Advent Is Here

     It's Advent! Time to get ready for Christmas. But wait, there's more to it than that.

    Sunday was the beginning of Advent, a season of four weeks leading up to Christmas. (Actually, the fourth week is usually shortened, since Christmas falls on different days of the week from year to year.) Advent actually calls our attention to three comings of Christ. Most prominently, we think of his coming into our world as one of us — the Incarnation — and we prepare to celebrate his birth at Christmas.

    But especially as Advent begins, the readings in the liturgy invite us to look forward to the Lord’s return at the end of time. In a way, this aspect continues the mood of the previous weeks. For example, this year, on November 8th we heard the parable of the ten virgins awaiting the bridegroom's arrival for the wedding feast (Matthew 25:1-13); on the 15th it was the talents (Matthew 25:14-30); and on the 11th, the judgment of the nations (Matthew 25:31-46. All three invite the hearer to live so as to be ready for the Lord's return. Then on the 29th, Advent began with Mark 13:33-37, a call from Jesus to be awake, vigilant, for his return.

    Finally, we are reminded that in the time between those two comings, Jesus comes to us daily with his grace. In the Catholic Church and other liturgical churches, we understand this as happening especially in the liturgy when he comes in the Sacred Word and the sacrament of the Eucharist.

    In addition to the reading from Mark, last Sunday we heard Isaiah 63:16-17, 19 & 24:2-7, which previews the Gospel with a prayer that the Lord would come down from heaven and that he would find us acting rightly. We also heard 1 Corinthians 1:3-9 with Paul's assurance of God's fidelity to keep us firm t the end. So all three readings direct our attention to the importance of right conduct in anticipation of the Lord's return.

    Isaiah has a preeminent place in the liturgy of Advent and Christmas. Not only are passages from him read at three of the four Sundays of Advent this year and at all the Masses of Christmas, but he is also read at weekday Masses during the first two weeks and occasionally thereafter — unless some major feast day with its own readings takes precedence. Those of you who follow me on Twitter — @blognaturgesetz — know that I usually post excerpts from scripture every day. Those are taken from the readings assigned for the Mass of the day. So you can follow along and at least get some highlights of what we're hearing for Advent.

A Visit to the Monastery in Advent

I thought it would be interesting to see what things were like during Advent, so I scheduled a three-day visit — from the afternoon of Tuesday, December 11 through the afternoon of Friday, the 14th.
Things were not very different from the way they were during previous visits. Of course, it was colder than during visits during other seasons, but the biggest difference wasn't because it was Advent, but because the college was in session.

When the college is not in session — as was the case during most of my visits — on weekdays the community Mass is at 8:30 a.m. and Vespers is in the late afternoon, followed by dinner and recreation, with Compline at 7:30. But when the college is in session — as was the case this time — Mass is in the late afternoon, with Vespers at 7:05, following dinner and recreation. Compline is prayed privately. This schedule accommodates monks who have jobs in the college as well as students who would find the afternoon a more convenient time for Mass that the morning. But I'm sorry to be unable to pray Compline in choir with the community.

There were two things that were different specifically because it was Advent: there were some special antiphons, hymns, and prayers for the Advent season; and there was an Advent wreath in the refectory in front of the Abbot's table.

(My place at table is visible between the two candles on the left. The abbot's table is offscreen to the right, at right angle to the tables pictured here.)

(Looking from my place toward refectory door. Abbot's table to the left. The retired abbot, the prior, and the subprior also sit there.)

Apart from those differences, the routine was indistinguishable from how it had been during my earlier visits.

Alumni Hall, the oldest, and iconic, building, had window candles and a lighted wreath.

On Thursday, five students from the college came for an overnight visit. I would have liked to meet them during recreation, but the abbot thought that I wanted to play bridge with the old monks and insisted that I take his place at that table.

I had brought several books: among others Jan Sobieski: The King Who Saved Europe, by Miltiades Varvounis, on my Kindle reader; Wrestling with God, by Richard Rolheiser; and most importantly The Biggest Lie in the History of Christianity, by Matthew Kelly. If I read the first chapter of the Kelly book on Tuesday evening, five chapters on Wednesday and another five on Thursday, there would be four left for Friday. It was a very good book and it was easy to follow that program. On Friday morning it occurred to me (or as the Evangelicals would say, "The Lord told me") that I should share the book with the students. So while we were waiting for Midday Prayer to begin, I gave it to one of the students and asked him to share it with the others.

