For anyone, accustomed to attend church services during the weeks that amount to Christmas, they may be
familiar with the concept of the Great O antiphons. Some churches would even have a service of the Word
where these antiphons are the protagonists.
Generally speaking, an antiphon is a variable text (also known as Proper in liturgical jargon) often sung before
and, though not always, after a psalm or a canticle. Some of these antiphons (such as the famous Minor Proper
at the offertory and Communion at Mass, the ones during processions and those in honour of the
Blessed Virgin Mary after an office) are recited or sung with a psalm or canticle along with a versicle,
a response and a collect as a way to commemorate a feast or any particular reason.
The word antiphon comes from Greek (αντιφονος) which means responsive or to reply in a raised voice from
where the Latin Church took it literally and without translation.1 From this word, the Church in the West also
had the word antiphony, which was a type of psalmody recited or sung in alternation.
2
Some antiphons derive from Scriptural texts. Others do not take their source from Scripture, but they equally
influence the mode of the service. A good example of these are the Marian antiphons such as Salve Regina,
Alma Rendemptoris, Ave Regina Caelorum and Regina Caeli as well as the Greek Sub tuum praesitium.
3
Another group of antiphons include the ones sung for Palm Sunday and Major Litanies (Litaniae maiores)
connected to Rogation Day on 25th April.
4
When Scriptural antiphons are sung, however, these exercise
two functionalities, namely, to denote a mood or a tone, with Nations. Finally, as Christmas approaches ever
upon the calendar, the antiphons resound what these compositions are all about; the doctrine of the
Incarnation and the nativity of God on earth with us (Emmanuel).
The O Antiphons point us to deep meaningful realities of the Christian faith and they join us to the same hope
found in Scripture. First, the antiphons point us to Christological truths for the season of waiting; not just during
Advent but beyond. Using a great deal of the inspiration from the book of Isaiah they announce the coming of
Messiah as it happened two millennia ago. However, the references to apocalyptic scripture -as from the book of
the Revelation of St John – point us to the Second coming. Advent is just a shorthand for the hopeful expectancy
of the Christian life. As postresurrection Christians we are called to live in a hopeful state of joyful suspense in
which we do not know when the Lord will come, while we celebrate the fact that he has come through a virgin’s
womb. Such blissful and expectant state is what some theologians refer to the already-not-yet.
The antiphons, along with the Magnificat (Lk 1:46-55), become thus signposts of God’s faithfulness. Catholic
priest Oliver Treanor said: Even as we celebrate the triumph of Christ’s first coming at Bethlehem we are
preparing [ourselves] for his ultimate victory at the eschaton. The Advent antiphons express this tension in the
way they are [constructed]. Each consists of an invocation followed by an acclamation and then a supplication…
This is why the ‘O’ is repeated at the end of the antiphon -this time as an urgent supplication.
‘O come to teach us’, ‘O come and save’, ‘O come to deliver us’, ‘O come to free the captive’.
‘O come and enlighten us’, ‘O come and save man’. ‘O come and save us’.
We who make these appeals may well be redeemed, but we labour under the shadow of original sin. Until he
comes to be fully formed in us, as once he was in Mary, we cannot grow ‘to mature manhood, to the measure
of the stature of the fulness of Christ’ (Eph. 4: 13). Each exclamation consequently signifies desperate need
and desperate hope. Upon his save delivery depends our safe deliverance.
7
This small work will navigate along the Great ‘O’s to concentrate on their biblical references.
Through the lenses of the ‘O’ Antiphons those pieces of Scripture would elucidate how the tradition of the
Church has seen these texts from the Middle Ages - and even earlier – as well as onwards. This tradition found
inspiration in ‘Holy Writ’, and the result was these beautiful Antiphons which, unlike other antiphons, suffered
no alteration due to their beautiful and creative nature. They highlight strong senses of hope and anguish,
excitement and expectancy, hope and resignation of a time not arrived. These are also strong emotions present
in the Bible, which is why this book aspired to combine Scripture in the Antiphons, as a source of investigation.
Together, the reader can achieve a greater understanding of both the Bible and of the tradition of the Church.
These O Antiphons help the Church to sing to the Lord with shouts of joy (Psalm 95); to sing the God revealed
in the Bible and inspired by his Holy Spirit (Tim. 3:16-17); and to worship God in his Church in a fitting way
(Eph. 5:19).
