Showing posts with label Advent Great O Antiphons. Show all posts
Showing posts with label Advent Great O Antiphons. Show all posts

Tuesday 23 December 2014

O Emmanuel. God is with us - December 23rd - Independent Catholic News

Advent Great O Antiphons, 

<p>Fr William Grimm</p> The first to learn that Christ was here to stay was a group of sinners that most needed to hear that kind of 'good news' Fr William Grimm, MM

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     The Great 'O' Antiphons: O Emmanuel. God is with us - December 23rd - Independent Catholic News   

The Great 'O' Antiphons: O Emmanuel. God is with us - December 23rd
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The Great 'O' Antiphons: O Emmanuel. God is with us -  December 23rd | O Emmanuel. God is with us,  December 23rd, O Antiphon, Fr Robin Gibbons
O Emmanuel, our king and lawgiver, the hope of the nations and their saviour: Come and save us, O Lord our God. (Common Worship).
Do you take the trouble to read and explore what is being said in Scripture?  There are contexts to be investigated, particularly in sections that have clear historical origins, such as Isaiah’s utterances for us in this last week of Advent. We need to engage more so that the word of God comes alive in us. We study the Scriptures but we also pray them, engage in what the monks called lectio divina so that the Holy Spirit may open for us the treasures of the teaching of the Lord Jesus through our Gospels and other writings.
That’s what our Great ‘O’ antiphons do, they weave poetry, symbols, scripture, and theology all together so that we glimpse the unfolding of belief in the risen presence of Jesus, God who is always with us, the true Emmanuel!
There are two prophecies of Isaiah that link into this ‘O' antiphon. One poetically describes what is to come: ‘The Lord himself will give you a sign: the virgin will conceive and give birth to a son and will call him Immanuel’(Is 7.14) Some people have quibbled about what this might actually mean, but we don’t use this as a ‘proof text’, it belongs to the revelation of faith, those times when the obscure, cloudy, utterances of humans are filled with the clear light of the Most High, where in the words of St Luke, ‘nothing is impossible for God!

The second passage reveals a context, and the meaning of the name Emmanuel: ‘God is with us’. (Is 8.8) Initially this is about trouble with the Assyrians, who are going to terrorise the people of Judah . Isaiah warns in unequivocal terms; ‘enemy soldiers will cover Judah like a flood reaching up to your neck’, but then gives a signal that all is not lost, far from it: ‘But God is with us. He will spread his wings and protect our land’. (Is 8.8) To the enemies he says, ‘you will fail because God is with us’.(Is 8.10)

In Isaiah’s quotes I find great hope, that from the dawn of time right up to Bethlehem and the nativity of Jesus and beyond to our own day, in times of oppression and of joy, God has been with us, and in the person of Jesus Christ really came to be one of us.
O Emmanuel, be with all peoples, draw them ever closer to your abiding presence that they may find salvation and see the joy of their hope in you fulfilled.
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The first to learn that Christ was here to stay was a group of sinners that most needed to hear that kind of 'good news'
Fr William GrimmFr William Grimm, Tokyo Japan December 22, 2014
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The children at a Tokyo parish were preparing a Nativity play and needed a donkey. They decided I was perfect for the role. So, after several rehearsals, I found myself in front of the congregation on my hands and knees with a leash around my neck and Mary sitting on my back.
As rehearsed, Joseph led me to the door of the inn and knocked. As rehearsed, the innkeeper gruffly asked, "What do you want?".
Joseph said, "My wife is having a baby and we need a place to stay." The innkeeper said, "No room. Go away." Then, ad lib, Joseph turned and scolded Mary: "Didn’t I tell you to make reservations?"
Accommodation for the birth of Jesus is an important matter for Luke. In fact, it may be the major point of his account. He was not trying to make his story more poignant or sentimental. He was engaging in an ancient form of Scripture commentary, midrash.
Midrash, too simply put it, is the practice of using the details of a story to bring the rest of Scripture to bear on a point.    

