Notre Dame de Rouen. The façade of the Gothic Church in France. Photographer: Hippo1947. Licence: SHUTTERSTOCK.

Saturday 19 December 2020

Saturday In Ember Week Of Advent.


Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Saturday in Ember Week Of Advent.

Station at Saint Peter's.

Indulgence of 10 Years and 10 Quarantines.

Violet Vestments.




Saturday is the most solemn of The Ember Days, because that was the day on which The Church Ordained her Priests in the great Basilica of Saint Peter. This Ordination in the tenth month of the Roman year (called, for that reason, December) was the only one formerly known in Rome. Hence, it was an important date.

Everything in The Mass, moreover, bears the character of a very ancient Liturgy. It calls to mind, with its numerous Lessons, intermingled with Responses and Prayers, the earliest form of the introductory part of The Mass.

The Soul that is penetrated with it finds itself filled with a Holy Impatience, and, with The Church, it aspires to the New Birth of The Only Begotten Son of God, Who comes to deliver us from the yoke of sin (Second Collect).


"While, with confidence, she awaits The Lord Jesus, Who shall deliver us from our enemies, destroying Anti-Christ with the brightness of His Coming" (Epistle).

The Gospel brings before us the image of Saint John the Baptist, The Precursor, who prepares our Souls each year for The Coming of The Saviour. The same Gospel is again found in The Mass of the following day, because, formerly, the Ordination, taking place in the evening, lasted well into the night, thus encroaching on the Sunday, provided it with its Liturgy.

Mass: Veni, et osténde.

After The Kyrie eleison, the Bishop confers The Tonsure.

After The First Lesson, the Bishop Ordains The Door-Keepers.

After The Second Lesson, the Bishop Ordains The Readers.

After The Third Lesson, the Bishop Ordains The Exorcists.

After The Fourth Lesson, the Bishop Ordains The Acolytes.

After The Fifth Lesson, the Bishop Ordains The Sub-Deacons.

After The Epistle, the Bishop Ordains The Deacons.

After The Tract, the Bishop Ordains The Priests.


The Four Seasons of the Year begin with the Liturgical periods known as Ember Weeks. They are known since the 5th-Century A.D., but they were fixed to their present dates by Pope Saint Gregory VII in the 12th-Century.

The Ember Days are Three Fast Days, Wednesday, Friday, and Saturday, intended to Consecrate to God the various Seasons in Nature, and to prepare those who are about to be Ordained.

The Gospel recalls Gabriel's mission to Mary to inform her that she was about to become The Mother of God.

No human voice, but an Angel's, must make known the Mystery of such message. Today, for the first time, are heard the words: "The Holy Ghost shall come upon thee." They are heard and believed. "Behold," says Mary, "the handmaid of The Lord, be it done to me according to thy word" (Third Lesson). During seven Centuries, now, Isaias had foretold this Virgin Motherhood (Epistle, Communion).


Circa 1950: The Vicar and Sunday School Children go out into the fields
to Bless the crops. The little boy is carrying a symbolic Tree of Plenty.
Picture Credit: Hulton Archive/Getty Images.
Illustration: ABOUT RELIGION

Rogation Days.

Rogation Days, like their distant cousins, The Ember Days, are days set aside to observe a change in the Seasons. Rogation Days are tied to the Spring planting. There are Four Rogation Days: The Major Rogation, which falls on 25 April, and Three Minor Rogations, which are Celebrated on the Monday, Tuesday, and Wednesday immediately before Ascension Thursday.

For An Abundant Harvest.

As The Catholic Encyclopedia notes, Rogation Days are "Days of Prayer, and formerly, also of Fasting, instituted by The Church to appease God's anger at man's transgressions, to ask protection in calamities, and to obtain a good and bountiful harvest."


Illustration: ABOUT RELIGION

Origin Of The Word.

Rogation is simply an English form of the Latin "Rogatio", which comes from the verb "Rogare", which means "to ask." The primary purpose of The Rogation Days is to ask God to Bless the fields and the Parish (the geographic area) that they fall in.

The Major Rogation likely replaced the Roman feast of "Robigalia", on which (The Catholic Encyclopedia notes) "the heathens held processions and supplications to their gods." While the Romans directed their prayers for good weather and an abundant harvest to a variety of gods, the Christians made the Tradition their own, by replacing Roman polytheism with monotheism, and directing their Prayers to God.

By the time of Pope Saint Gregory the Great (540 A.D. - 604 A.D.), the Christianised Rogation Days were already considered an ancient custom.

