Tomorrow on Lutheran Time Out: St. Patrick's Breastplate

I had the opportunity to preview this week's Time Out broadcast yesterday. It is not one to miss!

Southern Lutheran Kantor is at the organ bench and Layman Dan adds the vocals to I Bind Unto Myself Today.

Check it out live at piratechristianradio.com at Noon ET. Not available then? The podcast at lutherantimeout.org posts around 12:15 PM ET.

New Feature on Lutheran Time Out

This week introduces a new segment on Lutheran Time Out.

After the regular reading of Scripture and a hymn, there is a reading from The Popular Commentary on the Bible by Paul E. Kretzmann, Ph. D., D.D.

The latest episode includes:

• Luke 24:13-52
• Hymn: 830, Spread the Reign of God the Lord
• Kretzmann Commentary: Genesis

Check out Episode 50 of Lutheran Time Out here!

Catching Up With Lutheran Time Out

Now that the holidays are long past us, it is time to get back to the weekly feature of Lutheran Time Out.

Here is what you missed, if you are not following along at LutheranTimeOut.org.

Time Out, Episode 45
Dec 24th, 2009
Text: Luke 2:1-21
Hymn: 359, Lo, How a Rose E’er Blooming

Time Out, Christmas Bonus Edition
Dec 25th, 2009
Hymns:
LSB 360, All My Heart Again Rejoices
TLH 92 (words on LSB 386), Now Sing We, Now Rejoice
LSB 363, Silent Night, Holy Night

Time Out, Episode 46
Dec 31st, 2009
Text: Isaiah 60:1-7
Hymn: 343 from The Lutheran Hymnal

Time Out, Episode 47
Jan 7th, 2010
Text: 1 Peter 1
Hymn: 412, The People That in Darkness Sat


Time Out, Episode 48
Jan 14th, 2010
Text: Ephesians 5
Hymns:
590, Baptized Into Your Name Most Holy
601, All Who Believe and Are Baptized

Time Out, Episode 49
Jan 21st, 2010
Text: 2 Corinthians 4
Hymn: 398, Hail to the Lord’s Anointed

Lutheran Time Out (LTO) airs weekly on Pirate Christian Radio at Noon ET, and is archived each week at lutherantimeout.org shortly after the broadcast.

The goal hear at All for Hymn is to feature LTO weekly after the show airs on Pirate Christian Radio. Look for the next LTO post later today around 2:00 PM ET.

The Epiphany of our Lord: A Pledge of Peace from God I See

The "chorales" are the unique hymn contributions of the Lutheran movement to the Church Universal.

These include:

• A Mighty Fortress (Ein Feste Burg)
  
• Savior of the Nations, Come (Nun Komm Der Heiden Heiland)
  
• Dear Christians, One and All, Rejoice (Nun Freut Euch)
• Lord, Let at Last Thine Angels Come (which is Stanza 3 of "Lord, Thee I Love with All My Heart, aka Herzlich lieb hab ich dich, o Herr)
  

The "King of the Chorales" is "Wake, Awake, for Night is Flying."  It is sometimes called "Sleepers, Wake!" and is also known by it's German title Wachet Auf, Ruft Uns Die Stimme.  This is often sung on the Last Sunday of the Church Year.  In the 1-year lectionary, the Gospel reading is the Wise and Foolish Virgins, and this hymn goes nicely with that text.

You can check out posts for this hymn here at All for Hymn: Stanza 1, Stanza 2, Stanza 3, Stanza 3, and Stanza 3.  There was a lot of material for Stanza 3!

Over at Lutheran Time Out, you can hear the English translation and view the text and tune.

The "Queen of the Chorales" is "How Lovely Shines the Morning Star."  It is also known in LSB as "O Morning Star, How Fair and Bright" and by its German title Wie Schön Leuchtet Der Morgenstern.

This week's Lutheran Time Out features a broadcast of the English translation and also a PDF of the text and tune of the TLH version.

Here at All for Hymn, please enjoy these choral and instrumental versions.

Here is JS Bach (BWV 1),

complete with the printed music

so you can follow along.

Improvisation from St. Mark's Church, Hannover, Germany

Johann Pachelbel and the organ at Grosshartmannsdorfe

Straight-up vocal arrangement of JS Bach by a youth choir

Vocal arrangement with organ accompaniment

Organ Improvisation

Organ Setting by Danish Composer Niels W. Gabe

Max Reger: Fugue from the Chorale Fantasy

(The German text comes across the screen

when the melody is introduced)

Finally, a repost of this gem by Max Reger,

which is followed by "Jerusalem, Thou City Fair and Bright"

Deacon Dulas: "O Emmanuel"

Here's the 7th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

The final "O" antiphon prepares us for the Nativity of our Lord.

O Emmanuel,

Rex et legifer noster,

exspectatio gentium,

et Salvator earum:

Veni, ad salvandum nos

Domine Deus noster.