Monday 22 December 2014

The Great 'O' Antiphons: O Rex Gentium - December 22nd - Independent Catholic News

   
      Mass Advent,
The Great 'O' Antiphons: O Rex Gentium - December 22nd - Independent Catholic News 
The Great 'O' Antiphons: O Rex Gentium - December 22nd
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The Great 'O' Antiphons: O Rex Gentium - December 22nd | The Great 'O' Antiphns,  O Rex Gentium, December 22nd, FR Robin Gibbons
The Great 'O' Antiphons: O Rex Gentium - December 22nd
O king of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you have fashioned from clay.( Common Worship)


There is something interesting about the type of King in this antiphon, three main points perhaps? The first takes us deep into the prophecies of the Hebrew Scriptures, those oracles of God uttered in His name deep in the ancestral history of faith. Isaiah pulls together nearly all of the images given us in the text, the unfold I several passages but we firstly remind ourselves that unlike many earthly potentates throughout the centuries; this King is definitively connected to God and reigns as God’s representative,
’For the people that walked in darkness now see a great light’(Is 9.2) and will know joy and rejoicing at the destruction of cruelty and evil. ‘For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called ,Wonderful Counsellor, Mighty God, Everlasting Father, the Prince of Peace ‘.(Is 9.6) Part of his role is to bring things together so that there is peace, but it is also to turn the worlds values upside down.
Christ’s reign is the reconciliation of opposites where the innocent , unnoticed , unheard ones have the voice of God, where human and animal are at one with each other and all creation is somehow connected together in wonder and harmony. That is the handiwork of the divine potter who metaphorically gets his hands dirty in clay to fashion all life and see it as beautiful, this is a King who creates not destroys!

Is this fanciful, will this ever happen? The first coming of Christ is a marker that it eventually will, for salvation is now our song! Jesus, the King of the nations points out the route we are called to, the people of light who prepare the way for the great day of his return!

In the New Testament, there are wonderful theological analogies about the body of Christ; here we have the building metaphor, the cornerstone of our living building is Christ. It took me a while to recognize that the cornerstone is not only a marker, but in fact the reference point for the whole design! The writer of Ephesians 2.20 makes it clear that for us this building is faith, and it is only on Christ we build our lives ! He becomes our reference point for all we do! So let’s help beat swords into ploughshares, turn spears into pruning forks so that we may plant, grow and harvest Christ’s peace amongst the nations, not in the future, but now!
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Wednesday 17 December 2014

O Antiphons of Advent: December 18th: O Adonai (Is. 11:4-5; 33:22)


The Great "O" Antiphons of Advent
UCAN SpiritualityThese last appeals to God seem to read as if the iron of our misery is in our very blood.

O Antiphons of Advent


The Great "O" Antiphons of Advent
http://www.crossroadsinitiative.com/library_article/801/O_Antiphons_of_Advent.html

Antiphons of Advent - Vespers - Magnificat
Dr. Marcellino D'AmbrosioDr. Marcellino D'Ambrosio
In the Church's Liturgy of the Hours, Evening Prayer, also know asVespers, always includes the great prayer of Mary known as theMagnificat.   Each day, the Magnificat is preceded by a short verse or "antiphon" that links the prayer to the feast of the day or the season of the year.  In the last seven days of Advent (December 17-24), the antiphons before the Magnificat are very special.  Each begins with the exclamation "O" and ends with a plea for the Messiah to come. As Christmas approaches the cry becomes increasingly urgent.

These moving "O Antiphons" were apparently composed in the seventh or eighth century when monks put together texts from the Old Testament, particularly from the prophet Isaiah, which looked forward to the coming of our salvation. They form a rich, interlocking mosaic of scriptural images. The great "O Antiphons"  became very popular in the Middle Ages when it became traditional to ring the great bells of the church each evening as they were being sung.

Each of the O Antiphons highlights a different 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. A particularly fascinating feature of the O Antiphons is that the first letter of each invocation, when read backwards, forms an acrostic in Latin: the first letters of Sapientia,Adonai, RadixClavisOriensRex, and Emmanuel in reverse form the Latin words: ERO CRAS.  These can be understood as the words of Christ, responding to his people's plea, saying  "Tomorrow I will be there."

Atiphons of Advent - Vespers - MagnificatSaying the O Antiphons as a family, whether during grace at meals, in front of the manger scene, or in front of the Christmas tree, is a wonderful Advent devotion.  To make this devotion even more fruitful, read and meditate together on the Scripture texts on which the antiphons are based.

December 17th:
O Sapientia (Is. 11:2-3; 28:29): "O Wisdom, you come forth from the mouth of the Most High. You fill the universe and hold all things together in a strong yet gentle manner. O come to teach us the way of truth."

