Advent Hymns: Veni, Veni, Emmanuel

The second Advent hymn we'll look at is the popular favorite, "Veni, Veni, Emmanuel" ("O Come, O Come, Emmanuel"). I will provide the Latin verses, a traditional translation with which you are probably familar, and then my own translation of the Latin, along with some commentary. I present the verses in no particular order.

At the bottom of this post is some information on the O Antiphons, the prayers which are the ancestors of the verses of this hymn.

1. VENI, veni, Emmanuel captivum solve Israel,
qui gemit in exsilio, privatus Dei Filio.

O come, O come, Emmanuel, and ransom captive Israel,
That mourns in lonely exile here until the Son of God appear.

Come, Emmanuel, come: unbind captive Israel,
who, deprived of the Son of God, laments in exile.

The context of this hymn is the exile and captivity of Israel, and the promise of a coming Messiah, the Son of God.  This exile need not be confined to their historical captivity among the Assyrians and Babylonians; Israel mourns for lack of Emmanuel up until His coming... and perhaps even now though He has come.

R: Gaude! Gaude! Emmanuel nascetur pro te Israel!

Rejoice! Rejoice! Emmanuel shall come to thee, O Israel.

Rejoice! Rejoice! Emmanuel shall be born for you, Israel!

I think the common translation fails to capture the sense of the Latin:  Emmanuel will not just come to Israel, He will be born for Israel.  Yes, He is for all mankind, but His advent is centered upon God's promises to Israel.  And so Israel, even in her exile, has cause for rejoicing.

2. VENI, veni, Adonai, qui populo in Sinai
legem dedisti vertice in maiestate gloriae. R.

O come, O come, Thou Lord of Might, Who to Thy tribes on Sinai's height
In ancient times didst give the law in cloud, and majesty, and awe.

Come, Lord, come, Who at the top of Mount Sinai
gave the law to Your people in the majesty of Your glory.

Note that this hymn is about the coming of Emmanuel.  By this verse, the Lord Who gave the Law to Israel at Mt. Sinai is the same Lord Who is Emmanuel, the One Who will be born for Israel.  And if He gave the Old Law in maiestate gloriae, how much more glorious will His own coming be?

3. VENI, O Iesse virgula, ex hostis tuos ungula,
de spectu tuos tartari educ et antro barathri. R.

O come, thou Rod of Jesse’s stem, from every foe deliver them
That trust thy mighty power to save, and give them victory o’er the grave.

Come, O shoot of Jesse: lead Your own out from the grasp of their enemies,
and from the sight of hell and the grave of the dead.

The seven verses of the hymn are built around seven titles for the Lord (found in seven prophecies of His coming, received by Isaiah).  This title, the "Rod (or Shoot) of Jesse" (Iesse virgula in the hymn, Iesse radix ("Root of Jesse") in the O Antiphons, "virga de radice Iesse" in the Vulgate of Isa. 11:1), was heard in this Sunday's First Reading from Isaiah 11.  The verse points to the Lord's power to save His own from their enemies and from the very power of death.

4. VENI, Clavis Davidica, regna reclude caelica,
fac iter tutum superum, et claude vias inferum. R.

O come, Thou Key of David, come, and open wide our heavenly home;
Make safe the way that leads on high, and close the path to misery.

Come, Key of David, open up the heavenly kingdom,
make the heavenly road safe, and close up the path of hell.

The prophecy of the key of the house of David (cf. Isa. 22:19ff) is often seen as a precursor to our Lord's words to St. Peter:  "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (Matt. 16:19; cf. "And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open," Isa. 22:22, and "The words of the holy one, the true one, who has the key of David, who opens and no one shall shut, who shuts and no one opens", Rev. 3:7)

But the prophecy pertains to Christ as well:  Christ is the key Who opens the gate of Heaven to us.  In doing so, we pray that He both secure the path to Heaven and bar the road to perdition; for He is the way.

5. VENI, veni O Oriens, solare nos adveniens,
noctis depelle nebulas dirasque mortis tenebras. R.

O come, thou Day-spring from on high, and cheer us by thy drawing nigh;
Disperse the gloomy clouds of night, and death’s dark shadow put to flight.

Come, O Daybreak, come: comfort us by Your advent;
dispel the dreadful clouds of night and the shadow of death.

The Lord is called the "Orient":  the East, the Daybreak, the rising Sun.  Jesus describes His second coming "from the east" like the lightning; His Ascension amid clouds of glory took place to the east of Jerusalem, and the angels assured the disciples that His return would be in the same manner.  His coming will be as a light shining on those who have dwelt in darkness. (cf. Isa. 9:2)  This is He whom Zechariah, the father of John the Baptist, prophesied, saying, "the day shall dawn upon us from on high to give light to those who sit in darkness and in the shadow of death." (Luke 1:78-79)

6. VENI, veni, Rex Gentium, veni, Redemptor omnium,
ut salvas tuos famulos peccati sibi conscios. R.

O come, Desire of nations, bind in one the hearts of all mankind;
Bid Thou our sad divisions cease, and be Thyself our King of Peace.

Come, King of the Nations, come: Redeemer of all, come:
in order to save Your servants, conscious of their own sin.

I have not found a lyrical version of this verse which translates the Latin; they all appear to draw upon the antiphon, which mentions the "desire of nations", the "cornerstone", and making one of many.  This verse, in the Latin, heralds the coming of the King of all nations (consider the Solemnity of Christ, King of the Universe) and the Savior of all men.  If I have not translated it incorrectly, the verse draws attention to our sense of sin:  we, who are servants of the Lord, are aware of our having sinned against Him.  Thus we beg Him come and save us:  Hosanna!

