Christmas Eve

In the space of time between the first Vespers of Christmas and Midnight Mass, both the tradition of Christmas carols, which are potent means of conveying the Christmas message of peace and joy, and popular piety propose certain forms of payers, differing from country to country, which should be cherished and, where necessary, made consonant with the celebration of the Liturgy: These would include:

• "live cribs" and the inauguration of the crib in the homes of the faithful which is an opportunity for family prayer: this prayer should include a reading of St. Luke's account of the birth of Christ, the typical Christmas carols, as well as prayers of petition and praise, especially those of children who are the protagonists in such family moments;
• the inauguration of the Christmas tree. This event also offers an opportunity for family prayer. Apart from its historical origins, the Christmas tress has become a potent symbol to-day and is very diffuse amongst Christians; it evokes both the tree planted in the center of Eden (Gen 2, 9), and the tree of the Cross, which lends it a Christological significance: Christ is the true tree of life, born of human stock, of the Virgin Mary, the tree which is always green and productive. In the Nordic countries, the tree is decorated with apples and hosts. "Gifts" can be added; but among the gifts placed under the tree, something should be included for the poor since they belong to every Christian family;
• the Christmas supper. The Christian family, which traditionally blesses the table and gives thanks to the Lord for the gift of food, performs this ceremony with greater intensity at the Christmas supper which gives potent concrete expression to the joy of family ties.

Where possible, the Church desires that the faithful should prepare for the celebration of Midnight Mass on the 24 December with the Office of Readings. Where such is not possible, it may be opportune to arrange a vigil of hymns, readings, and elements drawn from popular piety.

At Midnight Mass, an event of major liturgical significance and of strong resonance in popular piety, the following could be given prominence:

• at the beginning of Mass, the proclamation of the Savior's birth according the formula contained in the Roman Martyrology could be made in song;
• the prayer of the faithful should really be universal, and where appropriate, use several languages; and the poor should always be remembered in the presentation of the gifts;
• the prayer of the faithful should really be universal, and where appropriate, use several languages; and the poor should always be remembered in the presentation of the gifts;

From Directory on Popular Piety and the Liturgy (109-111)

December 23rd

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

O Emmanuel, our king and our lawgiver,
the hope of the nations and their Saviour:
Come and save us, O Lord our God.

Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel. Isaiah 7:14

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 22nd

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

O King of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you fashioned from clay.

For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Isaiah 9:6

He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. Isaiah 2:4

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 21st

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

O Sunrise,
splendour of light eternal and sun of righteousness:
Come and enlighten those who dwell in darkness and the shadow of death.

The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. Isaiah 9:2

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 20th

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;
you open and no one can shut;
you shut and no one can open:
Come and lead the prisoners from the prison house,
those who dwell in darkness and the shadow of death.

And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22

Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. Isaiah 9:7

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

Sunday's Readings: Micah 5:1-4 Psalm 80:2-3,15-16,18-19 Hebrews 5:5-10 Luke 1:39-45

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• A Mother’s Greeting (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Mary, Model of Faith from The Crossroads Initiative

December 19th

O Radix Jesse, qui stas in signum populorum,
super quem continebunt reges os suum,
quem Gentes deprecabuntur:
veni ad liberandum nos, jam noli tardare.

O Root of Jesse, standing as a sign among the peoples;
before you kings will shut their mouths,
to you the nations will make their prayer:
Come and deliver us, and delay no longer.

There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. Isaiah 11:1

In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek, and his dwellings shall be glorious. Isaiah 11:10

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 18th

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

O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

But with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins. Isaiah 11:4-5

For the LORD is our judge, the LORD is our ruler, the LORD is our king; he will save us. Isaiah 33:22

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 17th

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

O Wisdom, coming forth from the mouth of the Most High,
reaching from one end to the other,
mightily and sweetly ordering all things:
Come and teach us the way of prudence.

And the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. Isaiah 11:2

This also comes from the LORD of hosts; he is wonderful in counsel, and excellent in wisdom. Isaiah 28:29

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

O Antiphons

On the evening of December 17 the final phase of preparation for Christmas begins with the first of the great "O Antiphons" of Advent. These prayers are seven jewels of liturgical song, one for each day until Christmas Eve. They seem to sum up all our Advent longing for the Savior.

The "O Antiphons" are intoned with special solemnity in monasteries at Vespers, before and after the Magnificat, Mary's prayer of praise and thanksgiving from the Gospel of Luke (2:42-55), which is sung every evening as the climax of this Hour of the Divine Office.

