Tag: O Oriens

O Emmanuel

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The seventh great “O” is: O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos Domine Deus noster.

English: O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Savior: come to save us, O Lord our God.

It reflects the following prophecies and Scripture:

O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Saviour:

  • immanuel03Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14 [also Isaiah 8:8; Isaiah 8:10] The Hebrew word ‘virgin’ occurs seven times in the Old Testament. It means a young woman of marriageable age, normally a virgin (Gen. 24:43). The Septuagint (the Greek translation of the Old Testament made about 150 b.c.) translated with a word more specifically meaning “virgin.” The New Testament understands Isaiah to be designating the Virgin Mary (Matt. 1:23). See “The Virgin Birth of Jesus” at Luke 1:27. Immanuel means “God with us.” The name conveys God’s promise to save, bless, and protect His children. Tradition identifies the child as the Messiah, a divine personage whose birth is above nature. It equates the Child named “Immanuel” with the Child possessing God’s titles in 9:6, and with the “Branch” of ch. 11.
  • Isaiah7.14Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:23 Jesus’ conception by a virgin is miraculous, announcing that God will soon redeem His people and is present with them. This quotation is the first of a number of Old Testament references Matthew uses to show that Jesus fulfills the Old Testament. A parallel thought is found in  John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Highlighting the fulfilment of the Messianic prophecies in Christ (see O Adonai)
  • And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. Haggai 2:7 (see O Rex gentium)

come to save us, O Lord our God.

  • Again the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.

O Rex gentium

Published on by TheOldRomanLeave a comment
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The sixth great “O” is: O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.

English: O King of the gentiles and their desired One, the cornerstone that makes both one: come, and deliver man, whom you formed out of the dust of the earth.

It reflects the following prophecies and Scripture:

O King of the gentiles and their desired One,

  • council_in_heaven2And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:3 Most probably the song of deliverance after the passage of the Red Sea (Exodus 15.), to which this bears a general resemblance. Moses is called the “servant of God” in Exodus 14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exodus 15:7, “And in the greatness of thine excellency thou hast overthrown them;” also Psalm 111:2; Psalm 139:14). This song, like that in Revelation 4:8, is addressed to the “Lord God Almighty.” Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as His works declare Him to be; His works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of His church, and the destruction of His enemies, which are here designed (see O Adonai and O Clavis David).

the cornerstone…

  • The Corner StoneTherefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:16 [comp. The stone which the builders refused is become the head stone of the corner. Psalm 118:22] In contrast with the insecure refuge and false ground of confidence whereon the nobles relied, the prophet puts forward the one sure “Rock” on which complete dependence may be placed – which he declares that Jehovah is laying, or “has laid,” in Zion as a tried stone, a precious corner stone, a sure foundation. The imagery is, no doubt, drawn from the practice of Oriental kings, and notably Solomon, to employ foundation-stones of enormous size and weight at the corners of buildings. Some of those uncovered at the corners of Solomon’s temple by the Palestine Exploration Fund are more than thirty-eight feet long, and weigh above a hundred tons (see ‘Our Work in Palestine,’ pp. 38, 115). But the reference cannot, of course, be to the material structure of the temple as Israel’s true refuge. Rather, Jehovah himself would seem to be the Rock (Isaiah 26:4; Isaiah 30:29, etc.) intended; and hence the application to Christ by the writers of the New Testament (Romans 9:33; Ephesians 2:20; 1 Peter 2:6-8) was natural and easy.

…that makes both one:

  • High_Priest_Jesus_heaven_Ark-of-the-Covenant“Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?” Matthew 21:42 [Mark 12:10; Luke 20:17] By the Old Testament saints, and by saints in all ages, who have ventured their souls on Him, and laid the whole stress of their salvation upon Him, and have been saved by Him; and by Satan, and his principalities and powers, by his temptations of Him in the wilderness, and by his attacks upon Him in the garden, and on the cross, and found Him to be an immovable stone, and were broken by Him; and by His divine Father, who tried His faithfulness by trusting Him with all His elect, and the salvation of them; and His great strength, by laying upon Him all their sins, and the punishment due unto them. Some render it, “a stone of trial”, or “a trying stone” by which men are tried, and discovered to be what they are, whether believers or unbelievers, sincere Christians or hypocrites; which may be known by their conduct and behaviour to Christ; if they come to Him as a living stone, and He is precious to them, they are true believers; but if He is to them a stone of stumbling, and a rock of offence, they are unbelievers, and reprobate persons, 1 Peter 2:4,
  • This is the stone which was set at nought of you builders, which is become the head of the corner. Acts 4:11 So the Apostles preach themselves that Christ is the foundation of all their ministry, so that the churches “…are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” Ephesians 2:20

come, and deliver man, whom you formed out of the dust of the earth.