The Litany, Procession, And Mass.

The Rogation Days were marked by the recitation of The Litany of The Saints, which would normally begin in, or at, a Church. After Saint Mary was invoked, the Congregation would proceed to walk the boundaries of the Parish, while reciting the rest of The Litany (and repeating it as necessary or supplementing it with some of The Penitential or Gradual Psalms). Thus, the entire Parish would be Blessed, and the boundaries of the Parish would be marked. The procession would end with a Rogation Mass, in which all in the Parish were expected to take part.


Sunday School Children Celebrate Rogation Day in 1953.
A photo at Market Lavington Museum, Wiltshire, England.

Optional Today.

Like The Ember Days, Rogation Days were removed from The Liturgical Calendar when it was revised in 1969, coinciding with the introduction of The Mass of Paul VI (The Novus Ordo).

Parishes can still Celebrate them, though very few in The United States do; but, in portions of Europe, The Major Rogation is still Celebrated with a Procession. As The Western World has become more industrialised, Rogation Days and Ember Days, focused as they are on agriculture and the changes of the Seasons, have seemed less "relevant." Still, they are good ways to keep us in touch with nature and to remind us that The Church's Liturgical Calendar is tied to the changing Seasons.

Celebrating The Rogation Days.

If your Parish does not celebrate The Rogation Days, there's nothing to stop you from Celebrating them yourself. You can mark the Days by reciting The Litany of The Saints. And, while many modern Parishes, especially in The United States, have boundaries that are too extensive to walk, you could learn where those boundaries are and walk a portion of them, getting to know your surroundings, and maybe your neighbours, in the process. Finish it all off by attending daily Mass and Praying for good weather and a fruitful harvest.


Saint Michael's Church, Bunwell, Norfolk, England, has always been
the centre of Village Life. In this picture, taken on Rogation Sunday,
April 1967, the Rector, Rev. Samuel Collins, followed by the Choir,
Parishioners, and The New Buckenham Silver Band, walk
The Parish Boundaries and pause to Bless the stream.
Illustration: BUNWELL HERITAGE GROUP

References in The Liturgy, connecting The Annunciation with Advent, date back to very early times. Many Churches observed this Feast on 18 December, in preference to 25 March, the latter date often falling in Lent.

Furthermore, this First Joyful Mystery of The Blessed Virgin is in keeping with the spirit of joy, which is so characteristic of the second half of The Season of Advent, when The Lord, Who is nigh, is so eagerly awaited (Second Gradual). Who, having appeared in the humility of His First Coming to save us (Collect), will come again like a King, full of glory (First Gradual), to take vengeance on His enemies and to deliver us forever (Offertory).


The following Text is from Wikipedia - the free encyclopædia.

In The Liturgical Calendar of The Western Christian Churches, Ember Days are four separate Sets of Three Days within the same Week — specifically, the Wednesday, Friday, and Saturday — roughly equidistant in the circuit of the Year, that are set aside for Fasting and Prayer.

These Days set apart for Special Prayer and Fasting were considered especially suitable for The Ordination of Clergy. The Ember Days are known in Latin as the "quattuor anni tempora" (the "Four Seasons of The Year"), or, formerly, as the "jejunia quattuor temporum" ("Fasts of The Four Seasons").

The Four Quarterly Periods, during which The Ember Days fall, are called The Embertides.

The Great O Antiphons. 19 December.


Text from The Saint Andrew Daily Missal,
unless otherwise stated.


"Madonna and Child",
Brügge Cathedral, "Onze-Lieve-Vrouwkerk", Belgium.
Photo: 7 February 2005.
Author: Elke Wetzig (elya)
(Wikimedia Commons)


"O Radix Jesse".
The Great O Antiphon
for 19 December.
Available on YouTube at

19 December: Isaias xi. 10

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

O Root of Jesse,
Who standest for an ensign of the people,
before Whom Kings shall keep silence,
and unto Whom the
Gentiles shall make their supplication:
come to deliver us, and tarry not.

Versicle. Rorate.

“Rorate caeli desuper, et nubes pluant justium . . .”

“Ye Heavens, drop down from above,
and let the clouds rain down The Just One.”

Friday 18 December 2020

Friday In Ember Week Of Advent.


Text from The Saint Andrew Daily Missal,
unless stated otherwise.

Friday in Ember Week Of Advent.

Station at The Church of The Twelve Apostles.

Indulgence of 10 Years and 10 Quarantines.

Violet Vestments.