I had already read more than half of the book on Jan Sobieski, and I finished it during my time there. But I only read one chapter of the book by Rolheiser.

When I wasn't praying, reading, eating, or recreating, I had time to take pictures, to stroll around, and to visit the campus bookstore, and to drive to a nearby Market Basket and get a couple of gift cards which had been requested for my parish's giving tree. Here are a couple of photos of the campus flags (U.S., N.H., and college) at half mast, presumably in honor of President Bush.

 (Alumni Hall in background.)

(Library in background.)

I had brought my private signal with me,

(The swan and crescent and the colors black and white come from a family coat of arms, the fouled anchor represents race committee, and the "gout de sang" (red drop) is from the St. Anselm coat of arms.)

 and at recreation on Tuesday evening I showed it it Brother Ignatius — who took final vows last summer — and to several of the older monks. Father Peter was especially intrigued.

When I was almost ready to leave, after lunch on Friday, I had a conversation with Brother Ignatius. I told him what I had done during this visit, and we looked forward to seeing each other on my next visit, probably next summer.

I recommend clicking on the pictures to enlarge them.

2016/12/18 — 4th Sunday of Advent — Year A

As we come to the last Sunday before Christmas, the main focus of the readings turns from the return of Christ at the end of time (fully establishing the Messianic Age, the peaceable kingdom) to the birth of the Messiah in time.


The first reading — Isaiah 7:10-14 — is the familiar passage which foretells the birth of the one whose birth means God is with us. In context, Isaiah was reassuring King Ahaz that the attack on Jerusalem by the Arameans and the breakaway kingdom of Israel would not succeed, and the predicted birth would probably have been that of Hezekiah — since the birth of Jesus something over 700 years later would not have served as a sign to Ahaz. Still, this prophecy is part of a section of the book which promises the Messiah (in ch. 9). And while the Hebrew speaks of a "young woman" as the mother of Emmanuel in v. 14, in the Septuagint (the Jewish Greek translation) the word for "virgin" is used. Thus for Jews of Jesus' time (and some centuries before) this text was seen as having a meaning beyond the immediate one for Ahaz. We see the virgin birth of Jesus as the fulfillment of the prophecy.


The responsorial psalm — Ps. 24:1-6, with refrain from verses 7 and 10 — has us reflect on God as creator and the holiness required of one who would enter the temple. We think of Jesus as the king of glory who enters.


In the second reading — Romans 1:1-7 — Paul elaborates the customary salutation of a letter with a reference to Jesus as a descendant of David (hence capable of fulfilling the prophecies of the Messiah), followed by a statement of his saving work and of Paul's apostolic mission.


The gospel — Matthew 1:18-24 — tells of the annunciation to Joseph that Mary's unborn child was conceived by the Holy Spirit and that he would be the Savior. Matthew explicitly quotes the Emmanuel prophecy of the first reading and says the birth of Jesus fulfills the prophecy.


As we look forward to Christmas, these readings invite us to see the importance of the birth of Jesus, both for the world and for ourselves as individuals. God is with us now and always.

2016/12/11 — 3rd Sunday of Advent — Year A

It's late, but here's a brief review of last Sunday's readings.


As was the case on the Second Sunday, the readings present the figure of John the Baptist as the greatest prophet, who prepared the people for Jesus, while offering some thoughts about the Messianic Age.


In the first reading —Isaiah 35:1-6a, 10 — we are told of four aspects of the Messianic Age: deserts will bloom; God will bring about justice; the disabled will be healed; and the exiles will return. In the light of these promises, the people should be strong and fearless.


The responsorial psalm — Psalm 146: 6-10, with a refrain based on Isaiah 35:4 — some of the themes of the first reading are reprised, with emphasis on God''s power to save.


In the gospel — Matthew 11:2-11 — John sends disciples to ask if Jesus is really the Messiah, as he had thought. (Perhaps this was for the disciples' benefit, rather than reflective of any doubt on his own part.) Jesus' response is to point to healings such as those promised by Isaiah and more as indications that he was indeed inaugurating the Messianic Age. But the promises will not be completely fulfilled in the present life. This life is not heaven. We must await Jesus' return at the end of time.


The second reading — James 5:7-10  exhorts us to be patient while we wait. Farmers can't force the rains to come, and we can't force Jesus to return. But the farmer prepares for the rain, and we prepare for Jesus' return be being uncomplaining toward one another.