  • So the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.

O Oriens

Published on by TheOldRomanLeave a comment
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The fifth great “O” is: O Oriens, splendor lucis aeternae, et sol iustitiae: veni, et illumina sedentes in tenebris et umbra mortis.

English: O dawn of the east, brightness of light eternal, and sun of justice: come, and enlighten those who sit in darkness and in the shadow of death.

It reflects the following prophecies and Scripture:

O dawn of the east, brightness of light eternal, and sun of justice:

  • desert_sunriseBut unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Malachi 4:2 The sun which is righteousness, who radiates the healing rays of salvation. This Divine righteousness shall shine forth upon them that live in holy fear of the the Name of God, filling and flooding them with joy and light, healing all wounds, removing all miseries, making them incalculably blessed. The Fathers generally apply the title of “Sun of Righteousness” to Christ, who is the Source of all justification and enlightenment and happiness, and who is called  “The Lord our Righteousness.” (Jeremiah 23:6)
    The happiness of the righteous is illustrated by a homely image drawn from pastoral pursuits. They had been, as it were, hidden in the time of affliction and temptation; they shall go forth boldly now, free and exulting, like calves driven from the stall to pasture (comp. Psalm 114:4, 6; Song of Solomon 2:8, 17).
  • Through the tender mercy of our God; whereby the dayspring from on high hath visited us, Luke 1:78 So praises Zacharias in his noble hymn, all this tender care for Israel (though really for all humanity, if he hadn’t guessed it) is owing to the deep love of God. Whereby “the Dayspring from on high hath visited us.” In his temple service at Jerusalem the priest must have seen the ruddy dawn rise grandly over the dark chain of the distant mountains, and lighting up with a blaze of golden glory the everlasting hills as they stood around Jerusalem. This same thought has ever been held by the Church who in her worship bids us face East towards the Lord. The thought which pictured the advent of Messiah as a sunrise was a favourite with the prophets, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For behold… Gentiles shall come to thy light, and kings to the brightness of the; rising” (Isaiah 60:1-3). “Unto you that fear my Name shall the Sun of Righteousness arise with healing in his wings” (Malachi 4:2).

come, and enlighten those who sit in darkness and in the shadow of death.

  • walkedindarknessThe people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:2 All the world was “in darkness” when Christ came; but here the Jews especially seem to be intended. “The Light of the world,” “the Sun of righteousness,” “the true Light, which lighteth every man that cometh into the world,” “first broke on man in that northern tract” by the way of the sea, “when Jesus came forward to teach and to preach in “Galilee of the Gentiles.” For thirty years He had dwelt at Nazareth, in Zebulon. There He had first come forward to teach in a synagogue (Luke 4:16-21); in Galilee He had performed His first miracles (John 2:11; John 4:54); at Capernaum. “Upon the sea coast, in the borders of Zabulon and Nephthalim,” He commenced His preaching of repentance (Matthew 4:13-17). The “light” first streamed forth in this quarter, glorifying the region on which contempt had long been poured, before bursting forth across the world, through the rays of the apostolic mission reaching through the ages to every quarter of the globe through their preaching of the Gospel.

O Emmanuel

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The seventh great “O” is: O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos Domine Deus noster.

English: O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Savior: come to save us, O Lord our God.

It reflects the following prophecies and Scripture:

O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Saviour:

  • immanuel03Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14 [also Isaiah 8:8; Isaiah 8:10] The Hebrew word ‘virgin’ occurs seven times in the Old Testament. It means a young woman of marriageable age, normally a virgin (Gen. 24:43). The Septuagint (the Greek translation of the Old Testament made about 150 b.c.) translated with a word more specifically meaning “virgin.” The New Testament understands Isaiah to be designating the Virgin Mary (Matt. 1:23). See “The Virgin Birth of Jesus” at Luke 1:27. Immanuel means “God with us.” The name conveys God’s promise to save, bless, and protect His children. Tradition identifies the child as the Messiah, a divine personage whose birth is above nature. It equates the Child named “Immanuel” with the Child possessing God’s titles in 9:6, and with the “Branch” of ch. 11.
  • Isaiah7.14Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:23 Jesus’ conception by a virgin is miraculous, announcing that God will soon redeem His people and is present with them. This quotation is the first of a number of Old Testament references Matthew uses to show that Jesus fulfills the Old Testament. A parallel thought is found in  John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Highlighting the fulfilment of the Messianic prophecies in Christ (see O Adonai)
  • And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. Haggai 2:7 (see O Rex gentium)

come to save us, O Lord our God.

