Showing posts with label Advent - O Antiphons 2010. Show all posts
Showing posts with label Advent - O Antiphons 2010. Show all posts
15 Dec 2013
22 Dec 2010
Advent - O Antiphons - December 23rd - O Emmanuel
O Emmanuel, our King and Lawgiver, the Expected of the nations and their Savior. Come and save us, O Lord our God.
Scripture Reading
Reflection
Immanuel, God is with us. Not a god high above heavens watching dispassionately as humanity struggles with violence and injustice. Not a graven image - the work of human imagination and craftsmanship. But a God beyond human understanding who freely enters the history of his Creation to redeem his people - to bring them to the glory of life in eternity.
What hope does Immanuel offer you - in your own life - and in the life of the world?
Prayer
O Immanuel, you are our king and judge, the One whom the peoples await and their Saviour. O come and save us, Lord our God.
Reflection taken from here.
Advent - O Antiphons - December 22nd - O Rex Gentium
O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust
Todays reflection is from wellsprings.org.uk Advent resource page:
Scripture Reading (Isaiah 2: 2-4 NRSV)
In days to come the mountain of the Lord’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. Many peoples shall come and say, ‘Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.’
For out of Zion shall go forth instruction, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation,neither shall they learn war any more.
Reflection
The days of the King will see weapons of war become tools for the growing of food - what was designed to destroy recreated as something to give life.
Are there things in your life which have been destructive of your peace of mind and which need to be recreated in the light of the coming celebration of the Incarnation of our King? How can you allow Christ to teach you his ways and show you the path in which to walk?
Write down - or copy and paste - a verse - a phrase - or an idea based on your reflection to refer to during the day.
Prayer
O King, whom all the peoples desire, you are the cornerstone which makes us all one. O come and save humanity whom you made from clay.
21 Dec 2010
Advent - O Antiphons - December 21st - O Oriens
From PrayTell Blog:
Today’s O Antiphon relates directly to the experience of the Solstice, especially — but perhaps not exclusively — north of the equator. O Oriens! The antiphon on the Magnificat for today’s Vespers conjures images not of the evening, but of the morning. As a noun, today’s “O” is Daybreak, Dawn, Sunrise and Morning Star; as a verbal participle it is rising, originating, creating and birthing. Both grammatical forms suggest powerful imagery as we approach the feast of the Nativity of the Lord.
For those who for whom the past few weeks have marked the gradual decrease in daylight hours, today’s Solstice comes as a turning point. It is the beginning of the slow march toward Springtime and Easter. Today’s antiphon, situated on the Solstice, is a liturgical recognition of the change of season: the dawning of a new day, the gradual increasing of the daylight hours, the movement from the “shadow of death” toward the light of life.
For those in the Southern Hemisphere, of course, the slow march toward winter begins again today. Today’s antiphon comes as a promise that, however dark earths seasons may become, light will indeed increase again in time, the cycle repeating itself through the changing seasons, until that “dawn from on high will break upon us” once and for all.
This antiphon also suggests a challenge, by way of a certain anticipated eschatology. Note the connection between the Dawning or Daybreak and the Sun of Justice — “the sun of righteousness” that “shall rise, with healing in its wings” (Mal 4:2). The connection between the coming of the light and the power of healing (here meaning the sort of healing that comes with the Reign of God — wholeness, peace and security, well-being) is found elsewhere in Scripture. Its revelation follows upon our doing of justice, our participation in the making the Reign of God a present reality for the poor, the oppressed, the marginalized and the outcast:
Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin? Then your light shall break forth like the dawn, and your healing shall spring up quickly; your vindicator shall go before you, the glory of the Lord shall be your rearguard. (Isaiah 58:6-8, NRSV)
20 Dec 2010
Advent - O Antiphons
Some more resources for reflecting on the O Antiphons during Advent:
- Reflections on the O Antiphons from http://www.liturgy.co.nz/
- Day by Day Reflections for the Octave before Christmas from http://www.wellsprings.org.uk/
- The Great O Antiphons from Vultus Christi with further reflections here
- English Dominicans have a series of reflections here.
- O Antiphons: A Theological Translation from Everyday Liturgy: Thoughts for the Other Six Days
Advent - O Antiphons - December 20th - O Clavis David
O Clavis David, et sceptrum domus Israël, qui aperis, et nemo claudit, claudis, et nemo aperuit: veni, et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.
O Key of David, and scepter of the house of Israel, you open, and no one shuts, you shut, and no one opens: come, and lead the prisoner from jail, seated in darkness and in the shadow of death.
"One of the highlights of communal prayer at the community of Taizé (France) was the Advent season and the singing of the O Antiphons. The liturgy of the hours at Taizé was simple yet powerful in its beauty, always focused deeply on the psalms and silence and intercessory prayer. The O Antiphons, which we sang every Saturday evening during Advent (and often during the week too… playing freely with the liturgical rule assigned to them simply because we loved them so much!), embodied all three characteristics: like the psalms, they give us a language to speak to God and with one another, the particular musical setting we used in Taizé moved towards silence and, of course, at their heart the antiphons are profoundly intercessory: Come! Viens, Seigneur, viens bientot! We sang a version that was composed by one of the first brothers of the Community. I have unfortunately never seen it in print but a recording was made back in the 1950s and re-edited by the brothers more recently: Taizé dans l’église romane.