It is our faith that enables us to be patient. We see all the evil in the world — wars, violence, illnesses and premature deaths, all sorts of natural disasters — and we long for an end to them. Impatience could take various forms. One is to abandon faith and decide that there cannot be a God if these things can happen. But when we hold on to faith we realize that all these evils are merely temporary, and we have confidence that the world to come will not have such things and will more than make up for them. We may not understand why the fullness of the Messianic Age can't be with us already, but we don't despair of its arrival.

2016/11/27 — 1st Sunday of Advent — Year A

Happy New (Church) Year!  The calendar of the Catholic Church runs from the first Sunday of Advent, which is the fourth Sunday before Christmas, through the day before the next year's first Sunday of Advent. The most notable changes from one year to the next are the scripture readings at Mass. On Sundays there is a three year cycle, marked principally by the Gospel which is most frequently employed. On weekdays there is a tow year cycle in which the gospel readings are the same in both years, but the first readings are different. Today, we begin "Year A," in which Matthew supplies the gospel readings for most of the Sundays.

I suppose the reason we start now with the new liturgical calendar is that the year is seen to go from Jesus' birth, celebrated at Christmas, to his return at the end of time as king of creation. Advent is in the same year as Christmas because it is a time for preparation to celebrate that feast. There is, however, some overlap, because early in Advent the prayers and readings also look to the second coming of Jesus. There is also another coming of the Lord which we should be aware of: his daily coming to us in grace, especially his sacramental coming to us in the Eucharist. So we prepare to celebrate the Lord's birth into time and his coming to us here and now, and we prepare to see him when he comes again at the end of time.


In the first reading — Isaiah 2:15 — the prophet sees the Messianic age as one in which there will be peace among all nations. All will recognize the God of Jacob, i.e., the God of Israel, as the true God. For that reason, they will want to go to his earthly sanctuary to learn from him how to live. The promise is not that the kingdom of Israel will rule the world or that Jerusalem will be a political capital, but that it will be the spiritual center. The prophet exhorts the people of Israel to "walk in the light of the Lord" even now, as the Gentiles will in the end. Now that the Messiah has come, Gentiles do walk in the light of the Lord, but so far not all of them. The prophecy of Isaiah is partially fulfilled in a way he probably did not foresee. We look forward to its complete fulfillment, also in a way we can't completely foresee, although it probably has to do with the end of time and the return of Christ.


The responsorial psalm — Psalm 122 — was apparently one which pilgrims would sing as they came to Jerusalem. Now we sing it as Gentiles who are approaching the Lord according to Isaiah's prophecy.


In the second reading — Romans 13:11-14 — St. Paul turns explicitly to how we are to behave in expectation of our coming salvation, that is, the return of the Lord. We are to "walk in [God's] paths," following his instruction. Paul's converts had been engaged in "works of darkness:" excessive eating, drinking, and partying; sexual immorality; and self-seeking. All these are part of what he calls "desires of the flesh." These remained temptations for the Romans, and they remain temptations for us. But the true day, of the light of Christ, "is at hand." For each of us the time is short, even if for the planet it may appear to us to be long.


The gospel — Matthew 24:37-44 — gives further instruction about the time of the Lord's return. It will be unpredictable for each of us and for the world, and therefore we must always be ready. It is not something that should cause us to live in fear, because for God's people, the day of the Lord means the perfection of joy. It is something to look forward to, to hope for. We will not be left when the Lord gathers his own if we have lived as his people, walking in his ways, putting on the Lord Jesus and conducting ourselves properly.


The Lord Jesus, who was born into history at Bethlehem, comes to us now in prayer, in the words of scripture, and preeminently in the sacrament of his Body and Blood, strengthening us to be ready for his return to bring us beyond the limits of time and history — to life in his presence. We want to be ready to greet him then, and when he comes to us in the here and now.

2015/11/29 — 1st Sunday of Advent

Happy New Year! We start a new church year every First Sunday of Advent. This year is called Year C. It’s the third year of a three year cycle of Bible readings at Sunday Mass. This year, we read mostly from the Gospel according to Luke.

Advent is a season when we concentrate on the comings of Jesus into the world. There are three: his Incarnation, his coming to us by grace throughout our lives, and his return in glory at the end of time. The second is something we can experience daily and reflect on every Sunday.  During Advent, we focus especially on the first and third, and today especially on the third, the glorious return at the end of time. As we get closer to Christmas, we'll concentrate more on that first coming of Jesus into our would.