O Emmanuel*,

our King and Lawgiver,

the Expectation of the Nations

and their Savior:

Come, and save us,

O Lord our God.

*not usually translated; means "God with us"

In addition to the prophetic title of Emmanuel, four other titles comprise this "O" antiphon: King, Lawgiver, Expectation of the Nations, and Savior. These four titles of the promised Messiah, sum up the other "O" antiphons, and in fact all the other "O" antiphons have a mood of expectation, and waiting. This one speaks as if the event that has been long expected has already happened. And in this sense it prepares us for birth of our God in the flesh. The four titles used in this "O" antiphon each play a role in the promised blessing of this "O" antiphon, which is that our Lord God will save us.

The first two titles, "King" and "Lawgiver," are common titles of the Messiah. The combination of the two titles is found in the Prophet Isaiah (33:22), "For the LORD is our Judge, The LORD is our Lawgiver, The LORD is our King; He will save us." (NKJV) This Scripture passage summarizes today's "O" antiphon.

How does a king save? He rules with justice and dispenses His gifts to those who serve Him for their benefit. Our Lord Jesus, Who left His kingdom of heaven, to be born into our flesh, now sits on the right hand of the the Father as our king, interceding for us, and judging all those who believe on Him to be innocent and holy, for the sake of His suffering and death for us.

How does a lawgiver save? He upholds the laws, and our dear Lord Jesus, for us, fulfills the Law perfectly, then He takes on our sentence of death upon Himself, so that we might have eternal life with Him. In these two names, our dear Lord Jesus, is truly Emmanuel; "God with us," for He makes He makes His dwelling place to be amongst us for and for our benefit out of His great love for us.

The next two titles, "Expectation of the Nations" and "Savior" shows us that the promised Messiah, is not just for the Jews, but is also the Expectation and Savior of the Gentiles. This was foretold by Jacob in His words of blessing to his sons on his death bed. (Genesis 49:10) "The scepter shall not be taken away from Judah, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations." (Douay-Rheims) The One Whom the Jews waited for, has now become the One all nations wait for during the season of Advent. He is the Savior of all mankind, especially those that believe on Him.

And now all those who believe on Him, call Him by the Name that sums up all the prophetic titles of the seven "O" antiphons, that is, "our Lord and God."

O Lord and God, come, and save us.

Be born in our flesh,

suffer and die for us

with outstretched arms on Calvary,

make the tree of the cross a banner for all nations,

open to us the gates of heaven

by Thy holy and blessed means of grace,

and bring us out of the fetters of sin and death.

Enlighten this dark world full of sin

by Thy radiant, eternal, life-giving light,

and bind all nations, both Jews and Gentiles,

into one, holy nation,

so that all those who call upon Thee as Emmanuel

and rejoice in Thy incarnation

may have the eternal joy and peace

which Thou freely givest;

Who livest and reignest with the Father,

and the Holy Ghost,

ever one God,

world without end.

Amen.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: "O Rex Gentium"

Here's the 6th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

Today's "O" antiphon contains two prophetic Messianic types --

O Rex gentium,

et desideratus earum,

lapisque angularis,

qui facis utraque unum:

Veni, et salva hominem,

quem de limo formasti.

O King of the Gentiles

and the Desire of all,

You are the cornerstone

that binds two into one:

Come, and save mankind

whom You fashioned out of clay.

[translation Pius Parsch]

-- "King of the Gentiles" and "Desire of All" are those prophetic types. The promised blessing is the salvation of all those formed from clay, that is, all mankind.

This antiphon departs strikingly from the previous five. In the first five, the Messiah is spoken of and promised to the Jews. But in this one the Messiah, our dear Lord Jesus, is proclaimed to be the "King of the Gentiles."

This title is found in Scripture in the Prophet Jeremiah (10:7). No longer is He just the King of the Jews, which was proclaimed on the banner above His head on the cross, but now He is proclaimed as the King of all Nations.

There were allusions to the salvation of the Gentiles in other "O" antiphons, but here it is explicitly stated. This King of the Gentiles will save mankind, whom He formed from the dust of the earth; out of clay.

The Messiah is also proclaimed as the "Desire of All." This title comes from the Prophet Haggai (2:7) and is also a beautiful bass recitative in Handel's Messiah. All those who were formed by Him, now desire Him and the salvation that He brings. They desire Him because He is the "cornerstone that binds two into one." The two into one, is a reference to the Jews and Gentiles becoming one nation. This new nation will be built upon the cornerstone, that is, the chief cornerstone, who is our dear Lord Christ.