December 18th:
O Adonai (Is. 11:4-5; 33:22): "O Adonai and leader of Israel, you appeared to Moses in a burning bush and you gave him the Law on Sinai. O come and save us with your mighty power."

December 19th:
O Radix Jesse (Is. 11:1, 10): "O stock of Jesse, you stand as a signal for the nations; kings fall silent before you whom the peoples acclaim. O come to deliver us, and do not delay."

December 20th:
O Clavis David (Is. 9:6; 22:22): "O key of David and scepter of Israel, what you open no one else can close again; what you close no one can open. O come to lead the captive from prison; free those who sit in darkness and in the shadow of death."

December 21st:
O Oriens (Is. 9:1): "O Rising Sun, you are the splendor of eternal light and the sun of justice. O come and enlighten those who sit in darkness and in the shadow of death."

December 22nd:
O Rex Gentium (Is. 2:4; 9:5): "O King whom all the peoples desire, you are the cornerstone which makes all one. O come and save man whom you made from clay."

December 23rd:
O Emmanuel (Is. 7:14) : "O Emmanuel, you are our king and judge, the One whom the peoples await and their Savior. O come and save us, Lord, our God."


O Antiphons of Advent: O Emmanuel

  
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Published on 23 Dec 2013
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Background Imagery, Courtesy: Kevin Cole, Pacific Coas

Thursday 19 December 2013

Caryll Houselander (The Reed of God) Today Christ is dependent upon us

GEERTGEN tot Sint Jans
The Tree of Jesse
Advent Great O Antiphons,



19 DECEMBER
Year II
First Reading
Isaiah 47:1.3-15
Responsory Is 49:13; 47:4
 Rejoice, 0 heavens, and celebrate, 0 earth; .0 mountains, cry out with praise; + for the Lord will have compassion on his poor.
V. Our redeemer, the Lord God of power and might is his name, the Holy One of Israel. + For the Lord ...

Second Reading   From the writings of Caryll Houselander (The Reed of God, 30-32)
Today Christ is dependent upon us

When a woman is carrying a child she develops a certain instinct of self-defense. It is not selfishness; it is not egoism. It is, cm absorption into the life within, a folding of self like a little tent around the child's frailty, a God-like instinct to cherish, and some day to bring forth, the life. A closing upon it like the petals of a flower closing upon the dew that shines in it’s heart. This is precisely the attitude we must have to Christ, the life within us, in the Advent of our contemplation.

We could scrub the floor for a tired friend, or dress a wound for a patient in a hospital, or lay the table and wash up for the family; but we shall not do it in martyr spirit or with that worse spirit of self-congratulation, of feeling that we are making our­selves more perfect, more unselfish, more positively kind. We shall do it just for one thing, that our hands may make Christ's hands in our life, that our service may let Christ serve through us, that our patience may bring Christ's patience back to the world.

By his own will Christ was dependent on Mary during Advent: he was absolutely helpless; he could go nowhere but where she chose to take him; he could not speak; her breathing was his breath; his heart beat in the beating of her heart. Today Christ is dependent upon us. In the host he is literally put into a man's hands. A human being must carry him to the dying, must take him into the prisons, work-houses, and hospitals, must carry him in a tiny pyx over the heart onto the field of battle, must give him to little children and "lay him by" in his "leaflight" house of gold. The modem world's feverish struggle for unbridled, often unli­censed, freedom is answered by the bound, enclosed helplessness and dependence of Christ - Christ in the womb, Christ in the host, Christ in the tomb.

This dependence of Christ lays a great trust upon us. During this tender time of Advent we must carry him in our hearts to wherever he wants to go, and there are many places to which he may never go unless we take him to them. None of us knows when the loveliest hour of our life is striking. It may be when we take Christ for the first time to that gray office in the city where we work, to the wretched lodging of that poor man who is an outcast, to the nursery of that pampered child, to that battleship, airfield, or camp.

Charles de Foucauld, a young French soldier of our own day, became a priest and a hermit in the desert, where he was murdered by some of the Arabs whom he had come to serve. His life as a missionary hermit seemed no more than a quixotic spiritual adventure, a tilting at windmills on the desert sands, but he knew and said that is was worthwhile for just one thing: because he was there the Sacred Host was there. It mattered nothing if the heroic priest could not utter the wonder that was in his heart; the Blessed Sacrament was there in the desert;
Christ was there, silent, helpless, dependent on a creature; that which his servant could not utter in words Christ would utter, in his own time, in silence.

