O Antiphons

Oh, come, oh, come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here
Until the Son of God appear.
Rejoice! Rejoice! Emmanuel
Shall come to you, O Israel!

The outline for the entire hymn dates back to a thousand years ago. A week before Christmas, Monks would chant poetic verses to commemorate the arrival of Jesus. In the 1800s John Neal took those chants, turned them into a song and called it “Oh, Come, Oh, Come, Emmanuel.” The significance of the Gregorian chants are their names for Jesus: wisdom, Adonai (Hebrew name for God), root of Jesse, key of David, dayspring, King of the Gentiles, and Emmanuel.

If you take the first letter of these words in Latin, and read them backward, they spell “ero cras,” a Latin phrase meaning, “I will be present tomorrow.”

That’s the point of Christmas. Christmas is a promise that God will be present tomorrow. Belief that God will be present in all of our tomorrows makes today more bearable. We worry about tomorrow. We fret over the unknown. What if you had a choice: you could either know all of your tomorrows or you could have God with you in all of your tomorrows. You couldn’t handle knowing all your tomorrows at once. The weight of the suffering and the anticipation of the joy would overwhelm you. Having God with you through all of them–that enables you to enjoy today and anticipate tomorrow.

For today, thank God that He is the God of tomorrow.

The O Antiphons have meaning

Today, the monasteries around the world make their solemn entrance into the last week of preparation before Christmas. . .the first of the great O Antiphons begins to be sung at the time of the Magnificat. These beautiful antiphons, pregnant with meaning, are true bearers of Advent hope and joy.

In them, according to a French liturgist, the liturgy of Advent finds its fullness and plenitude. The O Antiphons are extremely significant to both the Advent and the monastic liturgy. The rich spiritual content of the antiphons is invaluable, starting with the one we solemnly sing today which opens : O Wisdom, O holy word of God’s mouth. . .

Br. Victor-Antoine D’Avila Latourrette, OSB
A Monastery Journey to Christmas

O Antiphons

The days before Christmas are typically marked by naming the titles that Jesus bears. The music for the antiphons is terrific. Each of the seven “O Antiphons” (also called the “Greater Antiphons” or “Major Antiphons”) come from the Magnificat antiphon for Vespers during the Octave before Christmas Eve, a time which is called the “Golden Nights.”

Each Antiphon begins with “O” and addresses Jesus with a unique title which comes from the prophecies of Isaiah and Micah, and whose initials, when read backwards, form an acrostic for the Latin “Ero Cras” which means “Tomorrow I come.” Those titles for Christ are:

Starting tonight, we begin with Sapientia; tomorrow and the days ahead we move on to: Adonai, Radix Jesse, Clavis David, Oriens, Rex Gentium, Emmanuel

The O Antiphons in both English and Latin:

December 17

Wisdom that comest out of the mouth of the Most High, that reachest from one end to another, and orderest all things mightily and sweetly, come to teach us the way of prudence!

Latin
O Sapientia, quæ ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiæ.

December 18

Adonai, and Ruler of the house of Israel, Who didst appear unto Moses in the burning bush, and gavest him the law in Sinai, come to redeem us with an outstretched arm!

Latin
O Adonai, et Dux domus Israel, qui Moysi in igne flammæ rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento.

December 19

Root of Jesse, which standest for an ensign of the people, at Whom the kings shall shut their mouths, Whom the Gentiles shall seek, come to deliver us, do not tarry.

Latin
O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem Gentes deprecabuntur: veni ad liberandum nos, jam noli tardare.

December 20

Key of David, and Sceptre of the house of Israel, that openeth and no man shutteth, and shutteth and no man openeth, come to liberate the prisoner from the prison, and them that sit in darkness, and in the shadow of death.

Latin
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.

December 21

Dayspring, Brightness of the everlasting light, Sun of justice, come to give light to them that sit in darkness and in the shadow of death!

Latin
O Oriens, splendor lucis æternæ, et sol justitiæ: veni, et illumina sedentes in tenebris, et umbra mortis.

December 22

King of the Gentiles, yea, and desire thereof! O Corner-stone, that makest of two one, come to save man, whom Thou hast made out of the dust of the earth!

Latin
O Rex Gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.

December 23

Emmanuel, our King and our Law-giver, Longing of the Gentiles, yea, and salvation thereof, come to save us, O Lord our God!