  • Again the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.
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O Rex gentium

Published on by TheOldRomanLeave a comment
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The sixth great “O” is: O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.

English: O King of the gentiles and their desired One, the cornerstone that makes both one: come, and deliver man, whom you formed out of the dust of the earth.

It reflects the following prophecies and Scripture:

O King of the gentiles and their desired One,

  • council_in_heaven2And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:3 Most probably the song of deliverance after the passage of the Red Sea (Exodus 15.), to which this bears a general resemblance. Moses is called the “servant of God” in Exodus 14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exodus 15:7, “And in the greatness of thine excellency thou hast overthrown them;” also Psalm 111:2; Psalm 139:14). This song, like that in Revelation 4:8, is addressed to the “Lord God Almighty.” Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as His works declare Him to be; His works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of His church, and the destruction of His enemies, which are here designed (see O Adonai and O Clavis David).

the cornerstone…

  • The Corner StoneTherefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:16 [comp. The stone which the builders refused is become the head stone of the corner. Psalm 118:22] In contrast with the insecure refuge and false ground of confidence whereon the nobles relied, the prophet puts forward the one sure “Rock” on which complete dependence may be placed – which he declares that Jehovah is laying, or “has laid,” in Zion as a tried stone, a precious corner stone, a sure foundation. The imagery is, no doubt, drawn from the practice of Oriental kings, and notably Solomon, to employ foundation-stones of enormous size and weight at the corners of buildings. Some of those uncovered at the corners of Solomon’s temple by the Palestine Exploration Fund are more than thirty-eight feet long, and weigh above a hundred tons (see ‘Our Work in Palestine,’ pp. 38, 115). But the reference cannot, of course, be to the material structure of the temple as Israel’s true refuge. Rather, Jehovah himself would seem to be the Rock (Isaiah 26:4; Isaiah 30:29, etc.) intended; and hence the application to Christ by the writers of the New Testament (Romans 9:33; Ephesians 2:20; 1 Peter 2:6-8) was natural and easy.

…that makes both one:

  • High_Priest_Jesus_heaven_Ark-of-the-Covenant“Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?” Matthew 21:42 [Mark 12:10; Luke 20:17] By the Old Testament saints, and by saints in all ages, who have ventured their souls on Him, and laid the whole stress of their salvation upon Him, and have been saved by Him; and by Satan, and his principalities and powers, by his temptations of Him in the wilderness, and by his attacks upon Him in the garden, and on the cross, and found Him to be an immovable stone, and were broken by Him; and by His divine Father, who tried His faithfulness by trusting Him with all His elect, and the salvation of them; and His great strength, by laying upon Him all their sins, and the punishment due unto them. Some render it, “a stone of trial”, or “a trying stone” by which men are tried, and discovered to be what they are, whether believers or unbelievers, sincere Christians or hypocrites; which may be known by their conduct and behaviour to Christ; if they come to Him as a living stone, and He is precious to them, they are true believers; but if He is to them a stone of stumbling, and a rock of offence, they are unbelievers, and reprobate persons, 1 Peter 2:4,
  • This is the stone which was set at nought of you builders, which is become the head of the corner. Acts 4:11 So the Apostles preach themselves that Christ is the foundation of all their ministry, so that the churches “…are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” Ephesians 2:20

come, and deliver man, whom you formed out of the dust of the earth.

  • So the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.

Reflection

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O Virgo virginum

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Although the antiphons and dates before have been fairly universally recognised throughout western Christendom, an alternative English medieval practice arose of moving all of the antiphons forward by one day (commencing therefore on 16 December) and adding an additional (eighth) antiphon on 23 December, with the acrostic thus becoming Vero cras, “truly, tomorrow”. Perhaps an example of why England was known as “Mary’s Dowry” because of the high affection held for her in this country? This is the antiphon O Virgo virginum (O Virgin of virgins), with the following text:

O Virgo virginum, quomodo fiet istud? Quia nec primam similem visa es nec habere sequentem. Filiae Jerusalem, quid me admiramini? Divinum est mysterium hoc quod cernitis.

English: O Virgin of virgins, how shall this be? For neither before thee was any like thee, nor shall there be after. Daughters of Jerusalem, why marvel ye at me? The thing which ye behold is a divine mystery.

It seems appropriate then to conclude our reflections on the O Antiphons with this last, on this the eve of the Nativity, when Our blessed Lady will fulfil all that God had intended for her from the beginning of the ages, “before the world was, I was” ever with the Son Whom she is about to bear for our redemption.