Haggai 2:6,7 with Malachi 6:1

This idea of the Messiah being the "cornerstone" has much scriptural evidence, especially in the Prophet Isaiah (28:16). Also our dear Lord Jesus refers to Himself as the "cornerstone" in the synoptic Gospels (St. Matthew 21:42; St. Mark 12:10; and St. Luke 20:17), quoting the Psalmist (118:22). Upon this cornerstone has been built the Church, and the gates of hell will not prevail against it. (St. Matthew 16:18) This imagery of a cornerstone is found also in the writings of the Apostles, where St. Peter quotes Jesus both in the Acts of the Apostles before the Jewish council (4:11), and he quotes the Prophet Isaiah in his epistle (1 Peter 2:6,7).

A cornerstone is the foundation upon which two walls are joined together in order to form one great wall. Those two "walls" in this antiphon, are the Jews and the Gentiles, and the cornerstone is our dear Lord Jesus. This reflects the words of the blessed Apostle, St. Paul, who states in his epistle to the churches of Galatia,

There is neither Jew nor Greek,

there is neither slave nor free,

there is neither male nor female;

for you are all one in Christ Jesus.

(NKJV)

Our dear Lord Jesus unites all mankind into one people. Just as he formed one man out of the clay of the earth with His own hands, so now he creates one nation out of all people through His hands being nailed to a tree, which brings us salvation from sin and death.

And so, our Lord God Who was born in the flesh, and suffered and died with outstretched arms, and Whose banner has become the cross, and Who gives the Church the Key of Heaven to be used by the ones sent by Him, and Who has enlightened the whole Earth, now unites the whole world, both Jews and Gentiles, into one people, the people Whom He created out of the clay of the Earth, and Whom He saved by His death on the cross, and His rising again on the third day.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: Using "O" Antiphons on Feast Days

Deacon Dulas adds this to his post on the "O" Antiphons today.

~~~~~

I forgot to mention that on feast days, (since today is the Feast of St. Thomas) because of the festival mood of the day, the "O" Antiphons are only commemorated. 

To commemorate a day means it is being remembered, or acknowledged. Feast days have their own rubrics and propers, and therefore, properly speaking the "O" Antiphon does not have a place on festival days. However, they are commemorated, that is remembered or acknowledged, by adding a versicle, to add a "festival aspect" to the the "O" antiphons. This comes from the Sunday propers, since Sundays are not actually part of Advent. (Hence, Sundays IN Advent).

The versicle is the same as the first half of the antiphon for Rorate coeli (Advent IV):

V: Rain down, you heavens from above,
R: and let the skies pour down the Righteous One. (NKJV)

The versicle would be chanted to the same tone as the Introit tone for Rorate coeli. For those using the ancient psalm tones, that would be Tone 6 for Advent. Below is what we use at St. Matthew Ev. Luth. Mission, complete with organ accompaniment. The versicle would be pointed as such:

Rain down - || you heav- | ens, | from | (a-) bove, *
and let the skies pour down | the | Right- - | eous | One.

The extra hyphen indicates that syllable is chanted to two notes. The syllable in parenthesis indicates the "hollow" note, which is in parenthesis in the music. The double lines at the beginning of the first line indicates the intonation. This is not repeated on the second line.

~~~~~

I asked Deacon Dulas about the placement of the special versicle in the context of Vespers.  Ordinarily, the O Antiphon falls in this order:

Versicle: Let my prayer...

Antiphon: O Dayspring...

Canticle: My soul doth magnify...
Antiphon: O Dayspring...

On feast days, the additional antiphon is added in:

Versicle: Let my prayer...
Antiphon: O Dayspring...
Versicle: Rain down...
Canticle: My soul doth magnify...
Antiphon: O Dayspring...
Versicle: Rain down...

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Listen to today's antiphon at lutherantimeout.org.

Deacon Dulas: "O Oriens"

Here's the 5th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

Today's "O" antiphon expands upon yesterday's "O" antiphon --

O Oriens,

splendor lucis aeternae,

et sol iustitiae:

Veni, et illumina sedentes

in tenebris et umbra mortis.

O Dayspring,

Splendor of Eternal Light,

and Sun of Righteousness:

Come, and enlighten those that sit

in darkness and in the shadow of death.

[translation Edward Traill Horn, III]

-- There are three prophetic types of the Messiah in this "O" antiphon they are "Dayspring," "Splendor of Eternal Light," and "Sun of Righteousness." The promised blessing is the similar to yesterday, it is, light for those in darkness.

All three of the Messianic types deal with light penetrating darkness. So we begin to see in this "O" antiphon the theme of Christmas -- light dispelling darkness -- peeking through. And it fits, because today, December 21, is the Winter Solstice. From now on the days will steadily gain more and more light. Darkness will continuously give way to light.

And so our God in the flesh, Who suffered with outstretched arms, and was a banner for the nations, and who gave us the Keys to open heaven to repentant believers, now affects even nature by bringing His creation out of darkness into His eternal light. In His death on the cross, our Lord Jesus begins to create a new heaven and a new earth, where no Sun or Moon is needed, for He Himself is the Light of the World.