Latin
O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos Domine Deus noster.

O Emmanuel

O EMMANUEL [God with us], our King and Lawgiver, the Expected of nations and their Savior: COME,and save us, O Lord our God!

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959):

In the previous six antiphons, our cry was directed to the Messiah as He manifested Himself to the Chosen People, to the Gentiles, and in nature; now He is addressed in person and asked to remain with us as Emmanuel. Reading this final antiphon gives the feeling that a climax has indeed come. The very term Emmanuel [God with us] reveals the kindly, human heart of Jesus–He wants to be one of us, a Child of Man, with all our human weaknesses and suffering; He wants to experience how hard it is to be human. He wants to remain with us to the end of time; He wants to dwell within us, to make us sharers of His nature.

Besides the main title, the Savior is invoked by four other names.

(1) King and Lawgiver are common enough, and the combination is found in Isaiah 32:22: “The Lord is our Judge, the Lord is our Lawgiver; the Lord is our King. He will save us.” This is a joyous expression of faith and confidence. Christ functions in all these roles for our benefit. Whatever a lawgiver like Moses, a judge like Samuel, a king like David, accomplished for the good and glory of their people, that and far more the expected Savior will accomplish for us.

(2) The Messiah is next hailed as the expectation of the Gentiles and their Savior. Remember Jacob’s dying words: “The scepter will not pass from Judah, nor a ruler from his thigh, till He comes that is to be sent. He is the expectation of all the nations.” (Genesis 49:10)

The antiphon petitions: COME AND SAVE US! King, let me be Your vassal; Lawgiver, let me be Your servant; Expected Savior, let my longings be fulfilled in You. Our song closes with the words, “O Lord our God!” It is a phrase summarizing all the names and titles used in the O-Antiphons. May our hearts be always so disposed as to use the invocations sincerely and confidently.

O King of the Nations

O KING OF THE NATIONS and the Desired of all, You are the cornerstone binding the two [i.e., Jew and Gentile] into one: COME, and save poor man, whom You fashioned out of clay.

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959):

Previous antiphons in this series stemmed from a Jewish background. The Messiah would be the fulfillment of Israel’s expectations, and Christians are the “wild vine” grafted onto the original vine of the Chosen People. In several of the antiphons, there are allusions to the conversion of the Gentiles, but this sixth antiphon is the first to address the Savior as “King of the nations and the Desired of ALL.” The reference to the “cornerstone” is to Isaiah 28:16, “Behold, I will lay a stone as the foundation of Zion, a tested stone, a cornerstone, precious and firmly set; if one believes, he will not be shaken.” On occasion, Christ called Himself the cornerstone (c.f. Matthew 21:42), indicating that He is the foundation, the spiritual support of the Church.

In our antiphon, however, the clause that follows indicates a function in reference to the Gentiles: the Messiah will be a cornerstone uniting both Jew and Gentile. This thought is from Ephesians 2:14, where Christ is called the peace-maker between Jew and Gentile, breaking down the wall of enmity between them.

The petition calls for the salvation of all humanity, which has its creation from the clay of the earth as a common bond. The antiphon should call all of us to work for the spread of the Gospel to all who have not yet heard it.

O Dayspring

O DAYSPRING, Radiance of the Light eternal and Sun of Justice: COME,and enlighten those who sit in darkness and in the shadow of death.

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959):

Not sacred history but nature inspires today’s “O.” The sun as a symbol of Christ is one of the finest figures in Sacred Scripture and in the liturgy. And never is the metaphor more beautifully worded or more expressive of an entire season’s liturgy than in our present antiphon.

Three metaphors link the Redeemer to the sun:

(1) He is the Rising Dawn;

(2) He is the Radiance of the Light Eternal;

(3) He is the Sun of Justice.

The expression “rising dawn” (aka “dayspring”) occurs in Zechariah 3:8 and 6:12. Perhaps more familiar to Christians from its daily use in the Benedictus at Morning Prayer is the expression “Oriens ex alto,” the “dayspring from on high.” In spirit, the aged priest Zechariah beheld Christ rising as the sun “to enlighten those who sit in darkness and in the shadow of death.” The verse is incorporated in today’s “O.” Christ is the Rising Sun that disperses spiritual darkness and death. From the sun in the sky comes light and life; from Christ the divine Sun likewise comes light and life. Remember how Jesus called Himself the light and the life of the world.

