this was a prefigurement of the Incarnation, for certain the Divine Presence is indicated by Moses taking off his sandals. This would seem to tie-in with the proto-martyr Stephen’s own preaching to the Sanhedrin concerning Christ (cf Acts 7:30-53) and the Old Covenant. Consider too these words of the prophet, Isaiah 63:9 “In all their distress he too was distressed, and the angel of his presence saved them. In his love and mercy he redeemed them; he lifted them up and carried them all the days of old.” Consider also the “angel of the Covenant” referred to in the Canon of the Mass, “…We most humbly beseech Thee, Almighty God to command these things be carried by the hands of Thy holy angel to Thy altar on high, in the sight of Thy divine majesty; that as many as partake of the most sacred Body and Blood of Thy Son at this altar, may be filled with every heavenly grace and blessing. Through…”
and gave him the law on Sinai:
And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. Exodus 24:12 Jesus said, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 25:44). In the Exodus God gives Israel new life; they are redeemed not only from the physical oppression of Egyptian slavery but the spiritual bondage and deceit involved in worship of the Egyptian gods. God commands them to worship Himself alone as their true life (Exod. 20:2-3). Accordingly, the law in its total scope sets forth the way of life. True life comes from God and involves fellowship with Him. If the Israelites obey the commandments, they will live (Lev. 18:5; Deut. 28:1-14), and if they disobey they will die (Exod. 19:21-22; 32:9-10; Deut. 6:15; 28:15-68). The ten commandments embody the core of this life. They express what true life is like in our relations directly to God (primarily commandments 1-4) and in our relations to fellow human beings (primarily commands 5-10). Christ then who “is Wisdom” i.e. “life” (see O Sapientia) is “the way of life” encapsulated in the ten commandments.
Come and redeem us with an outstretched arm.
“He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls” (1 Pet. 2:24-25) “ ‘Now is the judgement of this world. Now shall the prince of this world be cast out. And if I be lifted up from the earth, I will draw all to Myself.’ But He said this to signify by what death He was about to die” (John 12:31-33). “Dogs have surrounded Me; a band of evildoers have encircled me; they have pierced My hands and My feet…” (Psalm. 22:16). “And they crucified Him” (Mark 15:25).
Today marks the beginning of the great “O Antiphons” marking the passing of the “Golden Nights” as the Church prepares herself for the final octave (eight days) towards the Feast of the Nativity. They are recited at Vespers as the Magnificat antiphons and each emphasises a title of the Messiah. They express the hope of the prophets of Israel and the expectation of the Church.
The first great “O” is of Wisdom. O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviter disponens que omnia: veni ad docendum nos viam prudentiae.
English: 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.
It reflects the following prophecies and Scripture:
O Wisdom, coming forth from the mouth of the Most High,
“I came out of the mouth of the most High, and covered the earth as a cloud.”Sirach 24:3 explicates the meaning of St John’s opening verses of his Gospel John 1:1, “In the beginning was the Word, and the Word was with God, and the Word was God.” It also reflects the nature of “Wisdom” that IS Christ, who as the “logos” (Greek: Word) is the “ruach Elohim” (Hebrew: spirit of God) referring to the creative activity of God (Genesis 1:2), and active power (Isaiah 40:13), in providence (Job 33:4, Psalm 104:30), in redemption (Ezekiel 11:19 & 36:26-27 ), in upholding and guiding the chosen ones (Nehemiah 9:20, Psalm 143:10, Haggai 2:5), and the empowerment of the Messiah (Isaiah 11:2; 42:1 & 61:1);
reaching from one end to the other, mightily and sweetly ordering all things:
“Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.”Wisdom of Solomon 8:1 The most basic knowledge of Biblical symbolism reveals that any reference to the female gender in scripture points us to the head of that gender. The head of the woman is the man (Gen 2:23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man), the head of the man is Christ (1 Corinthians 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.) , and “the head of Christ is God”. Now which of these is ‘wisdom’? ‘Wisdom’ certainly is not the woman, because her head is the man. Wisdom is certainly not the man because his head is Christ. But since God “by wisdom founded the earth” (Prov. 3:19), and since wisdom “is a tree of life unto them that lay hold upon her” (Prov. 3:18), and since “the head of Christ is God” (1 Cor 11:3), then it only follows that it was by Christ that the earth was founded, and it is Christ who is a tree of life (cf Isaiah 11:2) to those who lay hold on Him, and it is Christ, who was with God “from the beginning” (John 1:1-2; Prov. 3:19). It is only Christ that can be this ‘wisdom’, because it is Christ who we are told, was used of God to create all things, “For by him [Christ, wisdom] were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.” Colossians 1:16-17
Come and teach us the way of prudence.
“The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord.” Isaiah 11:2-3 At His baptism by St John the Baptist, the heavens opened and the Spirit of God descended like a dove upon Jesus (Matthew 3:13–17; Mark 1:9–11; Luke 3:21–23); here the human nature of our Lord required, and received abundantly, the sanctifying and enlightening influences of the Holy Ghost; “Wisdom and understanding,” or intellectual and moral apprehension (εὐσυνεσία) the ability to perceive moral and abstract truth; “counsel and might,” or the power at once to scheme and originate, and also to carry out thought into act; “The knowledge and the fear of the Lord,” or acquaintance with the true will of God, combined with the determination to carry out that will to the full (John 4:34; Luke 22:42; Hebrews 10:7).
“[…] he is wonderful in counsel, and excellent in wisdom.”Isaiah 28:29 Christ is the “husbandman” described in this chapter of Isaiah, the wonderful Counsellor, qualified to give suitable and proper advice to the sons of men; and of “might” or “power”, to preach the Gospel with authority; in giving counsel to man, both with respect to things temporal and spiritual; and whose counsel is always wise and good, and for the best; he is “wonderful” in forming wise plans and schemes of operation; the wise plan of his works of creation and providence was formed in his vast and infinite mind from eternity; the wise scheme of our redemption and salvation by Christ was concerted by him, wherein he has abounded towards us in all wisdom and prudence; and the manner, means, time, and place, of his gathering and the effectual calling of his people, are all wisely fixed by him; and he does all things after “the counsel of his will”, Ephesians 1:11; Proverbs 3:19 “The Lord by wisdom hath founded the earth; by understanding hath he established the heavens.”