7. VENI, O Sapientia, quae hic disponis omnia,
veni, viam prudentiae ut doceas et gloriae. R.

O come, Thou Wisdom from on high, Who orderest all things mightily;
To us the path of knowledge show, and teach us in her ways to go.

Come, O Wisdom, Who ordains all things here below;
come to show us the way of prudence and glory.

The last verse acknowledges God as that Wisdom Who orders and ordains the affairs of this world.  We wish to have His wisdom, to learn from Him and follow His way, which leads us to His glory.

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The O Antiphons, which are part of the Divine Office (or Liturgy of the Hours) from December 17th through December 23rd, are the ancestors of this hymn.  Here they are in the order they are prayed, one per night:

O Sapientia, quae ex ore Altissimi prodisti, attingens a fine usque ad finem fortiter, suaviterque disponens omnia: veni ad docendum nos viam prudentiae.

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

O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur; veni ad liberandum nos, iam noli tardere.

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 Oriens, splendor lucis aeternae, et sol justitiae: veni, et illumina sedentis in tenebris, et umbra mortis.

O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unem: veni, et salva hominem, quem de limo formasti.

O Emmanuel, Rex et legifer noster, expectatio gentium, et Salvator erum: veni ad salvandum nos, Domine Deus noster.

The first letters of these titles for the Lord, taken in reverse (Emmanuel, Rex gentium, Oriens, etc.) spell "ERO CRAS" in Latin, which means "Tomorrow, I will be (here)", which is very fitting for December 23rd:  the next night heralds the birth of Christ.

I also recommend reading Dom Prosper Guéranger's commentary on the O Antiphons, a truly amazing resource.

Is Advent a penitential season? Should it be?

This post is not an attempt to start a fight, nor to put a current bishop on the spot.  It is rather a meager attempt to start a dialogue about what sort of season Advent is.  We can agree, can we not, that Lent is most assuredly a penitential season.  But is Advent also a penitential season?  Its liturgical colors are the same as those of Lent (violet/purple and rose), for one thing.  But is there fasting and abstinence during Advent?  Is there mortification and penance during Advent?  Is there special attention drawn to our sins during Advent?

It would seem that before Vatican II (although since when, I cannot tell) there was a penitential character about Advent, and that after Vatican II this character has been obscured or even removed completely in some locales.  (Let it be known, though, that at my previous parish, there were two special Reconciliation liturgies — including individual confession — held during the year:  one in Lent and one in Advent.) Yet Advent is a time when we prepare for the Lord's second coming (which brings with it the Final Judgment) at the same time that we recall His first coming (which was to save His people from their sins).

I bring this up because a bishop recently wrote the following in his pastoral letter on Advent:

The word advent comes from the Latin for “coming” or “arrival”. What arrival are we waiting for? The General Norms for the Liturgical Year helps us understand the season a little bit better by explaining:

The season of Advent has a twofold character: It is a time of preparation for Christmas when the first coming of God’s Son . . . is recalled. It is also a season when minds are directed by this memorial to Christ’s second coming at the end of time. It is thus a season of joyful and spiritual expectation. (General Norms for the Liturgical Year, 39)

You will notice that this is not a penitential season. It is a season of joyful hope, a time of preparation and waiting. “Thus the Sundays of Advent, while commemorating [Christ’s] birth and anticipating his return, celebrate in word and sacrament his coming now in the midst of this world.” (Normand Bonneau, The Sunday Lectionary: Ritual Word, Paschal Shape, Collegeville: Liturgical Press, 1998, 131.) This season is not just about preparing for the birth of Christ at Christmas, but for the Christ who is continually being born in our midst and transforming the Church ever more into his body in the world.

What do you think?  Is Advent a penitential season?  Should it be?

For your edification and education, here is a selection of quotes from magisterial documents from the past century or so about Advent.

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In the period of Advent, for instance, the Church arouses in us the consciousness of the sins we have had the misfortune to commit, and urges us, by restraining our desires and practicing voluntary mortification of the body, to recollect ourselves in meditation, and experience a longing desire to return to God who alone can free us by His grace from the stain of sin and from its evil consequences. (1947, Pius XII, Mediator Dei 154)

Accordingly, the playing of the organ, and all other instruments is forbidden for liturgical functions, except Benediction, during the following times: a) Advent, from first Vespers of the first Sunday of Advent until None of the Vigil of Christmas; b) Lent and Passiontide, from Matins of Ash Wednesday until the hymn Gloria in excelsis Deo in the Solemn Mass of the Easter Vigil; c) the September Ember days if the ferial Mass and Office are celebrated; d) in all Offices and Masses of the Dead. (1958, Sacred Congregation of Rites, De Musica Sacra 81)

The playing of these same instruments as solos is not permitted in Advent, Lent, during the Sacred Triduum and in the Offices and Masses of the Dead. (1967, Sacred Congregation of Rites, Musicam Sacram 66)

Advent has a twofold character: as a season to prepare for Christmas when Christ's first coming to us is remembered; as a season when that remembrance directs the mind and heart to await Christ's Second Coming at the end of time. Advent is thus a period for devout and joyful expectation. (1969, General Norms for the Liturgical Year and Calendar 39)

This accentuates the penitential dimension, already present in the Advent season and vividly recalled by the person of John the Baptist, who teaches, precisely, that the way of the Lord is prepared by changing of one's mentality and life (cf. Mt 3: 1-3). (1999, John Paul II, Angelus of 28 November)

During Advent the floral decoration of the altar should be marked by a moderation suited to the character of this season, without expressing prematurely the full joy of the Nativity of the Lord. During Lent it is forbidden for the altar to be decorated with flowers. Laetare Sunday (Fourth Sunday of Lent), Solemnities, and Feasts are exceptions. (2002, GIRM 305)

In Advent the organ and other musical instruments should be used with a moderation that is consistent with the season's character and does not anticipate the full joy of the Nativity of the Lord. (2002, GIRM 313)

