Celebration of the “O Antiphons” Joan L. Roccasalvo, C.S.J.

17-23 December 2016; Vigil of Christmas

”The “O Antiphons”

The Roman Church has been singing the “O” Antiphons since at least the

eighth century. They are the antiphons that accompany the Magnificat canticle of

Evening Prayer in the Liturgy of the Hours from December 17th

to the 23rd

.

Magnificent theology, they use ancient biblical imagery drawn from the messianic

hopes of the Old Testament to proclaim the coming Christ as the fulfillment not

only of Old Testament hopes, but present ones as well.

Their repeated use of the imperative "Come!" embodies the longing of all for the

Divine Messiah.

17 December 1

“O Wisdom, You ordered all things mightily and sweetly.”

On December 17th

begins the Church’s final efforts at preparation for Christmas. With

special solemnity, seven “O” antiphons are sung at Vespers. The first “O” antiphon reads as

follows:

“O Wisdom, You came forth from the mouth of the Most High, and reaching from

beginning to end, You ordered all things mightily and sweetly. Come, and teach us the way

of prudence!

The Son of God’s pre-mundane existence in the bosom of the Father and His epiphany through

creation! Creation is an image of the kingdom of grace in which the Redeemer orders our souls “

mightily and sweetly.”

Reflections. In studying the “O” antiphons we will keep in mind (a) that each antiphon

contains one or more Old Testament types of figures; (b) that each such allusion has a message

for the dispensation of grace; the point of a comparison (tertium comparationis) must be sought

and evaluated. (a) The Old Testament figure. The Wisdom books of the Old Testament contain

many, many passages in praise of “wisdom.” One of the various sense in which the word is used

refers to the divine attribute of wisdom; and this attribute at times is personified. Accordingly

we read of wisdom as proceeding from God, as being begotten by 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 the concept of

wisdom there later developed the doctrine of the Logos (the word) in St. John’s Gospel.

Come, teach us the way of prudence! What an all-embracing petition! Make us perfect

Christians, Christians who are wholly penetrated-mind, will and emotions- with the leaven of

Christianity. Make us true Christian personalities who combine strength with gentleness. Make

1 The text for this week has been taken from Pius Parsch, The Church’s Year of Grace I: Advent-Christmas.

us strong in battle against hell, the world and self; make us glow with the love of God and

neighbor! Enable us to show virile courage, and heroism unto martyrdom. Enable us to show

the virgin gentleness and sweetness of a bride. In this sense we pray, “Thy kingdom come!”

All this is part of our yearning plea, Come! Teach us the way of prudence!

18 December

“Come and with an outstretched arm redeem us!”

At Vespers, the second “O” antiphon is sung:

“O Adonai (God of the covenant) and Rule of the house of Israel, You appeared to Moses

in the fire of the burning bush, and on Mount Sinai gave him Your Law: Come, and with

an outstretched arm redeem us!”

The Second Person of the Blessed Trinity had an active part in creation, as noted

yesterday’s “O” antiphon. Now the liturgy, seeing Christ in the perspective of divinity, finds

Him active in the Old Testament. Christ was the “Covenant of God” (Adonai) of the Chosen

People. He made a covenant with Noe, 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 the

antiphon, the burning thorn bush and the giving of the Law on Sinai amid lightning and thunder,

both figures of the Christmas light. The petition associates the deliverance from Egypt with

redemption from the bonds of Satan.

Reflections: Again we will first consider the figure or type, and then its spiritual

implication or fulfillment. (A) The figure. One of the most important events in the history of the

Jewish people was their deliverance out of Egypt. Its impact upon the nation is attested by a vast

number of texts and allusions; and one of the greatest feast, the Passover, was designed to

commemorate God’s mighty deed unto all generations. Israel’s deliverance began when God

appeared in the burning bush, for then He should Himself as the “Covenant God,” and

commissioned Moses to lead His people. With the promulgation of the Law on Sinai, the work

was complete; the Church of the Old Testament was founded. God had appeared to His people

as their strong Deliverer and Redeemer. Like a general He marched before them “with an

outstretched arm.”

And today He wants to enter my soul, to be its Ruler and Lawgiver. “Come, follow Me,”

walk in My footsteps, He pleads. Christian life means following Christ. Christ wants to be my

Law. Without law 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, soul, to His directions.

19 December

“O Root of Jesse”

Today’s Vespers bring the third “O" antiphon, the beautiful figure of the “bud

from Jesse’s root”:

“O Root of Jesse, you stand 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.”

Reflections. (a) Figure and prophecy. The burden of the text is taken from various

sections of the Book of Isaiah (see 11:1; 11:10; 52:15). Let us try to unravel the liturgical

synthesis. In spirit the prophet saw 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 David’s father)

springs forth a twig that becomes a banner unto all nations. It is presence kings will become

reverently silent, and the nations adore. 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

again 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 descendent of David and as occupant of the royal throne. The wording of the prophetic

text, however, does not pass over our Savior’s external lowliness and poverty.