Nota Bene.Sometimes the character of “Wisdom” is mis-attributed to the Blessed Virgin Mary, largely because of an assumption concerning the use of the feminine gender and perhaps because the Church often uses readings from the books of Proverbs and Sirach (Ecclesiasticus) on Marian festivals in the liturgy. It’s important to appreciate that it is about the Messiah, her son, that the allusion to “Wisdom” is ever made in connection with Our Lady; Our Lady certainly employed “wisdom” and chose “wisely” in accepting and applying herself to the Will of God for her, but it is her son, Christ, who is “Wisdom”.
An ad hoc journal/newsletter by His Grace, ✠Jerome Seleisi, providing informative news and thoughtful reflections to enlighten, educate, and inspire action.
w/c 10.xii.23
Ordo w/c 17.xii.23
17 SUN
18 MON
19 TUE
20 WED
21 THU
22 FRI
23 SAT
SUNDAY ADVENT III
The Expectation of the Blessed Virgin Mary
Feria of Advent III
Wednesday in Embertide
St Thomas, Apostle
Friday in Embertide
Saturday in Embertide
O Sapientia
O Adonai
O Radix Jesse
O Clavis David
O Oriens
O Rex Gentium
O Emmanuel
For the week ahead
FSU Brighton
The monthly meeting of the Free Speech Union in Brighton brings together a diverse group of individuals from various backgrounds, occupations, and social statuses. Despite these differences, there is an immediate sense of camaraderie and connection among the attendees. This is because everyone present shares a common goal: the expression and support of “freedom of speech.” It is remarkable to witness how people from all walks of life can come together and unite under the banner of protecting and promoting free speech within our society. Each person contributes their unique voice and insights to the discussions that take place during these meetings, regardless of whether they are students, professionals, activists, or intellectuals.
The typical format for our meetings involves gathering and socializing before the evening’s chair calls the meeting to order. We then listen to two or three speakers, each presenting for twenty minutes, followed by ten minutes of Q&A. After a short interval to recharge our drinks and discuss the subject, the next speaker takes the stage. The subjects for these presentations can be anything, and both the subjects and the speakers are emailed prior to the meeting. The presentations are consistently well-presented, and sometimes include the use of media projection.
On this particular occasion, we were fortunate enough to have three incredibly captivating and engaging speakers who truly left a lasting impression on the audience. First up was Sebastian Handley, who delivered a thought-provoking presentation titled ‘Brex-Cellent news!’ In his analysis supported with statistical graphs from the Office for National Statistics, he delved into the intricacies of pre and post Brexit Britain, shedding light on the various implications and consequences that have arisen as a result of this monumental event. Sebastian’s insights were both enlightening and eye-opening, providing the audience with a deeper understanding of the political and economic landscape.
Following Sebastian’s captivating talk, Laura King took the stage with her intriguing presentation titled ‘Your government doesn’t love you.’ With a touch of wit and a hint of cynicism, Laura delved into the way the Tory government regards and, at times, abuses its citizens. Her sharp observations and astute analysis shed light on the power dynamics at play and left the audience pondering the true nature of their relationship with the government. Laura’s talk was not only thought-provoking but also served as a reminder to question authority and hold those in power accountable.
Last but certainly not least, George Cranswick from “Liberate the Debate” (LtD) presented ‘Freedom of Speech – Sussex-Style.’ In this captivating expose, George delved into the cancel culture prevalent at Sussex University, shedding light on the challenges faced by those who dare to express unpopular opinions. His talk highlighted the importance of fostering an environment that encourages open dialogue and respectful discourse, even when faced with differing viewpoints. George’s presentation left the audience contemplating the delicate balance between freedom of speech and the need for inclusivity and respect.
Overall, the event was a resounding success, thanks to the exceptional speakers who shared their unique perspectives and insights. Each presentation offered a different lens through which to view the world, leaving the audience with a deeper understanding of the topics at hand. The thought-provoking nature of the talks sparked lively discussions and encouraged attendees to critically examine their own beliefs and assumptions. It was truly an evening filled with intellectual stimulation and a reminder of the power of knowledge and discourse.
The Free Speech Union in Brighton fosters intellectual curiosity and meaningful dialogue, highlighting the importance of free speech and its impact on our lives. It serves as a beacon of hope, promoting respect for diverse opinions and a shared vision of a society where unity prevails. Gathering in this vibrant city reminds us of the strength that comes from standing together in the face of challenges. The Free Speech Union in Brighton is a testament to the resilience of the human spirit and our unwavering commitment to democratic principles.
PSHEbrighton
Our ongoing commitment to raising awareness about the challenges faced by students, parents, and educators in our local Brighton & Hove schools is progressing steadily. We are pleased to announce that the speech and panel discussion featuring one of our cofounders at the LGB Alliance conference is now available for viewing. This highly anticipated event showcased the expertise and insights of Eileen Gallagher OBE, who engaged in a thought-provoking conversation with a representative from PSHEbrighton. Together, they delved into the profound impact of activist teachers on safeguarding measures and the potential consequences of medicalizing gender-confused children.
During this engaging session, Eileen Gallagher OBE and the representative from PSHEbrighton together with two former teachers, explored these critical issues in great detail. They examined the various challenges faced by students, parents, and educators when it comes to addressing gender identity and ensuring the well-being of all individuals involved. By shedding light on the complexities of this situation, the discussion aimed to empower parents, school leaders, and the teaching community to effectively respond and prevent any potential harm that may arise.
The conversation highlighted the importance of understanding the role of activist teachers in shaping the educational landscape and influencing safeguarding measures. It emphasized the need for a balanced approach that takes into account the well-being and rights of all students, while also considering the potential consequences of medical interventions on gender-confused children. By addressing these issues head-on, the panel discussion aimed to provide valuable insights and guidance to those navigating this complex terrain.