The content of this book is not exhaustive by any means. It is recommended to be read with a Bible along the
way. Ideally, the Bible references in each section will prompt the reader to investigate deeper in Scriptures
where the passage come from, its contextual relevance and its extrapolation to our Christian reality in the
twenty-first century. There will be further consideration for reflection both in each antiphon theme as well as
in the appendix at the end.
The questions are generally designed for introspection, but they can be very suitable for group discussions;
in which case, an atmosphere of honest intimacy and vulnerability might be required. It therefore becomes a
suitable resource of any church community to go deeper in the faith and deeper in their Anglican tradition
during a special time of the year such as Advent.
INTRODUCTION
While there is a book in the Anglican Bible called Wisdom
8
, there are many other references to
wisdom elsewhere. For example wisdom is personified in the book of Proverbs. In Proverbs 8:12,
wisdom says:
I, wisdom, live with prudence,
and I attain knowledge and discretion.
It
is
in
this
spirit
of
personification
of
wisdom
as
an
attribute
of
God
that
the
antiphon
makes
its
plea.
Jesus
is
this
wisdom.
God
is
the
ultimate
source
of
wisdom
and
only
him
can
grant
the
grace
of prudence.
In Isaiah 11:2 we can read :
The spirit of the Lord shall rest on him,
the spirit of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge and the fear of the Lord.
The
Most
High
spoke,
the
antiphon
goes,
and
wisdom
came
forth.
The
connections
to
John
1
are
remarkable,
but
also
in
Isaiah
we
can
see
how
this
description
can
be
applied
to
our
Lord
Jesus
as
well.
In
fact,
during
this
season
of
advent,
we
remember
numerous
times
and
in
numerous
forms
how
the
fruit
of
the
Spirit,
as
Isaiah
describes
it,
rest
on
the
Messiah.
John
1:14
says
that
the
Word
of
God
came
full
of
grace
and
truth.
One
way
of
identifying
wisdom
is
contemplating
the
truth
that
carries
with
it,
and
when
one
sees
truth
in
wisdom,
it
becomes
very
easy
to
identify
the
grace
that
has
been
given
to
find
it.
The
Word
of
God
is
Jesus.
Our
Creed
articulates
very
clearly
that
it
is
through
the
Father
that
the
Son
is
begotten.
It
is
the
trinitarian
unity
of
mutual
union
or
interpenetration.
Jesus
is
this
wisdom
that
the
Father
has
given
us.
In
Jesus
we
find
a
perfect
use
of
prudence;
that
is,
practical
wisdom
that
empowers
one
to
be
good
and
to
act
well
in
ordinary
and
extraordinary affairs.
Pray with the antiphon
O
Wisdom,
you
came
forth
from
the
mouth
of
the
Most
High,
and
reaching
from
beginning
to
end,
you
ordered
all
things
mightily
and
sweetly.
Come
and
teach
us
the way of prudence.
For Reflection
What is the difference between wisdom and knowledge?
How do you feel about seeing Jesus Christ as wisdom?
In what ways to you seek wisdom?
How regular do you ask God for the spirit of wisdom in your life?
What is one thing you did not get from this antiphon?
Antiphon
O
Adonai
and
Ruler
of
the
house
of
Israel,
you
appeared
to
Moses
in
the
fire
of
the
burning
bush,
and
on
Mount
Sinai
gave
him
your
Law:
Come,
and
with
an
outstretched
arm
redeem
us!
The
attentive
heart
can
find
in
the
Gospels
(Matthew,
Mark,
Luke
and
John)
of
the
New
Testament
some
parallelism
between
the
Exodus
narrative
in
the
Old
Testament
and
the
ministry
of Jesus in the New.
Two key events in the life of Moses are present in this antiphon; the first is his calling from the
position of comfort to a position of self-sacrifice in order that God may save his people (cf.
Exodus 3). The second event takes place after God has save the people from the political – and
spiritual – power of Egypt. God then gives Moses the Decalogue9 and with it, he establishes a
covenant with his people (cf. Exodus 20).
Moses
was
presented
with
God’s
plans
for
freedom
and
was
baffled
by
it:
If
I
come
to
the
Israelites
and
say
to
them,
“The
God
of
your
ancestors
has
sent
me
to
you”,
and
they
ask
me,
“What
is
his
name?”
what
shall
I
say
to
them?’