Sometimes it may seem to us that there is no purpose in our lives, that going day after day for years to this office or that school or factory is nothing else but waste and weariness. But it may be that God has sent us there because but for us Christ would not be there. If our being there means that Christ is there, that alone makes it worthwhile.
          ResponsonJ          Lk 1:45-46; Ps 66:16
Blessed are you who have believed that the Lord's promises to you would be fulfilled. And Mary said: + My soul proclaims the great-
ness of the Lord.
V. Come, and listen, and I will tell what great things God has ac-
complished in me. + My soul proclaims ...



Tuesday 17 December 2013

Feast of the Church : The Great O Antiphons : "O Adonai" - Wednesday, 18 December 2013

FROMENT_Nicolas_The_Burning_Bush

Wednesday of the Third Week of Advent


Click on symbols to see the day.
O LORD AND RULER
December 18
Symbols: The Tablets
Come and redeem us with outstretched arm.
O Lord and Ruler of 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 arm.
O Adonai, et dux domus Israël, qui Moyse in igne flammae rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento.
The tablets of stone are a picture of the Ten Commandments given by God to Moses on Mt. Sinai. They may be used to represent the whole of God's law, the Pentateuch (the first five books of the Bible, the Torah), or the entire Old Testament.
Recommended Readings: Micheas 5:1-9


Feast of the Church : The Great O Antiphons : "O Adonai"
   

The Great O Antiphons
December 18: "O Adonai"

These Great «O Antiphons" at the Magnificat were first used by the Church in the 8th and 9th centuries.
They are said in order, based on various titles for the Christ and are scripturally-based short prayers for the 17th to the 23rd of December.
In these "O Antiphons" the Church expresses her deep longing for the coming of the Messiah.

Christ, Lawgiver and Redeemer of Israel
(See Exodus 3; Micah 5:2; Matthew 2:6)
O Adonai,
et dux domus Israël,
qui Moyse in igne flammae rubi apparuisti,
et ei in Sina legem dedisti:
veni ad redimendum nos in brachio extento.
O Mighty Lord,
and leader of the house of Israël,
who appeared to Moses in the burning bush,
and on Sinai gave him the law,
come to redeem us with outstretched arm.
                                                                                      
Holy Gospel of Jesus Christ according to Saint Matthew 1:18-24.
This is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.
Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins."
All this took place to fulfill what the Lord had said through the prophet:
Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel, which means "God is with us."
When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.


Copyright © Confraternity of Christian Doctrine, USCCB 



Commentary of the day : 

Saint Alphonsus Liguori (1696-1787), Bishop and Doctor of the Church 
Meditations for the Octave of Christmas, no.8 

"She will bear a son and you are to name him Jesus"

The name of Jesus is a divine name that the Lord made known to Mary through the voice of the Archangel Gabriel: “You will give him the name Jesus” (Lk 1,31). A name that, for this reason, is called “above all names”, “the only name by which we can be saved” (Phil 2,9; Acts 4,12). This great name is compared to oil by the Holy Spirit: “Your name is oil poured out” (Sg 1,3). Why? Because, as Saint Bernard explains, just as oil is both light, food and medicine, so the name of Jesus is light for our minds, food for our hearts, medicine for our souls.

Light for our minds: it was the brilliance of this name that enabled the world to pass from the shadows of idolatry to the light of faith. We were born in a land whose inhabitants were all pagans before the coming of the Lord. We would be as they were if he had not come to enlighten us. So how should we not give thanks to Jesus Christ for the gift of faith!...

Food for our hearts: this, too, is what the name of Jesus is. For it calls to our minds all the painful work Jesus accomplished to save us. This is how he comforts us in tribulation, strengthens us to walk along the way of salvation, revives our hope and inflames us with love for our God.

And medicine for our souls: Jesus' name makes them strong in the face of temptation and our enemies' attacks. Do they hear this holy name? The powers of hell tremble and take to flight. This is what Saint Paul says: “that at the name of Jesus every knee should bow, in the heavens, on earth and in the underworld” (Phil 2,10). No one who is tempted will fall if he calls on Jesus and for as long as he calls he will persevere and be saved (cf Ps 18[17],4).