Through this event, we aimed to foster a greater understanding of the challenges faced by students, parents, and educators in our local schools. By sharing this discussion, we hope to raise awareness and encourage meaningful dialogue on these important topics. We believe that by engaging in conversations like these, we can work towards creating a safer and more inclusive educational environment for all individuals involved.
The experience of one of our families was recently brought to the forefront in an article written by the esteemed journalist Julie Bindel and published in The Sun newspaper. In this thought-provoking piece, Bindel delves into the concerning issue of children being encouraged to transition to a different gender by teachers and social workers, often without undergoing proper medical or psychological assessments. The author argues that this emerging trend can be likened to a modern form of “new conversion therapy,” which raises significant concerns about the potential harm it may cause to children, particularly those who identify as same-sex attracted.
Moreover, Bindel takes aim at the Scottish Government’s proposed gender reforms, which would grant transgender individuals the ability to self-identify without the need for any medical intervention. The author expresses criticism towards this policy, emphasizing the importance of maintaining a cautious approach when it comes to matters of gender identity, especially when it involves the well-being and rights of children. By shedding light on this issue, the article underscores the urgent need to protect children from what the author describes as an “epidemic,” and to ensure that their rights and safety remain at the forefront of any discussions or decisions surrounding gender identity.
In conclusion, Bindel’s article serves as a powerful reminder of the importance of safeguarding children’s well-being and ensuring that their rights are prioritized. By raising awareness about the potential risks associated with encouraging children to transition without proper assessments, the author highlights the need for a more comprehensive and thoughtful approach to gender identity. The article serves as a call to action, urging society to prioritize the protection and well-being of children in all discussions and policies related to gender identity.
As a former professional thespian and enthusiastic advocate for amateur theatre, I had the pleasure of attending the prestigious Brighton & Hove Arts Council‘s Annual Drama Awards. This remarkable program offers not-for-profit theatrical organizations throughout Sussex a platform to present their work to broader audiences, while also honoring and acknowledging the remarkable talents of all participants involved. In a magnificent ceremony reminiscent of the ‘Oscars,’ distinguished awards are bestowed upon individuals and groups for their artistic prowess, technical expertise, and overall excellence, all in the esteemed presence of an exclusive audience.
Each local drama group participating in the competition is given the opportunity to submit one production from their autumn season. This allows them to showcase their talent and creativity on a larger platform. Once the submissions are received, a qualified adjudicator is assigned to evaluate each production. The adjudicator carefully observes a performance of the submitted production and takes note of various elements such as acting, set design, costumes, and overall execution.
In the case of this year’s Rottingdean Drama Society‘s (RDS) entry, the chosen production was “The Ladykillers,” which was adapted for the stage from the beloved Ealing Comedy 1955 film that starred Sir Alec Guinness (himself a traditional Catholic). The adaptation was skillfully done by none other than my good friend, Graham Linehan (author of “Tough Crowd“). As a fan of his work, I was particularly excited to see how he brought this classic film to life on the stage.
The production was overseen by Dean Burke, a highly skilled though new director who is an accomplished milliner and costumier by profession. His proficiency in these areas undoubtedly enhanced the authenticity and meticulous attention to detail in the production. I had the privilege of attending the same performance as Kate Dyson, a renowned actress and this year’s adjudicator. Observing her astute observation and analytical critique of the various aspects of the production, which she openly shared with the audience, was truly captivating. Following the performance, the adjudicator provided comprehensive feedback on all elements of the production, serving as a valuable learning tool for the drama group. This feedback not only identifies their strengths but also highlights areas that require improvement, enabling them to reflect on their work and make necessary adjustments for future performances.
Miss Dyson displayed a clear appreciation for the production by bestowing three Drama Awards upon members of the RDS production. Dean’s meticulous attention to detail and creative delivery was duly recognized with the prestigious Best Set Design award. Similarly, the technical crew responsible for sound and lighting also received accolades for their outstanding work, earning them the esteemed Best Tech Crew award. Furthermore, Anita Gibson, a long standing RDS player who portrayed the leading role of Mrs. Wilberforce, was rightfully honored with the title of Best Actress, one of three octogenarian actresses in this production.
I was delighted to reconnect with former acquaintances and colleagues with whom I had previously collaborated on various musical endeavors for different theatrical organizations locally. It was wonderful to encounter Julian McDowell and individuals from the Southwick Players, with whom I had the privilege of collaborating on a remarkable musical adaptation of C.S. Lewis’s “The Adventures of Alice in Wonderland” more than ten years ago. Additionally, it was satisfying to note that most attendees had selected attire befitting the occasion, and the complimentary buffet surpassed all expectations, surpassing the customary fare commonly offered at such gatherings.
In general, the participation of local drama groups in this competition provides them with an opportunity to showcase their talent while also facilitating their growth and advancement. The feedback given by the adjudicator, combined with the experience of performing in front of an audience, helps these groups refine their skills and strive for excellence in future productions.
Lunch with Students
During the question and answer session that ensued after George Cranswick’s highly informative presentation titled ‘Freedom of Speech – Sussex-Style’ mentioned above at the FSU meeting, I identified myself as a representative of Academics For Academic Freedom (AFAF) and proceeded to pose inquiries to George pertaining to the state of affairs at Sussex University. I had previously informed the AFAF chair of my determination to establish a branch in Brighton, despite the prevailing belief that such an endeavor would be impossible due to the deplorable mistreatment suffered by former philosophy professor at Sussex, Dr. Kathleen Stock OBE.
I made arrangements to meet up with George, along with two of his colleagues, who are all members of “Liberate the Debate,” the student debating society at Sussex University. We decided to have lunch in town, where we engaged in a stimulating and thought-provoking discussion about the current state of free speech on campus. Our conversation delved into the various challenges and limitations that the woke-captured Student Union imposes on the debating society, and we contemplated the possibilities of liberating it from these coercive and constraining strictures. It was truly an enlightening experience, as we explored the landscape for free expression at Sussex University and brainstormed ways to foster a more open and inclusive environment for intellectual discourse.
