Queen of the heavens, we hail thee,
Lady of all the angels;
Thou the dawn, the door of morning
Whence the world's true Light is risen:
Joy to thee, O Virgin glorious,
Beautiful beyond all other;
Hail and farewell, O most gracious,
Intercede for us alway to Jesus.
V. Vouchsafe that I may praise thee, O holy Virgin.
R. Give me strength against thine enemies.
Let us pray.
Grant us, O merciful God protection in our weakness: that we who celebrate the memory of the Holy Mother of God may, through her intercession, rise again from our sins. Through the same Christ our Lord. Amen.
From The Monastic Diurnal (London: Oxford University Press/Lancelot Andrewes Press, 2006).
"Thou the dawn, the door of morning whence the world's true Light is risen..." This line gets me every time. There is something so intrinsically powerful in these words. Mary, the gate, the womb which bore life and light, is likened to the dawn of morning. Living on a mountaintop, I interpret this through my somewhat foggy lenses--dew, deer grazing about, sunrise breaking the foggy mist, and life stirring to begin a new day. The natural overtones are not missed. The sun rising in the east and setting in the west, punctuating our time each day with remembrances of Christ rising from the tomb, bursting forth from the womb, and the evil in the world lurking at the setting sun. Mary the door, the vessel which the Word passes to bring the true Light into our existence. Such a simple prayer but one that is pregnant with meaning--pun intended.
I have found the additions of the Final Antiphons of the B.V.M. a welcomed and inspiring addition to the final office of the day, Compline. Seasonally, they move with the fluidity of the Church calendar, providing a definite incarnational emphasis within each season.
As a life-long Episcopalian, I was not raised in the Marian tradition of the Church. I must admit that I found it rather odd that Episcopalians would even pray for Mary's intercession--playing at some Roman fantasy. But in time, in prayer, and in theological education, I discovered that one cannot fully understand the Incarnation, or even the person or work of Jesus Christ, without a deep appreciation for the role that Mary plays in whole narrative. For Episcopalians, veneration of the B.V.M. is not tantamount to an ecclesiastical identity crisis, it is our expression of our desire for catholicism in the broadest sense.Mary, I believe, is the greatest source of unity for the Body of Christ. Walsingham's appearance, furthermore, is perhaps the greatest and most accepted account of Our Lady among Eastern Orthodox, Roman Catholics, and Anglicans today. However, her identity must be rescued from the extreme wings of the church which beset her into highly repressive circles of clericalism and misogyny which grows out from a repressed sexuality. How could someone hold Our Lady in such high regard and yet refuse to accept women celebrating at the altar, in the threefold offices of deacon, priest, and bishop? It's quite telling of something of an identity crisis, and one that I suspect is rooted in the mystery of human sexuality.
Here, I would commend my friend Kenneth Leech's excellent (and rather humorous) essay "Beyond Gin and Lace," as means to understand the phenomenon of which I allude.
Nonetheless, Our Lady withstands the test of time. Her powerful intercession on our sinful behalf has aided me in more times than I can count. I feel certain that by veneration--read, not worshipping!--that Our Lady can help show us the way to her beloved Son, Jesus Christ who stands ready with open arms to embrace us no matter what. Thanks be to God!
