O Root – 3rd Advent Meditation

O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardare.
O Root of Jesse, that stands for an ensign of the people, before whom the kings keep silence and unto whom the Gentiles shall make supplication: come, to deliver us, and tarry not.


Blood, the old saying goes, is thicker than water.  It’s an old slam against Christians – who are just as human as anyone else: the water in question is found in the Baptismal Font. But often, when in a tight space, a Christian, just as much as anyone else, will “stick to his own kind, one of his own kind”. If you’re at all familiar with Christians on the internet, you see it all the time: we’ll stand with “our own kind” over Brother Christians almost any day.

And our own kind – our blood – is measured in race, or sexuality, in nationality, although sometimes we dress it up as “religion”: A “Christian Civilization” as against “Arabs” or Muslims.  We ignore that there are Christians there too – because religion is just one of our things to cover the blood issue.  Blood is thicker than water, after all.  In extremes, this turns in to White Supremacists (who even steal an image of the Crucifixion for their propaganda about “White Man Crucified”), but we do it all the time: any time there is an “us” versus a “them”, an “in group” versus an “out group”, we’re saying blood is thicker than water.  Gangs, fraternities, alma maters with historic grudge matches, Yankees and Confederates, Communists and Capitalists, race, nationality, even sex becomes a division in the body of Christ.

Before I go any further, this is not an appeal to moral relativism: it is possible to be right or wrong.  Nor is it an appeal to a false Ecumenism: Jesus, himself, said, “Not all who say ‘Lord, Lord’ are mine”.  Rather it is an appeal to recognize Jesus’ supremacy over all the powers of our world.  It is possible to be either inside or outside of Jesus’ posse: but the response to finding someone outside the posse is evangelism, not hatred.

All the powers – the bloods – of humanity are in one of two toggled positions: either bringing people together under Christ, or else bringing people together apart from Christ.  That coming together apart from Christ can look so very much like Christians that we get side tracked into not seeing the bad stuff.  How many Christian groups get all interfaith warm and cuddly without trying to preach the Gospel?

One of the Great Miracles of Christmas is how God arranged the world. The Fathers of the Church, and also our liturgy, praise the Pax Romana, the peace enjoyed by so much of the known world at that time because of Rome’s political and military hegemony.  It was all for Rome’s own purposes, of course: draining the world of resources and making Rome wealthy; but it held the world in peace so that the Gospel could be spread.  There was a common language, a common cultural understanding – even among different races and tribes – that made it so easy for the early Church to grow.  Compare this to other modern political “unifications” that only force people together without any sense of peace, that often play both ends against the middle to keep all the people arguing and allow an elite group to remain in power, as often the British did in their empire and colonies. (And African Proverb runs, “If you pass a pond and two fish are fighting, you know the British have been there.”)  We are still cleaning up those messes in Africa, the Middle East, and Ireland.  Rome was a pagan empire used by God.  England not hardly at all – though it was Christian in name. The same is true of any other “empire” in your life.

Have you ever seen an Empire on parade like on Gay Pride Day?  Or have you seen the blood feuds of Europe carried over into American meeting halls and St Patrick’s Day Parades? It is recorded that when the Saxons first came to England, the Celts refused to send them clergy to teach them the Gospel simply because they were Saxons.  Red gangs versus Blue gangs, Nortenos vs Surenos, the list goes on and on.

At several points in my life I wanted to “bring my colors” into Church.  Have you heard about the people who try to wear rainbow sashes to communion?  Once upon a time that was me – although we didn’t do sashes back in the day.  It’s not enough to stand before God at his Altar: I needed to bring my own kingdom with me.  I wanted a church that was “Gay Friendly” without ever asking if I was being Christ Friendly.

I’m not alone there, bringing my flag.  I know about controversies over General Lee’s battle flag being flown at his own parish in Virginia, but what about all those churches with US flags in them – no less a symbol of division and hate to many? Or Grace Cathedral (Episcopal) here in San Francisco, which is decked out in so very many Union Jacks and Royal Standards as to make one think one is in Londonderry just after Marching Season.

And I don’t need to point out that the Monarchs of England (and other places, like Russia, Serbia, Greece) enjoy status as Church functionaries too.