The harsh reality is that students and academic staff who possess open-mindedness, rationality, and reasonableness find themselves effectively hindered from initiating meaningful discussions. This unfortunate situation arises from the oppressive and totalitarian control exerted by the Student Union, which is completely dominated by woke activists. These individuals, driven by their own ideological agenda, stifle any dissenting voices and prevent the exploration of diverse perspectives. As a result, the intellectual climate on campus becomes stifling and devoid of genuine intellectual exchange. This was particularly witnessed by external observers during the “Stock controversy”.
In October 2021, a collective of self-identifying queer, trans, and non-binary students from the University of Sussex initiated a campaign to call for Stock’s dismissal, citing concerns that her advocacy of a modified form of radical feminism posed exclusionary and endangering implications for trans individuals. Students expressed disapproval towards Stock’s involvement as a trustee for LGB Alliance and her endorsement of the Women’s Human Rights Campaign declaration. Anti Terf Sussex, the group behind the campaign, asserted that Stock represented a threat to transgender people and firmly stated their stance as non-negotiable, emphasizing that their existence cannot be invalidated through reasoning. A statement posted on Instagram, attributed to an anonymous, unaffiliated group of queer, trans, and non-binary students, emphasized their refusal to tolerate any defamation or harm directed towards their community, particularly from someone whose salary is derived from their own contributions (University fees).
In consideration of safety concerns, Stock sought guidance from law enforcement authorities to implement precautionary measures, such as the installation of CCTV at her residence and the utilization of campus security personnel. Stock herself emphasized that universities should not be platforms where students simply anticipate their own beliefs to be echoed. Rather, reasoned arguments should be met with counter arguments, and evidence should be met with additional evidence, devoid of any intimidation or aggression. Months prior, Stock lodged a complaint against the University of Sussex, asserting its failure to ensure her protection and safeguard her academic freedom. A collective of more than 200 academic philosophers from the United Kingdom expressed their support for Stock’s academic freedom through an open letter, advocating her right to engage in scholarly discourse without the fear of harassment. Additionally, legal academics also signed an open letter in solidarity with Stock’s academic freedom.
Despite receiving widespread support from academic colleagues, politicians, and well-known social commentators, Stock deemed it necessary to tender her resignation. On October 28, 2021, she officially announced her departure from Sussex university, subsequently elaborating on her decision in a radio interview on Woman’s Hour on November 3. During the interview, Stock refuted allegations of being transphobic and clarified that her resignation was a result of continuous attacks from colleagues who opposed her perspectives. She asserted that these colleagues foster an “extreme” atmosphere among their students, prioritizing persuasion through lectures rather than engaging in rational discussions rooted in reason and evidence, as is customary in conventional academic environments.
Naturally, I was extremely eager and enthusiastic to reach out and extend my support to these exceptional students who were well aware of the rich history and numerous challenges faced by Sussex University. It was an absolute pleasure for me to have the opportunity to host them for a delightful and satisfying meal at a charming restaurant, where we engaged in a meaningful and productive discussion. During our conversation, I expressed a genuine interest in comprehending the dynamics and intricacies of the relationship between the debating society and the Student Union. This was crucial for me in order to gain a comprehensive understanding of the level of control they possess and the extent to which they can influence decision-making processes. Additionally, I was keen to explore various ideas and strategies that could potentially provide valuable support and assistance to the debating society, particularly through the involvement of external collaborators and partners, e.g. Speak Easy supported by AFAF and the FSU’s recently launched Ian Mactaggart Programme (which provides funding of up to £1,500 per term for promoting free speech).
It is disheartening to witness the suppression of free thought and the restriction of academic freedom in an environment that should encourage critical thinking and the pursuit of knowledge. The consequences of this control are far-reaching, as it not only limits the growth and development of students and faculty, but also hampers the progress of society as a whole. It is imperative that we address this issue and strive to create an inclusive and intellectually stimulating environment where all viewpoints are respected and valued. Only then can we truly foster a culture of learning and discovery that benefits everyone involved.
Recording ORU
Due to a series of unfortunate clashes and conflicting schedules that occurred this week, Bishop Nioclas Kelly, who serves as the episcopal administrator for the Old Roman apostolate in North America, and I found ourselves in the position of having to pre-record this Saturday’s episode of our beloved show, “Old Romans Unscripted.” Usually, our show is broadcasted live, allowing for a vibrant and engaging experience with our viewers. However, due to the circumstances, we had to forgo the usual viewers’ comments and observations that would typically appear randomly in the chat side-bar of the studio screen.
“Old Romans Unscripted” was launched amidst the Covid pandemic, a time of global uncertainty and isolation. The show drew inspiration from the immensely popular YouTube series “Anglicans Unscripted,” which originally featured my dear friend Gavin Ashenden, before his conversion to Catholicism and subsequent creation of his own show, “Catholics Unscripted.” With a shared passion for open and unfiltered discussions, Bishop Kelly and I embarked on this exciting venture, recording our one hundred and seventy-sixth episode together.
Despite the physical distance, the lockdowns brought us closer together. We were able to collaborate despite the challenges of time zones and logistical hurdles. However, as the world emerges from the pandemic, our schedules have returned to their usual demanding responsibilities. Coordinating the broadcasting of our shows has become a task that requires careful planning and flexibility. Nonetheless, we remain committed to delivering engaging content to our audience.
The success of “Old Romans Unscripted” is a testament to the power of technology and the resilience of human connection. Despite the physical distance and the obstacles we face, we continue to find ways to come together, share our insights, and foster meaningful conversations. As we reflect on the journey so far, we are grateful for the support and encouragement we have received from our viewers. Your unwavering dedication has fueled our passion for this project, and we are excited to continue bringing you more episodes filled with lively discussions, diverse perspectives, and intellectual stimulation.