A vestige of the "Great Os" can be seen in verses of the familiar Advent hymn, "O Come, O Come Emmanuel".

Families interested in the liturgy have discovered these gems of liturgical poetry and use them in their evening prayers. An "O Antiphon House" -- similar to an Advent Calendar -- can be made, with seven windows, each concealing an appropriate symbol for the different "O Antiphons", and an eighth window hiding the Nativity scene. As with an Advent calendar, one window is opened each day.

The sublime meditation of the "Great Os" would be excellent for families with children who have outgrown the Jesse Tree or Advent calendar. In any case, they are beautiful additions to your family prayers in the days just before Christmas. And they form part of the classic Christmas Novena.

Click here to read about each O Antiphon.

From Women for Faith & Family

Making a Good Advent Confession

The priests at St. Thomas Aquinas parish are offering additional times for confession during the remainder of the Advent season. Beginning on December 14th and continuing until December 24th, confessions will be heard at St. Thomas Aquinas parish at 8:30 a.m. on weekdays.

Along with the regularly scheduled confession time at our parish, you can take advantage of some other times for making a good Advent confession in preparation for Christmas.

Here are the opportunities for making an Advent confession:

• December 14 - 18, 8:30 - 9:30 a.m. at St. Thomas Aquinas


• Thursday, December 17, 7:30 - 8:30 p.m. at St. Thomas Aquinas


• Saturday, December 19, 9:15 - 10:15 a.m. at St. Thomas Aquinas


• Saturday, December 19, 3:30 - 4:30 p.m. at Holy Comforter


• December 21 - 24, 8:30 - 9:30 a.m. at St. Thomas Aquinas

Christmas Novena
Novena Dates: December 16 to 24
Christmas: December 25

Hail, and blessed be the hour and moment
At which the Son of God was born
Of a most pure Virgin
At a stable at midnight in Bethlehem
In the piercing cold
At that hour vouchsafe, I beseech Thee,
To hear my prayers and grant my desires
(Mention Requests Here)

Day 1 Day 2 Day 3 Day 4 Day 5 Day 6 Day 7 Day 8 Day 9

From EWTN

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The Blessed Virgin Mary and Advent

The Liturgy frequently celebrates the Blessed Virgin Mary in an exemplary way during the season of Advent. It recalls the women of the Old Testament who prefigured and prophesied her mission; it exalts her faith and the humility with which she promptly and totally submitted to God’s plan of salvation; it highlights her presence in the events of grace preceding the birth of the Savior. Popular piety also devotes particular attention to the Blessed Virgin Mary during Advent, as is evident from the many pious exercised practiced at this time, especially the novena of the Immaculate Conception and of Christmas.

However, the significance of Advent, "that time which is particularly apt for the cult of the Mother of God", is such that it cannot be represented merely as a "Marian month".

In the calendars of the Oriental Churches, the period of preparation for the celebration of the manifestation (Advent) of divine salvation (Theophany) in the mysteries of Christmas-Epiphany of the Only Son of God, is markedly Marian in character. Attention is concentrated on preparation for the Lord's coming in the Deipara. For the Orientals, all Marian mysteries are Christological mysteries since they refer to the mystery of our salvation in Christ. In the Coptic rite, the Lauds of the Virgin Mary are sung in the Theotokia. Among the Syrians, Advent is referred to as the Subbara or Annunciation, so as to highlight its Marian character. The Byzantine Rite prepares for Christmas with a whole series of Marian feasts and rituals.

The Feast of the Immaculate Conception, which is profoundly influential among the faithful, is an occasion for many displays of popular piety and especially for the novena of the Immaculate Conception. There can be no doubt that the feast of the pure and sinless Conception of the Virgin Mary, which is a fundamental preparation for the Lord's coming into the world, harmonizes perfectly with many of the salient themes of Advent. This feast also makes reference to the long messianic waiting for the Savior's birth and recalls events and prophecies from the Old Testament, which are also used in the Liturgy of Advent.

The novena of the Immaculate Conception, wherever it is celebrated, should highlight the prophetical texts which begin with Genesis 3,15, and end in Gabriel's salutation of the one who is "full of grace" (Lk 1, 31-33).

The approach of Christmas is celebrated throughout the American continent with many displays of popular piety, centered on the feast of Our Lady of Guadalupe (12 December), which dispose the faithful to receive the Savior at his birth. Mary, who was "intimately united with the birth of the Church in America, became the radiant Star illuminating the proclamation of Christ the Savior to the sons of these nations".