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O Immanuel

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The seventh great “O” is: O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum: veni ad salvandum nos Domine Deus noster.

English: O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Savior: come to save us, O Lord our God.

It reflects the following prophecies and Scripture:

O Emmanuel, God with us, our King and lawgiver, the expected of the nations and their Saviour:

  • immanuel03Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14 [also Isaiah 8:8; Isaiah 8:10] The Hebrew word ‘virgin’ occurs seven times in the Old Testament. It means a young woman of marriageable age, normally a virgin (Gen. 24:43). The Septuagint (the Greek translation of the Old Testament made about 150 b.c.) translated with a word more specifically meaning “virgin.” The New Testament understands Isaiah to be designating the Virgin Mary (Matt. 1:23). See “The Virgin Birth of Jesus” at Luke 1:27. Immanuel means “God with us.” The name conveys God’s promise to save, bless, and protect His children. Tradition identifies the child as the Messiah, a divine personage whose birth is above nature. It equates the Child named “Immanuel” with the Child possessing God’s titles in 9:6, and with the “Branch” of ch. 11.
  • Isaiah7.14Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:23 Jesus’ conception by a virgin is miraculous, announcing that God will soon redeem His people and is present with them. This quotation is the first of a number of Old Testament references Matthew uses to show that Jesus fulfills the Old Testament. A parallel thought is found in  John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Highlighting the fulfilment of the Messianic prophecies in Christ (see O Adonai)
  • And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. Haggai 2:7 (see O Rex gentium)

come to save us, O Lord our God.

  • Again the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.
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O Rex gentium

Published on by TheOldRomanLeave a comment
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The sixth great “O” is: O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.

English: O King of the gentiles and their desired One, the cornerstone that makes both one: come, and deliver man, whom you formed out of the dust of the earth.

It reflects the following prophecies and Scripture:

O King of the gentiles and their desired One,

  • council_in_heaven2And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:3 Most probably the song of deliverance after the passage of the Red Sea (Exodus 15.), to which this bears a general resemblance. Moses is called the “servant of God” in Exodus 14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exodus 15:7, “And in the greatness of thine excellency thou hast overthrown them;” also Psalm 111:2; Psalm 139:14). This song, like that in Revelation 4:8, is addressed to the “Lord God Almighty.” Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as His works declare Him to be; His works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of His church, and the destruction of His enemies, which are here designed (see O Adonai and O Clavis David).

the cornerstone…

  • The Corner StoneTherefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:16 [comp. The stone which the builders refused is become the head stone of the corner. Psalm 118:22] In contrast with the insecure refuge and false ground of confidence whereon the nobles relied, the prophet puts forward the one sure “Rock” on which complete dependence may be placed – which he declares that Jehovah is laying, or “has laid,” in Zion as a tried stone, a precious corner stone, a sure foundation. The imagery is, no doubt, drawn from the practice of Oriental kings, and notably Solomon, to employ foundation-stones of enormous size and weight at the corners of buildings. Some of those uncovered at the corners of Solomon’s temple by the Palestine Exploration Fund are more than thirty-eight feet long, and weigh above a hundred tons (see ‘Our Work in Palestine,’ pp. 38, 115). But the reference cannot, of course, be to the material structure of the temple as Israel’s true refuge. Rather, Jehovah himself would seem to be the Rock (Isaiah 26:4; Isaiah 30:29, etc.) intended; and hence the application to Christ by the writers of the New Testament (Romans 9:33; Ephesians 2:20; 1 Peter 2:6-8) was natural and easy.

…that makes both one:

  • High_Priest_Jesus_heaven_Ark-of-the-Covenant“Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?” Matthew 21:42 [Mark 12:10; Luke 20:17] By the Old Testament saints, and by saints in all ages, who have ventured their souls on Him, and laid the whole stress of their salvation upon Him, and have been saved by Him; and by Satan, and his principalities and powers, by his temptations of Him in the wilderness, and by his attacks upon Him in the garden, and on the cross, and found Him to be an immovable stone, and were broken by Him; and by His divine Father, who tried His faithfulness by trusting Him with all His elect, and the salvation of them; and His great strength, by laying upon Him all their sins, and the punishment due unto them. Some render it, “a stone of trial”, or “a trying stone” by which men are tried, and discovered to be what they are, whether believers or unbelievers, sincere Christians or hypocrites; which may be known by their conduct and behaviour to Christ; if they come to Him as a living stone, and He is precious to them, they are true believers; but if He is to them a stone of stumbling, and a rock of offence, they are unbelievers, and reprobate persons, 1 Peter 2:4,
  • This is the stone which was set at nought of you builders, which is become the head of the corner. Acts 4:11 So the Apostles preach themselves that Christ is the foundation of all their ministry, so that the churches “…are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” Ephesians 2:20

come, and deliver man, whom you formed out of the dust of the earth.