It felt somewhat peculiar recording this episode not to have that interactive element present during our conversation. The live interaction with viewers’ responses is undeniably a dynamic aspect of our show, and I must admit that I truly missed that immediate connection and exchange of thoughts with our dedicated audience. Nevertheless, our conversation flowed smoothly, and we were able to delve into the topics at hand with the same enthusiasm and passion that we always bring to our show. While the absence of live viewer interaction was palpable, the essence of “Old Romans Unscripted” remained intact, and we hope that our viewers will still find value and enjoyment in this pre-recorded episode.
“Old Romans Unscripted” has not only weathered the storm of the pandemic but has emerged stronger and more determined than ever. We are grateful for the opportunity to connect with each other and with you, our cherished audience. Together, we will navigate the challenges that lie ahead and continue to explore the depths of faith, culture, and society through the lens of open and unscripted conversations.
RDS Dinner
On Thursday this week, I had the pleasure of attending the highly anticipated annual Christmas Dinner of the recently acclaimed (see above) Rottingdean Drama Society. This year, the event took place at the beautiful and prestigious East Brighton Golf Club, adding an extra touch of elegance and sophistication to the festivities. As I entered the venue, I was greeted by the warm and inviting atmosphere, filled with the joyful chatter and laughter of the thirty guests in attendance. Each and every one of them was a dedicated member or associate of the society, united by their shared passion for the dramatic arts.
The Christmas Dinner served as a delightful opportunity for these individuals to come together and celebrate the holiday season in style. The air was filled with a palpable sense of excitement and anticipation as everyone eagerly awaited the evening’s festivities to unfold. The tables were adorned with exquisite decorations, featuring sparkling fairy lights, festive centerpieces, and meticulously folded napkins that added a touch of sophistication to the overall ambiance.
As the evening progressed, the guests were treated to a delectable feast that was nothing short of extraordinary. The menu boasted a wide array of mouthwatering dishes, carefully curated to cater to every palate. From succulent roast turkey with all the trimmings to indulgent vegetarian options, there was something to satisfy every culinary preference. The culinary team at the East Brighton Golf Club truly outdid themselves, ensuring that each dish was prepared to perfection and presented with utmost attention to detail.
Throughout the evening, the Rottingdean Drama Society members and associates engaged in lively conversations, sharing anecdotes and stories from their experiences in the world of theater. It was truly inspiring to witness the passion and dedication that each individual brought to the table, as they discussed their latest projects, upcoming performances, and the challenges they had overcome throughout the year.
As the night drew to a close, the atmosphere was filled with a bittersweet mix of contentment and nostalgia. The annual Christmas Dinner had once again proven to be a resounding success, bringing together like-minded individuals who shared a deep love for the dramatic arts. The event not only provided an opportunity for the society members to celebrate the holiday season, but also served as a reminder of the strong bonds and friendships that had been forged through their shared passion.
Panto
As the week drew to a close, the highly anticipated music and choreography rehearsal took place, just like it does every week. This rehearsal is always a significant milestone in our journey towards the final performance. At this stage, we are right on track with our progress, and the cast has made great strides in learning the lyrics. This accomplishment has a positive impact on the overall process, as it allows us to focus more easily on mastering the intricate dance moves. The combination of the cast’s dedication and the structured rehearsal schedule has proven to be effective in ensuring that we are where we need to be in terms of preparation.
The lyrics serve as the foundation for the choreography, and the cast’s familiarity with them enables a smoother integration of the dance elements. This synchronization between the music and the movements is crucial in creating a cohesive and captivating performance. The cast’s hard work and commitment are evident in their ability to absorb and apply the choreography with increasing ease. It is truly inspiring to witness their progress and see how their efforts are paying off. With each rehearsal, we inch closer to achieving the vision we have for the final show. The music and choreography rehearsal is a pivotal moment that brings us one step closer to the grand performance that awaits us.
Fire in Cebu
It was only Friday evening that news reached me of the terrible tragedy in Lapu-Lapu city last Tuesday on Cebu island, where our Old Roman apostolate is based, of the terrible fire that engulfed the homes of the poorest of the poor. Fr Harold Plaza is coordinating efforts and arranging sponsors to fund relief for some 565 households, families who have lost not just their homes but all their few belongings as well. He is providing food and organising shelter. Please consider donating to this cause, such a tragedy before Christmas. You can read more about it here.
I am sincerely grateful for the numerous inquiries regarding potential seasonal gifts for my personal use. The items mentioned below, although not particularly thrilling to most, are of great importance to me in a professional capacity. Please do not feel obligated to have them delivered by Christmas Day, as I would be delighted to receive them whenever they arrive. Alternatively, you may wish to contemplate making a financial contribution using the button provided below, which would help defray the expenses associated with replacing these essential items in the future.
Please see my earlier post this week about Book Recommendations for those published or re-published in 2023. From theology to culture war there are some brilliant minds still publishing worthy, well-researched content that I heartily recommend to you for reading. These would make great additions to your own or another’s personal library, perhaps as a seasonal gift?
The second in the series of my reflections on the Sunday liturgies of Advent. Each week I offer thoughts and explanations on the theme, prayers and readings of the traditional Mass for each Sunday of Advent and the Christmas season concluding with Candlemas.
Old Romans Unscripted: Advent III
Catholic Commentary
In the News
Secular Commentary
Reflections
Omnis mundus est scaena
Conscious of the content of this newsletter being concerned with matters dramatic, the opening line of a monologue from William Shakespeare’s pastoral comedy As You Like It, “All the world’s a stage” seemed somehow an appropriate title. The monologue draws a parallel between the world and a stage, and it also likens life to a play and refers to the “seven ages of man”.
In Psalm 90, which is attributed to Moses, it is stated that our lifespan may reach seventy or eighty years if we maintain our strength. However, even the best years of our lives are filled with challenges and sorrows, passing by quickly like a fleeting moment. Philo of Alexandria, a Jewish philosopher, discusses the concept of the seven stages of human life in his work ‘On Creation’. He references Hippocrates, the renowned physician, who posits that these stages include infancy, childhood, boyhood, youth, manhood, middle age, and old age. But it would be a mistake to take this analogy too far of the world as a stage and life as a play, for both betray the deep importance of our existence despite the fleeting nature of our experience.