Advent is a time of waiting, conversion and of hope: 1) waiting-memory of the first, humble coming of the Lord in our mortal flesh; waiting-supplication for his final, glorious coming as Lord of History and universal Judge; 2) conversion, to which the Liturgy at this time often refers quoting the prophets, especially John the Baptist, "Repent for the kingdom of heaven is at hand" (Mt 3,2); 3) joyful hope that the salvation already accomplished by Christ (cf. Rm 8, 24-25) and the reality of grace in the world, will mature and reach their fulness, thereby granting us what is promised by faith, and "we shall become like him for we shall see him as he really is" (John 3,2). (2002, Directory on Popular Piety and the Liturgy 96)

Popular piety, because of its intuitive understanding of the Christian mystery, can contribute effectively to the conservation of many of the values of Advent, which are not infrequently threatened by the commercialization of Christmas and consumer superficiality. Popular piety perceives that it is impossible to celebrate the Lord's birth except in an atmosphere of sobriety and joyous simplicity and of concern for the poor and marginalized. The expectation of the Lord's birth makes us sensitive to the value of life and the duties to respect and defend it from conception. Popular piety intuitively understands that it is not possible coherently to celebrate the birth of him "who saves his people from their sins" without some effort to overcome sin in one's own life, while waiting vigilantly for Him who will return at the end of time. (2002, Directory on Popular Piety and the Liturgy 105)

If Advent is the season par excellence that invites us to hope in the God-Who-Comes, Lent renews in us the hope in the One who made us pass from death to life. Both are seasons of purification - this is also indicated by the liturgical colour that they have in common... (2008, Benedict XVI, Homily of 6 February)

Advent Hymns: People, Look East

I'm going to attempt a series of posts (always a bad idea!) on the blog, looking at Advent and Christmas hymns. I'll explain them and uncover their important doctrinal and theological message.

My first hymn is one of my absolute favorites: "People, Look East". I'll post the five verses as I know them, although I understand that verse 3 ("Birds, though you long...") is not as well-known, and that verse 5 ("Angels, announce...") has a few variations.

This hymn was written by Eleanor Farjeon (1881-1965) in 1928.  Farjeon, a Catholic, also penned "Morning Has Broken," an ode of "praise for [creation] springing fresh from the Word," which is perhaps more well-known for being sung by Cat Stevens.

"People, Look East" is a hymn about preparation.  Each verse of this hymn personifies Love:  Guest, Rose, Bird, Star, Lord.  Love is on the way, Love is coming, Love is about to arrive; and so the one who will be receiving Love must prepare accordingly.

1. People, look East: The time is near / of the crowning of the year.
Make your house fair as you are able: / trim the hearth and set the table.
People, look East and sing today: / Love, the Guest, is on the way.

Love is a guest.  To prepare for his arrival, the house is tidied up, the fireplace is properly cleaned and adorned, and the table is set for the meal.  Preparation in this verse is expressed as a desire to get your house in order so that the guest does not feel unwelcome.  The Lord is, indeed, a Guest:  "Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me." (Rev. 3:20)

2. Furrows, be glad! Though earth is bare, / one more seed is planted there.
Give up your strength, the seed to nourish, / that in course the flower may flourish.
People, look East and sing today: / Love, the Rose, is on the way.

A furrow is a groove or trench in dirt, the kind that would result from plowing the soil.  Furrows are dug, seeds or bulbs are planted in them, and then the dirt is raked over to cover what has been planted.  These furrows have perhaps been abandoned for some time, or maybe they just have not produced well; but yet one more seed is planted in them.  The soil, then, should "give up [its] strength" to nourish that seed so that the flower may grow.  The preparation here calls for holding nothing back.  The Lord is a Rose:  "Lo, how a rose e'er-blooming from tender stem hath sprung," says the German hymn.  Jesus is the bud springing forth from the shoot of the stump of Jesse, as we will hear on the Second Sunday of Advent. (cf. Isaiah 11:1-10)

3. Birds, though you long have ceased to build, / guard the nest that must be filled.
Even the hour when wings are frozen / He for fledging time has chosen.
People, look East and sing today: / Love, the Bird, is on the way.

The nest is built before the eggs are laid. The building of a nest is more industrious task than staying put and guarding eggs.  But preparation for the hatchling requires both the labor and the waiting.  And the hour when the egg will hatch may be the least expected — or desired — hour, but it is the one God has chosen.  Our preparation requires self-sacrifice and enduring hardships for the sake of the beloved.  Medieval minds associated Jesus with the pelican (Pie pellicane, the pellican-in-her-piety), which was believed to pierce her own breast to feed her young on her own blood when food was scarce.

4. Stars, keep the watch. When night is dim / one more light the bowl shall brim,
Shining beyond the frosty weather, / bright as sun and moon together.
People, look East and sing today: / Love, the Star, is on the way.

Stars are the sentinels of the sky, "keep[ing] the watch."  They must shine the brighter as the night grows darker.  Yet in the cold and dark of night shall come one more light, a light brighter than both sun and moon together, which "shall brim" "the bowl"; that is, it will cause "the bowl" of the heavens to be filled to the brim with its light.  The stars teach us the need to be watchful in our waiting and preparing.  The Lord is the "star [which] shall come forth out of Jacob" (Num. 24:17) Who was signaled by another star appearing in the heavens which led the Magi to Him. (cf. Matt. 2:2)  He is the "bright" "morning star" Who brings the day. (2 Pet. 1:19; Rev. 2:28; 22:16)

5. Angels, announce on this great feast / Him Who cometh from the East.*
Set ev'ry peak and valley humming / with the word: "The Lord is coming!"
People, look East and sing today: / Love, the Lord, is on the way.