The first Messianic type, "Dayspring" is found in the Greek (anatole) and Latin (orient) versions of Zechariah (3:8, 6:12), but it is most familiar to us in the words of the Benedictus, the Song of Zecharias, at the birth of his son, St. John the Baptist, where he proclaims,

To give knowledge of salvation

by the remission of their sins,

through the tender mercy of our God,

whereby the Dayspring from on high hath visited us;

to give light to them that sit in darkness

and in the shadow of death:

to guide our feet into the way of peace.

A dayspring is the first light of the dawn, and Zacharias by inspiration of the Holy Ghost, proclaims that his son will go before the One who will bring the world out of sin and darkness, and enlighten the earth, so that we might be able to see our way into the way of peace. Our Lord Jesus, as the Dayspring, brings light to the whole world. He is the dawn of salvation, and He brings this whole world out of the darkness of sin and the shadow of death into His eternal light.

The second Messianic type, "Splendor of Eternal Light," adds to this theme of light. It is referred to in the letter to the Hebrews (1:3), where the "splendor of His glory" purges away our sin. In the Book of Wisdom, (7:26) Wisdom, which is a Messianic type, (see the first "O" antiphon) is referred to as the "brightness of the everlasting light." But we see this Messianic type most readily in the words of the Creed, "Light of Light." No other light compares to the Light of our dear Lord Christ.

The third Messianic type, "Sun of Righteousness," depicts our Lord Jesus through the words of the Prophet Malachi, (4:2) "But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings." (KJV) This "Sun" is the light for the kingdom of grace, for all those who are holy by the grace of God on account of His Son. He heals all those who sit in darkness and in the shadow of death.

Who are these? They are not just pagans, heathen, heretics, and unbelievers, but they are also all those who struggle with sin daily, that is, you and me. We daily sin much, and while we remain in this flesh, sin, death and the devil continue to heckle and accuse us into despair and shame. But thanks be to God! For our dear Lord Jesus through the Gospel and sacraments, enlightens our dark lives, and brings us into His eternal light.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: "O Clavis David"

Here's the 4th in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

The fourth antiphon, like the second antiphon, contains two Old Testament prophetic types. In reading the "O" antiphon --

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 Key of David

and Sceptre of the House of Israel:

He that openest and no man shutteth;

and shuttest and no man openeth:

Come, and lead out of the fetters of the house of prison,

those who sit in darkness and the shadow of death.

Translation: Jerry Dulas, based on KJV

-- we can see the two Old Testament types as the Key of David, and the Sceptre of the House of Israel. The promised blessing in this antiphon is the deliverance from the bonds of sin and death.

This antiphon is taken mostly from the Revelation of Jesus Christ to St. John (3:7), however, there is a passage from the Prophet Isaiah (22:22) which is also very similar to the Revelation text. It is no doubt that Our Lord Jesus Christ is quoting this Isaiah passage to St. John about Himself. Our Lord Jesus is the Key of David.

What do keys do? They lock and unlock things that are not meant for just anybody's use. The one who holds the keys has the authority to open or shut away the precious thing that is not meant for just anybody's use. The Key of David, (which in Old Testament times was symbolized by the six-pointed star of David), and the Sceptre of the House of Israel, (sceptres being a sign of power and authority) both show that Our dear Lord Jesus is the One who has Supreme, Divine authority to open and shut the gates of heaven.

Our Lord does this by leading out of the chains of bondage all those who sit in darkness and the shadow of death. Through His death on the cross, and His burial He accomplishes this. He goes into the grave, to lead us out of the grave. He suffers death, that He might lead us out of death into eternal life with Him in heaven. He opens the doors of heaven to us, by proclaiming to us that our sins are forgiven.

He does this for us through the means of grace; the Office of the Ministry. He has put men of God into His place to use the Keys to forgive the sins of the penitent, and to retain the sins of those who remain in impenitence. These men of God, Bishops, Pastors, and Deacons, each according to his calling and ordination, use the means of grace: The Gospel, Absolution, Baptism, Communion, and the Mutual Conversation and Consolation of Brothers, to lead all nations out of the darkness of sin, into the light of salvation.

So, if one follows the logical progression of the "O" antiphons, we were first introduced to God in the flesh, then God in the flesh on the cross with outstretched arms, which cross became a banner and an ensign to all nations. Now today, we have put before us in the words of the antiphon the means by which this God in the flesh, Who suffered and died for all nations, brings us out of sin and darkness, that is, by the means of grace; Word and Sacrament, which are given out by the called ministers of the Key of David, to unlock the gates of heaven. They administer these means of grace under the authority of the Scepter of the House of Israel.

This is why for us Christians it is important to go to the houses of God, especially during this season when there is an abundance of services, so that we might receive these gifts freely and abundantly. For by them the Holy Spirit creates and sustains faith and life in those who believe. Therefore, it is also our sincere pray as the Church, that our Key and Scepter might continue to lead all nations to parishes where the Word of God is taught in its truth and purity, and the sacraments are administered according to Christ's institution, so that they might be lead out of darkness into His glorious light. 

