4 Down, and 'O' to Go

This marks the end of 4 Sundays of Advent—we end with the promise of a Savior announced by Archangel Gabriel to Mary, foreshadowed by Nathan’s word from God to David that his descendant would indeed build a “house.”  It is put into context by St Paul who begins and ends his Letter to the Romans with advocating the “obedience of faith”—living the life, not just talking about it.  We are led to recognize in the child of Mary a Savior to whom we should attach ourselves.  There’s nothing left for Advent to do, right?  Wrong…

The last days before Christmas (beginning on the 17^th) are a kind of pre-Octave of focus and prayer, and the “O Antiphons” are a way of helping us in this.  What are they?

“Antiphons” are bits of Scripturally-based thought that act as “preludes” to the Psalms and Canticles of the Divine Offices of Morning Prayer (Lauds) and Evening Prayer (Vespers).  In this case, the “O Antiphons” are those set for these days as introductions to the Magnificat, the Canticle of the Blessed Mother at Evening Prayer.  They also re-appear as the verse for the Gospel Acclamations of Mass during these days.  And for those for whom this is all too technical, they are the basis for the hymn “O Come, O come, Emmanuel.”

They are images seen as prophetic descriptions of the Messiah, one for each day from the 17^th through the 24^th:  Wisdom, Giver of the Law, Root of Jesse, Key of David, King, Keystone of the Church (this one is repeated), Radiant Dawn.

The Wisdom of God was co-Creator of the universe and personified as Torah—God’s ultimate wisdom and instruction.  This is echoed in the formal giving of Torah on Mt Sinai. 

If the family of Jesse seems cut off, a bud shall bloom from its stump, giving hope.  The Key is that which no one can do or undo—if the door is open, or if the door is closed, it cannot be changed except with the Key. 

The Keystone is what holds the entire structure together:  think the keystone holding arches in place, or perhaps the cornerstone that ensures a proper 90° angle for the base of the walls (see Psalm 118:22, quoted in Mark 12:10f., and Ephesians 2:19ff).

 Finally, as those who dwell in darkness and the shadow of death (see the Canticle of Zechariah in Luke 1:78-79, also prayed every day during the Liturgy of the Hours at Morning Prayer), we long for the daylight (“My soul waits for the Lord more than watchman for daybreak; let the watchman count on daybreak, and Israel on the Lord”—Psalm 130).

These are descriptions of our hope, and they describe the fulfillment of our longings.  They take us directly to Bethlehem and the Birth of all births.