The antiphon today calls Jesus an “ensign of the people, before whom the kings keep silence.” This is not an Republican cry against Monarchism.  Jesus is not here to free us from the oppression of monarchies, or to give us monarchies to free us from the Majority Tyrannies of the mob.  Jesus – contrary to almost every thing the Secular Left and the Secular Right (through their dupes in the Church) say – had no political agenda.  He didn’t “liberate” anyone or preach liberation of any kind. He was not a pacifist, but neither did he get into the political squabbles of his day. The Jews erroneously expected their Messiah to to come and liberate them from Rome. Christians today, no less erroneously, expect Jesus to liberate us from Big Gov’t, from Sexism and Homophobia, from racism, from war.  He’s not come to solve the problem of Islamic Extremism or the Syrian Refugee Crisis.

Jesus makes all those things shut up – not go away.  Makes them be silent in your heart by virtue of your having entered into his kingdom.

And in the silence, you can be saved.

O come, O Rod of Jesse free,
Thine own from Satan’s tyranny;
From depths of hell Thy people save,
And give them victory o’er the grave.

The problem with every “Us/Them” division is that the people on “the other side” are no less icons of the Living God, no less in need of grace, no less worthy of heaven than the people on “our side”.  Gospel was needed in the Concentration Camps of Germany: by both the inmates and the Nazis.  Salvation was needed in the Soviet Gulags no less by the prisoners than by the guards.  the Gospel in America is needed by the KKK and the poor whites whom they brain wash just as much as by the poor blacks that they bully and kill.  Jesus is needed both by the Stupid Party and by the Evil party – apply those labels any way you wish.  It works.  Any tyranny of division is Satan’s own.  Yes, there are lines and borders and even language and race divides us, however any failure to see “them” as God’s children needed the Grace of Jesus is caused not by the reality of the situation, but by Satan.

Again, this is not an appeal to amorality, or to any false union for becoming Christian means leaving idolatry behind, be it of states, sodomy, or sola scriptura.  But we are called to bring the Gospel to all, and to avoid the luxury of human enemies. All us and them is just you and me and I can not be saved without you.  Blood may be thicker than water, at least in viscosity and specific gravity, but just as our baptism makes us one in Christ, so our common humanity makes us one before God’s throne.  In the final accounting no one in the Church will be allowed to say “Those people were not fully human, so we didn’t bother bringing the Gospel to them.”

And by bringing the Gospel: which means preaching and living it we are saved.

O Lord: 2nd Advent Meditation

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.

Lord and Ruler the house of Israel, who appeared to Moses in the flame of the burning bush and gave him the law on Sinai: come, and redeem us with outstretched arms.

The redemption prayed for in this antiphon has happened – as mentioned in the last meditation: we are once again set to be free to enter into the dance with God.  We can, however, insist on a return to the “slavery to our own reasonings”.   It’s a path I well know: because I want to be Christian, but, you know, not all the way.

To call the divine child “Adonai” is a theological claim, a heavenly claim.  To call him “Dux” or, as in a few days time, “Rex”, is a temporal claim, an earthly claim.  If you will, it is a political claim. In Greek it is usually rendered “Kyrie” which is a title for Caesar.  In Latin the title is usually “Domine” here, however, the text takes up the Hebrew word, one of the Divine Names – using it untranslated, to better make the theological point: this is God in the Flesh. As noted, it’s backed up with a temporal title, “Dux” or “Duke”.  God was both of these things to Ancient Israel until they begged for an Earthly King “like the other tribes”.  God said this desire for a visible, human Dux was a rejection of his kingship.  In his mercy he gave them what they asked for, first a “king that looked like a king” in Saul, then a king that acted like one in David.  Perhaps in a divine show of humor, he became one of the children of that earthly kingship: in and by himself returning the throne and crown to himself. As he is the Lawgiver in heaven through Moses, so he is the lawgiver on earth through his Church. The divine and the earthly are joined in this man: Christ is both God and Man and he is Lord of Heaven and Earth, both Adonai and Dux.

O come, O come, thou Lord of might,
Who to Thy tribes on Sinai’s height
In ancient times didst give the law
In cloud and majesty, and awe.

What would it mean for a human person – or nation – to call this God-Man, “Adonai et Dux”?  We know that Jesus, himself, said that just saying this was enough:

Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum caelorum: sed qui facit voluntatem Patris mei, qui in caelis est, ipse intrabit in regnum caelorum. 

Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. 

Matthew 7:21

Saint Paul adds: Et nemo potest dicere, Dominus Jesus, nisi in Spiritu Sancto. And no man can say the Lord Jesus, but by the Holy Ghost. (I Corinthians 12:3) Simply saying it is not enough – there is the doing. Saint James says, “Estote autem factores verbi, et non auditores tantum: fallentes vosmetipsos.” But be ye doers of the word, and not hearers only, deceiving your own selves. (1:22) Saying is a start: but doing is the key.