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Deacon Dulas: "O Radix Iesse"

Here's the 3rd in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

~~~~~

Today's "O" antiphon brings us the beautiful image of the bud that springs from Jesse's root --

O radix Iesse,

qui stas in signum populorum,

super quem continebunt reges os suum,

quem gentes deprecabuntur:

Veni, ad liberandum nos, iam noli tardare

O Root of Jesse,

Who standest as an ensign of the people;

before Whom kings open not their mouths;

to whom the nations pray:

Come, and deliver us, make no tarrying.

translation: Edward Traill Horn, III

-- The Root of Jesse is the Old Testament Messianic name, and the blessing promised is the deliverance of the Nations, the Gentiles, that is, all of us who were not born out of the house of Israel, from sin and evil.

In these first three antiphons we have progressed from the birth of God in the flesh, to His death on the cross for our salvation, to this salvation being proclaimed to the Gentiles; to you and me. Although not a direct quote from Scripture, the weight of this "O" antiphon is taken from the Prophet Isaiah (11:1, 10 and 52:15). There are several images that are used in this antiphon, they are: an ensign, a root, and kings.

From Isaiah we learn that the Root of Jesse, the Messiah, would become an ensign, that is, a banner, to the whole world. One cannot help but call to mind the insignia that was placed above our Lord Jesus Christ's head on the cross: Jesus of Nazareth, King of the Jews. This proclamation was written in four languages, and through those four languages, the message would go out into the whole world, and would convert all the Nations who heard. These Nations now seek Him; pray to Him, as their own Lord and Savior and He delivers them from their sins.

Our Lord Jesus is the true Root of David, Jesse's son. Although the tree of the kingdom of David was destroyed by his offspring's disobedience and neglect of God's Law, and were carried off into exile where the royal lineage no longer held the earthly throne, God still maintained that lineage, a root that would not be destroyed. And from that root, a bud, our dear Lord Christ, would spring forth. Here again, one cannot help but see in the image of the root, the image of a tree. Our Lord Jesus is not only the Tree of Life, which buds forth from the stump of Jesse's dead tree full of sin, but He was also hung on a tree of death full of sin. Now, this tree of death has become for all an ensign, a banner of God's salvation and deliverance.

The third image is of kings, who are unable to open their mouths before the Root of Jesse. Our Lord is the King of Kings. The banner that was placed over His head on Calvary proclaimed Him to be the King of the Jews. He replaces the evil and sinful kings of Judah, as the perfect and holy King, who rules with righteousness and truth. This King of the Jews, though born in a lowly cattle stall, and placed in a manger in swaddling cloths, became the King of all Nations. One can also see in these words of the antiphon an allusion to the arrival of the magi, who are often termed "kings," who came to our dear Lord Jesus in Bethlehem, and worshipped Him. Already their arrival on Epiphany is being prepared for.

Our Lord Jesus Christ delivers them and all nations from their sins. However, the world is still full of sin and evil, so the banner, the cross of our Lord Christ, must ever continue to be put forth to all the nations and peoples and tongues, so that He might deliver them from their sins and trespasses. The Word must continue to be preached to all nations, so that they might repent, and humble themselves just like the Magi from the east. We, as the Church, pray for those who are lost in their trespasses and sins, that His Kingdom might come to them as well, that His will might be done among them, that He might deliver the nations, and us, from all evil. So the Church prays, "Come, Lord Jesus, deliver us, do not delay."

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission."

Using the "O" Antiphons during Vespers

If you look at the Vespers service in The Lutheran Hymnal (page 42) or Lutheran Service Book (page 231) you will notice that the Magnificat appears to already have an antiphon, it just doesn't repeat at the end of the canticle.

From TLH:
V: Let my prayer be set forth before Thee as incense:
R: And the lifting up of my hands as the evening sacrifice.

My soul doth magify the Lord...


From LSB:
L: Let my prayer rise before You as incense:
C: The lifting up of my hands as the evening sacrifice.

My soul magnifies the Lord...

According to Deacon Dulas, the response of "Let my prayer..." is not an antiphon.  It is a versicle. 

ABOUT VERSICLES, by Iggy Antiochus

Simply put, a versicle is a short text from Scripture laid out in two parts:

* The pastor or leader begins the text: Let my prayer...
* The congregation or group responds: [And] the lifting up...

Note: Lutheran Service Book provides rubrics so that Vespers may be prayed in a congregational setting or in a private setting such as a father leading his family, students gathering for prayer, devotional time before studying the Word, etc.

So, if you are going to use the O Antiphons in Vespers, Deacon Dulas suggests the following order:

Versicles: 

Let my prayer..

And the lifting up...

Antiphon:

O Adonai...

Magnificat:

My soul doth magnify...

Antiphon:

O Adonai...

Listen to the "O" Antiphons each day between now and December 23 at LutheranTimeOut.org.

Deacon Dulas: "O Adonai"

Here's the 2nd in the series on the "O" Antiphons by Deacon Jerry Dulas.

Listen to today's antiphon at lutherantimeout.org.

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As we stated yesterday, each "O" antiphon has an Old Testament prophetic type of the Messiah (or two), and a promise of grace and blessing attached to it.

Looking at the second "O" antiphon --

O Adonai,

et Dux domus Israel,

qui Moysi in inge flammae rubi apparuisti,

et ei in Sina legem dedisti:

Veni, ad redimendum nos in brachio extento.

O Adonai*,

and Leader of the house of Israel,

who appearedst in the bush to Moses in a flame of fire,

and gavest him the Law in Sinai:

Come, and redeem us with an outstretched arm.

translation Lutheran Brotherhood Prayerbook

*not usually translated; Adonai means "God of the covenant"

--one can see that there are actually two prophetic types of the Messiah sung about in this antiphon. Even though this antiphon is typically referred to as "O Adonai," the second prophetic type, "Leader (or Ruler) of the house of Israel," also reveals something about who the Messiah is to be. The promise of blessing attached to this "O" antiphon is that the Messiah will redeem us with His outstretched arm.

Adonai, the God of the covenant, is our Lord Jesus Christ. He is the one who was promised, by a covenant, to Noah, Abraham, Isaac, Jacob, Moses, and David. As the seed of David, He is the One Who sits on David's throne, and rules the house of Israel as the God of the covenant; the God who is the promised Messiah.

Two of this pre-incarnate Messiah's many appearances are mentioned in the antiphon: the appearance to Moses in the fiery bush, and the giving of the Law to Moses on Mount Sinai as lightning rained down. Notice that both of these appearances are to Moses, and both call to mind means that produce light, i.e., fire and lightning. These images are to call to mind the deliverance by Moses, from the bondage of slavery in Egypt, of the people of Israel. Our Christ, our dear Lord Jesus, delivers us from the bondage of slavery to sin with His outstretched arms on the cross. He redeems us with His outstretched arms.

So in the matter of one day, we go from the first "O" antiphon which pointed us toward the incarnation of our Lord Jesus, the Son of God, in the flesh, straight to His death on the cross. Such is the way of the Church, driving sinners to the cross, to receive forgiveness, life and salvation.

God was born in the flesh, to suffer and die for sin. So it is a little too simple to say that the true meaning of Christmas is "the birth of Jesus." And we get this silly notion of singing happy birthday songs to Jesus, as if the Church is celebrating Jesus' birthday. The Church is not. The Church is celebrating the incarnation of God in the flesh, Who will suffer and die for our sins. Therefore, it is more proper to say that the true meaning of Christmas is "the birth of God in the flesh of mankind in the person of Jesus, that He might fulfill the law perfectly for us, and suffer and die for us."

Through this suffering and death, He brings light to the whole world; the light of salvation. This is after all the theme of Christmas, "Our Lord Jesus Christ is the Light of the World." This is partly why Christmas takes place shortly after the Winter Solstice, because the world, at the birth of God in the flesh, slowly begins to increase daily in more and more light. Hence, the allusions to the scenes with light in the antiphon, to point us to our Covenant God, who is the Light of the World.