 Today's readings give us two themes: the coming of the Lord; and how we should live in expectation of that coming. Rather than look at each reading in turn, I'll look at each them in the light of all the readings.



Our first reading — Jeremiah 33:14-16 — was written at a time when the Babylonian captivity had apparently put an end to the kingship of David’s descendants. God had promised that David’s kingdom and dynasty would last forever. Jeremiah reminds the people of the promise and says that despite all appearances, God would keep his promise. Now we know that the fulfillment of the promise is not in the form of a secular nation-state, but in a people of all nations with Jesus, a descendant of David as its eternal head. The people of Jeremiah's time could not have imagined the transformation of God's people into a church for all nations, but, as is often the case, God fulfills his promise in a way that exceeds all expectations.

In the same way, the church of the present age will not continue forever in its current form. St. Paul, in the second reading — 1 Thessalonians 3:12-4:2 — speaks of the coming of Jesus with his angels as something that is a settled expectation. In the gospel — Luke 21:25-28, 34-36 — Jesus says that after cosmic upheavals, he will return in glory. The verses that are omitted between the two parts of the reading conclude with the words, "Heaven and earth will pass away, but my words will not pass away." So Jesus' return will usher in a new reality.

There is a natural tendency to fear "the end of the world as we know it," but we don't really know what it will be like for those who are alive at the time. What Jesus tells us is that, unlike those who die of fright, we should "stand erect and raise [our] heads." We can "escape the tribulations that are imminent." Far from being something to fear, Jesus' return is something to look forward to. The evils of this world will be ended.



Still, the readings make it clear clear that we need to live good lives if we are not to be afraid. God loves us. Do we love God and our fellow humans?

St. Paul prays that the Christians of  Thessalonika  will abound in love not only for one another but for everyone. Are there people in this world we don’t love? Obviously, we don’t know everybody in the world personally, so it’s not a question of personal affection for them. But we should want what is best for everyone, and if there are individuals or groups of people upon whom we wish evil, we have a problem. What about terrorists or abusers, for example? It's all too human to want them to have their comeuppance, to suffer as they deserve. But Paul prays that our love will abound not only for one another but for all. That doesn't mean that we have to like them or excuse what they have done. It does mean that we should want them to repent and stop doing evil and be saved, because that’s what’s good for them as well as those around them. For Jesus' return, we should be blameless in holiness, which means constantly increasing in conduct which pleases God, as the apostles have taught us.

Jesus also warns us against letting our hearts become “drowsy.” We can turn away from Jesus if we become immersed in a life of drunkenness: we can become self-centered, anesthetizing ourselves to the realities of life. In the parable of the sower, some seed is choked by weeds and brambles and bears no fruit. Here Jesus tells us not to be like that, not to let concern for passing things to keep us from living lives of fruitful love for others.

All of this should be encouraging for us. Hopefully we are focused on Jesus and our hearts are not drowsy. So we need not be terrified at the thought of Jesus returning. We need not be terrified at all the tribulation we see in the world. The promise of Jesus’ return with which this new year begins encourages us to continue to grow in the Christian way of life that we have been taught. The prayer Jesus tells us to make for strength to escape the tribulations and to stand before him is a prayer for an increase of love and for growth in a way of life consistent with what we have been taught. Surely, God will show us what is needed for that growth and strengthen us to do it if we ask.

Advent & Welcome — December 14, 2010

Advent: I've been meaning to post something about Advent for a couple of weeks, but procrastinated, even with the stimulus I received from Lunario's blog. There he spoke of Christmas holidays beginning a couple of days before Christmas, and that inspired me to comment that here in the good old U.S. of A. lots of people seem to think that Advent is Christmastide, and they're busy celebrating Christmas now instead of preparing for it. Concomitantly, there is the idea that on December 26, Christmas is over. Maybe they've never heard of the twelve days of Christmas, or maybe they don't know that the twelve days are December 25 through January 5, with Twelfth Night being the evening of January 5.


So anyway, Advent is the period which begins on the fourth Sunday before Christmas and ends on Christmas Eve. Since Christmas moves through the week, Advent can last anywhere from 22 to 28 days. This year, with Christmas on a Saturday, it is 27 days.


As I indicated, it is a time of preparation for Christmas. More broadly, the Christian Church has seen it as a time to look forward to the coming of the Lord, and in the early part of the season, the focus is on the coming of the Lord in glory at the end of time. For the last week or so, attention is on his first coming: his birth in Bethlehem.