The great feast is that of Christmas, of course, the Nativity of our Lord.  The hymn's repeated call to "look East" is explained here:  the Lord "cometh from the East."  His star rose in the East (cf. Matt. 2:2), and He announced His coming to be like lightning which "comes from the east and shines as far as the west." (Matt. 24:27)  The Lord ascended into Heaven from Mt. Olivet, a "sabbath day's journey" to the East of Jerusalem, and the angels told the Apostles that He would return "in the same way." (Acts 1:9-12)  The angels repeat the message of the prophets, especially Isaiah and John the Baptist.  Every peak and valley should be stirring with that message, "The Lord is coming."  Every peak should be humbled by it, and every valley should be filled with it.  We too are angels, messengers, and we should announce the coming of the Lord, not only on the approaching feast of Christmas, but on every Lord's day, and on every day the Lord graces us with breath and life.

The word "Advent" comes from the Latin adventus ("an arrival, a coming"), from advenire (ad- + venire, "to come to").  Until the One is coming arrives, we are waiting.  But our waiting is not a sit-on-our-hands sort of waiting; it is an active and lively waiting.  Advent is a time of preparation, and I think this hymn presents this theme very well.

Our spiritual houses should be put in order to receive the Lord worthily.  We should rejoice despite whatever spiritual barrenness we may be suffering, and so nurture with all our energies the gift of grace which has been planted in us.  We should brave the cold and dark nights of our souls, being willing to endure sacrifices for the sake of our Lord, Who bore such great burdens for us.  We should stay awake and keep watch; we should remain vigilant, for we know not the hour nor the day of the Lord's return.  And we should not neglect our duty as messengers of our Lord to proclaim His coming in every peak and valley of our lives.

Maranatha!  Come, Lord Jesus!

* Alternate wording: "Angels, announce with shouts of mirth Christ who brings new life to earth" and "Angels, announce to man and beast Him who cometh from the east".

Annunciation: Angelus ad Virginem

The Solemnity of the Annunciation to the Blessed Virgin Mary is March 25. Here is a medieval "carol" for the Annunciation to the Blessed Virgin Mary, called Angelus ad Virginem.
Take a listen to the carol being performed by the Tallis Scholars (2:35).

Here's another version (only the first two verses) sung in a rather different (and considerably more medieval-folk sounding) style, by The King's Singers (1:15).

Here are the words with a translation:

Latin	English
Angelus ad virginem Sub intrans in conclave, Virginis formidinem Demulcens, inquit: Ave! Ave regina virginum; Caeli terraeque Dominum Concipies Et paries intacta Salutem hominum; Tu porta caeli facta, Medela criminum.	When the angel came secretly to the Virgin in her room, soothing the maiden's fear, he said: "Hail! Hail, Queen of virgins. While yet untouched by man you shall conceive and bear the Lord of heaven and earth, salvation for mankind. You have become the gate of heaven, a remedy for sins."
Quomodo conciperem Quae virum non cognovi? Qualiter infringerem Quod firma mente vovi? Spiritus Sancti gratia Perficiet haec omnia; Ne timeas, Sed gaudeas, secura Quod castimonia Manebit in te pura Dei potentia.	"How can I conceive, since I have not known a man? How can I break the vow I made with firm intent?" "The grace of the Holy Spirit shall bring all this to pass. Fear not, but rejoice, secure in the knowledge that pure chastity shall remain yours through God's mighty power."
Ad haec virgo nobilis Respondens inquit ei: Ancilla sum humilis Omnipotentis Dei. Tibi caelesti nuntio, Tanti secreti conscio, Consentiens, Et cupiens videre Factum quod audio; Parata sum parere, Dei consilio.	To this the noble Virgin replied, saying: "I am the lowly handmaiden of Almighty God. I bend my will to you, O celestial messenger, who share so great a mystery, and I long to see performed what I now hear. I am ready to yield myself to God's design."
Eia mater Domini, Quae pacem redidisti Angelis et homini, Cum Christum genuisti: Tuum exora filium ut se nobis propitium Exhibeat, Et deleat peccata: Praestans auxilium Vita frui beata Post hoc exsilium.	Ah, mother of the Lord, who gave back peace to angels and mankind when you bore Christ, pray your son to be gracious to us, and wipe away our sins, granting us aid to enjoy a blessed life after this exile.

O Come, Let Us Adore Him (resources)

Recently, I gave a presentation on Eucharistic Adoration at my parish. If you would to download the text of that presentation or the pamphlet I produced to accompany it, here are the links:

My Talk [100 K Word Document]
Pamphlet [84 K Word Document]

I might make an audio recording as well.

It's... wait for it... Advent

The new Church year has begun. First vespers on Saturday evening ushered in the new liturgical year (Year B of the Lectionary) and inaugurated Advent. Throughout most of the Catholic Church, Advent comprises the four Sundays (and their weekdays) before Christmas (December 25th). The Ambrosian tradition celebrates Advent for six Sundays.

What is Advent?

Pope Pius XII, in his 1947 encyclical on the liturgy Mediator Dei, wrote that during Advent, "the Church arouses in us the consciousness of the sins we have had the misfortune to commit, and urges us, by restraining our desires and practicing voluntary mortification of the body, to recollect ourselves in meditation, and experience a longing desire to return to God who alone can free us by His grace from the stain of sin and from its evil consequences." (n. 154)

The word "advent" comes from the Latin adventus, which means "an arrival; a coming to". The verb is advenire ("to arrive, to come to"): ad- ("towards") + venire ("to come"). The season of Advent is the time when we celebrate the coming of the Messiah: not only making present his first coming (the Incarnation and then the Nativity of our Lord Jesus Christ) but also anticipating his second coming (his glorious and triumphant return at the end of the world).