Now the petition: “Come, save us, and do not delay!” How does this fit into the glorious

picture of God’s kingdom? It is the dark page. Millions do not yet recognize the Saviors saving

insignia of the Cross; the leaders, dictators, presidents, mayors do not stand in silent awe before

Christ’s presence in the Church; rather it is still true what the psalmist said: “the Gentiles rage...

and kings raise up, while princes unite against God and His Christ.” Or even it one stays in the

realms of his own soul- is Christ perfectly sovereign in every quarter? “Come, Lord save us!

Please do not delay.”

20 December

The fourth “O” Antiphon, “O Key of David”

“O Key of David and Sceptre of the house of Israel: You open and no man closes; You close

and no man opens. Come, and deliver him from the chairs of prison who sits in darkness

and in the shadow of death.”

The six-pointed star is the Jewish symbol for the shield or key of David. To Jews it is

still a symbol of God and His most holy Name. It also was for them a sign of the promised

Messiah (star of Balaam). It should, then, be perfectly obvious that Christ is the “Key of David,”

i.e., the One who opens all the secrets and mysteries of the Old Testament. The sceptre implies a

true fullness of power over God’s kingdom.

Reflections. (a) This figure. Substantially the passage is from Apocalypse 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 also is a passage in Isaiah (22:22) which corresponds almost word for

word with our antiphon. The Old Testament text, however, is not messianic; it 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. With the keys he becomes

chief executive and all his transactions are divinely approved. Evidently St. John borrowed the

passage from Isaiah and applied it to Christ, a precedent followed by the liturgy. The antiphon

puts additional stress on Christ’s power by adding the title: “Sceptre of the house,” or better,

“over the house of Israel.”

Lastly, the petition in our antiphon is somewhat more extended than on previous days.

Christ holds the keys to the prison where Satan keeps men enchained. Through original sin

mankind languishes in prison; redemption includes deliverance from this imprisonment. The

antiphon describes it very realistically: captive mankind sits in darkness and in the black

shadows of death. Imagine an ancient prison (the called it a “lions den”). May Christ the

Redeemer, we plead, unlock this prison, He has the key. May He convert the countless pagans

whom Satan still holds captive; may He loose the bonds of sin and show sinners the rising light

of Christmas. And are there no passions, no evil enticements from which He must free me?

21 December

Blessed are those who do not see and yet believe

The fifth “O” Antiphon:

“O Rising Dawn, Radiance of the Light eternal and Sun of Justice; come, and enlighten

those who sit in darkness and in the shadow of death.”

Not sacred history but nature inspires today’s “O” antiphon. 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 that in our

present Magnificat antiphon.

Reflections. The message is readily grasped and offers much material for mediation.

Three metaphors link the Redeemer to the sun: He is the Rising Dawn; He is the Radiance of the

Light eternal; He is the Sun of Justice. (a) The expression “Rising Dawn” occurs in Zachary 3:8,

6:12; more familiar however, is its use daily in the Benedictus, Oriens ex alto. In spirit the aged

priest Zachary beheld Christ rising as the sun “to enlighten those who sit in darkness and in the

shadow of death.” The verse is incorporated in our antiphon. 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. Let us summarize the points our comparison yields. The sun gives life,

light, warmth, joy, health. Now imagine a place where the sun’s rays do not penetrate, a dark

cellar for example, wet with rottenness, darkness, death. And apply the proper deductions-

spiritually.

b) The Title, “Radiance of the Light eternal,” as found in Hebrews 1:3, refers to the

Second Divine Person (see also Wisdom 7:26). Light eternal” here denotes God, particularly the

First person, while Radiance of the Light eternal” describes the eternal and consubstantial origin

of the Son from that Father. In the Credo we say: lumen de lumine, light from light. Thus the

anthem’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.

c) “Sun of Justice!” These words depict the Messiah in Malachy 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. Which makes the closing petition

obvious. We ask Christ to enlighten us by His coming. Who are they who sit in darkness and in

the shadow of death? Pagans and unbelievers, sinners and atheists. But also in us “the faithful”

there is still much darkness, must of death’s shadow. Open your soul and let the divine light

shine in.

22 December

“O King of the Gentiles and the Desired of all, You are the cornerstone that binds

two (the Jews and Gentiles) into one: Come, and save poor man whom You fashioned out of

clay.”

Among the Gentiles, too, Christ was active, inspiring noble souls with clean desire for

the things of God; whatever barrier existed between peoples must disappear.

Reflections. Previous antiphons stemmed from a Jewish background. The Messiah

would be the fulfillment of Israelitic expectations, and the Christians are the legitimate

successors to God’s Chosen People. In several of the antiphons there were allusions to the

conversion of the Gentiles, but this sixth antiphon is the first address the Savior as “King of the

Gentiles and the Desired of all.” The conversion of the pagans is mentioned in the psalms and in

some of the prophets. The title, “King of the (Gentile) nations” can be found in Jeremias 10:7;

Aggeus 2:8 is the source of the words, “the Desired of all (nations shall come).” The Messiah is

called “Cornerstone” on the basis of several Biblical texts, e.g., Is. 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.” Christ on occasion called Himself the cornerstone (Mt. 21:42),

indicating the He is the foundation, the spiritual support and mainstay of the Church. May Thy

kingdom come also to our pagan fellow men!