The Mass of today sums up perfectly the whole spirit of Advent, which is, so to speak, the first act of the great drama of The Incarnation. It might be called "The Expectation of Christ" and pictured in a Triptych (see vignette, below): On The Left, The Prophets, and, in particular, Isaias, who search the horizon and announce to us The Coming of Christ (Epistle), The Sun of Justice; on The Right, Saint John the Baptist (The Forerunner), who, from the womb of his mother, salutes Jesus (Gospel), and, as The Friend of The Bridegroom, presents Him as The Messias to His Bride, The Church; in The Centre Panel, The Virgin, in her First and Second Joyful Mysteries, The Annunciation and The Visitation, of which we read in the Gospels for The Wednesday in Ember Week, and for today.

Mass: Prope es tu.


The Blessed Virgin Mary, Saint Gabriel, Prophet Isaias, Saint John the Baptist.
Artist: René de Cramer.
"Copyright Brunelmar/Ghent/Belgium".
Used with Permission.

The Four Seasons of the Year begin with the Liturgical periods known as Ember Weeks. They are known since the 5th-Century A.D., but they were fixed to their present dates by Pope Saint Gregory VII in the 12th-Century.

The Ember Days are Three Fasting Days, Wednesday, Friday, and Saturday, intended to Consecrate to God the various Seasons in Nature, and to prepare those Priests who are about to be Ordained.

The Gospel recalls Gabriel's mission to Mary to inform her that she was about to become The Mother of God.

No human voice, but an Angel's, must make known the Mystery of such message. Today, for the first time, are heard the words: "The Holy Ghost shall come upon thee." They are heard and believed. "Behold," says Mary, "The Handmaid of The Lord, be it done to me according to thy word" (Third Lesson). During seven Centuries, now, Isaias had foretold this Virgin Motherhood (Epistle, Communion).


Circa 1950: The Vicar and Sunday School Children go out into the fields
to Bless the crops. The little boy is carrying a symbolic Tree of Plenty.
Picture Credit: Hulton Archive/Getty Images.
Illustration: ABOUT RELIGION

Rogation Days.

Rogation Days, like their distant cousins, The Ember Days, are days set aside to observe a change in the Seasons. Rogation Days are tied to the Spring planting. There are Four Rogation Days: The Major Rogation, which falls on 25 April, and Three Minor Rogations, which are Celebrated on the Monday, Tuesday, and Wednesday immediately before Ascension Thursday.

For An Abundant Harvest.

As The Catholic Encyclopedia notes, Rogation Days are "Days of Prayer, and formerly, also of Fasting, instituted by The Church to appease God's anger at man's transgressions, to ask protection in calamities, and to obtain a good and bountiful harvest."


Illustration: ABOUT RELIGION

Origin Of The Word.

Rogation is simply an English form of the Latin "Rogatio", which comes from the verb "Rogare", which means "to ask." The primary purpose of The Rogation Days is to ask God to Bless the fields and the Parish (the geographic area) that they fall in. The Major Rogation likely replaced the Roman feast of "Robigalia", on which (The Catholic Encyclopedia notes) "the heathens held processions and supplications to their gods." While the Romans directed their prayers for good weather and an abundant harvest to a variety of gods, the Christians made the Tradition their own, by replacing Roman polytheism with monotheism, and directing their Prayers to God. By the time of Pope Saint Gregory the Great (540 A.D. - 604 A.D.), the Christianised Rogation Days were already considered an ancient custom.

The Litany, Procession, And Mass.

The Rogation Days were marked by the recitation of The Litany of The Saints, which would normally begin in, or at, a Church. After Saint Mary was invoked, the Congregation would proceed to walk the boundaries of the Parish, while reciting the rest of The Litany (and repeating it as necessary or supplementing it with some of The Penitential or Gradual Psalms). Thus, the entire Parish would be Blessed, and the boundaries of the Parish would be marked. The procession would end with a Rogation Mass, in which all in the Parish were expected to take part.


Sunday School Children Celebrate Rogation Day in 1953.
A photo at Market Lavington Museum, Wiltshire, England.

Optional Today.

Like The Ember Days, Rogation Days were removed from The Liturgical Calendar when it was revised in 1969, coinciding with the introduction of The Mass of Paul VI (The Novus Ordo).