I am aware at how good I am at saying.  I am equally aware at how good my friends are at calling bull-pucky.  I am thankful for my friends, liberal and conservative, Christians and not, who have challenged me since High School: saying you cannot be both Gay and Christian without warping one or the other beyond all recognition – so much so as to no longer need the name.  I’m sorry it took most of my life to hear them, but I am thankful for them.   Ditto the people who call bull-pucky on my lack of charity or, most recently, on my sloth.  Saying, “Jesus is Adonai and Dux” means a serious essay towards fixing things over which he’s not Lord. I have learned to hear my Holy Guardian Angel saying “Stop That”.  Just gotta learn to listen…

Thing is, Jesus makes it clear it’s possible not to get this point at all.

Multi dicent mihi in illa die: Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo daemonia ejecimus, et in nomine tuo virtutes multas fecimus? Et tunc confitebor illis: Quia numquam novi vos: discedite a me, qui operamini iniquitatem.

Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name? And then will I profess unto them, I never knew you: depart from me, you that work iniquity.  

Matthew 7:22-23

It’s possible to spend your entire life going to church or thinking “spiritually” but never change your bed, your food, your social patterns.  It’s possible for people to look at you and say “Yeah, he’s a Christian, but I’m thankful he’s not that sort of Christian: he’s kinda cool.”  Or, if they are your friends, really, they may challenge your integrity on that point.  Be sure to listen then – it may save your soul.

There will be preachers and prostitutes, pious peddlers and impious pastors, popes, police, patriarchs, politicians, and you and I standing before the throne at the last day: will our lives – or only our words – say “Adonai et Dux”?

What do your friends think?

O Wisdom: 1st Advent Meditation

By way of introduction I have been posting meditations on the “Great O” Antiphons since I was Chrismated in 2002. There are seven in the Tridentine liturgy plus one more from the Sarum Rite. These 8 antiphons space out rather nicely over the 40 days of the Byzantine Rite Advent Fast which starts today, 15 Nov. I will, God Willing, post on 20th, 25th, and 30th November, 5th, 10th, 15th and 20th December. For a good bit of history (as well as html Frames!) see Fr Z’s page here. He also does meditations on the Antiphons and some of my RCC and even WR friends may appreciate his take more!


Sapientia, quae ex ore Altissimi prodidisti, attingens a fine usque ad finem, fortiter suaviter disponensque omnia: veni ad docendum nos viam prudentiae.

Wisdom, who came from the mouth of the Most High, reaching from end to end and ordering all things mightily and sweetly: come, and teach us the way of prudence.

This Advent I’m meditating on failure – mine, mostly, but our shared failures as well.  Another word for failure is “harmartia“, which comes from the Greek ἁμαρτία, from ἁμαρτάνειν hamartánein, which means “to miss the mark” or “to err”.  It’s usually translated “sin”, but I’m going to stick with failure for now because I am here, “Midway in the journey of our life” and it seems a good time to do so.  So this is a sort of “Life Confession” or “Midlife Confession”.

From 5th Grade, at least, I wanted to be a minister.  Our family was Methodist. I’ve no idea what the Methodist “Ordination Process” was like in 1974, but it was probably some low-church version of “lunch with the Bishop.”  If the Lunch ended with “you’er a nice young man, perhaps you should consider seminary?”  You were on you way.  That lunch would not happen until late in High School, but from fifth grade on I was teaching Sunday School and preaching the “Youth Sunday” Sermon.  Pastor Bob was a great encouragement to me in Wurtsboro, NY, as was Pastor Jim when we moved to Acworth, GA.  But somehow, 40 years later, I’m not ordained.

This self-evident fact was given to me like a hard face slap a couple of years ago, just after my 49th birthday, as a friend was ordained to the priesthood.  I realized that given all the same choices as I, he had taken them differently in several places and his choices had led him to where I had claimed to want to go. Another friend was ordained this Summer and his mother commented regarding her pride in the choices he had made to get there.  She used the words “Sacrifice” and “Integrity”.  These are not words I would be able to use to describe my life’s journey.

O come, O Wisdom from on high,
who orders all things mightily,
to us the path of knowledge show,
and teach us in her ways to go.

The invocation of Divine Wisdom – Sapientia in Latin, Sophia in the Greek – at the beginning of these Advent Devotions is to a specific end: the inculcation of Prudence in the worshipers.  But what is Prudence?  It is one of the four Cardinal Virtues which also include Justice, Temperance, and Courage. (There are also three “Theological Virtues”: Faith, Hope, and Charity.) Prudence is primarily about foresight, about seeing which of several possible choices is the moral choice, the right choice.  By the correct actions we can grow the other virtues as well.  Prudence is regarded as a prime virtue for this reason: you can’t get the others without it.  But what is “correct action”?