23 December

Now all is fulfilled: O Emmanuel

It is the day before the Holy night; expectations turns into joy at the certainty of imminent

fulfillment. As if drawing a joyful breath after long suspense the Church prays at sunrise:

“Behold, all things spoken by the angel of the Virgin Mary are now fulfilled.” How

humanly sensitive the liturgy is! After weeks of intense longing, our souls are relieved by

the quiet certainty of fulfillment.”

The last “O” antiphon is sung at Vespers:

“O Emmanuel (God with us), our King and Lawgiver, the expected of nations and their

Savior: Come, and save us, O Lord our God!”

Reflections: 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 weakness and suffering; He wants to experience

how hard it is to be man. He wants to remain with us to the end of time, He wants to dwell

within us, He wants to make us share His nature.

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

But we must be mindful of our obligations to One who holds these titles; if he is

Lawgiver, we must accept and obey His Law. Think of the Sermon on the Mount– how Jesus

perfected and spiritualized the Law of Moses. Into the concept of law He put love, purity, and

perfection. If He is King, we must accord Him die obedience and submission: “Behold the

handmaid of the Lord...Paul, a slave of Jesus Christ.”

24 December

The Vigil of Christmas

This day you shall know that the Lord is coming

Anxiously I await the coming of the Lord.

Christmas Eve holds a very unique position among vigils. Usually a vigil is an

anticipated night-watch. However, for December 24 this is not the case since the real night-

watch for Christmas (lately also at Easter) has ben retained, the Midnight Mass being the Mass

of the Vigil. Christmas Eve is no vigil in the old-Roman sense, rather it is a fore-feast after the

Greek style, viz., a Sacrifice celebrated on the previous day after None. The day bears only a

trace of penitential atmosphere with much joyous expectation. Emotions run high– undoubtedly

stimulated by the popular custom of exchanging Christmas gifts. And most families have their

own observances, customs that should be preserved from generation to generation.

The liturgical texts express wholehearted confidence in the coming of the Redeemer. A

scene and an episode are used to good advantage. The scene is that of the sealed heavenly gate.

When or first parents were driven out of paradise, its door was closed, guarded by a cherub and

the flaming sword. It would remain for the Messiah to open that door and enter. Today we stand

before this door expectantly. And on our lips is the day’s very appropriately chosen theme song,

Psalm 23:

Lift up your gates, ye princes

and open wide, ye eternal gates;

the King of majesty will enter in.

The episode is narrated in the Gospel. Joseph’s doubts regarding Mary’s Motherhood are

completely dispelled by the angel.

Vespers this evening belong to and introduce the feast of Christmas. Desire and

expectation have given way to the joyous realization that now Christ is ours. Hearts are at rest

and majestic calm seems to rest upon the antiphons: “The King of peace is exalted, and the

whole world desires to see His face.” “The King of peace is exalted over all the kings of the

entire earth.” WE may ask, what does this “being exalted” mean? Did not His incarnation rather

imply a humiliation? The liturgy takes a full view and sees the entire work of redemption, surely

a glorification of Christ (the Parousia approach). Next glance at the King’s Mother. “Mary’s

days were accomplished that she should bring forth her firstborn Son.” In her footsteps we go

down to Bethlehem.

Then we raise our eyes to God’s eschatological kingdom and hear the goodly promise:

“Know ye that the kingdom of God is nigh; amen I say to you, it shall not be delayed.” Lift up

your heads, for behold your redemption is nigh.” The Chapter leans heavily upon the Greek

Epiphany liturgy (which originally included the Nativity): “Apparuit– There has appeared the

loving–kindness and goodness of our Savior.” No less dramatic is the Church’s song at

sundown: “When he sun has risen in the heavens, you will see the King of kings proceeding from

the Father, as a bridegroom from his chamber” (Magn. Ant.). With the Collect from the third

Mass on Christmas Day, Vespers come to an end.

In contrast, the Advent readings message high hopes with anticipation of the Lord’s

saving grace intensified at Christmas. Images clash between daily news that seems to

descend/grow worse and the Advent scriptures that daily soar with poetic prose. This is

especially true with the readings from the Old Testament, Isaiah, >>>>> with its assurance of a

world blooming with abundant flowers and beauty surrounding it, a world of wonder and delight.

All will see the glory and salvation of the Lord; the Lord’s glory can be felt, the readings

proclaim. The blind will see, the ears of the deaf will be opened, the lame will leap lie a stag,

and the tongue of the mute with sing. All things wonderful and true!

The Church at Prayer and in Song\

Regina Laudis Abbey

Regina Laudis Abbey