But whenever there's an arrival, there's also... a wait. Advent is a season of waiting, of expectation. We are awaiting Christmas, the Nativity of the Lord. Now the secular world is telling us that it’s already Christmas, but the Church in her wisdom knows better than the secular world. We celebrate this season for only a few weeks, but the world was in the season of Advent for thousands of years.

The nation of Israel, the whole world, the whole universe was awaiting the coming of the Messiah, the Christos, the Christ. He came into the world through the mystery of the Incarnation, by which God the Son, the Word, the second Person of the Most Holy Trinity, manifested Himself on earth in a body of flesh and blood, Who "by the Holy Spirit was incarnate of the Virgin Mary, and became man." (Nicene Creed, new English translation)

The Incarnation inaugurated the last nine months of that wait… and at the end of those nine months, all creation came to adore the Christ who had finally arrived: the poor, the rich, shepherds, Magi, sheep, angels, even the very stars themselves. This is why during Advent, we don’t sing the Gloria: we are anticipating the first singing of the Gloria by the angels to the shepherds of Bethlehem.

Here is an excerpt from Pope Benedict's homily at first vespers on the First Sunday of Advent last year:

Advent is, par excellence, the season of hope. Every year this basic spiritual attitude is reawakened in the hearts of Christians, who, while they prepare to celebrate the great Feast of Christ the Savior's Birth, revive the expectation of his glorious second coming at the end of time. ...

[T]he celebration of Advent is the answer of the Church-Bride to the ever new initiative of God the Bridegroom, "who is and who was and who is to come" (Rev. 1:8). God offers to humanity, which no longer has time for him, further time, a new space in which to withdraw into itself in order to set out anew on a journey to rediscover the meaning of hope.

As the Catechism (#524) explains, "[w]hen the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior's first coming, the faithful renew their ardent desire for his second coming. (cf. Rev. 22:17)"

Even the norms for the Roman liturgy seek to express the character of the season: "During Advent the floral decoration of the altar should be marked by a moderation suited to the character of this season, without expressing prematurely the full joy of the Nativity of the Lord. ... In Advent the organ and other musical instruments should be used with a moderation that is consistent with the season's character and does not anticipate the full joy of the Nativity of the Lord." (GIRM 305, 313)

What does Advent mean for you?

Update: Why are rose vestments (permitted to be) worn on the Third Sunday of Advent? I'll let Father Z answer that:

Easy: Rose is the color used on the fourth Sunday of Lent!

In Rome for centuries now there are celebrations of Mass during the great seasons of Lent/Easter and Advent/Christmas at "station" churches. In Lent, the fourth Sunday is called "Laetare" (which means in Latin pretty much what "Gaudete" means…"rejoice!"). The station Mass for "Laetare" Sunday was at the Basilica of the Holy Cross in Jerusalem not far from the Lateran Basilica (the Pope’s cathedral in Rome).

It was the custom on this day, stretching perhaps back to the time of Pope St. Gregory III (740), for the Pope to bless special roses made of gold that were to be sent to the Catholic kings, queens and notables. Thus it was called Dominica de rosa.... Sunday of the Rose.

It doesn’t take much imagination to develop rose vestments from this custom.

Soon the practice of using rose (the technical term for the color to be used is rosacea... from the Latin adjective for "made of roses") spread from that basilica to the rest of the City. As a Roman practice it became part and parcel of the Roman Missal promulgated by Pius V through the world.

The reason violet (or "purple" in our parlance) vestments are worn during Advent is because it is a penitential season and a time of preparation; they are also a sign of Christ's royalty. The color is perhaps evocative of the sky before dawn (and rose, then, gives a glimmer of the sunrise).

O Come, Let Us Adore Him

“O Come, Let Us Adore Him”
Celebrating the Incarnation with
Adoration of the Blessed Sacrament
(An Advent Exposition on Pope John Paul II’s Ecclesia de Eucharistia)

Queenship of Mary Parish
16 Dey Road, Plainsboro, NJ
Presenter: Jeff Pinyan
Tuesday, December 2, 7:30 PM - 8:45 PM
Saturday, December 6, 3:30 PM - 4:45 PM

Every Advent, the Church prepares herself in a special way for the celebration of the Incarnation of her Lord and Savior Jesus Christ. Before He ascended into heaven, He left with His disciples a pledge of His eternal real presence: the Blessed Sacrament, the Eucharist. The Eucharist is directly connected to the Incarnation, and therefore, to the Blessed Virgin Mary as well: there is no Eucharist without the Incarnation, and God willed for the Incarnation to come about through Mary. The Eucharist, then, is a celebration and continuation of the presence of Christ that began at the Incarnation.

In 2003, Pope John II wrote a letter to the whole Church entitled Ecclesia de Eucharistia. In it, the Holy Father spoke of the amazement with which the Church regards the Holy Eucharist, the "Mystery of Faith". He desired to rekindle Eucharistic amazement in the Church by means of a specific plan for us in this third millennium of the Church: "to gaze upon and bask in the face of Christ, with Mary … above all in the living sacrament of his Body and Blood."

Come to learn about the history, theology, and spirituality of Eucharistic Adoration as it relates to Advent and the Incarnation, with Mary as our model and companion. We will uncover the relation of Adoration to the mystery of the Incarnation which we remind ourselves of at every Mass, prepare ourselves for during Advent, and celebrate joyfully at Christmas.

Venite, adoremus!
Come, let us adore Him!

Advent: "O Antiphons"

(This post has been updated. See below.)

A few months ago, my parish's bulletin began including a section called "Spiritual Food", which is a short couple of paragraphs on a particular liturgical or devotional topic. For instance, I've written about the role of the Blessed Virgin Mary (in our parish, our diocese, and our Catholic faith), the Feast of Corpus Christi, and St. Elizabeth Ann Seton. We're approaching Advent, and so the group of us who writes these tidbits were parceling out the next set of topics.