In Orthodox and Catholic understanding of the human person man’s natural state of being, his φύσις or “phusis” is according to God’s plan for his life.  In this natural state – that state “according to our nature”, the nature God intended for us – man makes prudent (correct) choices and from this correct action flows. Correct action is according to our nature.  Our failures throw this prudence off course.  We make a choice based on other things: and so our choices are against nature or παρά φύσιν (para phusin) which really means “to the side” of nature: and look, we’re back to missing the mark again. We’re off to the side.

Paul uses παρά φύσιν in his epistle to the Roman to describe a number of things including same-sex sexual activities, men pretending to be women or vice versa.  Our answer to that charge, today, is “Yes, but this is my nature.  Paul had no idea about my nature.  For me to pretend to be something else would be against my nature.”  To this individualistic claim, Advent is a Divine Slapdown. Human nature is one ontological whole: yes there are many persons who are human, but there is only one Human Nature.  Just as there are three persons in the One Divinity, so there is One Humanity.  In the incarnation of that one Divinity as One of Us, part of the One Humanity, the natures are joined.  It is not my nature: it’s nature.

Your nature is no different from mine save in the ways each of us fails in the path of prudence – of making choices based not on the Divine Plan but on our own plans, our emotions, or our feelings. Human freedom lies not in the ability to choose to do anything we want, but rather our freedom to be the most amazing humanity possible lies in the choice for God’s plan – not our own.  When we choose else we are not being free: we are led away as slaves to our own reasonings, our body’s cravings, our appetites, or on our Passions, as the theologians would say.  When we convince ourselves that “This thing contrary to God’s plan is really who I am” we are exposing our own lack of understanding of our shared human nature.  We are rather like a street car refusing to ride on the tracks laid out for it – and insisting that it’s a better street car because of its ability to jump the rails.

The first Great O Antiphon is a prayer for Divine Sophia, to teach us prudence, to show us the way to go.  We want her to put our lives in o that “all things mightily and sweetly” dance into which she orders the world. We want her to make our lives, to borrow a pun from the Latin, suave.  As Sophia is Christ, the Incarnation itself is an answer to this prayer. Jesus becomes man to restore our sanity, to restore to us our natural, inborn ability to make the right choices, to become fully human (like Christ) which is the first step to becoming divine.

To get to right action again – after we’ve jumped the rails, as it were – requires a metanoia often translated as “changed mind” or “repentance”, as in “If you miss the mark, you must repent”.  But it’s  not just a “changed mind” but “beyond mind”.  We need to get beyond our own thinking, our own little box of ideas about “who I am”.  Advent is the only way out: God becomes us so we may join him in the dance.  God reveals to us in himself the fullness of humanity and, by becoming man, restores to all of us our natural humanity.

When I look at my life I see that my choices were imprudent because they were para-phusis, if phusis is understood as a divine revelation.  I will admit my choices caused me and others much temporary happiness, but I can not say that they have made me into the person I wanted to be way back in  fifth grade.  Nor, to judge by my active life in the confessional, have they made me into the person God wanted me to be.

Which leaves me with one remaining question: perhaps that desire, first voiced in 1974 or ’75, was the wrong choice.  Can a fifth grade be prudent? Is it possible for the fifth grader to derail the man?

Daily Readings 14 – 21 Dec AD 2013

The Daily Offices for Morning and Evening Prayer in the Rite of St Tikhon. The readings are as assigned by the Antiochian Western Rite Vicariate supplemented with other devotional material. Each MP/EP link will take you to a complete office, needing only the daily psalter or, for MP, the Martyrology link.


  1. Saturday Conception 8va (Advent Feria) – MPEP – Martyrology
  2. 3rd Sunday of Advent  (Octave Day of the Conception) – MPEPMartyrology
  3. Monday Advent Feria VI O Sapientia (St Eusebius of Vercelli, BM) – MPEP – Martyrology
  4. Tuesday Advent Feria V before Nativity O Adonai  – MPEP – Martyrology
  5. Ember Wednesday Advent Feria IV before Nativity – O Radix – MPEP – Martyrology
  6. Thursday Advent Feria III before Nativity – O ClavisMPEP – Martyrology
  7. Ember Friday Advent Feria II before Nativity – O Orient MPEP – Martyrology
  8. St Thomas the Apostle (Ember Day Advent Feria O RexMPEP – Martyrology

O Oriens – 5th Advent Meditation

 Oriens, splendor lucis aeternae, et sol justitiae: veni, et illumina sedentes in tenebris, et umbra mortis.