  • So the Church expresses the prayer of the redeemed who recognise Christ as the “Word” i.e. the “logos”, the “Ruach Elohim” the Creator with God of the world, see O Sapientia.
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O Oriens

Published on by TheOldRomanLeave a comment
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The fifth great “O” is: O Oriens, splendor lucis aeternae, et sol iustitiae: veni, et illumina sedentes in tenebris et umbra mortis.

English: O dawn of the east, brightness of light eternal, and sun of justice: come, and enlighten those who sit in darkness and in the shadow of death.

It reflects the following prophecies and Scripture:

O dawn of the east, brightness of light eternal, and sun of justice:

  • desert_sunriseBut unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Malachi 4:2 The sun which is righteousness, who radiates the healing rays of salvation. This Divine righteousness shall shine forth upon them that live in holy fear of the the Name of God, filling and flooding them with joy and light, healing all wounds, removing all miseries, making them incalculably blessed. The Fathers generally apply the title of “Sun of Righteousness” to Christ, who is the Source of all justification and enlightenment and happiness, and who is called  “The Lord our Righteousness.” (Jeremiah 23:6)
    The happiness of the righteous is illustrated by a homely image drawn from pastoral pursuits. They had been, as it were, hidden in the time of affliction and temptation; they shall go forth boldly now, free and exulting, like calves driven from the stall to pasture (comp. Psalm 114:4, 6; Song of Solomon 2:8, 17).
  • Through the tender mercy of our God; whereby the dayspring from on high hath visited us, Luke 1:78 So praises Zacharias in his noble hymn, all this tender care for Israel (though really for all humanity, if he hadn’t guessed it) is owing to the deep love of God. Whereby “the Dayspring from on high hath visited us.” In his temple service at Jerusalem the priest must have seen the ruddy dawn rise grandly over the dark chain of the distant mountains, and lighting up with a blaze of golden glory the everlasting hills as they stood around Jerusalem. This same thought has ever been held by the Church who in her worship bids us face East towards the Lord. The thought which pictured the advent of Messiah as a sunrise was a favourite with the prophets, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For behold… Gentiles shall come to thy light, and kings to the brightness of the; rising” (Isaiah 60:1-3). “Unto you that fear my Name shall the Sun of Righteousness arise with healing in his wings” (Malachi 4:2).

come, and enlighten those who sit in darkness and in the shadow of death.

  • walkedindarknessThe people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:2 All the world was “in darkness” when Christ came; but here the Jews especially seem to be intended. “The Light of the world,” “the Sun of righteousness,” “the true Light, which lighteth every man that cometh into the world,” “first broke on man in that northern tract” by the way of the sea, “when Jesus came forward to teach and to preach in “Galilee of the Gentiles.” For thirty years He had dwelt at Nazareth, in Zebulon. There He had first come forward to teach in a synagogue (Luke 4:16-21); in Galilee He had performed His first miracles (John 2:11; John 4:54); at Capernaum. “Upon the sea coast, in the borders of Zabulon and Nephthalim,” He commenced His preaching of repentance (Matthew 4:13-17). The “light” first streamed forth in this quarter, glorifying the region on which contempt had long been poured, before bursting forth across the world, through the rays of the apostolic mission reaching through the ages to every quarter of the globe through their preaching of the Gospel.

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O Virgo virginum

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Although the antiphons and dates before have been fairly universally recognised throughout western Christendom, an alternative English medieval practice arose of moving all of the antiphons forward by one day (commencing therefore on 16 December) and adding an additional (eighth) antiphon on 23 December, with the acrostic thus becoming Vero cras, “truly, tomorrow”. Perhaps an example of why England was known as “Mary’s Dowry” because of the high affection held for her in this country? This is the antiphon O Virgo virginum (O Virgin of virgins), with the following text:

O Virgo virginum, quomodo fiet istud? Quia nec primam similem visa es nec habere sequentem. Filiae Jerusalem, quid me admiramini? Divinum est mysterium hoc quod cernitis.

English: O Virgin of virgins, how shall this be? For neither before thee was any like thee, nor shall there be after. Daughters of Jerusalem, why marvel ye at me? The thing which ye behold is a divine mystery.

It seems appropriate then to conclude our reflections on the O Antiphons with this last, on this the eve of the Nativity, when Our blessed Lady will fulfil all that God had intended for her from the beginning of the ages, “before the world was, I was” ever with the Son Whom she is about to bear for our redemption.

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