One listed was simply: "O Antiphons". I had no idea what that meant. I Googled it. Now I am enlightened:

The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex Gentium (O King of the Nations), and O Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah.

[Source: CatholicEducation.org]

The "O" Antiphons are the verses for the ancient hymn O Come, O Come Emmanuel. The first letter of the Messianic titles: Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia — spell out Latin words ERO CRAS, meaning, "Tomorrow, I will come."

The antiphons are part of the evening prayer of the Divine Office, the antiphon before and after the Magnificat. They are also the alleluia verse before the Gospel at Mass.

[Source: CatholicCulture.org]

Update: Here is a smattering of O Antiphon blog posts from other bloggers:

• O Antiphons of Advent (Dominican Friars)
  
• O Sapientia (New Liturgical Movement)
• O Antiphons (New Liturgical Movement)
• Dec 17 (Crossed the Tiber) (WDTPRS)
• Dec 18 (Crossed the Tiber) (WDTPRS)
• Dec 19 (Crossed the Tiber) (WDTPRS)
  
• Dec 20 (Crossed the Tiber) (WDTPRS)
• Dec 21 (Crossed the Tiber) (WDTPRS)
• Dec 22 (Crossed the Tiber) (WDTPRS)
• Dec 23 (Crossed the Tiber) (WDTPRS)
  

Bible Study: 4th Sunday of Advent, Year A

Matthew 1:18-24
"Pariet autem filium, et vocabis nomen eius Iesum:
ipse enim salvum faciet populum suum a peccatis eorum."
Download this study [MS Word, 47 k, 4pp]

Bible Study: 3rd Sunday of Advent, Year A

Matthew 11:2-11
Tu es qui venturus es, an alium exspectamus?
Download this study [MS Word, 47 k, 4pp]

Liturgy: Solemn Blessings should be chanted

Have you ever been at a Mass which ended with a Solemn Blessing? This is when the deacon or (in his absence) the priest says: "Bow your heads and pray for God's blessing." The priest then says a blessing with multiple parts, and the congregation responds "Amen" after each.

Of course... the congregation has their heads bowed, so they're looking at their folded hands, the back of the pew in front of them, or the floor. This means, even if the priest or deacon makes some sort of gesture signaling their response, they won't see it. Often people don't know when the phrase the priest is saying has ended. How can we resolve this?

Chant the Solemn Blessing. This is my request.

If you're a priest reading this blog, and you plan on using a Solemn Blessing (since the Sacramentary provides such blessings for Advent, Christmas, the New Year, the Epiphany, the Passion, the Easter Vigil, Easter Sunday, Paschaltide, the Ascension, and numerous other occasions), please, please consider chanting it. (If you're not a priest, please suggest this to your priests, or at least to your pastor. Refer them to this post.)

How can you do this, you ask? Well, the Sacramentary, in Appendix III - Music for the Order of Mass, on pages 1045-1047, provides two models for chanting the Solemn Blessing. For each of these two models it provides an example using the Solemn Blessing for Advent. Spend some time with it. If you use the same setting (A or B), your congregation simply needs to know the tunes for "And also with you" and "Amen", which are very simple.

I might provide audio clips, if the Spirit moves me.

Bible Study: 2nd Sunday of Advent, Year A

Matthew 3:1-12
Pænitentiam agite; appropinquavit enim regnum cælorum!
Download this study [MS Word, 46 k, 4pp]

Advent: What do you do?

Do you make any changes in your daily (or weekly) routine during Advent? Or do you do nothing special?

I will be attending daily Mass during Advent, including Saturday morning (which my parish does not have) by attending the Ordinary Form in Latin (hopefully). Daily Mass will either be in the morning (7 AM or 8 AM) or during lunch time (12:05 PM) or in the evening (Monday nights at 7 PM followed by Adoration and Night Prayer); I will keep the "old school" Eucharistic fast in any case: nothing but water from midnight, until after Mass. (This will also help me lose weight, especially if I go to Monday night Mass.) I've started the new liturgical year by "hitting the books"... specifically, praying the Liturgy of the Hours daily and reading/studying the Sacramentary. Of course, reading or hearing Sacred Scripture is part of my daily lifestyle already (what with Mass, Bible Study, and other reading).

I missed the 12:05 Mass today, because I thought it was a 12:15 Mass and the primary road to the Chapel was closed because of downed trees (due to the winds blowing across the northeast today) and it then took me nearly 10 minutes to get there by another route. So that means I haven't eaten anything today (except water) and won't eat anything until after Mass this evening (which is followed by an hour of Adoration and Night Prayer). I've got a grumbly in my tumbly. Oh well. John the Baptist ate locusts and wild honey.

Advent Reflection: Signing ourselves before the Gospel reading

When the Gospel is announced -- "A reading from the Holy Gospel according to N.", to which we reply "Glory to you, Lord" -- we make the Sign of the Cross on our forehead, lips, and over our heart. This signifies the silent prayer, "May the Word of God be + in my mind, + upon my lips, and + in my heart." How easy the first and second are; how hard the third one is!

Advent is a penitential season in the Church's liturgical year; the year starts with penitence. During this season of Advent, let us remember those times when we knew the Word of God, spoke it, but failed to let it live in our hearts. We, like the Pharisees, are hypocrites at times; for this we must repent, and ask God for mercy and forgiveness. Our hearts are fickle: fleshy one moment, stony the next. As we await with joyful hope the coming of our Savior, Jesus Christ, let us pray the words of St. David: Create in me a clean heart, O God. (Ps. 51:10)

Bible Study: 1st Sunday of Advent, Year A

Matthew 24:37-44
Vigilate ergo, quia nescitis qua die Dominus vester venturus sit.
Download this study [MS Word, 41 k, 3pp]

Tradition: Advent Prayers

Last year, I supplied the Advent prayers I knew from my childhood. This year, my first Advent with my wife, I'll be tapping into some more traditional prayers, thanks to CatholicCulture.org.