 Dawn, splendor of eternal light, and sun of justice, come, and shine on those seated in darkness, and in the shadow of death.


Dawn… it’s the slow realization of the light.

There’s a prayer in the communion preparations of the Western Rite that says, Tibi, Domine, plagas meas ostendo, tibi verecundiam meam detego. “Lord, I show my wounds to Thee and uncover my shame before Thee.”

What does the light uncover in you? Whatever you are hiding from the light, that will be the death of you.

Modern psychology speaks of our shadow side or our darker self as if it were a good thing to confront and live with.  Christianity, however, wants to make us all children of the light – sons of the Father of Lights in whom there is no shadow.  Orthodoxy would go so far as to say that the shadow is what gets burnt up by our God who is a “Consuming Fire”.

Remember, what you are hiding: that will be the death of you.

What is it that gets revealed by the Divine Light? What is it that you throw away to burn?

This is the Orthodox Sacrament of Confession, the holy mystery of Reconciliation.  What you expose no longer kills you: it dies.  But you die, too, a little bit. That part of you that was living, if you will, with a cancerous growth, a parasite dies as well.  This might be a time when “parasite” is the most literally correct word: it comes from Greek roots meaning “along side” and “food”.  A “parasite” is something that we are feeding with our own food – other than our real self.  The parasite is the thing that is eating us: a false self.  Our sinful nature is not really us.  What we do does not define who we are.

What do you bring to the light?

Advent Soup & Frybread

For Orthodox of both eastern and western rites, the period leading up to Christmas is a time of abstaining from animal products.  Fish may be ok, shellfish too, but meat, dairy and eggs are right out.  So we find other things to do.  These two recipes have become mainstays for me this season, already: and I’m surprised I never thought of them before.  Both allow for a lot of variation and so I’ve added notes to each.  Salad goes nicely with them.

Ramen Miso
We will start with the soup.  You see the ramen packs above, that’s what we want – but throw out the flavour packets. It’s all salt and some other crap.  It’s totally pointless: what we want is the noodles.

Bring two or three cups of water to a boil.  To this add some miso paste: follow the instructions on the package, mine says 1 tbl per cup of water.  Then add one extra serving – so for two cups of water, I add 3 tbls of miso.  YMMV.  Then add the noodles and simmer until tender. Salt and pepper for taste.

That’s it.  Miso soup with ramen.

It’s also very boring.  So:  try adding diced up tofu, seitan, or tempe.  This can be flavoured anyway you want.  Try adding veggies!  I’ve found that a bag of frozen mixed veggies works just fine here. As does leftover Chinese food diced up. Stir fry something or add it raw and simmer until done. Greens are good, bok choi rocks. Last night I had it with box choi and mushooms.  This works really well for two servings: one for supper and one to take to the office.

Frybread
This one is a little more complex but very tasty.

Combine 2/3 Cup self-rising flour with 1/2 tbl of NRG Egg Replacer powder. Whisk the dry ingredients together and stir in about 2/3 cup of water.  You want a very stiff dough and, depending on the flour and the weather, you may not need all of it, but you don’t want it runny: a well mixed cookie dough is about right.

Heat up a couple of tbls of olive oil or canola oil in a deep frying pan for which you have a lid.  You’re going to want about 3 inches above the bread – so pick wisely and do so before you have hot oil!

Place the dough in the oil and spread it out a little. It should start frying instantly. Add the cover and then get a couple of tbls of water.  Carefully spritz the water around the bread and cover instantly. DANGER Water and Hot Oil is a volatile mix.  Be very careful.  What you are doing is setting of a mixed cooking method of steam and fry.

In about three or four minutes the bread will rise up be easy to flip over with a turner.  Cover again and cook until done (another 3 or 4 mins).

DANGER there is still hot oil here…

Slice, spread some vegan butter spread on top and nom away.

Variations that I’ve tried so far this year: instead of water I added almond-based “winter nog” and some sugar got a wonderful fried dessert product.  I’ve mixed the bread with 1/3 cup self-rising flour and 1/3 cup self-rising cornmeal and had fried corn bread!  Instead of water I’ve added veggie broth – very savoury bread!  I’ve also made it with mushroom broth. One failure though: I tried it with cranberry sauce. Just don’t do it.