Parishes can still Celebrate them, though very few in The United States do; but, in portions of Europe, The Major Rogation is still Celebrated with a Procession. As The Western World has become more industrialised, Rogation Days and Ember Days, focused as they are on agriculture and the changes of the Seasons, have seemed less "relevant." Still, they are good ways to keep us in touch with nature and to remind us that The Church's Liturgical Calendar is tied to the changing Seasons.

Celebrating The Rogation Days.

If your Parish does not celebrate The Rogation Days, there's nothing to stop you from Celebrating them yourself. You can mark the Days by reciting The Litany of The Saints.

And, while many modern Parishes, especially in The United States, have boundaries that are too extensive to walk, you could learn where those boundaries are and walk a portion of them, getting to know your surroundings, and maybe your neighbours, in the process. Finish it all off by attending daily Mass and Praying for good weather and a fruitful harvest.


Saint Michael's Church, Bunwell, Norfolk, England, has always been
the centre of Village Life. In this picture, taken on Rogation Sunday,
April 1967, the Rector, Rev. Samuel Collins, followed by the Choir,
Parishioners, and The New Buckenham Silver Band, walk
The Parish Boundaries and pause to Bless the Stream.
Illustration: BUNWELL HERITAGE GROUP

References in The Liturgy, connecting The Annunciation with Advent, date back to very early times. Many Churches observed this Feast on 18 December, in preference to 25 March, the latter date often falling in Lent.

Furthermore, this First Joyful Mystery of The Blessed Virgin is in keeping with the spirit of joy, which is so characteristic of the second half of The Season of Advent, when The Lord, Who is nigh, is so eagerly awaited (Second Gradual). Who, having appeared in the humility of His First Coming to save us (Collect), will come again like a King, full of glory (First Gradual), to take vengeance on His enemies and to deliver us forever (Offertory).


The following Text is from Wikipedia - the free encyclopædia.

In The Liturgical Calendar of The Western Christian Churches, Ember Days are four separate Sets of Three Days within the same Week — specifically, the Wednesday, Friday, and Saturday — roughly equidistant in the circuit of the Year, that are set aside for Fasting and Prayer.
-
These Days set apart for Special Prayer and Fasting were considered especially suitable for The Ordination of Clergy. The Ember Days are known in Latin as the "quattuor anni tempora" (the "Four Seasons of The Year"), or, formerly, as the "jejunia quattuor temporum" ("Fasts of The Four Seasons").

The Four Quarterly Periods, during which The Ember Days fall, are called The Embertides.

The Expectation Of The Blessed Virgin Mary. “Nuestra Señora De La O”. The Feast Of Our Lady Of O. Feast Day 18 December.


Text is from "The Liturgical Year",
by Abbot Guéranger, O.S.B,
unless stated otherwise.

“The Liturgical Year”.
Volume 1.
Advent.

The Expectation Of The Blessed Virgin Mary.
   “Nuestra Señora De La O.”
   The Feast Of Our Lady Of O.
   Feast Day 18 December.

Greater-Double.

White Vestments.


"The Annunciation".
Artist: Francesco Albani (1578–1660).
Date: First half of the 17th-Century.
Source/Photographer: Web Gallery of Art.
Current location: Hermitage Museum, Saint Petersburg, Russia.
Author: Francesco Albani (1578–1660).
(Wikimedia Commons)



This Feast, which is now kept not only throughout the whole of Spain but in many other parts of The Catholic World, owes its origin to the Bishops of The Tenth Council of Toledo, in 656 A.D.

These Prelates thought that there was an incongruity in the ancient practice of Celebrating The Feast of The Annunciation on 25 March, inasmuch as this joyful Solemnity frequently occurs at the time when The Church is intent upon The Passion of Our Lord, so that it is sometimes obliged to be Transferred into Easter Time, with which it is out of harmony for another reason; they therefore decreed that, henceforth, in The Church of Spain, there should be kept, eight days before Christmas, a Solemn Feast with an Octave, in honour of The Annunciation, and as a preparation for the great Solemnity of Our Lord's Nativity.

In course of time, however, The Church of Spain saw the necessity of returning to the practice of The Church of Rome, and of those of the whole World, which Solemnise the 25 March as the day of Our Lady's Annunciation and The Incarnation of The Son of God.




But such had been, for ages, the Devotion of the people for The Feast of 18 December, that it was considered requisite to maintain some vestige of it. They discontinued, therefore, to Celebrate The Annunciation on this day; but The Faithful were requested to consider, with Devotion, what must have been the sentiments of The Holy Mother of God during the days immediately preceding her giving Him birth. A new Feast was instituted, under the name of "The Expectation of The Blessed Virgin's Delivery".