~~~~~

Deacon Dulas also provides this setting from Liber Usualis.  It is a different psalm tone than the one you'll here on Time Out.

~~~~~

Deacon Dulas is ordained into the pastorate and member of the Evangelical Lutheran Diocese of North America (eldona.org).  In his own words, "My call is to serve as deacon and missionary-at-large to MN and WI at Good Shepherd Lutheran Church, Tony, WI.  We are starting a mission here in Mayer, MN, and the surrounding area called St. Matthew Ev. Luth. Mission." 

"O" Antiphons and "O Come, O Come, Emmanuel"

The Advent carol, "O Come, O Come, Emmanuel" is a verse form of the "O" Antiphons.  Using the antiphon for December 18, here is how things line up in Lutheran Service Book.

O Antiphon:

O Adonai and ruler of the house of Israel,

Who  appeared to Moses in the burning bush

and gave him the Law on Sinai:

Come with an outstretched arm and redeem us.

Hymn Stanza:

O Come, O Come, Thou Lord of might,

Who to Thy tribes on Sinai's height

In ancient times did give the Law

In cloud and majesty and awe.

Using Deacon Dulas' definition from yesterday, the Old Testament reference to Christ in the antiphon is "Adonai" and the promise or blessing is that God would "redeem us."

When you apply this criteria to the hymn verse, "Lord of might" is the Old Testament reference to Christ, omits the promise or blessing is missing.  Each of the hymn verses uses only the Old Testament description without asking for the promise or blessing.

Another unique feature of the hymn is that they are not ordered in the same way as the O Antiphons. 

Antiphon for December 17 = Stanza 2

Antiphon for December 18 = Stanza 3

Antiphon for December 19 = Stanza 4

Antiphon for December 20 = Stanza 5

Antiphon for December 21 = Stanza 6

Antiphon for December 22 = Stanza 7

Antiphon for December 23 = Stanza 1

The Service of "O" Antiphons uses the prose text of the antiphon, the correlating hymn text and the appropriate reading from Scripture or the inter-testamental books.  Also, a short message can be preached about each antiphon.

Listen to the "O" Antiphons each day between now and December 23 at lutherantimeout.org.

Keep an eye out here at All for Hymn for Deacon Dulas' expositions on the O Antiphons.

Deacon Dulas: Chanting the "O" Antiphons

Deacon Dulas on the O Antiphons continues.  Note that Deacon Dulas is referring to the Magificat tune in the Order of Vespers from The Lutheran Hymnal (1941).  The tune for Vespers in Lutheran Worship (1981) and Lutheran Service Book (2006) may also be used.

