DECEMBER 23 O ANTIPHON #7 O EMMANUEL
O Emmanuel, Rex et legifer noster, exspectatio gentium, et Salvator earum; veni ad salvandum nos, Domine Deus noster.
O Emmanuel. Sovereign Lawgiver and Desired Savior of all: come and rescue us Adonai El-hay-nu.
(translation is mine with much poetic/theological license)
Often one hears it said that the translation does not do the original justice. This is the case here. Not only the English but the Latin. This antiphon is full of the Hebrew sources that it may be better left in the Hebrew. Emmanuel = God/El with us; Sovereign = God/El = Milech/ruler Lawgiver = giver of the Torah; Savior = Yah saves = Joshua = Jesus; Domine Deus noster = Adonai El-hay-nu = Yahweh El-hay-nu = Lord our God.
Thanks to all who have made it through these postings and thanks especially to all who have made personal comments
May God’s/Lord’s/Elohim’s/Yahweh’s/Adonai’s/Domine’s/Deus’ shalom be upon you in this holy season.
Sunday, December 23, 2007
Saturday, December 22, 2007
O antiphon #6
DECEMBER 22 O ANTIPHON #6 O REX GENTIUM
O Rex gentium et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
O Ruler and Desire of the nations who binds us together: come free us earthbound people.
(translation is mine with much poetic/theological license)
O Rex gentium et desideratus earum, lapisque angularis, qui facis utraque unum: veni, et salva hominem, quem de limo formasti.
O Ruler and Desire of the nations who binds us together: come free us earthbound people.
(translation is mine with much poetic/theological license)
Friday, December 21, 2007
Advent, pink candle, O Antiphons
Sun Dec 16, 2007 was “Gaudate Sunday”; the reason why the traditional Advent Wreathe has the pink candle and one of the 2 days when pink is the liturgical color, (the other being “Laudate Sunday”, 5th Sun of Lent). Alas, pink has fallen to disuse, I have not seen one Advent Wreathe with a pink candle in it this year much less any pink vestments. [If you do not know “gaudate” and “laudate” are latin terms referring to the Introits for their respective
liturgical text meaning; “rejoice” and “praise”.]
For me the last week of Advent is like the last week of Lent. As there can be no Easter without Holy Week there can be no Christmas without O Antiphon Week.
At this point some may be asking what is O Antiphon. Most of you will be familiar with them but just do not know that you are. The popular Advent hymn is based on the O Antiphons: Veni Veni Emmanuel, O Come O Come Emmanuel.
These antiphons go way back. Their liturgical source is in the Daily Office (Liturgy of Hours, Breviary, Morning/Evening Prayers, etc.). Traditionally the O Antiphons were prayed/sung after the collect (assigned prayer of the day) of every hour of the Office (Matins, Lauds, Prime, Terce, Sext, None, Vespers, Compline). But of recent date they have become to be used solely at Vespers or Compline as the Antiphon for the Vesper Canticle the Magnificat or the Compline Canticle the Nunc Dimittis.
I would like you to consider praying them during this time of year. So for the next 7 days I am going to try and send them to you; use them as God may direct even if that means deleting them.
God’s Blessings on You
vincent ira ciaramitaro
December 17 O SAPIENTIA O WISDOM
O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos vitam prudentiae.
O Wisdom, Coming forth from the mouth of the Most High, starting from the beginning of time extending to the end of time. Establishing all things with strength and delight. Come and teach us a life of integrity.
(translation is mine with much poetic/theological license)
O ANTIPHON #2
December 18, O ADONAI
O Adonai et Dux domus Israel, qui Moysi in igne flammae rubi apparuisti et ei in Sini legem dedisti: veni ad redimendum nos in bracchio extento.
O Adonai and Head of the house of Israel, who appeared to Moshe in the fire of the flaming bush, and who on Sinai delivered the Torah: Come with outstretched arms to heal us.
(translation is mine with much poetic/theological license)
This translation is one fraught with difficulty. The word Adonai is difficult on many levels. It is a transliteration of the hebrew, well sort of a transliteration. Adonai is not really the word in the hebrew text but the word used to reframe from naming the Deity.
Translators down through the ages have struggled with what to do about this. Many have opted to use the word Lord in english which has it own problems. I personally think what the Jerusalem and New Jerusalem translators did is the best way to handle this, and so many of you know I have advocated for this translation in public liturgical settings. Whenever Adonai appears the JB/NJB Yahweh is the word used.
Jerome in the Vulgate consistently used the words “Dominus” and “Deus” for Adonai. This has influenced modern translators greatly. However in following Jerome and using Lord the problem of gender and the deity is not addressed.
Musicians have gone in all sorts of direction when it comes to this verse in O Come O Come Emmanuel.
When you add the spiritual theology of the apophatic approach to the none naming of the Deity there is much to ponder over this word Adonai.