My favorite verse was always the fourth one, O Clavis David, O Key of David! (for December 20). Rather than being frightened by this image of Christ as the holder of the keys, the one who opens and no one can close and who closes and no one can open, the image of Christ as Key of David instilled in me a far-reaching confidence. My faith was carried on this promise of the One who holds all things in his life. I am reminded of the verse from John 3:27, “No one can receive anything except what has been given from heaven.” There is nothing that we have or could invent that might make Christ present but Christ comes and gives us everything through the Father and the Spirit… not only faith and all spiritual goods but all material goods as well. This Trinitarian image of Christ evokes adoration. We are totally dependent on this One who rules over all. And what a blessed dependence! For this One is described, not as the condemner or exterminator, but as the one who frees the prisoners, who calls out to the dead and leads them to life, who opens the eyes of the blind bringing them from darkness to light, whose heart is full of compassion and mercy, who is the Gospel coming to us in the forgiveness of sins and the restoration of community in God."
Reflection today is from the PrayTell Blog.
19 Dec 2010
Advent - O Antiphons - December 19th - O Radix Jesse: O Root of Jesse
The third O antiphon, O Radix Jesse, takes place on December 19. Here is the 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.
A somewhat literal translation into English might say;
O Root of Jesse, you stand as a sign among the peoples; before you kings will hold their tongues, and you the Gentiles will seek: come to deliver us, and do not delay.
The scriptural references for this antiphon are from Isaiah 11: 10-11 (“On that day, the Gentiles shall seek out the root of Jesse, set up as a signal for the nations; his dwelling shall be glorious. On that day, the Lord shall again take it in hand to reclaim the remnant of his people.”), as well as Is. 52:15 (“So shall he startle many nations; because of him kings shall stand speechless”), and perhaps from Paul’s quotation of Isaiah in Romans 12:15 (“And again Isaiah says: “The root of Jesse shall come, raised up to rule the Gentiles; in him shall the Gentiles hope”).
As we know, the English words for the ever popular Advent song, “O Come, O Come Emmanuel”, are based on the O Antiphons, but with the last antiphon made first. Here is today’s verse, the one based on O Radix:
“O come, O Rod of Jesse’s stem, from ev’ry foe deliver them
That trust your mighty pow’r to save,
And give them victr’y o’er the grave.
Rejoice! Rejoice! Emmanuel
Shall come to you, O Israel!”
Further reflection here.
18 Dec 2010
Advent - O Antiphons - December 18th - O Adonai: O Sacred Lord
Adonai, et Dux domus Israel qui Moysi in igne flammae rubi apparuisti et ei in Sina legem dedisti: veni ad redimendum nos in brachio extenso.
“Literal” translation:
O Lord, and Leader of the house of Israel, who appeared to Moses in the red fire of flame and who gave the Law to him on Sinai: come, for liberating us with [your] outstretched arm.
Present ICEL Translation:
O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch our your mighty hand to set us free.
Reflection from the PrayTell Blog:
Assigned as the Gospel Verse at Eucharist and the Antiphon for the Canticle of Mary at Evening Prayer on 18 December, “O Adonai” continues the Advental theme of longing for God’s transformation of the human condition. Employing the same musical phrases as the other “O” Antiphons, it exhibits the same two-part grammatical structure: a divine invocation under various titles and relative clauses followed by the request to come for a particular purpose.
While there may be some debate over whether the Triune God or specifically Christ is invoked in this antiphon, I take “Adonai” to refer to the one God known as YHWH to the Jews and manifested as a Trinity of Divine Persons with the incarnation of the Second Person in Jesus of Nazareth. As is well known, “Adonai” means “my Lord” in Hebrew and was substituted in public recitation of the scriptures for the sacred Tetragrammaton, YHWH, representing God’s proper name as revealed in Exodus 3. This God is named as the true guide and protector (dux) of the house of Israel, and by extension those who enjoy covenant relationship with this God. As in other First Testament passages when God is identified as “God of…” (Abraham, Isaac, Jacob, etc.), here God is presented as preeminently “God of Moses,” both because of the mysterious divine calling to Moses from the burning bush which eventuates in the revelation of the divine name and because of the great gift of Torah represented by the ten “words” (commandments) bestowed upon Moses as the covenant stipulations established for the Hebrew people. Notice that both of the verbs in these relative clauses are in the perfect tense indicating actions completed in the past whose effects continue into the present.
The unique focus of the request in this antiphon is that God would come to free those who are praying . At core the verb used evokes the idea of redemption and is taken from the world of economics: a payment is made on our behalf in order to cancel our debt. That this payment would be made by God’s “outstretched arm” at once recalls the refrain in the Deuteronomic history of God’s intervention in human history “with a mighty hand and an outstretched arm” and the Christian midrash in which the extended arms of the Crucified Christ become the ultimate sign of redemption. How wonderfully, then, does this antiphon highlight the praise of the God who “has shown the strength of his arm” and “lifted up the lowly…” as the Magnificat so powerfully sings!