God
said
to
Moses,
‘I
am
who
I
am.’He
said
further, ‘Thus you shall say to the Israelites, “I am has sent me to you. (Ex. 3:14b)
The
proper
name
for
God
is
I
am.
Such
unique
name
belongs
to
no
other
and
the
Jewish
faith
consider
this
name
so
full
of
meaning,
reverence
and
holiness.
It
is
ethically
inappropriate
to
even
utter
it.
So,
instead
of
using
the
Holy
Name,
they
choose
to
address
God
with
his
status
of
Lord (Adonai).
Every
time
the
Holy
Name
of
God
is
present
in
Scripture,
the
Jewish
people
would
substitute
it
for
Adonai.
Semantically
speaking,
this
Adonai
functions
very
much
as
a
proper
name;
an
intimate name to talk to God.
Jesus, as Lord (Adonai) and as the new Moses, he creates and gives us a new commandment in
John 13:34: A new command I give you: Love one another. As I have loved you, so you must
love one another.
Like Moses, he delivers us from the slavery state of any chains that keep us from being free to
love God. Like Moses he intercedes for us to God (cf. Rom. 8:34). Moses casts Nehushtan10 on
a pole so that the people of Israel may look at it and be saved (cf. Num. 21.4-9). Jesus is stuck
on a cross with outstretched arms, as the antiphon prays, and through him, we are saved.
Pray with the antiphon
O Adonai and Ruler of the house of Israel, you appeared to Moses in the fire of the burning
bush, and on Mount Sinai gave him your Law: Come, and with an outstretched arm redeem
us!
For Reflection
The
liberation
of
the
people
of
Israel
from
Egypt
by
the
hand
of
Moses
was
such
a
crucial
event
in
the
history
of
God’s
people
that
Judaism
bases
a
great
deal
of
its
identity
on
this
historical
event.
As
Christians,
how
has
the
‘new
Exodus’
by
Jesus
affected
our
identity?
How
do
you
address
God
in
your
life?
What
sentiment
does
it
convey?
Can
you
think
of
any art where God’s arm is outstretched significant to you?
19th December
Antiphon
O
Root
of
Jesse,
You
stand
for
an
ensign
of
mankind;
before
You
kings
shall
keep
silence,
and
to
You
all
nations
shall
have
recourse.
Come
and
save
us
and
do
not
delay.
Poet Malcolm Guite shares the following about this antiphon:
The
third
Antiphon,
‘O
Radix’,
is
a
prayer
that
calls
on
Christ
as
the
Root,
an
image
I
find
particularly
compelling
and
helpful.
The
antiphon
refers
to
the
image
of
the
‘tree
of
Jesse’,
the
family
tree
that
leads
to
David
and
ultimately
to
Christ
as
the
‘Son
of
David’…
for
me
the
title
‘Radix’
goes
deeper,
as
a
good
root
should,
deep
down
into
the
ground
of
our
being,
the
good
soil
of
creation.
God
in
Christ
is,
I
believe,
the
root
of
all
goodness,
wherever
it
is
found
and
in
whatsoever
culture,
or
with
whatever
names
it
fruits
and
flowers.
A
sound
tree
cannot
bear
bad
fruit,
said
Christ,
who
also
said,
‘O
am
the
vine,
you are the branches’ (John 15.5).
11
We
all
come
from
a
family
tree.
Some
wishes
they
did
not
come
from
that
particular
tree.
Others
wished
their
branches
had
not
become
rotten.
The
Bible
is
full
of
lineage
connections.
In
fact,
the
whole
of
the
OT
is
a
narrative
based
on
the
lineage
of
God’s
people,
who
made
it
out
of
Egypt,
then
who
made
it
into
Exile,
who
came
from
Babylonia,
who
qualified
for
worshipping
at
the
Temple,
etc.
Tribes,
family
names,
descendance
and
gene
poles
carries
a
very
heavy
load
on
Scriptures.
The
Gospel
according to St. Matthew commences its narratives with Jesus’ genealogy, which traces it
from Abraham to Josef, the son of Jacob, the son of Matthan (cf. Matt. 1: 1-17).
This antiphon refers particularly to the passage in Isaiah 11:1:
A shoot shall come out from the stock of Jesse, and a branch shall grow out of his roots.