I opted for Adonai for a couple of reasons. One, it is the traditional rendering. Two, it places the whole Advent milieu of being apophatic in context.
peace vincent ira ciaramitaro
DECEMBER 19 O ANTIPHON #3
O Radis Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardere.
O One rooted in Jesse, who is seen as a sign, who silences the mighty, and in whose realm we all reside: Let not our desires prevent your coming to set us free.
(translation is mine with much poetic/theological license)
Thanks to all who have responded. There are those who have maintained a pink candle in their Advent Wreathe, and yes there is one who has reported on pink vestments being used Sun.
peace vincent ira ciaramitaro
DECEMBER 20 O ANTIPHON #4
O Clavis David, et sceptum domus Israel; quia aperis, et nemo claudit; claudis et nemo aperit: veni, et educ vinctum de domo carceris sedentum in tenebris, et umbra mortis.
O Guard of the house of David in Israel, the one who admits and prevents entry, come lead us from this house of the fear of death in which we now reside.
(translation is mine with much! much! poetic/theological license)
DECEMBER 21 O ANTIPHON # 5
O Oriens, splendor lucis aeternae, et sol iustitiae; veni et illumina sedentes in tenebris, et umbria mortis
O First Light of the day, stretching from horizon to horizon, and casting a shadow of justice: come shinning unto all the dark places of life.
(translation is mine with much poetic/theological license)
liturgical text meaning; “rejoice” and “praise”.]
For me the last week of Advent is like the last week of Lent. As there can be no Easter without Holy Week there can be no Christmas without O Antiphon Week.
At this point some may be asking what is O Antiphon. Most of you will be familiar with them but just do not know that you are. The popular Advent hymn is based on the O Antiphons: Veni Veni Emmanuel, O Come O Come Emmanuel.
These antiphons go way back. Their liturgical source is in the Daily Office (Liturgy of Hours, Breviary, Morning/Evening Prayers, etc.). Traditionally the O Antiphons were prayed/sung after the collect (assigned prayer of the day) of every hour of the Office (Matins, Lauds, Prime, Terce, Sext, None, Vespers, Compline). But of recent date they have become to be used solely at Vespers or Compline as the Antiphon for the Vesper Canticle the Magnificat or the Compline Canticle the Nunc Dimittis.
I would like you to consider praying them during this time of year. So for the next 7 days I am going to try and send them to you; use them as God may direct even if that means deleting them.
God’s Blessings on You
vincent ira ciaramitaro
December 17 O SAPIENTIA O WISDOM
O Sapientia, quae ex ore Altissimi prodiisti, attingens a fine usque ad finem, fortiter suaviterque disponens omnia: veni ad docendum nos vitam prudentiae.
O Wisdom, Coming forth from the mouth of the Most High, starting from the beginning of time extending to the end of time. Establishing all things with strength and delight. Come and teach us a life of integrity.
(translation is mine with much poetic/theological license)
O ANTIPHON #2
December 18, O ADONAI
O Adonai et Dux domus Israel, qui Moysi in igne flammae rubi apparuisti et ei in Sini legem dedisti: veni ad redimendum nos in bracchio extento.
O Adonai and Head of the house of Israel, who appeared to Moshe in the fire of the flaming bush, and who on Sinai delivered the Torah: Come with outstretched arms to heal us.
(translation is mine with much poetic/theological license)
This translation is one fraught with difficulty. The word Adonai is difficult on many levels. It is a transliteration of the hebrew, well sort of a transliteration. Adonai is not really the word in the hebrew text but the word used to reframe from naming the Deity.
Translators down through the ages have struggled with what to do about this. Many have opted to use the word Lord in english which has it own problems. I personally think what the Jerusalem and New Jerusalem translators did is the best way to handle this, and so many of you know I have advocated for this translation in public liturgical settings. Whenever Adonai appears the JB/NJB Yahweh is the word used.
Jerome in the Vulgate consistently used the words “Dominus” and “Deus” for Adonai. This has influenced modern translators greatly. However in following Jerome and using Lord the problem of gender and the deity is not addressed.
Musicians have gone in all sorts of direction when it comes to this verse in O Come O Come Emmanuel.
When you add the spiritual theology of the apophatic approach to the none naming of the Deity there is much to ponder over this word Adonai.
I opted for Adonai for a couple of reasons. One, it is the traditional rendering. Two, it places the whole Advent milieu of being apophatic in context.
peace vincent ira ciaramitaro
DECEMBER 19 O ANTIPHON #3
O Radis Iesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur: veni ad liberandum nos, iam noli tardere.
O One rooted in Jesse, who is seen as a sign, who silences the mighty, and in whose realm we all reside: Let not our desires prevent your coming to set us free.