Given the contemplation of my own mortality ref Advent eschatology, and the recent news of Pope Francis considering his own, I am reminded of the profound realization that despite the multitude of events and crises that consume our present, they will eventually fade into the annals of history within a century or so. In the eternal realm of God, these current times, although urgent and pressing in our perception, are but transient and ephemeral moments in the grand tapestry of existence. It never fails to astonish me when I catch a glimpse of myself in the mirror, noticing the significant signs of aging etched upon my face, serving as a poignant reminder of the passage of time. And during this time of year, as one encounters both old friends and new acquaintances, there are moments when the recollection of bygone days resurfaces, evoking a sense of nostalgia and reflection. How vividly I recall those moments that once seemed so important and even eternal in their significance!
In the grand scheme of things, the events and crises that dominate our present reality will eventually become mere footnotes in the pages of history. Time has a way of eroding the urgency and significance of even the most pressing matters. What may seem all-consuming and insurmountable in the present moment will eventually be relegated to the realm of memory, as the sands of time continue to shift and reshape the landscape of human experience. While the urgency of our current times may consume our thoughts and actions, it is essential to remember that they are but a fleeting chapter in the grand narrative of human history.
As I ponder the ephemerality of life, I am reminded of the words of the poet Percy Bysshe Shelley, who wrote, “Ozymandias,” a powerful reflection on the fleeting nature of human achievements. In this sonnet, Shelley describes the crumbling statue of a once-mighty king, whose empire has long since faded into oblivion. The inscription on the statue, “Look on my Works, ye Mighty, and despair!” serves as a stark reminder of the impermanence of human endeavors. It is a testament to the fact that even the most powerful and influential figures in history are ultimately subject to the ravages of time. Those presently concerned at the more terrible aspects of Pope Francis and the Vatican Council may perhaps take comfort!
It is in this context that I am reminded of the importance of cherishing the present moment, of finding meaning and purpose in the midst of life’s transient nature. For it is in embracing the impermanence of our earthly existence that we can truly appreciate the beauty and significance of each passing moment. In Advent we should be mindful in the present moment of the commemoration of Christ’s first coming, but also of His second coming and Judgement, “Never miss an opportunity to do good” St Francis de Sales exhorts us, for as St John of the Cross says, “At the end of our life, we shall all be judged by charity.” In this season of goodwill let us remember the wisdom of one, who like Christ was willing to surrender himself for others, “Think well. Speak well. Do well. These three things, through the mercy of God, will make a man go to Heaven.” St. Camillus de Lellis.
O Antiphons
The “O Antiphons” refer to short sentences that are sung or chanted prior to the recitation of a psalm or canticle. The O Antiphons are particularly special. These seven antiphons are prayed immediately before the Magnificat during Vespers in the week before Christmas, and serve as a welcome to the birth of the Savior. They proclaim His magnificent Biblical titles and are accompanied by specific petitions tied to each title. This liturgical tradition dates back to the earliest centuries of the Church and endures to this day in monasteries, convents, and even among devout Catholics who incorporate portions of the Divine Office into their daily prayers. You may be familiar with these antiphons from the exquisite Advent hymn “O Come O Come Emmanuel.”
Each O Antiphon highlights a distinct prophetic title of the soon-to-be-born King of Kings, as foreseen in the Old Testament by the prophet Isaiah: Wisdom, Lord of Israel, Root of Jesse, Key of David, Radiant Dawn, King of All Nations, and Emmanuel. Furthermore, the original monks who compiled the O Antiphons demonstrated great ingenuity in the sequence in which they were recited. By taking the initial letter of each antiphon (in Latin) and reading them in reverse order, the phrase ERO CRAS is formed, which translates to: “Tomorrow I will come.”
I’ve written about each of the O Antiphons, exploring the theology and scripture of each one.
The Church designates three-day periods four times a year, evenly spaced about three months apart, coinciding with the start of each solar season (winter, spring, summer, and autumn), to seek blessings upon humanity and express gratitude for the nourishing gifts of nature, specifically those utilized in the Church’s Liturgy like olives, grapes, and wheat. Additionally, this occasion serves as an opportunity to express appreciation to God for the sacraments and offer prayers for newly ordained priests. These days are characterized by prayer, fasting, and abstaining from certain activities, emphasizing the importance of spiritual rejuvenation. In essence, Ember Days can be seen as quarterly assessments of one’s spiritual well-being.
The term “Ember Days” does not have any association with embers or ashes. Its origin is believed to be from the Anglo-Saxon word “ymbren,” which means a circle or revolution. Another possibility is that it is a distorted version of “quatuor tempora,” supported by similar terms used in Dutch, German, and Danish languages. The transition from these terms to Ember Days is straightforward. This practice has been a long-standing tradition in the Church. Pope St. Leo the Great, in the 5th century, mentioned the Ember Day Fasts, emphasizing their connection to Old Testament and Apostolic traditions. These were days of fasting and abstinence, allowing one full meal with meat only at the principal meal, except on Fridays when complete abstinence was required. Although not universally observed anymore, Ember Days continue to be an important part of the Church’s tradition.
Wednesday, Friday, and Saturday following Gaudete Sunday (the third Sunday of Advent) are referred to as “Advent Embertide.” These days occur at the beginning of the Winter Season (December, January, February). In terms of the liturgy, the readings for the Masses on these days align with the overall themes of Advent. The Introit for Wednesday, based on Isaias 45:8 and Psalm 18:2, focuses on the descent of heavenly dew and the anticipation of a Savior. The glory of God is displayed in the heavens, while the firmament testifies to His creative endeavors.