From Directory on Popular Piety and the Liturgy (101-2)

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Sunday's Readings: Baruch 5:1-9 Psalm 126:1-6 Philippians 1:4-6,8-11 Luke 3:1-6

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• The Road Home from St. Paul Center for Biblical Theology


• Rejoicing in Hope - Advent (en español Adviento - Una Época de Esperanza) from The Crossroads Initiative

Advent

This year the season of Advent begins on Sunday, November 29th and ends on Thursday, December 24th.

The New Testament identifies Jesus as the expected Jewish Messiah, although Jesus was not the Messiah most Jews at the time expected, a warrior who would forcibly overthrow the Romans. The gospel writers are clear that Jesus did not come to establish an earthly kingdom, or deliver the Jewish people from the Romans, but rather he proclaimed a heavenly kingdom available to Jew and Gentile alike. Even though early Christians understood that Jesus reigned in the Church, they knew that all things had not been subjected fully to him, so Christians understood that there existed a future finalization of his kingdom (see Catechism 680). Thus, early Christians eagerly awaited the return of Jesus in glory "to achieve the definitive triumph of good over evil," when he would judge the living and the dead (Catechism 681, 682). These prominent Scriptural themes form the basis of our Advent season.

The first clear reference to a celebration of Advent occurs in the 6th century. Prior to this time, there were celebrations and fasts resembling our current Advent season. St. Hilary of Poitiers (d. AD 367) and the Spanish Council of Saragossa (AD 380) spoke of a three week fast before Epiphany. Pope St. Leo the Great preached many homilies about "the fast of the tenth month (i.e. December)" prior to Christmas. The Gelasian Sacramentary (AD 750) provided liturgical material for the five Sundays before Christmas as well as Wednesdays and Fridays. The Western Church eventually settled on 4 Sundays of Advent, which has the season beginning at the very end of November or the very beginning of December, starting immediately after Ordinary Time. Until the 12th century, in many geographical areas, Advent had a more festive tone, and white vestments were still occasionally used. However, Advent became more closely related to Lent as Christ's second coming became more and more a prominent Advent theme, as especially seen in the seventh century Bobbio Missal. Advent proper is unknown in the East, although the Eastern Churches have a long fast before Christmas. This fast lasts longer than the Western Advent season and begins in mid-November. Advent, or the Eastern equivalent fast, is celebrated in all Catholic and Orthodox Churches.

During the Reformation, many Protestants attacked or de-emphasized many Christian holy days and seasons, disconnecting Protestantism from the rhythms of the Church Year. However, some Reformation churches, like the Anglicans, retained Advent. Possibly because of the liturgical movement or maybe as a reaction to the excesses of secular Christmas values, celebrating Advent has become more popular in non-Catholic and non-Orthodox churches. Lutherans, Anglicans, Methodists, Presbyterians, and even many evangelical groups have incorporated Advent into their worship service to varying degrees. However, many Protestant churches have fallen short of celebrating the true meaning of Advent, treating the season as more of an early extension of Christmas. As non-Catholics and non-Orthodox begin to rediscover the Church year, Advent (like Lent) is one of the first results, flowing naturally from churches looking to fill in the gaps around Christmas and Easter. For more information see The Oxford Dictionary of the Christian Church and The Study of Liturgy.

From ChurchYear.Net

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Sunday's Readings: Jeremiah 33:14-16 Psalm 25:4-5,8-10,14 1 Thessalonians 3:12-4:2 Luke 21:25-28, 34-36

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Heads Up (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Advent: The Reason for the Season (en español Adviento: La Razón Para la Temporada) from The Crossroads Initiative

The season of Advent this year begins on November 29th. Although most of us in the United States will be busy with Thanksgiving this week, we should heed Fr. Corapi's advice and take time to plan to prepare for the season of preparation--Advent.

The liturgical season of Advent is four weeks dedicated to prepare for the coming of Christ at Christmas. We should think about this now while we have time. We are publishing this message more than two weeks before the beginning of Advent this year to give you a head-start to enable you to prepare for the preparation. Advent is also the beginning of the Church’s year. Just as we make resolutions at the beginning of the secular new year, how much more we should try to make some serious resolutions for a better life at the beginning of the Church's new year.

Preparation is of great importance in almost anything you do in life. Much of the chaos and incompetence we see in various spheres of influence today is due to lack of preparation. Everyone that takes any pride in their work, their sport, their profession, etc. has to be prepared. To go into battle unprepared is to invite disaster. To go into a football game, or any other sports contest, unprepared is to invite defeat.