~~~~~

Each "O" antiphon can be easily set to the Magnificat tune of the Hymnal by using the colon as the separation between the two half verses, and assigning the first two syllables of each half verse to the intonation notes of each line of the Magnificat.

If one desires to chant these antiphons to the ancient psalm tones, every antiphon is chanted according to the solemn tone 2D, see below for an example.

Here is another the ancient solemn tone set to the key of F major. Each note of the intonation, mediation, and termination is sung to a separate syllable. Syllables falling on slurred notes are sung to two notes.

If one desires to chant them according to the ancient tones, they may be render as such:

a) Antiphon, chanted by Cantor; Magnificat, chanted by choir in unison; Antiphon, chanted by Cantor.

b) Antiphon, chanted by choir in unison; Magnificat, sung to the tune in the hymnal*; Antiphon, chanted by choir in unision.

This gives this part of the liturgy a true antiphonal nature, i.e., responses back and forth between two groups, or persons.

~~~~~

Thanks, Deacon!

Catch the O Antiphons in real time starting today, December 17, over at LutheranTimeOut.org.  Hear them first at Noon ET on piratechristianradio.com, and then at your convenience later after 12:15 pm ET on Time Out's website.

Visit St. Matthew Evangelical Lutheran Mission in Mayer, Minnesota where Deacon Dulas.  This mission post is about 1 hour west of Mall of America and about 1 hour northwest of Shakopee. 

*The psalm tones are compatible with the Magnificat in Vespers in TLH, LW, and LSB.  If you sing the 2nd tone in the key of C, you can use it with LSB's Evening Prayer in place of the printed antiphon.  Over at lcms.org you can find audio files of LSB's Matins and Vespers.  Click here for the direct link to the Magnificat, beginning with the response, "Let my prayer rise..."

Introducing the "O" Antiphons and Deacon Dulas

Layman Dan and Southern Lutheran Kantor teamed up to present the "O" antiphons in real time.  Catch Time Out's Advent Special starting today with daily episodes straight through to the next regular broadcast on Christmas Eve.  The first broadcast will air today on piratechristianradio.com at Noon Eastern and post at 12:15 pm ET on LutheranTimeOut.org.

In conjunction with this, I asked my new Facebook friend to write a few paragraphs for each of these broadcasts.  Deacon Jerry Dulas is an ordained minister with the Evangelical Lutheran Diocese of North America (more info at eldona.org).  His post is with St. Matthew Evangelical Lutheran Mission, Mayer, Minnesota.

Here is Part I with background on the O Antiphons as well as the application of today's unique antiphon.

~~~~~

On December 17th, the Church begins her final preparations for Christmas with the chanting of seven special solemn "O" antiphons before and after the Magnificat at Vespers. Each "O" antiphon comprises two parts,

a) An Old Testament name and prophetic type (or two) of the Messiah,
b) a promise of grace and blessing to be delivered at the coming of the Messiah.

So, if one looks at the first "O" antiphon for December 17th --

O Sapientia,

quae ex ore Altissimi prodisti,

attingens a fine usque ad finem,

fortier suaviter disponensque omnia:

Veni, ad docendum nos viam prudentiae!

O Wisdom,

Who came out of the mouth of the Most High,

and reacheth from one end to another mightily,

and sweetly doth she order all things:

Come, and teach us the way of prudence!

one can see that the prophetic type of the Messiah is "Wisdom," and the promise or blessing which she brings is "prudence."

Wisdom comes from God, she is one of His attributes, to fear God is to begin to get wisdom, and to have wisdom is to have prudence, that is knowledge, and not knowledge only, but knowledge of salvation.

Wisdom comes down from heaven, and takes on human flesh, and gives to the Church and her children the knowledge of salvation through our Lord Jesus Christ.

Knowledge of the incarnation is wherein lies true wisdom, and not just assent to the facts, but the true knowledge and wisdom that comes from faith and confidence in those facts. The facts that state that God became flesh and dwelt among us, and pours out the wisdom of His Holy Spirit upon us through Word and Sacrament.