The title “Radiance of the Light eternal” is found in Hebrews 1:3. It is a reference to the Second Person of the Holy Trinity. “Light eternal” is a reference to God the Father; “Radiance of the Light eternal” describes the eternal and consubstantial origin of the Son from the Father. In the Creed, we say, “Lumen de Lumine,” light from light. Thus the antiphon’s first phrase brought out Christ’s relation to the world and to men, while this second one tells of the inner divine relationship of Christ to the Father.

“Sun of Justice!” These words depict the Messiah in Malachi 4:2. Christ is the Sun, emitting the rays of justice (i.e., holiness and grace). What the sun does for the realm of nature, that Christ as the Sun of Grace does for the kingdom of God.

In the closing petition, we ask Christ to enlighten us by His birth. Even in us, the faithful, there is still much darkness, much of death’s shadow. Open your soul and let the divine light shine in!

O Key of David

O KEY OF DAVID and Scepter of the house of Israel: You open, and no man closes; You close, and no man opens. COME,and deliver him from the chains of prison who sits in darkness and in the shadow of death!

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959):

Substantially, this passage is from Revelation 3:7, where Christ speaks of Himself as the “Key of David who opens and no one shuts; who shuts and no one opens.” But there is also a passage in Isaiah (22:22) which corresponds almost word-for-word with our antiphon. There the text is directed to the faithful civil ruler whom God supports: “I will lay the key of the house of David upon his shoulder. He will open and no one will shut; he will shut, and no one will open.” The symbol of handing over the keys denotes the conferral of supreme authority. Evidently St. John borrowed the passage from Isaiah and applied it to Christ, a precedent followed by the liturgy.

Being the son of David, Christ is heir and possessor of David’s keys (i.e., his kingdom). After His resurrection, He told His apostles, “All power is given to Me in heaven and on earth.” Lastly, the petition of this antiphon is somewhat more extended than on previous days. Christ holds the keys to the prison where humanity is enchained. Redemption is described graphically in this antiphon—captive mankind sits in darkness and in the black shadows of death. May Christ the Redeemer, we plead, come and unlock this prison.

O Root of Jesse

O Root of Jesse, You stand as for an ensign of mankind; before You kings shall keep silence, and to You all nations shall have recourse. Come, save us, and do not delay!

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959):

The bulk of this text is taken from various sections of the book of the prophet Isaiah (cf 11:1; 11:10; 52:15). In spirit, the prophet say how Judah and the kingdom of David would be destroyed. But there would remain a holy root. From the stump of Jesse (the name of the father of King David) springs forth a twig (root), a twig that becomes a banner unto all the nations. In its presence, kings will become reverently silent, and the nations will bow down and worship. It is clear that the prophet is speaking of the Messiah. David’s royal line was dethroned with the exile, and thereafter remained shrouded in oblivion—Jesse’s stump. But with Christ, a new branch buds out of the old root; the throne of David is once more occupied. “And the angel said to Mary: The Lord God will give unto Him the throne of David His Father; and He will reign in the house of Jacob forever.” Christ is of the root of Jesse, both as a descendant of David and as occupant of the royal throne.

The antiphon sums up two aspects of the Messiah and His work. His origins may be humble and unimpressive; but His Kingdom will embrace the whole earth, drawing all nations into it, and placing high and low alike under its rule.

Now the petition: “Come, save us and do not delay!” Millions do not yet recognize the Savior’s saving insignia of the Cross; leaders, dictators, presidents, mayors do not stand in silent awe before Christ’s presence; indeed, it is till true what the psalmist sang: “the Gentiles rage, and kings rise up while princes unite against God and against His Christ.” Even in my own soul—-is Christ perfect Sovereign of every quarter of my being? “Come, Lord, save us and please do not delay!”

O Adonai

The second O Antiphon sung in keeping watch for the Lord’s Nativity:

O ADONAI [God of the covenant] and Ruler of the house of Israel, You appeared to Moses in the fire of the burning bush, and on Mt. Sinai gave him Your Law: COME, and redeem us with an outstretched arm!