One of the not so edifying facts that I've seen in my lifetime, the last 30 years of it anyhow, is that large numbers of people have lost the will for excellence, and that's why we have so little of it: in education, in politics, in service, in products, etc. The great American institution of the Boy Scouts and Girl Scouts contributed very materially to the greatness of our nation by "preparing" our young people for life. "BE PREPARED!" was surely the Boy Scouts' motto that we learned and were schooled in.

Lower things can prepare us for higher things. The natural order is a good teacher of things more moral and spiritual. We can learn much from nature. This Advent we should make an effort to truly prepare for the coming of the Lord Jesus at Christmas. Prepare for the preparation, now. How will you spend Advent? How will you prepare for this Christmas? Now is the time to plan it out.

Certainly attend Mass on all of the Sundays of Advent, four of them, as we should attend holy Mass on all Sundays and holy days of obligation. Perhaps this year you can have an Advent wreath at home. Light the candles on the Sundays of Lent at the dinner table. Explain the meaning of the Advent wreath to your family. Do some easy research on the internet, or other reliable source to learn more about your faith.

As the Catechism of the Catholic Church tells us in paragraph 524:

When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior’s first coming, the faithful renew their ardent desire for his second coming. By celebrating the Precursor’s birth and martyrdom [St. John the Baptist], the Church unites herself to his desire: “He must increase, but I must decrease (Jn 3:30).

Do something special this year during the season of Advent that will help you and your family to appreciate the great event of Jesus' birth in Bethlehem at Christmas. The name Bethlehem means House of Bread. Try to recall and consider that in a town named House of Bread Mary laid Jesus, the Bread of Life, in a manger—a place where higher beings set food for lower beings. There is a deep Eucharistic meaning in the depths of Christmas. Use this Advent, this time of preparation, to discover the connection between Jesus’ coming at Christmas, and his coming to you and to me in the holy Eucharist.

Make a plan now for Advent. Prepare for the preparation now. Resolve to perhaps go to Mass an extra day during the week. Read the Bible and Catechism a half hour each day during Advent, pray the Rosary every day of Advent. Do something special this year to make your Advent truly a preparation for the coming of the Lord Jesus at Christmas.

From Fr. John Corapi's Web Site.

December 23rd

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

O Emmanuel, our king and our lawgiver,
the hope of the nations and their Saviour:
Come and save us, O Lord our God.

Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel. Isaiah 7:14

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 22nd

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

O King of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you fashioned from clay.

For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Isaiah 9:6

He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. Isaiah 2:4

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 21st

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

O Sunrise,
splendour of light eternal and sun of righteousness:
Come and enlighten those who dwell in darkness and the shadow of death.

The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. Isaiah 9:2

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 20th

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;
you open and no one can shut;
you shut and no one can open:
Come and lead the prisoners from the prison house,
those who dwell in darkness and the shadow of death.

And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22

Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. Isaiah 9:7

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 19th

O Radix Jesse, qui stas in signum populorum,
super quem continebunt reges os suum,
quem Gentes deprecabuntur:
veni ad liberandum nos, jam noli tardare.

O Root of Jesse, standing as a sign among the peoples;
before you kings will shut their mouths,
to you the nations will make their prayer:
Come and deliver us, and delay no longer.

There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. Isaiah 11:1

In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek, and his dwellings shall be glorious. Isaiah 11:10

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 18th

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


O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

But with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins. Isaiah 11:4-5

For the LORD is our judge, the LORD is our ruler, the LORD is our king; he will save us. Isaiah 33:22

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

December 17th

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

O Wisdom, coming forth from the mouth of the Most High,
reaching from one end to the other,
mightily and sweetly ordering all things:
Come and teach us the way of prudence.

And the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. Isaiah 11:2

This also comes from the LORD of hosts; he is wonderful in counsel, and excellent in wisdom. Isaiah 28:29

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

The Blessed Virgin Mary was chosen by God to be the Mother of God. Her Immaculate Conception, which we celebrated earlier this month prepared her for her holy motherhood. This excerpt from the Catechism provides the Church's teaching on Mary's predestination as the Mother of God.

488   "God sent forth his Son", but to prepare a body for him, he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary":

The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.

489   Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living. By virtue of this promise, Sarah conceives a son in spite of her old age. Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women. Mary "stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established."