The
prophet
Micah
also
announces
that
the
Christ
will
come
as
Jesse’s
descendance
as
Jesse
was from the tribe of Judah in Micah 5:2:
But you, O Bethlehem of Ephrathah,
who are one of the little clans of Judah,
from you shall come forth for me
one who is to rule in Israel,
whose origin is from of old,
from ancient days.
In
Jesus
all
the
promises
of
the
patriarchs,
St
Paul
says,
are
confirmed
in
Romans
15
and
quoting
Isaiah,
he
refers
to
the
tree
of
Jesse
as
evidence
for
it
(cf.
Rom.
15:12).
Jesus
came
and
saved
us,
and
he
will
come
again.
Hence
our
supplication
at
the
end
of
the
antiphon:
come and do not delay.
Pray with the antiphon
O
Root
of
Jesse,
You
stand
for
an
ensign
of
mankind;
before
You
kings
shall
keep
silence,
and
to
You
all
nations shall have recourse. Come and save us and do not delay.
For Reflection
The
bestselling
book
The
Hidden
life
of
Trees
suggests
that
the
root
of
a
tree
should
technically
be
considered
its
brain.
The
many
duties
that
the
roots
exercise
help
the
tree
to
defend
itself
from
exterior
threats.
Roots
allow
a
tree
to
transfer
nutrients,
not
just
to
other
parts
of
the
tree
but
to
other
trees
too.
The
different
roots
of
the
trees
are
interconnected
in
a
web
of
communication
and
relation
which
ensure
the
survival
of
the
whole
ecosystem
from
all
kinds
of
dangers.
We
could
strongly
argue
that
without
the
roots,
trees
would
not
survive.
What are your roots? Is the Radix of Jesse your personal root? How does Jesus maintain your
livelihood both spiritually and physically?
20th December
Antiphon
O Key of David and Sceptre of the house of Israel: You
open and none may close, You close and none may open.
Come and deliver from the chains of prison those who sit
in darkness and in the shadow of death.
The
overarching
story
of
the
Bible
can
be
seen
through
a
lock.
In
Genesis
3
and
onwards,
paradise
is
locked
out
for
humans
due
to
their
transgressions
in
it.
Our
human
sinful
freedom
caused
our
hearts
to
think
of
ourselves
more
than
God.
In
that
manner,
we
could
not
be
citizen
of
the
kingdom
of
God.
We
were
usurping
his
throne
and
we
had
to
locked
out
of
it.
Isaiah
22:22
reminds
us
that
not
all
is
lost.
There
will
be
a
time
when
this
paradise,
this
kingdom
will
be
open
for
us
again.
God
will
make
this
happen
through
the
key:
I will place on his shoulder the key of the house of David; he shall open, and
no one shall shut; he shall shut, and no one shall open.
Such authority will be given to this member of the house of David, this key.
Fast forwarding to Revelation, we can find the end-result:
After this I looked, and there in heaven a door stood open!
Revelation 4:1
This
door
would
take
St
John
to
heaven
and
this
time
he
would
see
that
paradise
is
now
a
city
with
twelve
doors
or
gates
opened
for
us
to
come
in.
The
key
of
David
has
opened
it
for
all
who
believe
(cf.
Rev.
21:21).
This
keynthat
has
opened
the
gates
of
heaven
for
us
is
Jesus
Christ
through
whom,
Ephesians
2:18
tells
us,
‘we
have
now
access
in
one
Spirit
to
the Father.’
St Paul also says:
God,
who
reconciled
us
to
himself
through
Christ,
and
has
given
us
the
ministry
of
reconciliation;
that
is,
in
Christ
God
was
reconciling
the
world
to
himself,
not
counting
their trespasses against them, and entrusting the message of reconciliation to us.
2 Cor. 5:18-19
Jesus
has
literally
become
for
us
the
access
to
an
intimate
relationship
with
God.
We
were
in the prison of Adam’s illusion12 until God pitch his tent among us and became one of us.
This Key of David, however, also says in Revelation the following:
Listen! I am standing at the door, knocking; if you hear my voice and open
the door, I will come in to you and eat with you, and you with me.
Revelation 3:20
Remember
our
human
sinful
freedom
from
Genesis
3?
Jesus
brings
us
an
opportunity
to
come
to
terms
with
this.
While
he
has
gained
for
us
what
we
could
not
attain
for
ourselves,
we
can
cling
to
him
and
choose
(will)
to
receive
what
he
has
obtained
for
us.