Since both comings are good for us, the season is one of longing and hope, colored by joy. This represents something of a clarification. In the Middle Ages, the Final Judgment of humanity was looked forward to with some anxiety, and the hymn "Dies Iræ," which has become a central part of the Requiem, was originally written for the first Sunday of Advent. In the Catholic Church, Advent vestments are purple, as in Lent, which led people to associate it with the penitential character of Lent. But over my lifetime, the idea of the season as one of hopeful longing for the Lord's return, leading into expectation of the celebration of his birth has largely displaced the idea of doing penance.


But it's still supposed to be preparation. It's not Christmas yet. Ideally, there should be a spirit of calm. Hard to achieve if we've got to dash about buying lots of presents and attend premature Christmas parties.


Maybe we can take a moment each day to be still and to invite God to come to us more fully than we have received him heretofore. Christians can express it in the ancient words, "Come, Lord Jesus."


Welcome: I have a new follower Bror, with a blog of the same name. He describes himself as "gay married mormon," and he's been blogging since 2008, but infrequently. As of now he has made 43 posts. They are worth reading as he tells of his family situation. He is out to his wife, who has a blog of her own and occasionally comments on his blog, but at her request he has stayed not come out to their children. His latest post informs us that his oldest son has told him that he (the son) is gay and has a boyfriend. Anyway, I think you'll find the blog interesting reading.


Welcome, Bror.


My total count of followers has remained at 80, however, because Catholic Boy, at Victory of Faith has basically gone inactive with his blog and stopped following. He does, however have a blog, also titled Victory of Faith, on tumblr. He says this about it. "It's really just a photo-blog, though I dare say I might post a thought or two about this and that from time to time. It's an easier blogging format though, and less time-consuming, and I hope it will also be more inspirational for me (or at any rate less depressing) than blogging here. Please feel free to follow. I hope any guys (and potentially girls) out there who like the same things as I do will enjoy it as well." Personally, I'm a bit disappointed, not because I have one less follower — the count really doesn't matter — but because I really enjoyed reading his old blog as well as some of the items he used to link to and visiting some of the sites he had in his blogroll when an interestingly titled post appeared in the sidebar. Oh well, it's his blog. Why not check out the new one?

O Emmanuel — December 23

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

http://www.youtube.com/watch?v=Zt9W9Kc_hzo&feature=channel

O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God. — translation in current Catholic Liturgy of the Hours

O come, O come, Emmanuel / And ransom captive Israel / That mourns in lonely exile here / Until the Son of God appear. — Verse translation in "O Come, O Come, Emmanuel"

O Emmanuel — Isaiah 7:14, Matthew 1:23

Rex et legifer noster — our king and lawgiver — Isaiah 33:22, 43:15

exspectatio gentium — the one awaited by the nations (gentiles) — Isaiah 41:1, 42:4

Salvator earum — their savior — Zechariah 9:9 Isaiah 12:2, 49:6, John 4:42

O King of the Nations — December 22

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

http://www.youtube.com/watch?v=Xd3QaB4fimM&feature=channel

O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man: come and save the creature you fashioned from the dust. — translation in current Catholic Liturgy of the Hours

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. — Verse translation in "O Come, O Come, Emmanuel"

O Rex Gentium — O King of the nations (or gentiles) — Psalm 2:6-8, Jeremiah 10:7, Daniel 7:14, Revelation 15:3

desideratus earum — their desired — Haggai 2:8 (in the King James translation), Malachi 3:1

lapisque angularis — and cornerstone — Ephesians 2:20, Isaiah 28:16

qui facis utraque unum — who makes both [into] one — Ephesians 2:14

O Radiant Dawn — December 21

O Oriens, splendor lucis æternæ, et sol iustitiæ: veni et illumina sedentes in tenebris, et umbra mortis.

http://www.youtube.com/watch?v=iY1b24eR9vA&feature=channel

O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death. — translation in current Catholic Liturgy of the Hours

O come, thou dayspring from on high / And cheer us by thy drawing nigh; / Disperse the gloomy clouds of night, / And death's dark shadows put to flight. — Verse translation in "O Come, O Come, Emmanuel"

O Oriens … illumina sedentes in tenebris in tenebris et umbra mortis — Daybreak / Rising Sun… give light to those who live in darkness and the shadow of death — Luke 1:78-79, Psalm 107:10, Isaiah 9:1

splendor lucis æternæ — splendor of eternal light — Habakkuk 3:4, Wisdom 7:26, Hebrews 1:3

sol iustitiæ — sun of justice — Malachi 3:20

O Key of David — December 20

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.