Catechism of the Catholic Church

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O Antiphons

On the evening of December 17 the final phase of preparation for Christmas begins with the first of the great "O Antiphons" of Advent. These prayers are seven jewels of liturgical song, one for each day until Christmas Eve. They seem to sum up all our Advent longing for the Savior.

The "O Antiphons" are intoned with special solemnity in monasteries at Vespers, before and after the Magnificat, Mary's prayer of praise and thanksgiving from the Gospel of Luke (2:42-55), which is sung every evening as the climax of this Hour of the Divine Office.

A vestige of the "Great Os" can be seen in verses of the familiar Advent hymn, "O Come, O Come Emmanuel".

Families interested in the liturgy have discovered these gems of liturgical poetry and use them in their evening prayers. An "O Antiphon House" -- similar to an Advent Calendar -- can be made, with seven windows, each concealing an appropriate symbol for the different "O Antiphons", and an eighth window hiding the Nativity scene. As with an Advent calendar, one window is opened each day.

The sublime meditation of the "Great Os" would be excellent for families with children who have outgrown the Jesse Tree or Advent calendar. In any case, they are beautiful additions to your family prayers in the days just before Christmas. And they form part of the classic Christmas Novena.

The "O Antiphons" appear below in English translation, with scriptural sources and suggested symbols.

The novena of the Immaculate Conception, wherever it is celebrated, should highlight the prophetical texts which begin with Genesis 3,15, and end in Gabriel's salutation of the one who is "full of grace" (Lk 1, 31-33).

Click here to read about each O Antiphon.

From Women for Faith & Family

Christmas Novena
Novena Dates: December 16 to 24
Christmas: December 25

Hail, and blessed be the hour and moment
At which the Son of God was born
Of a most pure Virgin
At a stable at midnight in Bethlehem
In the piercing cold
At that hour vouchsafe, I beseech Thee,
To hear my prayers and grant my desires
(Mention Requests Here)

Day 1 Day 2 Day 3 Day 4 Day 5 Day 6 Day 7 Day 8 Day 9

Advent is a time of preparation for the coming of our Lord as the baby born of the Blessed Virgin Mary in the humble stable of Bethlehem. The Church reminds us that our preparation must involve a change of heart as we prepare the way of the Lord in our own lives. One of the best ways to do this is through a good confession.

At St. Thomas Aquinas, there will be special times for confession over the next ten days. Beginning on Monday, December 15th and through Tuesday, December 23rd, confession will be heard from 8:30 a.m. until 9:30 a.m. on Monday through Friday and from 9:00 a.m until 10:00 a.m on Saturday. This takes place after the morning mass.

These special Advent confession times are in addition to the normal confession times at St. Thomas which are from 7:30 p.m. until 8:30 p.m on Thursdays and at Holy Comforter on Saturdays from 3:30 p.m until 4:30 p.m.

Sunday's Readings: Isaiah 61:1-2, 10-11 Luke 1:46-50, 53-54 1 Thessalonians 5:16-24 John 1:6-8, 19-28

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• One Who Is Coming (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• 
  Gaudete Sunday-Advent and John the Baptist? from The Crossroads Initiative

The season of Advent begins on November 30th and continues until Christmas mass on December 24th. Part 1 and Part 2 of this series can be read here and here.

The Blessed Virgin Mary and Advent

The Liturgy frequently celebrates the Blessed Virgin Mary in an exemplary way during the season of Advent. It recalls the women of the Old Testament who prefigured and prophesied her mission; it exalts her faith and the humility with which she promptly and totally submitted to God’s plan of salvation; it highlights her presence in the events of grace preceding the birth of the Savior. Popular piety also devotes particular attention to the Blessed Virgin Mary during Advent, as is evident from the many pious exercised practiced at this time, especially the novena of the Immaculate Conception and of Christmas.

However, the significance of Advent, "that time which is particularly apt for the cult of the Mother of God", is such that it cannot be represented merely as a "Marian month".

In the calendars of the Oriental Churches, the period of preparation for the celebration of the manifestation (Advent) of divine salvation (Theophany) in the mysteries of Christmas-Epiphany of the Only Son of God, is markedly Marian in character. Attention is concentrated on preparation for the Lord's coming in the Deipara. For the Orientals, all Marian mysteries are Christological mysteries since they refer to the mystery of our salvation in Christ. In the Coptic rite, the Lauds of the Virgin Mary are sung in the Theotokia. Among the Syrians, Advent is referred to as the Subbara or Annunciation, so as to highlight its Marian character. The Byzantine Rite prepares for Christmas with a whole series of Marian feasts and rituals.