Herein is where the Church begins her final preparations for Christmas, by directing our eyes of faith to the incarnation of the Son of God in our flesh through antiphons connected to the Song of Mary, the bearer of God in the flesh.

~~~~~

Regarding the text of the first O Antiphon, Deacon Dulas says,

The antiphon "O Sapientia" is taken from two books of the Apocrypha. The first part is taken from the Book of Sirach (Ecclesiasticus) 24:3. The second part from the Book of Wisdom 8:1. One can see easily from reading these words in context the great allusions to Our Lord Jesus Christ. If you have access to these writings, it is recommended to read these words in context.

I asked Deacon Dulas why "Wisdom" is referred to as "she."  He explains...

The word for "Wisdom" in both Hebrew, Greek, Latin and German, the four theological languages, takes the feminine gender, and so Wisdom is always referred to as a she. Also, Holy Scripture describes Wisdom as a woman, so just like the Church is likened to a bride, wisdom is likened to a woman, and is always referred to as a she.

In the next post, chanting the O Antiphons.

Time Out #43: Re-revisiting Jordan's Bank

This week's Time Out broadcast features the Hymn of the Day for Advent II, On Jordan's Bank.

Hear the golden voice Layman Dan from Necessary Roughness and Southern Lutheran Kantor on the mighty organ of Grace Lutheran Church in Little Rock, Arkansas.
 
In addition, All for Hymn featured this selection this week here, here, and here.

Contemporary LSB: Radical Grace Radio and LSB Hymn 347

Some shows have a theme song, Radical Grace Radio has a theme hymn.  This classic Advent hymn is based on Isaiah 40:1-5.

You can catch a more traditional singing of this hymn over at Lutheran Time Out.  It is the third hymn in their Advent Bonus Edition.

Comfort, comfort my people,

says your God.

Speak tenderly to Jerusalem,

and cry to her

that her warfare is ended,

that her iniquity is pardoned,

that she has received from the LORD's hand

double for all her sins.

A voice cries:

In the wilderness prepare the way of the LORD;

make straight in the desert

a highway for our God.

Every valley shall be lifted up,

and every mountain and hill made low;

the uneven ground shall be level,

and the rough places plain.

And the glory of the LORD shall be revealed,

and all flesh shall see it together,

for the mouth of the LORD has spoken.

Isaiah 40:1-5 (ESV)

Time Out #42: Gaze We on those Glorious Scars!

This week on Time Out, the hymn, Lo, He Comes with Clouds Descending is featured.

Hear the golden voice of Layman Dan plus the talented Southern Lutheran Kantor on the mighty hybrid organ of Grace Lutheran Church in Little Rock, Arkansas.

Also, comment on the featured text.  The hymns of Charles Wesley (at least the ones I am familiar with) tend to lean towards the Enthusiasts.  Peculiar words like "token," "wailing" and "rapture" make their way into this hymn.

This hymn stands in contrast to yesterday's Contemporary Advent feature.  Where "Days of Elijah" featured the positives of Christ's return, "Lo, He Comes" also discusses the negatives.  Check out the post and the comment section for more on this hymn.

Time Out #41: Now Come, Thou Blessed One

The latest Time Out episode features "Wake, Awake, for Night is Flying" from The Lutheran Hymnal (1941).

The broadcast is here, and the words and melody are here.

Special thanks to Layman Dan and Southern Lutheran Kantor for filling my request.  They had a few hurdles along the way, given the copyright of the LSB setting, and SLK provided the melody and words from TLH.

Time Out Turn-back: Anthems Be to Thee Addressed

Episode 2: Songs of Thankfulness and Praise

Songs of thankfulness and praise,

Jesus, Lord, to Thee we raise,

Manifested by the star

To the sages from afar,

Branch of royal David's stem,

In Thy birth at Bethlehem.

Anthems be to Thee addressed

God in man made manifest.

Manifest at Jordan's stream,

Prophet, Priest, and King supreme,

And at Cana, Wedding-guest,

In Thy Godhead manifest;

Manifest in power divine,

Changing water into wine.

Anthems be to Thee addressed

God in man made manifest.

Manifest in making whole

Palsied limbs and fainting soul;

Manifest in valiant fight,

Quelling all the devil's might;

Manifest in gracious will,

Ever bringing good from ill.

Anthems be to Thee addressed,

God in man made manifest.

Sun and moon shall darkened be,

Stars shall fall, the heavens shall flee;

Christ will then like lightning shine,

All will see His glorious sign;

All will then the trumpet hear,

All will see the Judge appear;

Thou by all wilt be confessed,

God in man made manifest.

Grant us grace to see Thee, Lord,

Mirrored in Thy holy Word;

May we imitate Thee now

And be pure as pure art Thou

That we like to Thee may be

At Thy great Epiphany

And may praise Thee, ever blest,

God in man made manifest.