http://www.youtube.com/watch?v=mF66ihZBaxU&feature=channel

O Key of David, O royal Power of Israel controlling at your will the gate of heaven: come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom. — translation in current Catholic Liturgy of the Hours

O come, thou key of David, come / And open wide our heav'nly home; / Make safe the way that leads on high, / And close the path to misery. — Verse translation in "O Come, O Come, Emmanuel"

O clavis David, … qui aperis, et nemo claudit; claudis, et nemo aperit — O key of David, … who opens, and no one shuts: shuts, and no one opens — Isaiah 22:22; Revelation 3:7

sceptrum domus Israel — scepter of the house of Israel — Genesis 49:10; Numbers 24:17

educ vinctum de domo carceris, sedentem in tenebris — lead out of prison the one who is bound, sitting in darkness — Isaiah 42:7

sedentem in tenebris, et umbra mortis — sitting in darkness and the shadow of death — Luke 1:79; Isaiah 9:1

O Root of Jesse — December 19

O radix Jesse, qui stas in signorum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, jam noli tardare.

http://www.youtube.com/watch?v=VPlfJuq2QZw&feature=channel

O Flower of Jesse's stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid. — translation in current Catholic Liturgy of the Hours

O come, thou rod of Jesse, free / Thine own from Satan's tyranny / From depths of hell thy people save / And give them vict'ry o'er the grave. — Verse translation in "O Come, O Come, Emmanuel" (Only the first line has anything to do with the original antiphon.)

O radix Jesse, qui stas in signum populorum — O root of Jesse, who stand as a sign of [= to] the peoples — Isaiah 11:1, 10, 13:22; Revelation 22:16

super quem continebunt reges os suum — over whom kings shall hold [shut] their mouths — Isaiah 52:15

quem gentes deprecabuntur — whom the Gentiles shall implore — 

Isaiah 11:10

jam noli tardare — now do not delay — Habakkuk 2:3; Hebrews 10:37

O Lord — December 18

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

http://www.youtube.com/watch?v=o6y9Idko8-A&feature=channel_page

O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free. — translation in current Catholic Liturgy of the Hours

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. — Verse translation in "O Come, O Come, Emmanuel"

Adonai — Lord — Exodus 3:14-15 (Adonai is substituted for YHWH when the scriptures are read aloud, as the actual name is not to be pronounced in Jewish tradition)

in igne flammæ rubi apparuisti — appeared in the flame of the burning bush — Exodus 3:1-6

ei in Sina legem dedisti — gave him the law on Sinai — Exodus 19:16-20:17

in brachio extento — with outstretched arm — Deuteronomy 26:8

O Wisdom — December 17

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

http://www.youtube.com/watch?v=VcoYzoSfZUc

O Wisdom, O holy word of God, you govern all creation with your strong yet gentle care. Come and show your people the way to salvation. — translation in current Catholic Liturgy of the Hours

O come, thou Wisdom from on high / Who orders all things mightily. / To us the path of knowledge show, / And teach us in her ways to go. — Verse translation in "O Come, O Come, Emmanuel"

ex ore Altissimi prodisti — came forth from the mouth of the Most High — Sirach 24:3-5

attingens a fine usque ad finem, fortiter suaviter disponensque omnia — reaching from end to end, sweetly and strongly disposing all things — Wisdom 8:1

O Come, O Come, Emmanuel

Many of you may be familiar with the Advent song, "O Come, O Come, Emmanuel." It is derived from the "O" antiphons* which the Catholic Church assigns to Mary's Canticle (Luke 1:46-55) during Evening Prayer (Vespers) for December 17-23. Each verse is a free translation of one of the antiphons, although they are given out of their assigned order. For example, Emmanuel, which begins the hymn, is actually the last, assigned to December 23.

The "O" antiphons are so called because they all begin with the word "O" and address the Lord Jesus using a different scripture-based title each day. They conclude by inviting him to come and save us, again expressing the request differently each day, in ways that relate to the day's title.

I thought some of you might like to see them and even pray them, so I'll try to give each one on the day assigned to it (although for readers in the Antipodes and the Orient, they may only show up on the following day).

Here's a url for the first one, together with the canticle.

http://www.youtube.com/watch?v=HLq9DRs__oU&feature=related

*antiphon — a thought which is recited or sung before and after a psalm or canticle in the liturgy. It serves to give a theme or focus to the praying of the psalm or canticle.