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959)

The Second Person of the Holy Trinity had an active part in creation, as was noted in yesterday’s “O.” Now the liturgy, seeing Christ in the perspective of divinity, finds Him active in the Old Testament. Christ was the “Covenant of God” of the Chosen People. He made a covenant with Noah, with Abraham, Isaac and Jacob, and with Moses; He was the ruler of the Jewish people through history; two of His many appearances are mentioned in tonight’s antiphon (the burning bush and the giving of the Law midst lightning and thunder). The petition associates the deliverance from Egypt with the world-wide redemption from the bondage of sin.

The “Exodus event” is one of the most important of all of salvation history. It began when God appeared to Moses in the burning bush, commissioning him to lead the Chosen People. This climaxed in the giving of the Law on Sinai. God showed Himself to His people as Defender and Redeemer, going before them “with an outstretched arm.”

This same “Exodus event” has always been regarded as a primary “type” of Christ’s work of redemption. Year after year we are brought back to these images and their fulfillment in the birth, life, death, and resurrection of Jesus Christ. And today Jesus wants to enter my soul, to be its Ruler and Lawgiver. Christian life means following Christ. Christ wants to be my Law; without Him, there is no Kingdom of God. He wants to redeem me “with an outstretched arm,” but can do so only on condition that I unite my will to His. Listen, O my soul, to His direction!

O Wisdom

Tonight, we began a more discernible and final stretch in our preparations, our keeping watch, for the Nativity of the Lord with the singing of the “O” Antiphons at Vespers. There are seven special texts –antiphons– sung at the time we sing the Magnificat. The monks and guests here at St Louis Abbey (where I am visiting until tomorrow) sang the antiphon in Latin but here it the first antiphon in English:

O Wisdom,You came forth from the mouth of the Most High, You reach from beginning to end, ordering all things mightily and sweetly: COME, and teach us the way of prudence!

For your time in Lectio I would recommend praying with the O Antiphons. Even sing them as a way of praying with the text. If you need the music go to the Advent hymn “O Come, O Come Emmanuel.” Please keep in mind, that each antiphon contains one or more Old Testament type or figure; and that each allusion has a message for those of us in the New Covenant. The OT shapes, it forms and informs our understanding of the person of Jesus we come to know in the NT. Biblical typology is crucial for Christians when reading, praying and studying the sacred Scriptures.

The following commentary adapted from The Church’s Year of Grace, Fr Pius Parsch (The Liturgical Press, Collegeville, 1959) with the assistance of JM Thompson:

In today’s O, we are pointed to the many praises of “Wisdom” in the Old Testament. One of the various senses in which the word is used refers to the divine attribute of wisdom, which is at times personified. Accordingly, we read of wisdom as proceeding from God, as being begotten of Him, as the breath of His power, the effusion of His glory. Wisdom is the beloved daughter who at the beginning of creation stood before God, assisting in the creation of the visible universe. From this concept of Wisdom, there later developed the doctrine of the LOGOS (the Word) in St. John’s Gospel.

But wisdom is also represented as a human attribute, as the foundation of all virtue. It is not so much knowledge and human prudence as knowing how to live—that is, true holiness. Its ultimate root is the fear of God (“The fear of the LORD is the beginning of wisdom”), its final goal is divine knowledge and love. The first part of today’s antiphon is from the book of Sirach (24:3); the second part is from the Book of Wisdom (8:1). In highly poetic phraseology, the origin and co-creative activity of wisdom are portrayed.

The text continues with the creative activity of the Son of God. St. John says in the Prologue to his Gospel: “All things were made by Him (the LOGOS) and without Him was made nothing that was made.” And St. Paul wrote to the Colossians: “In Him (i.e., Christ) were all things created in heaven and on earth, visible and invisible.” (Col. 1:16) Hence, according to the NT, Christ (as the pre-mundane LOGOS) is the Creator and archetype of the material universe. How beautifully our antiphon describes the LOGOS as wisdom, encompassing and ordering all things!

It is the object of this antiphon to portray the NT Creator of the invisible spiritual world, rather than the Maker of the visible universe around us. In His Church and in the soul, “He reaches from beginning to end!” “Come, teach us the way of prudence!” What an all-embracing petition! Make us perfect Christians—Christians who are wholly penetrated with the leaven of Christ…who combine strength with gentleness, strong in battle against the world and ourselves.