The Feast of the Immaculate Conception, which is profoundly influential among the faithful, is an occasion for many displays of popular piety and especially for the novena of the Immaculate Conception. There can be no doubt that the feast of the pure and sinless Conception of the Virgin Mary, which is a fundamental preparation for the Lord's coming into the world, harmonizes perfectly with many of the salient themes of Advent. This feast also makes reference to the long messianic waiting for the Savior's birth and recalls events and prophecies from the Old Testament, which are also used in the Liturgy of Advent.

The novena of the Immaculate Conception, wherever it is celebrated, should highlight the prophetical texts which begin with Genesis 3,15, and end in Gabriel's salutation of the one who is "full of grace" (Lk 1, 31-33).

The approach of Christmas is celebrated throughout the American continent with many displays of popular piety, centered on the feast of Our Lady of Guadalupe (12 December), which dispose the faithful to receive the Savior at his birth. Mary, who was "intimately united with the birth of the Church in America, became the radiant Star illuminating the proclamation of Christ the Savior to the sons of these nations".

From the Directory on Popular Piety and the Liturgy (101-2)

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Sunday's Readings: Isaiah 40:1-5, 9-11 Psalm 85:9-10-11-12, 13-14 2 Peter 3:8-14 Mark 1:1-8

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Straighten the Path (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Someone is Coming to Town from The Crossroads Initiative

The season of Advent begins on November 30th.

The first reference to the celebration of Advent occurs in the 6th century. Prior to this time, there were celebrations and fasts resembling our current Advent season. St. Hilary of Poitiers (d. AD 367) and the Spanish Council of Saragossa (AD 380) spoke of a three week fast before Epiphany. Pope St. Leo the Great preached on "the fast of the tenth month (i.e. December)." The Gelasian Sacramentary (AD 750) provided liturgical material for the five Sundays before Christmas as well as Wednesdays and Fridays. The Western Church eventually settled on 4 Sundays of Advent, which has the season beginning at the very end of November or the very beginning of December, starting immediately after Ordinary Time. Until the 12th century, in many geographical areas, Advent had a more festive tone, and white vestments were still occasionally used. However, Advent became more closely related to Lent as Christ's second coming became more and more a prominent Advent theme, as especially seen in the seventh century Bobbio Missal. Advent proper is unknown in the East, although the Eastern Churches have a long fast before Christmas. This fast lasts longer than the Western Advent season and begins in mid-November. Advent, or the Eastern equivalent fast, is celebrated in all Catholic and Orthodox Churches.

During the Reformation, many Protestants attacked or de-emphasized many Christian holy days and seasons, disconnecting Protestantism from the rhythms of the Church Year. However, some Reformation churches, like the Anglicans, retained Advent. Possibly because of the liturgical movement or maybe as a reaction to the excesses of secular Christmas values, celebrating Advent has become more popular in non-Catholic and non-Orthodox churches. Lutherans, Anglicans, Methodists, Presbyterians, and even many evangelical groups have incorporated Advent into their worship service to varying degrees. However, many Protestant churches have fallen short of celebrating the true meaning of Advent, treating the season as more of an early extension of Christmas. As non-Catholics and non-Orthodox begin to rediscover the Church year, Advent (like Lent) is one of the first results, flowing naturally from churches looking to fill in the gaps around Christmas and Easter.

From ChurchYear.Net

The Advent season is upon us. This excerpt from the Catechism connects God's long preparation of Israel for the Lord with our own need to participate in that preparation during Advent.

522   The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes everything converge on Christ: all the rituals and sacrifices, figures and symbols of the "First Covenant". He announces him through the mouths of the prophets who succeeded one another in Israel. Moreover, he awakens in the hearts of the pagans a dim expectation of this coming.

523   St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. "Prophet of the Most High", John surpasses all the prophets, of whom he is the last. He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who takes away the sin of the world". Going before Jesus "in the spirit and power of Elijah", John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom.

524   When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior's first coming, the faithful renew their ardent desire for his second coming. By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease."

Catechism of the Catholic Church

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The season of Advent began on November 30th, and it will continue until Christmas mass on December 24th. Part 1 of this series can be read here.

Advent Wreaths

Placing four candles on green fronds has become a symbol of Advent in many Christian home, especially in the Germanic countries and in North America. season of Advent.

The Advent wreath, with the progressive lighting of its four candles, Sunday after Sunday, until the Solemnity of Christmas, is a recollection of the various stages of salvation history prior to Christ's coming and a symbol of the prophetic light gradually illuminating the long night prior to the rising of the Sun of justice (cf. Ml 3,20; Lk 1,78).