This Feast, which sometimes goes under the name of "Our Lady of O", or, "The Feast of O", on account of The Great Antiphons which are sung during these days, and, in a special manner, of that which begins "O Virgo Virginum" (which is still used in The Vespers of The Expectation, together with the "O Adonai", the Antiphon of The Advent Office), is kept with great Devotion in Spain.

A High Mass is sung at a very early hour each morning during The Octave, at which all who are with child, whether rich or poor, consider it a duty to Assist, that they may thus honour Our Lady's Maternity, and beg her Blessing upon themselves. It is not to be wondered at that The Holy See has approved of this pious practice being introduced into almost every other Country (Editor: Note that Abbot Guéranger was writing circa 1870).




We find that The Church of Milan, long before Rome conceded this Feast to the various Dioceses of Christendom, Celebrated The Office of Our Lady's Annunciation on The Sixth and Last Sunday of Advent, and called the whole Week following the "Hebdomada de Exceptato" (for thus the popular expression had corrupted the word "Expectato").

But these details belong strictly to the archaeology of Liturgy, and enter not into the plan of our present work; let us, then, return to The Feast of Our Lady's Expectation, which The Church has established and sanctioned as a new means of exciting the attention of The Faithful during these last days of Advent.

Most Just, indeed, it is, O Holy Mother of God, that we should unite in that ardent desire thou hadst to see Him, Who had been concealed for nine months in thy chaste womb; to know the features of this Son of The Heavenly Father, Who is also thine; to come to that blissful hour of His Birth, which will give Glory to God in The Highest, and, on Earth, peace to men of good-will.

Yes, dear Mother, the time is fast approaching, though not fast enough to satisfy thy desires and ours. Make us re-double our attention to the great Mystery; complete our preparation by thy powerful Prayers for us, that, when the Solemn Hour has come, Our Jesus may find no obstacle to His entrance into our hearts.

Mass: Roráte cœli désuper.
Commemoration: Of The Feria.
Preface: Of The Blessed Virgin Mary: Et te in Expectatione.




THE GREAT O ANTIPHON TO OUR LADY.

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

O Virgin of Virgins !,
how shall this be ?
for never was there one like thee,
nor will there ever be.
Ye daughters of Jerusalem,
why look ye wondering at me ?
What ye behold,
is a Divine Mystery.




The following Text is from CATHOLICISM.ORG

18 December is a Feast of long-standing in The Latin Church. Though its Mass and Office will not be offered Liturgically in most places (owing to its not being a Universal Feast), "The Expectation Of The Blessed Virgin Mary” has origins going back at least to
7th-Century A.D. Spain.

The Catholic Encyclopedia has a small entry on The Feast. It tells us of the peculiar name The Feast was given in Spain:

The Feast of 18 December was called, even in The Liturgical Books, “Santa Maria de la O,” because, on that day , the Clerics in The Choir, after Vespers, used to utter a loud and protracted “O,” to express the longing of the Universe for The Coming of The Redeemer (Tamayo, Mart. Hisp., VI, 485). The Roman “O” Antiphons have nothing to do with this term, because they are unknown in The Mozarabic Rite. This Feast and its Octave were very popular in Spain, where the people still call it “Nuestra Señora de la O.”



The O Antiphons are works of surpassing beauty in themselves, and worthy of meditation during these days. That they have no formal connection to this Marian Feast of Advent, affirms all the more the common root of O in these Liturgical usages. This common root is the exclamation O as an expression of longing, a sigh of the heart of ancient Israel for The Coming of The Redeemer.

And during Advent’s four weeks, we Christians put ourselves in the place of The Old Testament Faithful who, for four thousand years (according to The Vulgate chronology) awaited The Coming (Advent) of The Messias. As a cry of eager anticipation, The O has an affinity for that other word we see all over The Advent Liturgy (including in The O Antiphons): Veni !!! (Come).

And who better than Mary to show us how to expect Jesus’ Coming ? She, who, in the penetrating phrase of Saint Augustine, “conceived Christ in her mind before conceiving Him in her body,” is the perfect model of Holy “Great Expectations.”

Sancta Maria de la O, ora pro nobis !


“Nuestra Señora de la O,”
Artist: Jesuit Priest, Missionary, and Painter, Bernardo Bitti
Church of Saint Peter, Lima, Perú.