“Literal” translation:
O Lord, and Leader of the house of Israel, who appeared to Moses in the red fire of flame and who gave the Law to him on Sinai: come, for liberating us with [your] outstretched arm.
Present ICEL Translation:
O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch our your mighty hand to set us free.
Reflection from the PrayTell Blog:
Assigned as the Gospel Verse at Eucharist and the Antiphon for the Canticle of Mary at Evening Prayer on 18 December, “O Adonai” continues the Advental theme of longing for God’s transformation of the human condition. Employing the same musical phrases as the other “O” Antiphons, it exhibits the same two-part grammatical structure: a divine invocation under various titles and relative clauses followed by the request to come for a particular purpose.
While there may be some debate over whether the Triune God or specifically Christ is invoked in this antiphon, I take “Adonai” to refer to the one God known as YHWH to the Jews and manifested as a Trinity of Divine Persons with the incarnation of the Second Person in Jesus of Nazareth. As is well known, “Adonai” means “my Lord” in Hebrew and was substituted in public recitation of the scriptures for the sacred Tetragrammaton, YHWH, representing God’s proper name as revealed in Exodus 3. This God is named as the true guide and protector (dux) of the house of Israel, and by extension those who enjoy covenant relationship with this God. As in other First Testament passages when God is identified as “God of…” (Abraham, Isaac, Jacob, etc.), here God is presented as preeminently “God of Moses,” both because of the mysterious divine calling to Moses from the burning bush which eventuates in the revelation of the divine name and because of the great gift of Torah represented by the ten “words” (commandments) bestowed upon Moses as the covenant stipulations established for the Hebrew people. Notice that both of the verbs in these relative clauses are in the perfect tense indicating actions completed in the past whose effects continue into the present.
The unique focus of the request in this antiphon is that God would come to free those who are praying . At core the verb used evokes the idea of redemption and is taken from the world of economics: a payment is made on our behalf in order to cancel our debt. That this payment would be made by God’s “outstretched arm” at once recalls the refrain in the Deuteronomic history of God’s intervention in human history “with a mighty hand and an outstretched arm” and the Christian midrash in which the extended arms of the Crucified Christ become the ultimate sign of redemption. How wonderfully, then, does this antiphon highlight the praise of the God who “has shown the strength of his arm” and “lifted up the lowly…” as the Magnificat so powerfully sings!
Advent - O Antiphons - December 17th - O Sapientia: O Holy Wisdom
On December 17, the O-Antiphon begins by invoking “Holy Wisdom,” the ancient feminine embodiment of the Divine Presence in the Hebrew Scriptures. Here is the Latin text, and a literal translation:
O Sapientia, quae ex ore Altissimi prodisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiae.
O Wisdom, who proceeded from the mouth of the Most High, reaching from one end to the other and ordering all things powerfully and gently: come to teach us the way of prudence.
And here is how one might speak this ancient text for today:
O Sapientia, quae ex ore Altissimi prodisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos viam prudentiae.
O Wisdom, who proceeded from the mouth of the Most High, reaching from one end to the other and ordering all things powerfully and gently: come to teach us the way of prudence.
And here is how one might speak this ancient text for today:
O Holy Wisdom, how I long for you!
You are the Word of Life whispered by the Divine Presence.
With fierce tenderness you reach to touch the ends of the galaxy and the edges of the universe, inviting all creation to flourish.
Come, Holy Wisdom, show us wisdom’s ways.
17 Dec 2010
Advent - O Antiphons
Beginning with the 17th of December, the liturgical tradition marks each day until Christmas Eve with an ancient and mysterious text, one of the so-called O-Antiphons. The O-Antiphons are among the most magnificent and ancient compositions of the Roman liturgy. Dating back to at least the seventh century, they are antiphons for the Magnificat, chanted at Vespers on the days before Christmas Eve. They are named “O” after their introductory exclamation of longing. The O-Antiphons give voice to the deepest longing of Advent, the coming of the Redeemer. Each daily antiphon takes a different image from the Hebrew Scriptures — Wisdom, Lord of Israel, Root of Jesse, Key of David, Dawn, King of Nations, Emmanuel — to plead for the coming of Christ. Together, these antiphons move toward Christ’s birth, celebrated the day after the last of them has been chanted. In the English-speaking world, the hymn “O Come, O Come, Emmanuel” has popularized these O-Antiphons far beyond the confines of the church’s liturgy.
The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church.
The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies :
O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29).
O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22).
O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1).
O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6).
O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1).
O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) .
O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.”(7:14). Remember “Emmanuel” means “God is with us.”
According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion.
The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church.
The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies :
O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29).
O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22).
O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1).
O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6).
O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1).
O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) .
O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.”(7:14). Remember “Emmanuel” means “God is with us.”
According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion.
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