Advent Processions

In many regions, various kinds of processions are held in Advent, publicly to announce the imminent birth of the Savior (the "day star" in some Italian processions), or to represent the journey to Bethlehem of Joseph and Mary and their search for a place in which Jesus would be born (the posadas in the Hispanic and Latin American tradition).

The Winter Interstice

Advent is celebrated during the Winter interstice in the northern hemisphere. This indicate a change of seasons and a moment of rest in many spheres of human endeavor. Popular piety is extremely sensitive to the vital cycle of nature. While the Winter interstice is celebrated, the seed lays in the ground waiting for the light and heat of the sun, which begins its ascent with the Winter solstice, and eventually causes it to germinate.

In those areas where popular piety has given rise to the celebration of the changing season, such expressions should be conserved and used as a time to pray the Lord, to reflect on the meaning of human work, which is a collaboration with the creative work of God, a self-realization of the person, service to the common good, and an actualization of the plan of redemption.

From the Directory on Popular Piety and the Liturgy (98-100)

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On Thursday, December 4th at 7:30 p.m., there will be an Advent Penance Service at St. Thomas Aquinas parish.

There will be six confessors coming in from the Dominican House of Studies in Washington to assist in hearing confessions.

Because today is the first day of Advent, it is also the first day of the new liturgical year.

The liturgical year is provided by the Church to organize worship of the holy mysteries of God. The calendar begins with our preparation for our Lord's first Advent or coming. The calendar continues with the celebration of His first Advent at Christmas, Christ's earthly ministry including His Passion and Resurrection, His Ascension, and Pentecost when the Holy Spirit was poured out upon the Church. Finally, the year concludes with our anticipation of His second Advent.

During this year the readings will be taken from Cycle B which means that the primary Gospel readings will be taken from the Gospel according to St. Mark.

Sunday's Readings: Isaiah 63:16b-17, 19b; 64:2-7 Psalm 80:2-3, 15-16, 18-19 1 Corinthians 1:3-9 Mark 13:33-37

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)



• Advent Reminds us-You Snooze You Lose from The Crossroads Initiative

The season of Advent begins on November 30th.

The word "advent," from the Latin adventus (Greek parousia), means "coming" or "arrival" and the season of Advent is focused on the "coming" of Jesus as Messiah (Christ or King). Our worship, scripture readings, and prayers not only prepare us spiritually for Christmas (his first coming), but also for his eventual second coming. This is why the Scripture readings during Advent include both Old Testament prophecies predicting the Messiah and New Testament passages concerning Jesus' second coming as Judge of all people. Also, passages about John the Baptist, the one preparing the way for the Messiah, are read. Since Advent looks forward to Christ's birth and Incarnation, it is an appropriate way to begin the Church Year.

The liturgical color for Advent is violet (except for the Third Week of Advent, often called Gaudete Sunday, in which rose may be used), and the season is somewhat penitential, similar to Lent, although not so explicit and emphatic. The character of worship during Advent is more solemn, quiet, and less festive than during other times of the year. In the Catholic Church, for example, the Gloria in Excelsis is not used. The use of violet reflects the general themes of Advent: penitence (generally expressed more in terms of expectant hope) and royalty. Some prominent feasts fall within the Season of Advent, including the Feast of the Immaculate Conception and the Feast of Our Lady of Guadalupe.

Secular culture and many non-Catholic churches celebrate the day of Christmas, but take it outside of the context of Advent and Christmastide. However, Christmas is not meant to be an isolated day, but a festival of the Incarnation in the midst of the Church year. Christmas is only properly understood after having the preparation provided by Advent. In the midst of the secular excesses leading up to Christmas, Advent provides a welcome solace and an opportunity to continually re-orient ourselves to God's will as we expectantly wait for the true meaning of Christmas: the Incarnation of God the Son.

From ChurchYear.Net

The season of Advent begins on November 30th and continues until Christmas mass on December 24th.

Advent is a time of waiting, conversion and of hope:

• waiting-memory of the first, humble coming of the Lord in our mortal flesh; waiting-supplication for his final, glorious coming as Lord of History and universal Judge;


• conversion, to which the Liturgy at this time often refers quoting the prophets, especially John the Baptist, "Repent for the kingdom of heaven is at hand" (Mt 3,2);


• joyful hope that the salvation already accomplished by Christ (cf. Rm 8, 24-25) and the reality of grace in the world, will mature and reach their fullness, thereby granting us what is promised by faith, and "we shall become like him for we shall see him as he really is" (John 3,2).