Abbot Prosper Guéranger, O.S.B.
Abbot of Solesmes Abbey, France, from 1837-1875.
Author of "The Liturgical Year".
Date: 1874.
The Print-Maker was Claude-Ferdinand Gaillard (1834–1887).
This File: 7 May 2007 (original upload date).
Source: Transferred from en.wikipedia to Commons.
Author: The original uploader was Ikanreed at English Wikipedia
(Wikimedia Commons)

The Great O Antiphons. 18 December.


Text from The Saint Andrew Daily Missal,
unless otherwise stated.


English: Christ is born.
Deutsch: Christi Geburt.
Artist: Lorenzo Lotto (1480–1556).
Date: 1523.
Current location: National Gallery of Art,
Washington, D.C., U.S.A.
Source/Photographer: The Yorck Project:
10.000 Meisterwerke der Malerei.
DVD-ROM, 2002. 
Distributed by DIRECTMEDIA Publishing GmbH.
Permission: [1]
(Wikimedia Commons)


"O Adonai".
The Great O Antiphon for 18 December.
Available on YouTube at

18 December: Exodus iii. 2, xx. 1.

O Adonai,

et dux domus Israel,
qui Moysi in igne flammae rubi apparuisti,
et ei in Sina legem dedisti:
veni ad redimentum nos in brachio extento.

O Adonai,

and Leader of The House of Israel,
who didst appear to Moses in the flame of
the burning bush,
and didst give unto him The Law on Sinai:
come and with an outstretched arm redeem us.

V. Rorate.

“Rorate cæli desuper, et nubes pluant justium . . .”

“Ye Heavens, drop down from above,
and let the clouds rain down The Just One.”

Thursday 17 December 2020

The Great O Antiphons.

 



“O Sapientia”.
The first of The Great O Antiphons.
Available on YouTube at

The following Text is from Wikipedia - the free encyclopædia, unless stated otherwise.

The “O Antiphons”, also known as “The Great Os”, are Magnificat Antiphons used at Vespers of the last seven days of Advent in Western Christian Tradition. They are also used as the Alleluia Verses on the same days in The Catholic Mass.

They are referred to as “The O Antiphons” because the Title of each one begins with the Vocative Particle “O”. Each Antiphon is a name of Christ, one of His Attributes mentioned in Scripture.

They are:

17 December: O Sapientia (O Wisdom);
18 December: O Adonai (O Lord);
19 December: O Radix Jesse (O Root of Jesse);
20 December: O Clavis David (O Key of David);
21 December: O Oriens (O Day Spring);
22 December: O Rex Gentium (O King of The Nations);
23 December: O Emmanuel (O With Us is God).


In The Roman Catholic Tradition, The O Antiphons are sung or recited at Vespers from 17 December to 23 December, inclusive. Some Anglican Churches (e.g. The Church of England) also use them, either in the same way as modern Roman Catholics, or according to a Mediæval English usage.


The following Text and Illustrations are from A CLERK OF OXFORD

The Anglo-Saxon “O Antiphons”:
“O Clavis David”.
Secrets and Songs.


Christ in Majesty, The Virgin and Saint Peter
(BL Stowe 944, f. 6, circa 1030).

We are now in the last days of Advent, The Season of The O Antiphons. These ancient Antiphons, sung at Vespers in the week before Christmas, still attract a remarkable amount of attention today - and, twelve hundred years ago, they attracted one Anglo-Saxon poet, who turned them into a series of short poems in English.

For the next few days, I want to post the Old English poetic versions of The O Antiphons, which are much more than translations of the Latin Texts: They are exquisite poetic meditations on the rich imagery of the Antiphons, responding to them in subtle and creative ways. In translating them, here, I've been astonished anew by their beauty and interest, and I hope you'll enjoy them as much as I do.

They survive in a Manuscript, known as The Exeter Book, an anthology of English poetry on all kinds of themes and in all kinds of forms: Elegies; Saints' Lives; Riddles; Wisdom Poetry; Philosophical Reflections; Laments; and many poems which resist classification.


The O Antiphons are the first poems in the collection, and they were probably composed some time earlier than the date of the 10th-Century Manuscript, perhaps around 800 A.D. They are anonymous, though once attributed by scholars to Cynewulf, and they long suffered from being lumped together with the poems which follow them in the Manuscript (which also concern Christ, so you will sometimes find them being called ‘Christ I’ or ‘Christ A’). However, they deserve to be treated, and appreciated, separately and on their own terms, as a collection of individual poems linked by their common source in The O Antiphons.