Scripture Reflection: 4th Sunday of Advent (December 24, 2006)

Readings for today: Micah 5:1-4a, Psalm 80:2-3,15-16,18-19, Hebrews 10:5-10, Luke 1:39-45.

Fulfill your will in me, Lord. Give me ears open to your word and a heart of obedience.

First Reading: Here, through Micah the prophet, we hear about the coming of the ruler of Israel. He comes from the lowly clan of Bethlehem, standing firm, shepherding his flock. His greatness shall reach to the ends of the earth, and he shall be peace.

Second Reading: The author of the letter to the Hebrews draws on the Septuagint translation of Psalm 40, placing it in the context of Jesus Christ. The Word of God had a body prepared for him (10:5, Psalm 40:6 (LXX)). The psalm continues, saying "As is written of me in the scroll, Behold, I come to do your will, O God" (Psalm 40:7-8 (LXX)). Luke writes that Jesus read from the prophet Isaiah (Isaiah 61:1-2) at the beginning of his ministry and said "Today this scripture passage is fulfilled in your hearing" (Luke 4:14-21). Jesus was to offer a life of obedience to the will of God to take the place of the constant sacrifices and holocausts of the priests in the temple (10:8-9). The bodily sacrifice of Jesus was the last offering, and the only sacrifice that could last eternally (10:10).

Gospel: Luke records Mary's visit to her cousin Elizabeth. Upon hearing Mary's voice, Elizabeth's child stirs in her womb and Elizabeth, filled with the Spirit, proclaims Mary's blessedness (1:41-42). Elizabeth calls Mary "the mother of my Lord" (1:43) -- the Mother of God. Elizabeth says that Mary is not only blessed because of who she is and who she carries in her womb, but also because Mary that what God told her would be fulfilled (1:45), which is aligned with Luke 11:27-28 where Jesus says that "blessed are those who hear the word of God and observe it". He is not saying Mary is not blessed, or that her role as his mother is of no significance, but that it is because she listened to God and followed His commands for her that she is blessed, and in doing so she accepted her role as the mother of the Lord.

Scripture Reflection: 3rd Sunday of Advent (December 17, 2006)

Readings for today: Zephaniah 3:14-18a, Psalm 12:2-6, Philippians 4:4-7, Luke 3:10-18.

The Lord is in our midst: let us be filled with thanksgiving, joy, and humility. Let our service to God be evident in our service to others.

First Reading: Zephaniah speaks words of comfort to Israel: Jerusalem should exult because God is returning to them, removing His judgment and turning away their enemies (3:14-15). This refers to the birth of the Messiah, paralleled in the gospel according to Luke: Fear not, O Zion, be not discouraged! The LORD, your God, is in your midst, a mighty savior (3:16b-17a, Luke 2:10-11).

Second Reading: Paul tells the Phillipians that their kindness should be known to all (4:5). Certainly, we can do this without being the attention-seeking hypocrites Jesus warns about (Matthew 6:1-6,16-18). Paul also implores that they not be anxious and that their requests to God be made by prayer and petition, with thanksgiving (4:6). Here Paul echoes Jesus's instruction on prayer (Matthew 6:7-15). Above all, though, this brief passage from Paul's letter reminds us to rejoice always in the Lord, for he is near -- he is in our midst, as Zephaniah proclaimed. Through rejoicing, proper conduct, and humble prayer, comes an incomprehensible peace from God alone that will protect you. In this Advent season, when everything seems to be focused on rushing and "only 13 shopping days left" and the like, it's comforting to hear that the Lord is near and that he offers a peace of mind that cannot be found outside of him.

Gospel: Luke continues writing about the ministry of John the Baptist. Just prior to this excerpt, John says to the crowd, "Produce good fruits as evidence of your repentance", and he warns them not to fall into complacency, saying to themselves "'We have Abraham as our father'" (3:8). Do we as Christians forget that a living faith is fruitful and not sedentary? Are we comfortable just believing in Jesus as our Savior and God and not actually following his commandments to us?

John the Baptist gives the crowd examples of proper conduct:

• "Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise." (3:11)
• To tax collectors he said, "Stop collecting more than what is prescribed." (3:13)
• To soliders he said, "Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages." (3:14)

It is interesting to note that he does not speak out against tax collection or the military, but that those who fill those positions should do so with justice and fairness.

Because of his wisdom and justice, people thought John was the Messiah (3:15). John recognized his place as the messenger of the Lord (Malachi 3:1a) and corrected the people, telling them of the one to come after him who would baptize them "with the Holy Spirit and fire" (3:16). Luke writes that John exhorted the people (3:18); an exhortation is an urgent appeal or admonition. Do we still feel that same sense of urgency as Christians? Or do we think of ourselves as above reproach, not in need of admonishment?

Scripture Reflection: Solemnity of the Immaculate Conception of the Blessed Virgin Mary (December 8, 2006)

Readings for today: Genesis 3:9-15,20, Psalm 98:1-4, Ephesians 1:3-6,11-12, Luke 1:26-38.

Mary, blessed from conception so as to be a pure vessel for Christ; Mary, the new Eve, the new Ark of the Covenant, Theokotos, the Bearer of our Savior, and the Mother of God: pray for us as we ask God for the strength to say "May it be done to me according to Your word".