(translation is mine with much poetic/theological license)
Thanks to all who have responded. There are those who have maintained a pink candle in their Advent Wreathe, and yes there is one who has reported on pink vestments being used Sun.
peace vincent ira ciaramitaro
DECEMBER 20 O ANTIPHON #4
O Clavis David, et sceptum domus Israel; quia aperis, et nemo claudit; claudis et nemo aperit: veni, et educ vinctum de domo carceris sedentum in tenebris, et umbra mortis.
O Guard of the house of David in Israel, the one who admits and prevents entry, come lead us from this house of the fear of death in which we now reside.
(translation is mine with much! much! poetic/theological license)
DECEMBER 21 O ANTIPHON # 5
O Oriens, splendor lucis aeternae, et sol iustitiae; veni et illumina sedentes in tenebris, et umbria mortis
O First Light of the day, stretching from horizon to horizon, and casting a shadow of justice: come shinning unto all the dark places of life.
(translation is mine with much poetic/theological license)
Beginnings
For many years a monastery was known as a schola caritas or school of charity. What was meant by caritas/charity is not at all what we have come to understand by charity. Sometimes the word love is used to replace it but that has its own connotations which I do not mean at all. I prefer the word caritas; that in Itself says loads about me. For a handy definition of caritas refer to the Christian Sacred Text of 1 Corinthians 13.
Why the reference to monasticism?
Those who know me and what I am involved in often describe me as either an abbot or novice master for monks who live outside the walls. While I am not sure if this is a very accurate description of me it certainly is better than most.
I am a theologian involved in spiritual formation and spiritual direction. This work is done with individuals and with groups. A good deal of the work I do is done in an outdoor setting. Many folks because of this setting think of me as an environmentalist. I do not think of my self in those terms at all. My work is toward holiness and wholeness/holistic.
I am a stage theorist as far as methodology goes which means growth/maturing occurs in stages it is not haphazard. So to speak for me growth goes from step to step skipping no step. Growth can occur when crisis is upon us not in static situations though crisis does not have to huge/life threatening.
Philosophically/theologically speaking I am a Traditionalist/Catholic/Classicist. By Traditionalist I do not mean conservative, I am not in any sense of that word. Two things I am not that conservative are is antiquarian and holder of the status quo. I am a Progressive Traditionalist one can maintain the traditions without imitating it. By Catholic I do not mean Roman Catholic. I am not willing to surrender that term to Roman Catholicism. Catholic is the noun and Roman is the adjective. One can be Catholic without being roman. Catholic in its classical meaning is " all that was held by all at all times in the Church." Though I am theologically speaking close to Anglicanism I am not an Anglo Catholic. If you must know My credentials; I am ordained and in connection with the United Methodist Church. By classicist I mean I recognize that we stand on the shoulders of those who went before us and we cannot ignore what they said, did and believed. And that what went before is a sound but not complete guide to present saying, doing, and believing.
In the schola caritas there was a rule/regula. For the rule which was general to be fleshed out there were particulars that were specific to place, time, and circumstances. these particulars where for the purpose of conversatio mores/conversion of manners. that we will leave to another post.
Why the reference to monasticism?
Those who know me and what I am involved in often describe me as either an abbot or novice master for monks who live outside the walls. While I am not sure if this is a very accurate description of me it certainly is better than most.
I am a theologian involved in spiritual formation and spiritual direction. This work is done with individuals and with groups. A good deal of the work I do is done in an outdoor setting. Many folks because of this setting think of me as an environmentalist. I do not think of my self in those terms at all. My work is toward holiness and wholeness/holistic.
I am a stage theorist as far as methodology goes which means growth/maturing occurs in stages it is not haphazard. So to speak for me growth goes from step to step skipping no step. Growth can occur when crisis is upon us not in static situations though crisis does not have to huge/life threatening.
Philosophically/theologically speaking I am a Traditionalist/Catholic/Classicist. By Traditionalist I do not mean conservative, I am not in any sense of that word. Two things I am not that conservative are is antiquarian and holder of the status quo. I am a Progressive Traditionalist one can maintain the traditions without imitating it. By Catholic I do not mean Roman Catholic. I am not willing to surrender that term to Roman Catholicism. Catholic is the noun and Roman is the adjective. One can be Catholic without being roman. Catholic in its classical meaning is " all that was held by all at all times in the Church." Though I am theologically speaking close to Anglicanism I am not an Anglo Catholic. If you must know My credentials; I am ordained and in connection with the United Methodist Church. By classicist I mean I recognize that we stand on the shoulders of those who went before us and we cannot ignore what they said, did and believed. And that what went before is a sound but not complete guide to present saying, doing, and believing.
In the schola caritas there was a rule/regula. For the rule which was general to be fleshed out there were particulars that were specific to place, time, and circumstances. these particulars where for the purpose of conversatio mores/conversion of manners. that we will leave to another post.
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