Last year [Editor: 2017], I Posted one of them (O Oriens/O Earendel), but, this year [Editor: 2018], I'll post my Translations of The Antiphons for the next five days. In the Manuscript, there are twelve Antiphons in total, some of which correspond to The Greater Antiphons, but the form of the collection as a whole is unique.

The first three Antiphons (O Sapientia, O Adonai, O Radix Jesse) do not appear, but this may be because the first few leaves of the Manuscript are lost. The last four, however, are there: O Clavis David; O Oriens; O Rex Gentium; and, O Emmanuel, as well as an additional eighth Antiphon used on 23 December in Mediæval English (and still in Traditional Anglican) usage, O Virgo Virginum.


English practice, therefore, had the Antiphons one day ahead. (The order in which they will appear here isn't that of the Manuscript, as the Antiphons are not in the order in which they are used Liturgically; today's Antiphon comprises lines 18-49 of the poem, which can be found complete HERE.)

So this is "O Clavis David". Here's the Antiphon, for comparison:


O Clavis David, et sceptrum domus Israel;
qui aperis, et nemo claudit;
claudis, et nemo aperit:
veni, et educ vinctum de domo carceris,
sedentem in tenebris, et umbra mortis.

(O Key of David and Sceptre of The House of Israel;
Who opens, and no one can shut,
shuts, and no one can open:
come, and lead the captives from the prison house,
those who dwell in darkness and the shadow of death.)


Eala, þu reccend ond þu riht cyning,
se þe locan healdeð, lif ontyneð,
eadga... upwegas, oþrum forwyrneð
wlitigan wilsiþes, gif his weorc ne deag.

Huru we for þearfe þas word sprecað,
ond m... ...giað þone þe mon gescop
þæt he ne ...ete... ...ceose weorðan
cearfulra þing, þe we in carcerne
sittað sorgende, sunnan wenað,
hwonne us liffrea leoht ontyne,
weorðe ussum mode to mundboran,
ond þæt tydre gewitt tire bewinde,
gedo usic þæs wyrðe, þe he to wuldre forlet,
þa we heanlice hweorfan sceoldan
to þis enge lond, eðle bescyrede.


Forþon secgan mæg, se ðe soð spriceð,
þæt he ahredde, þa forhwyrfed wæs,
frumcyn fira. Wæs seo fæmne geong,
mægð manes leas, þe he him to meder geceas;
þæt wæs geworden butan weres frigum,
þæt þurh bearnes gebyrd bryd eacen wearð.
Nænig efenlic þam, ær ne siþþan,
in worlde gewearð wifes gearnung;
þæt degol wæs, dryhtnes geryne.

Eal giofu gæstlic grundsceat geondspreot;
þær wisna fela wearð inlihted
lare longsume þurh lifes fruman
þe ær under hoðman biholen lægon,
witgena woðsong, þa se waldend cwom,
se þe reorda gehwæs ryne gemiclað
ðara þe geneahhe noman scyppendes
þurh horscne had hergan willað.


O Thou Ruler and Righteous King,
Who guards the locks, Who opens life
and the blessed way on high, and to others denies
the bright longed-for path, if their deeds have not earned it;
truly, we speak these words in need,
and entreat that He who made mankind . . .
[this next line is damaged]
. . . of sorrowful things, for we in prison

sit sorrowing, hoping for the sun,
for when The Lord of Life will open light to us,
become for us a source of strength in spirit,
and enfold our feeble knowledge in splendour,
and make us worthy, that He may admit us to glory,
who have had to come, wretchedly,
into this constraining World, cut off from our homeland.


Therefore may he who speaks the truth say
that He saved us, who had been led astray,
the Race of Men. It was a young girl,
a maiden free from sin, whom He chose as His Mother;
that was accomplished without the love of a man,
that the girl gave birth to a baby, became pregnant.
Nothing equal to this, before or since,
has ever in the World been a woman’s reward;
that was a secret, The Lord’s Mystery.

Spiritual Grace spread across the ground of all the Earth;
there many things were given light,
long-standing lore, through The Lord of Life,
which before had lain hidden in shadow,
the resounding song of the Prophets, when The Ruler came,
He who magnifies the secret of every speech
of those who earnestly desire to praise the name
of The Creator in eager manner.


This poem takes its main inspiration from the final line of the Antiphon: 'Those who sit in darkness and the shadow of death'. Its interest is in light and darkness, and in the language of secrecy and hidden things - especially geryne, 'mystery'. (Not to make the Advent Lyrics all about Tolkien - since tomorrow is 'O Earendel' - but I particularly noted the line þæt degol wæs, dryhtnes geryne, 'that was a secret, the Lord's mystery', because degol is the origin of the name Déagol, who was secretly murdered by Sméagol.)