First Reading: Adam and Eve have fallen prey to the serpent (Satan, Revelation 12:9) and committed sin. With the freedom of will and the freedom of choice comes the potential to choose wrongly, to disobey God, to choose our own wills over His. But God did not strike Adam and Eve dead -- though die they did. Instead, God permitted them to live, and Eve became the mother of all the living (3:20). Found in this reading also is perhaps the first of all prophecies of the coming of a Savior through humanity (3:15): though the serpent shall strike at the heel of Eve's offspring, her offspring shall strike at the serpent's head. This is not some petty fable explaining while snakes crawl and bite ankles, this is the foreshadowing of a man who shall decapitate sin, conquer death, and restore humanity to God.

Second Reading: Paul opens his letter to the Ephesians by proclaiming our selection by God before the foundation of the world. In stark contrast to his grim assertion that all have sinned and fall short of the glory of God (Romans 3:23 RSV), Paul writes to the Ephesians of God's desire for us to be holy and without blemish before Him (1:4). We, as Christians, have accepted this call to Christ, which has been "on the table" since before the world began. Mary is a model of this response: she said "yes" to God and accepted the task for which God had prepared her in her mother's womb.

Gospel: While this account from Luke speaks of the Annunciation -- that is, the proclamation to Mary of the conception of Jesus by the power of the Holy Spirit -- that is not what this solemnity is about, but let us first examine the role of Mary so that we may better understand this holy truth of her immaculate conception. Gabriel, the angelic herald of God, announces to Mary that she is to bear the Son of God, Jesus, a holy child who shall rule the house of Jacob forever, and have an everlasting kingdom. Mary, curious at first, accepts this holy charge. So why does the Catholic Church hold as truth that Mary was conceived without sin?

As the bearer of Jesus (through whom came the new covenant), Mary was the new Ark of the Covenant. The Ark held the stone tablets upon which the Law of the Covenant were inscribed (Exodus 25:16), and with the Ark was stored a jar of manna (Exodus 16:32-34) and the staff of Aaron (Numbers 17:23-25). These three things were prefigurings of Jesus Christ. The Law was from the finger of God (Exodus 31:18) but Jesus is from the mouth of God, for he is the Word of God made flesh (John 1:1,14). The manna was sustinence for Israel during the exodus, but those who ate it would perish anyway, while Jesus is the true bread from heaven, the bread of life (John 6:26-60). The rod of Aaron showed upon whom the favor of God rested to be the tribe priests for the Israelites, and Jesus is the eternal priest of the new covenant (Hebrews 5:4-6). The Ark of the Covenant was designed to exacting specifications, and was built from acacia wood and plated entirely with pure gold inside and out. So too, then, the new Ark that bore Jesus was human, but pure inside and out, fit to carry the infant Christ.

Scripture Reflection: 2nd Sunday of Advent (December 10, 2006)

Readings for today: Baruch 5:1-9, Psalm 126:1-6, Philippians 1:4-6,8-11, Luke 3:1-6.

As we grow in the love and wisdom of God, mountains will be lowered and valleys will be raised through us, to His glory. We will prepare the way of the Lord for all flesh to see His saving power.

First Reading: Baruch, a disciple of Jeremiah, writes of a time of change coming to Jerusalem. No longer shall Jerusalem be robed in mourning and misery, but with the glory of God (5:1). Just as last week we heard from Jeremiah that Jerusalem shall be called "The LORD our justice" (Jeremiah 33:16), this week we hear from Baruch that Jerusalem shall be called "The peace of justice" and "the glory of God's worship" (5:4). The scattered children of Jerusalem shall be drawn back, using imagery found in Isaiah 40: mountains being made low, valleys being filled, and the glory of God returning with mercy and justice (5:6-9).

Second Reading: Here Paul writes words of encouragement to brethren in Philippi. Paul prays joyfully for them, confident that what was started in them when they first heard the gospel will continue to grow to completion until the return of Christ (1:4-6). His prayer for them is that they grow in love and wisdom so as to be able to continue discerning what is good, that they may be blameless before Christ and filled with the fruits of righteousness for the glory of God (1:9-11). Paul is aware that Christians can become stagnant in their faith and lose sight of the righteousness found in Christ, and that is why he prays for them. They have heard the gospel and believe it, but they must continue to grow in love and continue to discern what has value. What has been started in them by the Holy Spirit must continue to develop to completion.

Gospel: After the infancy narrative, Luke writes about the ministry of John the Baptist, son of Zechariah. This brief gospel passage relates John's work in the desert (3:3-6) to what was foretold by Isaiah: the voice in the wilderness crying out, "ready the way of the Lord!" Advent, like Lent, is a time of repentence. We are preparing the way of the Lord in our own lives, with the help of God. The baptism of water by John was a precursor to the baptism of the Holy Spirit by Christ; so too is Advent a precursor to the life of Christ. There are to be no obstacles between the glory of God and those to whom it is coming: mountains are razed, valleys are raised. We, then, should work to remove the obstacles in our own lives, and the lives of others, so that the gospel of the Lord can be brought to the world in living faith and action:

• Joseph and Mary could not find a room in Bethlehem, so the Christ was born in a lowly estate, a manger. Projects like Habitat for Humanity work to provide homes for those without.
• The magi came bearing gifts to the Holy Family and received nothing in return, save the privilege to stand in the presence of God. Christmas gift-giving between friends and family is one thing, but church activities like "Giving Trees" and programs like Toys for Tots are examples of Christ's wisdom that it is more blessed to give than to receive (Acts 20:35). Give without expectation of reward (Matthew 10:8).
• When the crowds asked John what they should do as evidence of their repentence, he told them that "Whoever has two cloaks should share with the person who has none. And whoever has food should do likewise." (Luke 3:11) Donate your time to a soup kitchen. Donate to food drives and clothing drives.

In performing these acts of love, outward signs of our penitence before God, we are preparing the way of the Lord, we are a voice crying in the wilderness of our modern busy world, we are flattening mountains and filling valleys, all by the grace of the Father, the Son, and the Holy Spirit.