Mary, Dawn of Morning

From the Feast of the Purification of the B.V.M. through Wednesday in Holy Week, the Final Antiphon of the B.V.M. at Compline is the Ave, Regina caelorum.

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!

The Daily Office: Readings from the Early Church

One spiritual practice that I adopted some time ago, is to read a passage from Saint Benedict's Rule prior to saying Compline.  This gives me a time of reflection from something grounded in tradition, non-Biblical of course.  Recently, I accidently left my copy of The Rule at my brother's house whilst on a family trip and so I turned to my book shelf to find something suitable as a replacement.

I quickly located my copy of Bob Wright's classic, Readings for the Daily Office from the Early Church (New York: Church Publishing, 1991) and his supplemental They Still Speak:  Readings for the Lesser Feasts (New York: Church Publishing, 1993).

Those who know this giant scholar, priest, and historian in The Episcopal Church know that these two volumes represent sound research, a faithful translation of the texts, and shaped according to the 1979 Book of Common Prayer Daily Office calendar.

J. Robert Wright is the Saint Mark's Church in the Bowery Professor of Ecclesiastical History at The General Theological Seminary in New York.  He was awarded the St. Augustine's Cross by the Archbishop of Canterbury for his contributions to the wider Anglican Communion.  Friends of mine who have had him as a teacher in seminary speak reverently about him.

While the publishing date may seem old to some, these texts still "speak."  The readings are arranged daily and contain sermons and writings from the early Church Mothers and Fathers.  He has included works from Dame Julian of Norwich as a move to be broader.  Wright offers in the preface his task of compiling the readings and dealing with issues of sexual inclusion in language.

A good example of how these two texts bear relevancy with the Daily Office. The Old Testaments readings for Morning Prayer, recently, have been covering the Jacob v. Esau story.  Wright paired these with a sermon by Irenaeus who brought a Christian interpretation to these texts from Genesis.  It was fascinating, for me, to have incorporated this insight from the Patristic era into my daily prayer life.  It was then that I was sold on using these texts with my Daily Office readings.

Those of my brothers and sisters who fancy The Anglican Breviary will already know of a similar incorporation of Patristic sermons and texts which are combined in the breviary.

I commend any practice of incorporating these additional non-Biblical readings from the early Church into our corporate opus dei.

Remember! Blessed Charles, King and Martyr Part 2

Upon further investigation, I wanted to confirm that Blessed Charles was added to the Kalendar in the 1980 Alternative Service Book in the Church of England as well as the Anglican Church of Canada's The Book of Alternative Services (1985).  No collect contained in either.  However, a new collect was added in the CoE's Common Worship and is cited below.

King of kings and Lord of lords,

whose faithful servant Charles

prayed for those who persecuted him

and died in the living hope of your eternal kingdom:

grant us by your grace so to follow his example

that we may love and bless our enemies,

through the intercession of your Son, our Lord Jesus Christ,

who is alive and reigns with you,

in the unity of the Holy Spirit,

one God, now and for ever.  Amen.

Remember! Blessed Charles, King and Martyr

It is as natural that the Church of England should keep this day as it is that Christ's universal Church should keep Saint Stephen's martyrdom.

John Keble, in a sermon on the Feast of Blessed Charles 

On January 30, 1649, the "White King," Charles I of England was led to a scaffold outside of the palace of Whitehall in London to be executed.  He was later buried inside St. George's Chapel within the grounds of Windsor where he rests in peace to this day.

One cannot boast membership in the Society of King Charles the Martyr and neglect his feast day in the blogosphere.  Sadly, I'm away from Sewanee this weekend and unable to attend the Commemoration Mass for Charles.  Perhaps an elucidation of Charles may serve as my penance...

Charles I, the martyred King of England, is remembered today in some parts of the Anglican Communion--depending on one's slant towards monarchy and high churchmanship.  When the monarchy was restored under Charles II, the martyred king was added to the Kalendar for commemoration and stood firm on January 30th until the reign of Queen Victoria, when the Commons had petitioned the Queen for his removal.

Charles has never been officially canonized, at least in the Roman sense, in the Anglican Communion simply because there is no known process of creating saints--a relic of the Reformation for sure.  Thus, Charles receives the title, "Blessed Charles."  According to John Moorman in his work, A History of the Church of England, Charles stood, "as a symbol of the patient sufferer who lays down his life for his creed and for his Church."  Charles was a firm believer in the Divine Right of Kings and could be accredited, if for nothing else, for the appointment of William Laud to be Archbishop of Canterbury.  Charles was not a savvy politician, his policies of enforcing the Prayer Book on the Scots proved disastrous.  The effects could be easily sensed even in 2009 when I stepped inside St. Giles Cathedral in Edinburgh!  

Whether or not you agree with Charles and the succeeding history surrounding his cause for inclusion on the Kalendar, he died a martyr's death, and certainly won the hearts of many of his countrymen.

Today, the Society of King Charles the Martyr exists 1) to pray for the Anglican Communion; 2) to promote a wide observance of 30th of January as the Feast day for this martyr; and 3) to work towards the reinstatement of Blessed Charles on the Kalendar of the Book of Common Prayer throughout the Anglican Communion.

According to the scholarly source, Wiki-pedia, The Church of England added Charles in the 1980 Alternative Service Book as well as a collect included in Common Worship.  He is not contained in the Episcopal Church's Lesser Feasts and Fasts.

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Icon of Charles, King and Martyr, 2009.  

Acrylic on Wood.  Author's private collection.