During Wednesday’s Mass, one Lesson is read, and on Saturday, four Lessons are read. All of the Lessons on these days are derived from the words of the Prophet Isaias, except for the final Lesson on Saturday, which is taken from the book of Daniel. This particular Lesson recounts the story of how Sidrach, Misach, and Abdenago were saved from King Nabuchodonosor’s fiery furnace by an angel. This account is accompanied by a hymn and is a common feature of all Embertide Saturdays, except for Whit Embertide.
The Gospel readings for the three days revolve around the Annunciation (Luke 1:26-28), the Visitation (Luke 1:37-47), and St. John the Baptist’s call to “prepare the way of the Lord and make straight His paths” (Luke 3:1-6).
Praying for vocations
Praying for vocations to the priesthood and religious life during Advent Embertide is crucial for the Church, especially during times of crisis. The vocations crisis has led to a shortage of priests and religious, which has impacted the Church’s ability to minister to its faithful and spread the Gospel. This shortage is particularly concerning in light of the crisis for the traditional Catholic faith in the Church, as it threatens to undermine the Church’s mission and identity. Advent Embertide is a period of prayer and fasting and it is particularly fitting to pray for vocations, as it is a period of spiritual renewal and reflection.
Praying for vocations during Advent Embertide is important for several reasons. First, it is a time when the Church is focused on the coming of Christ, and praying for vocations is a way to invite Christ to send more laborers to the harvest. Second, it is a time when the Church reflects on the lives of the saints and the importance of religious life in the Church’s history. Praying for vocations during this time is a way to honor the contributions of religious orders and to ask for their intercession in helping to renew the Church.
The current crisis faced by the traditional Catholic faith within the Church has heightened the urgency of praying for vocations. The Church is confronted with various challenges to its teachings and identity, and the scarcity of priests and religious individuals can further compound these challenges. By imploring for vocations during Advent Embertide, we seek the grace to revitalize the Church and fortify its mission of propagating the Gospel. Furthermore, there exists a pressing demand for additional traditional seminaries, as the existing facilities are inadequate to accommodate the current influx of such vocations.
Please pray for the new formation house proposed by Archbishop Vigano, and likewise our own effort to establish a formation house under my own aegis here in Brighton.
In conclusion, praying for vocations to the priesthood and religious life during Advent Embertide is essential for the Church, especially during times of crisis. It is a way to invite Christ to send more laborers to the harvest, honor the contributions of religious orders, and ask for their intercession in renewing the Church. By praying for vocations during this time, we are participating in the Church’s mission to spread the Gospel and to build a stronger, more vibrant faith community.
Practicum
The following are ways in which you may practically support the work of others for the betterment of our society and the plight of sufferers, the impoverished and defenceless.
Prayer Requests
Of your charity please kindly remember the following in your prayers: Fr Harold and the people and relief efforts following the fire on Cebu Simon – settling in at home after rehabilitation following a stroke Nick – dealing with health issues affecting his ability to participate in activities John – recently admitted to hospital for psychiatric care The Dechaine family – grieving the recent loss of a loved one The Shibler family – recovering from the loss of their home through fire Luke RIP – recently departed Alice – health issues caused by anorexia
Pray for vocations Pray for traditional seminaries and the creation of formation houses The Church – contending with the crisis of faith
Reclaim Christmas!
Start planning for the twelve days of Christmas! Arrange parties, gatherings, food buffets or meals and invite your family, neighbours and friends to feast between Dec 28 and January 12!
Become a Warrior Teacher
The Winning Mindset is an organization that recognizes the necessity for a more balanced and discerning approach to engaging with the information-rich world we inhabit. Their educational seminars are specifically designed to inspire individuals to think deeply and critically, fostering personal growth and development. By refining these skills, individuals can enhance their ability to counter popular arguments and challenge the prevailing mindset.
The Winning Mindset is an organization that recognizes the necessity for a more balanced and discerning approach to engaging with the information-rich world we inhabit. Their educational seminars are specifically designed to inspire individuals to think deeply and critically, fostering personal growth and development. By refining these skills, individuals can enhance their ability to counter popular arguments and challenge the prevailing mindset.
Last week, two dangerous amendments to the Government’s Criminal Justice Bill were tabled by pro-abortion Labour MPs Dame Diana Johnson and Stella Creasy. If passed, the amendments would remove abortion from the criminal law relating to the Offences Against the Person Act 1861 and the Infant Life (Preservation) Act 1929.
The “Johnson Amendment” would mean a woman could carry out her own abortion at ANY time, for ANY reason. The “Creasy Amendment” would decriminalise concealing the body of a dead baby who dies before, during or after birth
Baby Lily was the unborn daughter of the woman convicted and imprisoned this summer under the Offences Against the Persons Act (OAPA) for illegally procuring an abortion. Tragically, Lily didn’t survive the abortion.
Lily’s mum was sent a BPAS DIY abortion kit when 32-34 weeks (around 8 months) pregnant — despite the legal limit being 10 weeks. Within minutes of the sentence being handed down at Stoke crown court, BPAS had launched a campaign to repeal the OAPA in a bid to make the Abortion Act redundant. If the law changes, abortion in the UK would effectively be “de-criminalised” and a woman could demand an abortion right up to BIRTH for any REASON in any PLACE.
Will you help bring the deadly abortion Pills-by-Post Scheme to an end by helping us WARN women of the deadly impact that it is having?
When the Society was formed 57 years ago, SPUC was massively outspent by a far wealthier pro-abortion lobby. That’s still the case today. And that’s why they are always extremely thankful and hugely humbled when SPUC receives larger donations.
On Tuesday 28 November 2023, Labour MPs Dame Diana Johnson and Stella Creasy tabled amendments NC1 and NC2 respectively to the Government’s Criminal Justice Bill. Both amendments would decriminalise abortion.
What do the amendments do?
Dame Johnson’s amendment, New Clause 1, states:
“For the purposes of the law related to abortion, including sections 58 and 59 of the Offences Against the Person Act 1861 and the Infant Life (Preservation) Act 1929, no offence is committed by a woman acting in relation to her own pregnancy.”