The Key of David is to unlock not only the road to Heaven, but the secrets concealed on Earth. He will give us strength in mode, 'mind, spirit', and tydre gewitt tire bewinde, 'enfold our frail wits in splendour', as if limited human understanding is to be entirely wrapped and wound within limitless divine wisdom. Another Old English poem (Exodus), counselling on the interpretation of the scriptures, uses comparable language in its metaphor of the keys of the spirit:

Gif onlucan wile lifes wealhstod,
beorht in breostum, banhuses weard,
ginfæsten god gæstes cægon,
run bið gerecenod, ræd forð gæð.


If the interpreter of life, the guardian of the body, bright in heart, wishes to unlock ample benefits with the keys of the spirit, the mystery is explained and wisdom comes forth.

Our poet seems to imagine The Key of David working in a similar way.

What is unlocked by The Key is 'light', and in describing mankind as sunnan wenað, 'hoping for the sun', this lyric makes use of the Son/sun wordplay I mentioned recently - probably the earliest surviving example of the device in English poetry. This poem is about the opening of hidden knowledge, and appropriately for a poem, this opening is connected specifically to poetry itself, the bringing to light the truth of the witgena woðsong, 'the prophets' resounding song'.

As King David is both Prophet and Psalm-Singer, this takes us back to the opening of the Antiphon. The final lines promise that reorda gehwæs ryne, 'the secret of every utterance' will be magnified, and this utterance, the poem itself, is surely included. Thus we, in reading the poem, are encouraged to finish in union with poets and Prophets, as 'those who earnestly desire to praise the name of The Creator'.


Rejoicing in The Heavenly City (Stowe 944, f. 7).
The images in this Post are from The New Minster Liber Vitae, perhaps my favourite Anglo-Saxon Manuscript, which was made in Winchester, circa 1030. The massive Keys, in the pictures, above, belong to Saint Peter.

The Great O Antiphons. 17 December.


Text and Illustrations taken from The Saint Andrew Daily Missal,
unless otherwise stated.


English: Madonna and Child.
Deutsch: Sixtinische Madonna, Szene: Maria mit Christuskind,
Hl. Papst Sixtus II. und Hl. Barbara.
Artist: Raphael (1483 - 1520).
Current location: Gemäldegalerie, Dresden, Germany.
Source/Photographer: The Yorck Project:
10.000 Meisterwerke der Malerei.
DVD-ROM, 2002. ISBN 3936122202.
Distributed by DIRECTMEDIA Publishing GmbH.
Permission: [1]
(Wikimedia Commons)

O Sapientia.

The Boundless desire for The Coming of Christ, which is a feature of the whole of Advent, is expressed in The Liturgy with an impatience which grows greater, the closer we come to Christmas and, so to speak, to the World's end.

"The Lord comes from far" (First Vespers, First Sunday of Advent).

"The Lord will come" (Introit, Second Sunday of Advent).

"The Lord is nigh" (Introit. Third Sunday in Advent).

O Sapientia.

This gradation will be emphasised throughout the whole Season, ever more and more.

Thus, on 17 December, begin The Greater Antiphons, which, from their initial letters, are called "The O Antiphons", and which form an impassioned appeal to The Messias, whose prerogatives and glorious Titles they make known to us.

Dom Guéranger [Editor: He who was the author of "The Liturgical Year"] affirms that those Antiphons contain the "whole marrow" of The Advent Liturgy.

On account of their number, Honorius of Autun connects them with The Seven Gifts of The Holy Ghost, with which Our Lord was filled.



"O Sapientia.".
The Great O Antiphon for 17 December,
sung by The Dominican Student Brothers,
Blackfriars, Oxford, England.
Available on YouTube at

17 December: Ecclesiasticus xxiv. 5; Wisdom viii. 1

O Sapientia.

Quae ex ore Altissimi prodiisti,
attingens a fine usque ad finem,
fortiter suaviterque disponens omnia:
veni ad docendum nos viam prudentiae.


O Wisdom.

Who camest out of the mouth of The Most High,
reaching from end to end and ordering all things
mightily and sweetly:
Come and teach us the way of prudence.

Versicle: Rorate.

“Rorate cæli desuper, et nubes pluant justium . . .”

“Ye Heavens, drop down from above,
and let the clouds rain down The Just One.”
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