Popular piety is particularly sensitive to Advent, especially when seen as the memory of the preparation for the coming of the Messiah. The Christian people are deeply conscious of the long period of expectation that preceded the birth of our Savior. The faithful know that God sustained Israel's hope in the coming of the Messiah by the prophets.

Popular piety is not unaware of this extraordinary event. Indeed, it is awestruck at the prospect of the God of glory taking flesh in the womb of the humble and lowly Virgin Mary. The faithful are particularly sensitive to the difficulties faced by the Virgin Mary during her pregnancy, and are deeply moved by the fact that there was no room at the inn for Joseph and Mary, just as she was about to give birth to the Christ child (cf Lk 2,7).

Various expressions of popular piety connected with Advent have emerged throughout the centuries. These have sustained the faith of the people, and from one generation to the next, they have conserved many valuable aspects of the liturgical season of Advent.

From the Directory on Popular Piety and the Liturgy (96-7)

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

O Emmanuel, our king and our lawgiver,
the hope of the nations and their Saviour:
Come and save us, O Lord our God.

Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel. Isaiah 7:14

For more information on the O Antiphons, click here to read the December 17th post.

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

O King of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you fashioned from clay.

For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Isaiah 9:6

He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. Isaiah 2:4

For more information on the O Antiphons, click here to read the December 17th post.

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

O Sunrise,
splendour of light eternal and sun of righteousness:
Come and enlighten those who dwell in darkness and the shadow of death.

The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. Isaiah 9:2

For more information on the O Antiphons, click here to read the December 17th post.

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;
you open and no one can shut;
you shut and no one can open:
Come and lead the prisoners from the prison house,
those who dwell in darkness and the shadow of death.

And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22

Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. Isaiah 9:7

For more information on the O Antiphons, click here to read the December 17th post.

O Radix Jesse, qui stas in signum populorum,
super quem continebunt reges os suum,
quem Gentes deprecabuntur:
veni ad liberandum nos, jam noli tardare.

O Root of Jesse, standing as a sign among the peoples;
before you kings will shut their mouths,
to you the nations will make their prayer:
Come and deliver us, and delay no longer.

There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. Isaiah 11:1

In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek, and his dwellings shall be glorious. Isaiah 11:10

For more information on the O Antiphons, click here to read the December 17th post.

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

O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

But with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins. Isaiah 11:4-5

For the LORD is our judge, the LORD is our ruler, the LORD is our king; he will save us. Isaiah 33:22

For more information on the O Antiphons, click here to read the December 17th post.

During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come.

December 17th

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

O Wisdom, coming forth from the mouth of the Most High,
reaching from one end to the other,
mightily and sweetly ordering all things:
Come and teach us the way of prudence.

And the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. Isaiah 11:2

This also comes from the LORD of hosts; he is wonderful in counsel, and excellent in wisdom. Isaiah 28:29

December 16th is the Third Sunday in Advent. The Third Sunday in Advent is also known as Gaudete Sunday because of the first word of the Entrance Antiphon at Mass (Gaudete, i.e. Rejoice). The liturgical color is rose which emphasizes the joy that Christmas is near.

Readings:

Isaiah 35:1-6,10
Psalm 146:6-10
James 5:7-10
Matthew 11:2-11

Here are a few commentaries on these readings:

Pontifical Household preacher, Capuchin Father Raniero Cantalamessa (Courtesy of Zenit)

St. Charles Borromeo Lectionary Site (PDF)

St. Paul Center for Biblical Theology

December 9th is the Second Sunday in Advent.

Readings:

Isaiah 11:1-10
Psalm 72:1-2, 7-8, 12-13, 17
Romans 15:4-9
Matthew 3:1-12

Here are a few commentaries on these readings:

Pontifical Household preacher, Capuchin Father Raniero Cantalamessa (Courtesy of Zenit)

St. Charles Borromeo Lectionary Site (PDF)

St. Paul Center for Biblical Theology

December 2nd is the First Sunday in Advent.

Readings:

Isaiah 2:1-5
Psalm 122:1-9
Romans 13:11-14
Matthew 24:37-44

Here are a few commentaries on these readings:

Pontifical Household preacher, Capuchin Father Raniero Cantalamessa (Courtesy of Zenit

St. Charles Borromeo Lectionary Site (PDF)

St. Paul Center for Biblical Theology