This would mean a woman could carry out her own abortion at any time, for any reason. While the explanatory note claims that the amendment “would not change any law regarding the provision of abortion services within a healthcare setting, including but not limited to the time limit”, more than half of abortions are now carried out by a woman in her own home, under the pills by post policy. A woman who took abortion pills at home at any stage of pregnancy, even just before natural birth, and so ended the life of a full term baby, would not commit any offence.
New Clause 2, tabled by Ms Creasy, is in some ways even more extreme. In addition to repealing sections 58 and 59 of the Offences Against the Person Act, Ms Creasy also seeks to repeal section 60. This section deals with the crime of concealing the body of a dead baby who dies before, during or after birth. (This section is currently used when infanticide is suspected but cannot be charged due to lack of evidence.)
Appointing a Minister for Men and Boys would be a crucial step in addressing the various problems that exclusively or disproportionately affect men. By having a dedicated minister, we can ensure that issues such as male health, suicide rates, educational outcomes, rough sleeping, involvement with the criminal justice system, and victims of violent crime are given the specific attention they require. These problems not only have a significant impact on the individuals involved but also on wider society as a whole.
One of the key areas that would benefit from targeted help and intervention is male health. Men face unique health challenges that need to be addressed, and having a Minister for Men and Boys would allow for a focused approach in tackling these issues. Additionally, suicide rates among men are alarmingly high, with men accounting for 74% of all suicides. This is a deeply concerning statistic that demands immediate attention and action.
Another area where targeted support is needed is in addressing rough sleeping. It is disheartening to note that 85% of rough sleepers are men. This highlights the urgent need for effective strategies to provide shelter and support for these vulnerable individuals. By appointing a Minister for Men and Boys, we can ensure that the specific needs of male rough sleepers are addressed and that appropriate measures are put in place to help them regain stability in their lives.
Furthermore, the involvement of men with the criminal justice system is a pressing issue that requires focused attention. With men making up 96% of the prison population, it is evident that there is a need for targeted interventions to address the underlying factors contributing to this disproportionate representation. By appointing a Minister for Men and Boys, we can work towards implementing effective strategies to reduce the number of men involved in the criminal justice system and provide them with the necessary support for rehabilitation and reintegration into society.
Lastly, it is crucial to acknowledge the high percentage of men who are victims of violent crime. With men accounting for 72% of murder victims, it is clear that there is a need for specific measures to address this issue. By appointing a Minister for Men and Boys, we can ensure that the necessary support systems are in place to assist male victims of violent crime and work towards preventing such incidents from occurring in the first place.
In conclusion, the appointment of a Minister for Men and Boys would be instrumental in addressing the various challenges that exclusively or disproportionately affect men. By providing targeted help and intervention, we can work towards improving male health outcomes, reducing suicide rates, addressing rough sleeping, tackling involvement with the criminal justice system, and supporting male victims of violent crime. These issues have a significant impact on wider society, and it is imperative that they receive the specific attention they deserve.
Demand the withdrawal of sexually explicit RSHE programs promoting radical gender ideology from primary schools.
ParentPower supports Norfolk parents whose complaints about an age-inappropriate Relationships, Sex and Health Education resource promoting transgender ideology have been ignored. The resource, called ‘RSE Solution’, is provided by Educator Solutions, a trading arm of Norfolk County Council, and is used in many schools, including faith schools. Parents were shocked to learn what their children would be taught.
The RSE program teaches 7-year-olds that they are born “like a boy” or “like a girl” and must choose their gender from options like “boy, girl, and not sure”. 8-year-olds are taught about a “heteronormative” world and various gender identities. The resource also uses inappropriate images for young children.
The Church of England primary school did not consult parents properly or make it easy for them to view the material. When parents asked about critical race theory and gender ideology, the RSHE teacher accused them of bigotry. The parents sent a letter to the Headteacher questioning the need to teach radical gender ideology to young children, especially since the Department for Education (DfE) does not require it in primary schools.
The response from the school was dismissive, and the request for an independent evaluation of the resource was rejected. The parents filed a formal complaint with the DfE, but no investigation has been initiated yet. Ofsted claimed they couldn’t act and referred the complaint back to Norfolk County Council. Despite media coverage, the school’s leadership refused to collaborate or compromise. This case highlights the challenges parents face in protecting their children and the lack of accountability within the education system.
The local authority, DfE, Church of England, OFSTED, and the local MP have all failed to address the parents’ concerns. Similar RSHE materials are used in schools across the UK. While this petition focuses on Norfolk, it is relevant to schools nationwide. Support the petition to demand the withdrawal of sexually explicit RSHE programs promoting radical gender ideology from primary schools.
Don’t Divide Us is Britain’s common-sense voice on race. We believe that all people should be treated equally irrespective of skin colour or ethnicity and that Britain has made good progress towards achieving this. We are concerned that this progress is being undermined in schools by teaching that creates divisions. We are leading a coalition of like-minded groups who see similar moves in schools from groups promoting highly contested ideas about sex and gender.
Unproven assertions about race, gender and sex are being introduced into schools by activist influenced groups who are more concerned with promoting political interests than in educating the next generation.
Schools have a duty under the 1996 Education Act to teach impartially and in ways that are compatible with the values of parents. This has wide support: 69% of parents polled for our report agreed that schools should teach in an impartial way. Critical Social Justice (CSJ) – whether the focus is race, sex or gender – is a politically partisan ideology that goes against majority norms and beliefs on these issues and condemns alternative views as being ‘part of the problem’. CSJ dismisses impartiality and objectivity as a political ruse rather than something essential for education.
As an ideological creed CSJ is not suited to promoting positive child development. Introducing radical ideas about race, sex and gender within schools can cause confusion and anxiety. These radical claims disrupt children’s psychological and emotional world in order to normalise a one-sided, pessimistic and anxiety-inducing world-view where there is nothing but oppressive relations of power.
Please sign our petition if you agree with us that: schools should not teach children that they either have ‘white privilege’ or ‘black oppression’ schools should not teach children that there are many genders schools should teach traditional subjects without seeking to influence children politically