At
this
time,
the
Holy
Spirit
will
enable
us
to
choose
and
to
see
what
great
gift
this
is
for
our
lives.
And
that
is
why
the
antiphon
continues
with
the
supplication
akin
to
the
song
of
Zechariah
in
Luke 1:
By the tender mercy of our God,
to give light to those who sit in darkness and in the shadow of death,
to guide our feet into the way of peace. Lk. 1. 78a, 79
This
evangelistic
prayer
is
the
desire
of
all
those
who
have
found
this
joy
and
wants
the
whole
world
to
participate
in
it.
The
key
of
David
gives
us
access
that
we
become
ourselves helpers for others to find that key.
Pray with the antiphon
O Key of David and Sceptre of the house of Israel: You open
and none may close, You close and none may open. Come
and deliver from the chains of prison those who sit in
darkness and in the shadow of death.
For Reflection
In what ways can the concept of key be seen more than figuratively?
21st December
Antiphon
O Dayspring, Radiance of the Light eternal and Sun of Justice;
come and enlighten those who sit in darkness and the shadow of
death.
Dayspring
is
the
same
as
saying
dawn.
It
is
a
phenomenon
related
to
light.
The
Sun
is
what
caused
this
dawn
or
dayspring
to
spring
up
from
the
horizon
on
the
east
(orient)
and
to
bring
light
to
night.
In
biology
as
well
as
during
biblical
times,
light
can
be
associated
with
restoration,
and
with
life.
In
the
Bible,
particularly,
what
is
in
the
light
is
something
visible,
and
clear.
Thus,
Jesus
is
identified
in
liturgies
with
the
Sun
of
Righteousness
(light
and
good
morality,
cf.
Malachi
4:2)
who
would
radiate
his
righteous
light
upon
us
all.
The
concept
of
light
as
a
good
thing
is
particularly
clear
in
Job
38.12,
or
in
the
Benedictus,
the song of Zechariah, in the gospel of St Luke:
By the tender mercy of our God,
the dawn from on high will break upon us,
Lk 1:78
Psalm 23 also suggests darkness as a negative place:
Even though I walk through the darkest valley
I fear no evil;
for you are with me;
your rod and your staff—
they comfort me.
Ps. 23:4
Even
when
the
psalmist
finds
a
situation
of
chaos,
horror
and
obscurity,
the
protection
of
God
will
be
always
available.
Moreover,
picking
up
this
luminous
reference,
the
prophet
Isaiah
suggests
that
something has been brightened up in his time:
The people who walked in darkness
have seen a great light;
those who lived in a land of deep darkness—
on them light has shined.
Isaiah 9:2
The
Christian
faith
picks
up
this
Messianic
overtone
and
locates
such
news
in
the
person
of
Jesus
Christ.
Jesus
is
the
Sun
of
Justice
that
puts
everything
to
right.
His
restorative
power
brings
people
from
darkness
into
the
radiant
light
of
which,
truth,
goodness,
beauty
and
wisdom,
emanate.
By
contrast,
those
who
do
not find life in the light, live in a shadow of death.
Pray with the antiphon
O Dayspring, Radiance of the Light eternal and Sun of Justice;
come and enlighten those who sit in darkness and the shadow of
death.
For Reflection
This
antiphon
has
allusions
to
numerous
biblical
references.
Perhaps
you
would
like
to
consider
going
deeper into those passages and how they would relate in their context as well as to each other.
How
does
light
affect
you
in
your
daily
life?
Some
countries
have
problems
with
Vitamin
D
deficiency.
In
the
UK
8.4%
of
UK
white
19–64
years
old
people
have
vitamin
D
deficiency…
in
the
summertime,
which
rises
to
39.3%
in
the
winter.14
In
some
cases,
populations
suffer
from
severe
Seasonal
Additive
Disorder
(SAD).
If
we
consider
the
effects
of
the
Sun
in
our
bodies,
in
what
ways
can
Jesus
be
the
spiritual sun of our souls?
The
three
major
monotheistic
religions
(Judaism,
Christianity
and
Islam)
use
the
East
(Oriens)
as
a
central
focus
in
the
structure
of
their
temples.
To
what
degree
does
the
significance
of
the
rising
of
the
Sun
affect
our Christian understanding of eschatology?
All Saints Hartford
